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Tafsir Surah Al-Jinn

By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh

Surat Al-Jinn (The Jinn) -
This Sura is descended in Mecca and had 28 ayaat.
The content of Sura e Jin
This sura as its name is signifying mainly spoke about the invisible creatures by the name Jin genie. It is mentioned about their faith upon the messenger of Islam and speaking about their humbleness before the noble Quran, their faith upon the judgment day and the presence of the believers and unbelievers among them and the matters like these. They are 19 ayaat among the 28 ayaat which are related to these matters in the sura. And terminated and stops most of the superstitious believes about the jin genie.
Another part of the Sura points out about the topic of uniqueness of God and the resurrection day that nobody is aware of it except what the Mighty God intended.

The virtues of reciting this sura
In a narration from the prophet of Islam it is mentioned: Anybody who recites the sura of Jin, by the number of genies and devils that accepted or rejected Muhammad sallallaho alaihi va ala alehi.will receive the rewards and virtue of liberating a slave.
In another hadis from imam Sadiq alaihis salam consist: one who recited the Sura Jin in plenty in his life, he never effected by sorcery, evil eyes, jin or genie. He will be with the Muhammad sallallaho alaihi va ala alehi. and he tells: O Lord! I do not want anybody else in his place and I will never give my attention to anybody else.
However reciting this sura is a commencement to get the information about its contents then practicing upon it.


Al-Jinn (The Jinn)
(72:1)
72:1
Say (O Muhammad SAW): "It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Quran). They said: 'Verily! We have heard a wonderful Recital (this Quran)!
(72:2)
72:2
'It guides to the Right Path, and we have believed in it, and we shall never associate (in worship) anything with our Lord (Allah).
(72:3)
72:3
'And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children).
(72:4)
72:4
'And that the foolish among us [i.e. Iblis (Satan) or the polytheists amongst the jinns] used to utter against Allah that which was wrong and not right.
(72:5)
72:5
And we had thought that mankind and the jinn or the invisible forces would never speak about Allah a lie.
(72:6)
72:6
'And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.

The report of the descent of this sura

The report of its descent is summarized in such a way:
1 The prophet Muhammad sallallaho alaihi va ala alehi from Mecca came to the market of akkaz in the Taif to invite the people towards the Islam. But nobody gave him any positive response. While returning back he reached a place which was called the valley of jinn genie. He spent the night there and recited the ayat of Quran. A group of genie heard it and brought faith in him and to propagate it returned back to their people.
2 Ibn abbas said: The prophet peace be upon him was engaged in his morning namaz and in that namaz he was reciting the Quran. A group of genies wanted to find out the cause of the cessation of information from the skies. They heard the recitation of the Noble Quran and said: This is the cause of the cessation of information from the skies. They returned back to their race and invited them towards the Islam.
3 After the death of Abu Talib the life of prophet became difficult, he went to Taif to direct some friends. The nobles of Taif extremely denied him and from the behind pelted stones upon him, so much that his feet began to bleed. He got exhausted and perturbed came near a garden. Finally a slave of the masters of that garden by the name Addas brought faith in him. The prophet while returning back to Mecca, in the night reached a palm tree and got occupied in namaz. There was a group of Jin genie from Nasibin or Yemen passing from there, heard the voice of Qurans recitation by the prophet peace be upon him in the morning namaz and brought faith in him.
The similar reports of descent were brought from the group of the interpreters in the beginning of the sura e Jin too but another report of the decent of Sura e Jin here mentioned is different when asked from to Abdullah bin Masood: Do any one among the companions of prophet Muhammad sallallaho alaihi va ala alehi was with him in the event of the Jin genie. He said: Not a single companion was with him.
One Night we did not find the messenger of Allah in the Mecca, we searched him but could not find his traces. We were afraid that somebody had killed him and we went in the valleys of Mecca in search of him.
Suddenly we sighted that he is descending from the mountain of Hira. We enquired: where were you O prophet of Almighty Allah? We were very much anxious about you. Last night was worst night of our life. He replied: the inviters from the genie came to me and I went to recite the Quran for them.

We have heard a marvellous Quran
Now as it is defined we return toward the definition of ayaat: In the ayaat first it is narrated: inform them, I had got a revelation that a group of genies Jinnat heard my words and said: We have heard a marvellous Quran.
(72:1)
The meaning of is I had got a revelation, it shows that the prophet peace be upon him in this matter personally did not saw the genies but through the revelation he was informed about their hearing the noble Quran.
In addition, this ayat clearly proves that the clan of genies possess wisdom and intelligence, awareness and knowledge, duties and responsibilities, well acquainted with the language, interested in the differences between the excellent words and common words. Same way they feel dutiful to preach the divine truth and speak about the teaching of the gracious Quran.
This part of the specifications of this living creatures are invisible, they are only with this ayat can be recognised. They have another specialism too; by the will of Benevolent God we will discuss it later.
They were quite correct to say that the Magnificent Quran is a wonderful expression as its tone and harmony is superb, its influence and charm, its contents and effects are amazing and the person who brought it before the people who was uneducated.
The commandment which in its outward appearance and its inner form illustrates the different from the other languages thus they acknowledged the wonders of the splendid Quran.
They in the continuation of their information told there people which Quran in the next ayaat gave the detail in 12 sentences and each of them started by the word which is the sign of emphasis.
First it mentioned: They said: This Quran guides everyone towards the right path hence we brought faith upon it and never appoint any partner for our Lord.
(72:2)

Its meaning is very vast, comprehensive and complete contains every kind of privilege.
It is the smooth path without curves, clear and apparent that gives capability to the searchers to reach the abode of happiness and perfection.
After revealing the faith and negating every type of the polytheism, thus continued their words about the qualities of Compassionate God and said: And high is the rank of Great God (not resembling the creatures and any type of defect and fault) and he never have a spouse for him nor a child.
(72:3)
in the language, this word have many meanings as greatness, intensity, endeavour, yield and destiny, renewal likewise. But its main root gives the meaning of disconnect since any great existence is separate from the others. This word is taken as greatness too.
It is significant that the speakers of genie (jin) here specially stress upon the matter that the Benevolent God had no spouse and children. It negates the superstition of the Arabs that they were telling: the angels are the daughters of the Beneficent God and genie is the spouse of Mighty God.
Then they added: the unwise among us were telling the incorrect and false statements about the All Powerful God.
(72:4)
Since iblis(devil) is from the jin (genie) and for this reason they express their hatred for him and believe all of his words are exaggerated. Though he was outwardly knowledgeable and pious worshiper but he was the impractical scholar and the selfish worshipper, overconfident, deviate and gone astray. These are the clear proves of his foolishness.
means to get out of the limit of mediocrity (the state or quality of being mediocre) and to go far away. Hence the untrue people are called .
Then included: we were supposing that the human kind and the race of genies never tell defaming words about the Sovereign God.
(72:5)
These words may be indicating about their race blindly following the others and bringing spouse, child and resemblance for One and Only God who said: If we accepted these matters from others without any reason, it was because of our optimistic view. We were never thinking that the human kind and race of genie can dare to relate such huge lies towards the Supreme God. Now we reached to a status that we searched and got the truth and believed it. And now we discovered our mistake of following blindly the others. Thus we accept our mistake and the digression and the removal of unbelievers from the main subject.
Then included: One of the deviations of the human kind and the genie race was that the men from human race were taking refuge in the genie tribe. And they were the cause of their sins, deviations and the rebellion.
(72:6)
means to cover any thing with rage and anger. As the revolt, fear, sin and deviation dominates upon the heart of man and cover it up. It is defined such a way.
A group of the interpreters indicated these words as superstitious which was existing in the period of the ignorant Arabs. That was when, some of the caravan from Arabs at the night hours reaching to some valley, they were telling: We take refuge to the chief and head of this territory, from the evils of the fools. By saying these words the chief of the genies give them safety from the foolish genies.
The superstitions are the source of the increase in the decline in the thoughts, fear, and deviations. And in the end of the ayat is the expressed the words .
From this ayat it is drawn that the clan of genies consist of the men and woman as it is written here .
Any way the meaning of the ayaat is extremely vast includes the human beings taking shelter to the genies and the superstitious mentioned above proves it. We know that among the Arabs there were number of fortune tellers who believed that by the help of the genies (jins) they can solve the difficulties and they can receive the information about the upcoming future.
(72:7)
72:7
'And they thought as you thought that Allah will not send any Messenger (to mankind or jinns).
(72:8)
72:8
And we have reached the heaven but found it filled with powerful guards and burning flames.
(72:9)
72:9
And we used to sit therein in positions to steal a hearing, but whoever listens now will find a burning flame lying in wait for him.
(72:10)
72:10
'And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.
Previously we used to steal the hearing...
These ayaat are similarly, the continuation of the words of faithful genies, they were stating while preaching to their tribe. By various ways they invited them towards the Islam and Quran. First they said: And a group among them considered that the Mighty God did not send any human being after Moosa and Masih (Isa)alaihumus salam to the prophetic mission.
(72:7)
Hence they rose against Quran and denied the prophet of Islam then they said we have heard the ayaat of noble Quran carefully, the divine words and realised clearly the truth of the divine words. You also do not act like the polytheists among the human beings who take the path of idol worshiping and be careful you must not get affected and receive the fate like them.
These terms warns the polytheists and make them aware that, when the logic and judgement of the genies exists in such a manner therefore they too must get awake and take hold the rope of the Noble Quran and the prophet Muhammad sallallaho alaihi va ala alehi.
Some of them supposed the expression is indicating the rejection of resurrection day it is not the denial of the prophet.
Then the virtuous and the believing genies, in the tone that was expressing the truth, which is capable to understand by the entire clan of genies and expressed: we had searched the skies and found them entirely filled with the powerful security guards and protectors and we received the arrows of the burning flames.
(72:8)
Previously we were sitting to steal the hearings of the skies and receiving some information from them and discussing with our friends. But at present it is not like that anybody who wants to steal the hearings of the skies; he will find the burning flames lie in waiting of him, to target him.
(72:9)
Does not this present state proves the truth of the prophets peace be upon him appearance and the descent of the divine book and the occurrence of the great revolutions in the universe and nobody had the power to steal the hearing of the skies now?
Does not this present condition indicates that the era of devil, fortune telling, and deception is ended and the dark night of ignorance came to an end and the world radiating sun of revelations and prophecy started.
basically means blazing of the flames of fire, The blaze of fire which appears in the sky in form of long line called . According to the research of the present scholars they are small pieces of stones moving in the outer space of earths atmospheric layer. When they come near the earth, get affected by the earths magnetic attraction and fell down with high speed on the ground. When they enter in the earth atmosphere that is a layer squeezed and surrounded the earth. While colliding profoundly with the earth gets hot and inflammable and change into the burning flames, finally its ashes settles down upon the earth.
The ayaat of noble Quran repeatedly defined the matter of these flames, they are the arrows thrown towards the devils who want to steal the hearing of the skies.
What is the stealing of the hearings? And the genies and the devils by the help of flames are driven away from the scene of the skies is discussed in the Sura e hijr and sura e saffath too.
Any way the word means preparedness and waiting for anything, its another meaning is, to sit in ambush.
Then we do not know with this cessation of the stealing of hearing of the skies, was it a motivation to curb the evil intention for the people of earth or the Majestic God wanted to guide them by this manner?
(72:10)
But basically the believer genies must have known that the cessation and end of stealing of the hearing in the skies is simultaneous to the appearance of the prophet of Islam, the preface of the human kinds Guidance, closing down of the system of the fortune telling and other superstitions. That was nothing but the announcement of the dark eras end and the start of the bright and luminous period.
But as the genies were having specific interest in the stealing the hearing of the skies still they were not believing that this deprivation was another kind of virtue and prosperity else it is evident that fortune tellers in the period of ignorance, by the help of stealing the hearing of skies were playing a big part in deviating the people from the straight path.
Significantly they were involved in the guidance of the Merciful God but defining the evils vaguely without any link to God. This indicates that whatever reaches from the Munificent God is the virtues and guidance and the evils are from the people when they misuse the divine blessings and affluences.
(72:11)
72:11
And among us are the righteous, and among us are [others] who are not righteous; we were [of] divided ways.
(72:12)
72:12
'And we think that we cannot escape (from the punishment of) Allah in the earth, nor can we escape (from the punishment) by running away.
(72:13)
72:13
And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden
(72:14)
72:14
'And of us some are Muslims (who have submitted to Allah, after listening to this Quran), and some of us are unjust (Al-Qasitun= disbelievers those who have deviated from the Right Path)'. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allah), those have wanted the right course."
(72:15)
72:15
But as for the unjust, they will be, for Hell, firewood.'

Definition
We heard the truth and submitted ourselves
These ayaat similarly continued the words of the believing genies while publicizing their deviated tribe; in the first ayat, it is their verbal communication and said: Among us there present the virtues and evil people, we are different and dissimilar groups.
(72:11)
They uttered these words, may be the people believed that the devil iblis was from the tribe of genies that may create a negative image about the genies nature. And the human kind began to think that genies tribe are absolutely evil and the light of guidance could never reach their heart.
The believing jinn genies by these words made clear that the freedom of will and determination is ruling over them too. The virtues and evils both were present among them. And basically the cause and effects of the propagation was to give a personality to the opposite person and bring his attention towards the guidance and perfection.
This supposition too exists that the believing jinn genies, to make clear their character, stated these words. On the matter of stealing the hearings of the skies they may declare which means: Though some of us, by the help of stealing the hearings of skies, providing informations to the evil human kinds to misguide the people, however the entire tribe of the genies were not similar to them.
This ayat while clearing the peoples mind about them as their image in the peoples minds was only mischief, misguide and deterioration. This ayaat relates that they also belongs to the different groups, the virtues and the evils.
The believing momineen genies in the continuation of their words warned others and said: We are certain that we have no control over the will of the Sovereign Lord and we are incapable to rein over the earth and they could not run away from fist of Almightys supremacy.
(72:12)
Hence if you are thinking that you can run away from the punishments of the Mighty God in any corner of the earth or some other point of the galaxy, you are in the great error.
Like this way the first word demonstrating about the inability of mans absolute escape from the claws of the domination of All Powerful God, both on the earth and the galaxies.
By their words it supposed that they believe that nobody can overcome the most Strong God, secondly nobody can run away from the grip of his court of justice. Therefore when there is no way to flee and overcome then there left only a way to get submitted.
The believer jinn genies carrying on their words warned and said: When we heard the guidance of the Noble Quran we believed it.


If we call you for the guidance, first we practised its rules. Hence we are not inviting others to the path which we are not followed.
Then they expressed the result of their believe, in one short sentence and uttered: The one who brought faith in his lord will not find fear from any loss and not from any oppression.
(72:13)
loss by means of oppression and tyranny.
to cover something by force.
Some said indicates that nothing will decrease from the virtues deeds. points out that nothing will be increased in their evil deeds.
Any way it denotes that: if the believers perform any minute and large action they will acquire the rewards and returns without any deduction.
It is true that the reasonable dealing of Just God is not only concerned to the believers but as the unbelievers do not have virtues deeds so their reward was not mentioned.
In the next ayat it explained more about the fate of the believers and polytheists furthermore defined: By means of the Qurans guidance we know that a group of us is Muslim and another group of us is tyrant.

But those who achieved the Islam they had selected the right path, they are stepping on the guidance and the virtues of kind God.
(72:14)
But the tyrants are the fuel of the hell.
(72:15)
The noteworthy point is that in these ayaat Muslim is brought before the tyrant. As the hands of an unbeliever any how is polluted in the tyranny and despotism.
The believer jinn genies carrying on their words warned and said: When we heard the guidance of the Noble Quran we believed it.

If we call you for the guidance, first we practised its rules. Hence we are not inviting others to the path which we are not performing.
Then they expressed the result of their believe in one short sentence and said: The one brought faith in his Lord will not fear from any loss and they will not have fright from any oppression.
In the next ayat it explained more about the fate of the believers and polytheists furthermore defined: By means of the guidance of Quran we know that a group of us is Muslim and another group of us is tyrant.
(72:15)
It is the noteworthy point that in these ayaat the monotheist Muslim is the one who is opposite to the tyrant. As the hands of an unbeliever and polytheist any how is polluted in the dirt of tyranny and despotism. Meanwhile it specifies the real believer momin he is the one who never made himself contaminate and polluted. Thus in a narration from prophet Muhammad sallallaho alaihi va ala alehi we read: the believer is one from whom the people are protected in the matter of their lives and possessions.
In another hadis form prophet Muhammad peace be upon him it is narrated: The Muslim is one from whose tongue and deeds the people are safe and secure.
The meaning of show that the believer by paying his full attention, reasoning and search, steps forward towards the guidance, not blindly and by keeping his eyes shut. The greatest reward is that some reach the truth in the shadow of divine blessings while the most terrible failure of the tyrants and tormenters is that they are the fuel of hell which is igniting inside them (in this worldly life).
(72:16)
72:16
If they (non-Muslims) had believed in Allah, and went on the Right Way (i.e. Islam) We should surely have bestowed on them water (rain) in abundance.
(72:17)
72:17
So We might try them thereby. And whosoever turns away from the remembrance of his Lord (i.e. this Quran, and practice), He will cause him to enter in a severe punishment (i.e. Hell).
(72:18)
72:18
And the mosques are for Allah (Alone), so do not bring anyone along with Allah.
(72:19)
72:19
When the slave of Allah (Muhammad SAW) stood up supplicating Him, (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).
I test you by the abundant blessings
These ayaat are the continuance of the words of the believing jinn with their own tribe.
Anyhow in the previous ayaat there is expression about the rewards of the believers on the judgment day. In these ayaat the statement is about the rewards in the worldly life and said: If they, Jinn and human beings persevere in the path of faith, we will please them with abundant water.
(72:16)
We will pour for them the blessings of plentiful rain and bring into their possession the numerous sources and the bountiful fountains. The place where there is plentiful water, in that place everything is abundant like this way, we bless them numerous blessings.
means the overflowing water.
This is the frequent time where the noble Quran mentioned on the subject of abundant water. Belief and piety is not only the fountainhead of the spiritual abundance, it is the cause of the increase in the materialistic needs. Rise in the blessings, development of civilisations, materialistic prosperity and affluence.
According to this discussion the thing which causes the affluence in the favours is, perseverance in the faith, not the momentary devotion as the impermanent belief could not bring the prosperity and riches. The most important thing is perseverance in the belief as the people are chiefly unstable and limping in the matter of belief.
In the next ayat pointed towards the another fact in same connection and added: Its mean that, we trial them by abundant favours
Does the excess of the favours cause the pride and ignorance in them? Or does it cause the awareness and thankfulness and more attention towards the Almighty?
Here it becomes apparent that one of the causes of the divine tests is the abundance and the affluence. Chiefly the test by means of the affluence is very hard and complicated than the punishment. As the nature of affluences is leisure, idleness, ignorance and sinking in the pleasures and enjoyments. Unerringly it is an object that makes the man away from the Merciful God and creates the ground equipped for the devil to act freely upon him. Only those who are secured from the prosperity, they are those who are continuously in the remembrance of the God and never forget Him. By constant bringing his heart towards the God remembrance, he protects the abode of his heart from the evil influence of the devil.
Hence after that it adds: Anybody who turns himself from the remembrance of the Benevolent God. He takes him to the path which has ever increasing chastisement.
(72:17)
To ascend and go high up, it is gives the meaning of the hard task too.
Many interpreters translated it as severe punishment.
Hence we read in the Sura e Taha: Ta-Ha
(20:124)
20:124
And whoever turns away from my remembrance - indeed, he will have a depressed life full of hardships and we shall raise him up blind on the Day of Resurrection."
In the ayat 40 of Sura e Namal by the words of Sulaiman alaihis salam we read: An-Naml (The AntTs)

27:40
He said, "This is from the favour of my Lord to test me whether I will be grateful or ungrateful.
In the ayat 28 of Sura e Anfal it is mentioned
Al-Anfal (The Spoils of War)
(8:28)
8:28
And know that your possessions and your children are but a trial and that surely with Allah is a great reward.
In the next ayat by the tongue of the believer Jinn Genies it said: The mosques belong to Almighty and in these mosques, do not bring a single being along with Creator God.
(72:18)
What does the term means here? It has various definitions.
First: it is the place where the people prostrate, its absolute proper example is the Masjid ul Haram and other examples are the other mosques and its infinite meaning is all the places where the man performs the namaz.
By a famous hadis of prophet peace be upon him who said: the entire earth is my place of prostration and the means of getting me clean (to perform tayammum) it is universally provided.
In this manner it is an answer to the polytheist Arabs and the people like them who formed the house of Kaaba into a place of idol worshipping and the perverted Christians who were following the trinity and worshipping the three Gods in their churches and the noble Quran declared: All the places of worship are specifically related to the Sovereign God. In the place of worship nobody can be worshiped and prostrated except him, it is prohibited.
Secondly in the body there are seven parts which prostrates before the Mighty God hence in the famous hadiz from the 9th imam Muhammad ibn Ali al Javad it is quoted: In the gathering of Mutasim Abbasi there were present mostly the jurisprudence of the sunni sect. He asked: Which part of the thiefs hand must be cut off. Some said: from wrist and brought the interpretation of the tyammum. Some other presented their view and said: from the elbow and presented the analysis of the vazu.
Mutasim ascertained from imam alaihis asalam. First imam alaihis asalam requested to leave the question and when he stressed upon his demand, imam alaihis asalam replied: Their replies were not correct, only four finger must be cut down and the palm and thumb must not be cut off.
When Mutasim asked the reason, imam alaihis salam quoted the prophet peace be upon him and said: The seven parts of body must prostrate such as forehead, a pair of palms, a pair of knees and a pair of feet, he confirmed and added: If the wrist and elbow is cut off there no hand left for him to prostrate. While the God said: These seven parts belongs to God. The body parts which are related to the Exalted God must not be cut off. This statement made the Mutasim amazed and he ordered, according to the command of the prophet, the four fingers of the thief must be cut off only.
In the continuation of the statement about the great effects of the Quran and the worship of the prophet it added: When the servant of God the Supreme Ruler Hazrat Muhammad peace be upon him was standing for namaz and calling the Kind Creator Lord, a group of Jinn were surrounding him compactly.
(72:19)
means piled up densely, this term speak about the crowd of the believer genies in the first meeting with it, Similarly describing the enormous charm of prophets namaz.
For this ayat there are two other descriptions, First that: the believer genies are describing the condition of the prophets companions for hearing his words though very less in number in Mecca, the tribe of Jinn were gathering around him to learn from him and they were hastening for bringing the faith.
The distortion of the description of the ayat

The matter of the Tavassul resource to appeal for the protection to the prophet peace be upon him as well as the guardians of religion ی ی the appeal of protection tavassul before them does not means going against the truth of the Unique and Compassionate God and neither opposing the ayat of Noble Quran. Everything is from the Merciful God. The ayaat of Quran repeatedly indicated about the intercession, to seek forgiveness from Beneficent God and the prophet pursuing for the pardon of the believers.
In this way some of those who departed far away from the teachings of Islam and its instructions stressed upon negating every type of intercession and seeking forgiveness ( through the prophet and the guardians of relgion)and to prove themselves right, bring the excusing reasons including the above ayat which said:
(72:18)
They say: according to the ayat the noble Quran orders, no one had the right to take any name beside the name of Allah in the mosques, do not call anybody else for your intercession.
But it is righteous that this sura has no relation to their matter however its purpose was to negate the polytheism means not to associate any partner with the God or plead for a wish from anybody.
In other words: if someone actually gives the matter of the Sovereign God in the hands of other than God the Majestic and made him absolute and dominant in this matter and if he dies in that condition he is polytheist. As the word:
in the ayat
It gives the witness that one must not bring anybodies imitation with God and must not make him the start of the special effects of the permanent.
But if he pleads the intercession with the prophets of God The Most Strong Protector or appeals for the mediation in the presence of the God The Everlasting Superior. Not only he negates the monotheism but often invites the prophet and the noble Quran commands the people to seek the intercession of the prophet.
In the ayat 103 of Sura e Tauba we read: At-Tauba (The Repentance)
(9:103)
9:103
Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.
Take zakat from their wealth so that with the help of this you may purify them (while taking the zakat) pray for them as your prayer for them is a means of their peace.
In the ayat 97 of Sura e Yusuf by the words of his brothers addressing the father we read: Yusuf (Joseph)
(12:97)
12:97
They said: "O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners."

12:98
He said: "I will ask for forgiveness for you from my Lord,
Therefore the matter of seeking the intervention as said, it is the evident command of the Noble 4 Surat Al-Jinn (The Jinn) -
(72:16)
72:16
If they (non-Muslims) had believed in Allah, and went on the Right Way (i.e. Islam) We should surely have bestowed on them water (rain) in abundance.
(72:17)
72:17
So We might try them thereby. And whosoever turns away from the remembrance of his Lord (i.e. this Quran, and practice), He will cause him to enter in a severe punishment (i.e. Hell).
(72:18)
72:18
And the mosques are for Allah (Alone), so do not bring anyone along with Allah.
(72:19)
72:19
When the slave of Allah (Muhammad SAW) stood up supplicating Him, (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).
These ayaat are the continuance of the words of the believing jinn with their own tribe.
Anyhow in the previous ayaat there is expression about the rewards of the believers on the judgment day. In these ayaat the statement is about the rewards in the worldly life and said: If they, Jinn and human beings persevere in the path of faith, we will please them with abundant water.
(72:16)
We will pour for them the blessings of plentiful rain and bring into their possession the numerous sources and the bountiful fountains. The place where there is plentiful water, in that place everything is abundant like this way, we bless them numerous blessings.
means the overflowing water.
This is the frequent time where the noble Quran mentioned on the subject of abundant water. Belief and piety is not only the fountainhead of the spiritual abundance, it is the cause of the increase in the materialistic needs. Rise in the blessings, development of civilisations, materialistic prosperity and affluence.
According to this discussion the thing which causes the affluence in the favours is, perseverance in the faith, not the momentary devotion as the impermanent belief could not bring the prosperity and riches. The most important thing is perseverance in the belief as the people are chiefly unstable and limping in the matter of belief.
In the next ayat pointed towards the another fact in same connection and added: Its mean that, we trial them by abundant favours
Does the excess of the favours cause the pride and ignorance in them? Or does it cause the awareness and thankfulness and more attention towards the Almighty?
Here it becomes apparent that one of the causes of the divine tests is the abundance and the affluence. Chiefly the test by means of the affluence is very hard and complicated than the punishment. As the nature of affluences is leisure, idleness, ignorance and sinking in the pleasures and enjoyments. Unerringly it is an object that makes the man away from the Merciful God and creates the ground equipped for the devil to act freely upon him. Only those who are secured from the prosperity, they are those who are continuously in the remembrance of the God and never forget Him. By constant bringing his heart towards the God remembrance, he protects the abode of his heart from the evil influence of the devil.
Hence after that it adds: Anybody who turns himself from the remembrance of the Benevolent God. He takes him to the path which has ever increasing chastisement.
(72:17)
To ascend and go high up, it is gives the meaning of the hard task too.
Many interpreters translated it as severe punishment.
Hence we read in the Sura e Taha: Ta-Ha
(20:124)
20:124
And whoever turns away from my remembrance - indeed, he will have a depressed life full of hardships and we shall raise him up blind on the Day of Resurrection."
In the ayat 40 of Sura e Namal by the words of Sulaiman alaihis salam we read: An-Naml (The AntTs)

27:40
He said, "This is from the favour of my Lord to test me whether I will be grateful or ungrateful.
In the ayat 28 of Sura e Anfal it is mentioned
Al-Anfal (The Spoils of War)
(8:28)
8:28
And know that your possessions and your children are but a trial and that surely with Allah is a great reward.
In the next ayat by the tongue of the believer Jinn Genies it said: The mosques belong to Almighty and in these mosques, do not bring a single being along with Creator God.
(72:18)
What does the term means here? It has various definitions.
First: it is the place where the people prostrate, its absolute proper example is the Masjid ul Haram and other examples are the other mosques and its infinite meaning is all the places where the man performs the namaz.
By a famous hadis of prophet peace be upon him who said: the entire earth is my place of prostration and the means of getting me clean (to perform tayammum) it is universally provided.
In this manner it is an answer to the polytheist Arabs and the people like them who formed the house of Kaaba into a place of idol worshipping and the perverted Christians who were following the trinity and worshipping the three Gods in their churches and the noble Quran declared: All the places of worship are specifically related to the Sovereign God. In the place of worship nobody can be worshiped and prostrated except him, it is prohibited.
Secondly in the body there are seven parts which prostrates before the Mighty God hence in the famous hadiz from the 9th imam Muhammad ibn Ali al Javad it is quoted: In the gathering of Mutasim Abbasi there were present mostly the jurisprudence of the sunni sect. He asked: Which part of the thiefs hand must be cut off. Some said: from wrist and brought the interpretation of the tyammum. Some other presented their view and said: from the elbow and presented the analysis of the vazu.
Mutasim ascertained from imam alaihis asalam. First imam alaihis asalam requested to leave the question and when he stressed upon his demand, imam alaihis asalam replied: Their replies were not correct, only four finger must be cut down and the palm and thumb must not be cut off.
When Mutasim asked the reason, imam alaihis salam quoted the prophet peace be upon him and said: The seven parts of body must prostrate such as forehead, a pair of palms, a pair of knees and a pair of feet, he confirmed and added: If the wrist and elbow is cut off there no hand left for him to prostrate. While the God said: These seven parts belongs to God. The body parts which are related to the Exalted God must not be cut off. This statement made the Mutasim amazed and he ordered, according to the command of the prophet, the four fingers of the thief must be cut off only.
In the continuation of the statement about the great effects of the Quran and the worship of the prophet it added: When the servant of God the Supreme Ruler Hazrat Muhammad peace be upon him was standing for namaz and calling the Kind Creator Lord, a group of Jinn were surrounding him compactly.
(72:19)
means piled up densely, this term speak about the crowd of the believer genies in the first meeting with it, Similarly describing the enormous charm of prophets namaz.
For this ayat there are two other descriptions, First that: the believer genies are describing the condition of the prophets companions for hearing his words though very less in number in Mecca, the tribe of Jinn were gathering around him to learn from him and they were hastening for bringing the faith.
The distortion of the description of the ayat

The matter of the Tavassul resource to appeal for the protection to the prophet peace be upon him as well as the guardians of religion ی ی the appeal of protection tavassul before them does not means going against the truth of the Unique and Compassionate God and neither opposing the ayat of Noble Quran. Everything is from the Merciful God. The ayaat of Quran repeatedly indicated about the intercession, to seek forgiveness from Beneficent God and the prophet pursuing for the pardon of the believers.
In this way some of those who departed far away from the teachings of Islam and its instructions stressed upon negating every type of intercession and seeking forgiveness ( through the prophet and the guardians of relgion)and to prove themselves right, bring the excusing reasons including the above ayat which said:
(72:18)
They say: according to the ayat the noble Quran orders, no one had the right to take any name beside the name of Allah in the mosques, do not call anybody else for your intercession.
But it is righteous that this sura has no relation to their matter however its purpose was to negate the polytheism means not to associate any partner with the God or plead for a wish from anybody.
In other words: if someone actually gives the matter of the Sovereign God in the hands of other than God the Majestic and made him absolute and dominant in this matter and if he dies in that condition he is polytheist. As the word:
in the ayat
It gives the witness that one must not bring anybodies imitation with God and must not make him the start of the special effects of the permanent.
But if he pleads the intercession with the prophets of God The Most Strong Protector or appeals for the mediation in the presence of the God The Everlasting Superior. Not only he negates the monotheism but often invites the prophet and the noble Quran commands the people to seek the intercession of the prophet.
In the ayat 103 of Sura e Tauba we read: At-Tauba (The Repentance)
(9:103)
9:103
Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.
Take zakat from their wealth so that with the help of this you may purify them (while taking the zakat) pray for them as your prayer for them is a means of their peace.
In the ayat 97 of Sura e Yusuf by the words of his brothers addressing the father we read: Yusuf (Joseph)
(12:97)
12:97
They said: "O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners."

12:98
He said: "I will ask for forgiveness for you from my Lord,
Therefore the matter of seeking the intervention as said, it is the evident command of the Noble Quran.
(72:20)
72:20
Say (O Muhammad SAW): "I invoke only my Lord (Allah Alone), and I associate none as partners along with Him."
(72:21)
72:21
Say " Verily It is not in my power to cause you harm, or to bring you to the Right Path."
(72:22)
72:22

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