Surah al-Jinn (The Jinn ) 72 : 1

Overview

(Verses 1 - 7)

A Surprise for the Jinn

Say: It has been revealed to me that a group of the jinn listened in and then said: 'We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord. Sublimely exalted is the glory of our Lord' He has taken to Himself neither consort nor son. Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or jinn would ever utter a lie about God. True, in the past some among mankind sought refuge with some of the jinn, but they caused thorn further trouble. They thus came to think, just like you thought, that God will not raise anyone.' (Verses 1-7)

The Arabic word nafar, used in the opening verse and translated here as 'a group', signifies a group of people between three and nine in number. Some reports suggest that they were seven.

This opening suggests that the Prophet learnt of the jinn's listening to his recitation and what they did afterwards through revelation from on high. It is God who told him about that of which he had no knowledge. This might have been the first time, and there might have been one or more other occasions when the Prophet read out the Qur'an to the jinn, as reported by Jabir in a hadith that says: "God's Messenger read out Surah 55, The Lord of Grace, in full to his Companions. When he finished, they were silent. He said: 'I read this surah to the jinn and they gave a better response than you. Every time I read the repeated verse, 'Which, then, of your Lord's blessings do you both deny?' they said: 'None of Your blessings, our Lord, do we deny. All thanks are due to You'." [Related by al-Tirmidhi.] This report confirms the one by Ibn Mas'ud mentioned in the Prologue.

The event mentioned in the present surah must be the same referred to in Surah 46, The Sand Dunes, which says: "We sent to you a group of jinn to listen to the Qur'an. When they heard it, they said to one another, 'Listen in silence!'When the recitation ended, they returned to their people to warn them. 'Our people,' they said 'we have been listening to revelation bestowed from on high after Moses, confirming what came before it. It guides to the truth and to a straight path. 'Our people! Respond to God's call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error.'" (Verses 29-32) These verses speak, as does the present surah, of the great surprise felt by the jinn when they first listened to the Qur'an. It had such a great effect on their minds, hearts and feelings. They were filled with emotion, resulting in their travel in great haste to tell their people. Their report expresses such overflowing emotions. Indeed, it is stated in an exceptionally fluent, warm, charged and very happy style. The surprise for them was great and their reaction was only natural.

"We have heard a wondrous discourse." (Verse 1) The first thing they realise about the Qur'anic discourse is that it is unfamiliar, and that it makes the listener wonder. This is how the Qur'an is received by anyone who listens with an open and positive mind. He will find that the Qur'an contains intrinsic power, strong appeal and beautiful music that touch hearts and feelings. It is 'wondrous' indeed, which tells us that the group of jinn listening to it had refined literary tastes.

"Giving guidance to what is sagacious." (Verse 2) This is the second prominent feature of the Qur'an which the jinn immediately felt within their hearts. That they use the word 'sagacious' to describe it is particularly significant. It is true that the Qur'an guides to what is right and sensible, but the term 'sagacious' also connotes maturity and wisdom that distinguishes right from wrong. It adds an element of awareness that naturally guides to the truth and to what is right and good. It establishes a bond with the source of light and guidance, as well as harmony with major universal laws. In doing so, the Qur'an guides to what is sagacious, as indeed it does by providing a code of living the like of which has never been experienced by any other human community Yet this system enabled individuals and communities to attain sublime standards in personal morality and values as well as in social relations and interactions.

"And we have come to believe in it." (Verse 2) This is the natural and sound reaction to listening to the Qur'an and understanding its nature. The surah puts this response to the unbelievers in Makkah who used to listen to the Qur'an but who would not believe in it. They even attributed it to the jinn, alleging that the Prophet was a soothsayer, a poet or a madman, influenced by the jinn. Here, we see the jinn wondering at the Qur'an, profoundly influenced by its discourse, unable to resist it. We see them able to discern the truth and submit to it: "We have come to believe in it." They could not turn away from the truth they clearly felt.

"We shall never associate partners with our Lord." (Verse 2) Theirs, then, is a case of complete faith, untainted by delusions, superstitions or any element of polytheism. It is faith based on understanding the truth presented by the Qur'an, i.e. the truth of God's absolute oneness.

"Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son." (Verse 3) The surah uses here the Arabic word jadd, attributing it to God. This word connotes share, position, authority and greatness. All these connotations are meant here. Hence the translation of the first sentence in the verse. What is intended here is to impart a clear feeling of God's greatness and His being far above taking a wife or child for Himself. The Arabs used to allege that the angels were God's daughters through a marriage to the jinn. Now the jinn deny such a superstition in a most expressive way. They glorify God and deny that such a notion could ever have happened. The jinn would have proudly proclaimed such a connection had there been any possibility of it ever having taken place. Their denial delivers a massive blow at the unbelievers' baseless claims, and indeed at every similar claim alleging that God has taken a son to Himself in any way, shape or form.

"Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or jinn would ever utter a lie about God." (Verses 4-5) This is a critical examination of what the jinn used to hear some of the foolish among them say. Those are the ones who did not believe in God's oneness and who alleged that He had a wife, a son and partners. Now that they have heard the Qur'an, they realise this is all absolutely false. Those who promote such ideas are, therefore, foolish, lacking sound mind. They explain their own earlier belief of what those foolish ones said by the fact that they could not imagine that any creature, human or jinn, would ever perpetrate a lie about God. To them, that was an absolute enormity. Therefore, when those foolish people told them that God had a wife, a son and partners, they believed them because they could not conceive of how anyone would knowingly utter an untruth about God. Indeed, their perception of the enormity of lying about God is what qualified this group of jinn to immediately declare their belief when they listened to the Qur'an. It shows that their hearts and minds were free of deviation. They had only fallen into error as a result of the trust they assumed in other people. When they heard the truth, they immediately realised it. They recognised it and submitted to it. They made their declaration definitive: "We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord. Sublimely exalted is the glory of our Lord' He has taken to Himself neither consort nor son." (Verses 1-3)

This immediate and instinctive reaction to the truth should have been enough to awaken many of those who were deluded by the Quraysh elders and their claims that God had partners, or a wife and son. It should have made them more cautious about what they heard and alerted them to the need to examine what the Prophet Muhammad said in a meaningful attempt to arrive at the truth. This should have been enough to shake the blind trust they placed in what those foolish Quraysh elders said to the contrary. This is what the surah intends by virtue of its effects. It is all intended as part of its long treatment of the lingering traces of jahiliyyah in people's minds and thoughts, many of whom were simple but deluded by false claims and superstitions.

Between Humans and Jinn

"True, in the past some among mankind sought refuge with some of the jinn, but they caused them further trouble." (Verse 6) Here, the jinn refer to what was widely accepted in pre-Islamic days in Arabian society, and which remains accepted in many other communities, claiming that the jinn, exercised power on the earth and against humans. Indeed, it was thought that they were able to bring about benefit and cause harm to people, and that they were in full control of certain areas of land, sea and air. Satan is given access to people's minds and hearts. Only those who seek protection with God are saved from him. Whoever listens to him is listening to his own worst enemy who will not bring him any benefit. On the contrary, he will increase his problems. This group of jinn report on what used to happen: "True, in the past some among mankind to following guidance or error.3 Hence, it is an aspect of God's grace that He has willed to help mankind by sending them messengers to promote goodness in their natures and to enhance their tendency to follow guidance. There are no grounds, then, for thinking that God would not be sending any messengers.

This is true when we take the verse to refer to sending God's messengers. If we take the reference to mean resurrection on the Day of Judgement, we say again that it is necessary for humans, since they do not finish their life's account in this present world. This is to fulfil a certain purpose of God's. It relates to the design He has chosen for the universe, yet we know nothing about this design. He has decreed that all will be resurrected to receive their accounts and resume life along the path their first life qualifies them for. Again, this leaves no room to suggest that God will not resurrect anyone. Such a suggestion is contrary to believing in God's wisdom and perfection.

This group of jinn presents the right belief directly to their people. Furthermore, the Qur'an reports it to show the falsehood in the unbelievers' way of thinking.