Warning the Disbelievers in Surah Al-Muzammil

 

English Translation and Tafsir of Surah Al-Muzammil Ayah 10-19 

73:10 And be patient with what they say and keep away from them graciously. 

73:11 And leave Me with the deniers, the prosperous ones, and respite them a little.

73:12 Verily, with Us are fetters and a flaming fire,

73:13 and food that chokes and a painful torment. 

73:14 On a day, the earth and the mountains will quake and the mountains will become, as a heap of sand, crumbling.

73:15 Verily, We have sent you a Messenger as a witness over you, just as We sent to Pharaoh a Messenger. 

73:16 But Pharaoh disobeyed the Messenger, so We seized him with a terrible seizure.

73:17 Then, how can you guard yourselves against a day that shall make the children grey-headed?

73:18 The sky shall be split thereby; His promise shall be fulfilled.

73:19 Verily, this is a Reminder, so let whoever wills take a way to his Lord.

 Relationship with the Previous Part  

The previous part mentions some instructions to Messenger Muhammad. Then, the disbelievers are warned of severe punishment in this part if they insist on disbelieving in the Oneness of Allah and following the path of misguidance. It also refers to some signs and horrors of the Day of Judgment.

Tafsir

73:10 And be patient with what they say and keep away from them graciously. 

O noble Messenger Muhammad, rely on Allah alone concerning all your affairs. And be patient with what the disbelievers say about you and Islam. Their statements are lies. Keep away from the disbelievers graciously without any dispute or argument. Do not meet evil with evil; rather, keep away from them without saying evil words to them.

Imam Fakhar Ar-Razi wrote, ‘Allah says to His beloved Messenger Muhammad, ‘ You have taken Me as your Guardian. Thus, be patient with what the disbelievers say and leave their matter to Me. As I am your Guardian, I shall set right all your affairs better than setting them right by yourself. You should know that the duties of the slaves of Allah are limited to two matters. First, how they deal with the commands of Allah. Second how they deal with their fellow human beings. The first matter is more important than the second one. The first part of surah Al-Muzamil mentions what relates to the first matter. Then, what is related to the second matter is mentioned. Allah, Exalted be He, has gathered all that is needed concerning this matter in these two words. Man either mixes with people or stays away from them. If he mixes with them, he should be patient with their abuse and alienation. If he wishes that he will attain good things and comfort from their sides, he will not attain them. Thus, he will suffer sadness and melancholy. Thus, it becomes clear that mixing with people needs great patience. On the other hand, staying away from people is gracious desertion. Thus, it becomes clear that one should have each of these matters. Gracious desertion is to stay away from people by one’s heart and desire and disagreeing with their deeds while being polite, pretending to be inattentive, refraining from requital.’ 

73:11 And leave Me with the deniers, the prosperous ones, and respite them a little.

 O noble Messenger Muhammad, leave Me with the deniers and the prosperous ones, who disbelieve in the Oneness of Allah. I shall take care of them and take revenge on them on your behalf. Do not concern yourself about their affairs as they are wealthy and prosperous in the life of this world. Leave them a little and give them respite until the time of their death comes. Surely, they will reap the evil fruits of their disbelief in the Oneness of Allah and abusing you and the believers. 

Aisha, may Allah be pleased with her, said, ‘This ayah was revealed, [73:11 And leave Me with the deniers, the prosperous ones, and respite them a little.] Then, a little while after its revelation, the battle of Badr took place.’  The great leaders among the disbelievers were killed at the battle of Badr, and Allah, Exalted be He, took revenge on them.

73:12 Verily, with Us are fetters and a flaming fire,

73:13 and food that chokes and a painful torment. 

 Verily, with Allah are fetters and a flaming fire. And with Him food that chokes and a painful torment. Indeed, Allah has prepared strong fetters for disbelievers by which they will be tied up and a flaming fire wherein they will be thrown. Their food in Hell will be food that chokes as it sticks to the throat. Thus, it will not go into the stomach or get out of their mouths. In addition, it is bitter and horrible. 

Indeed, Allah, Exalted be He, has warned the disbelievers of the severe punishment awaiting them in Hell on the Day of Judgment if they insist on disbelieving in His Oneness and following the path of misguidance. 

73:14 On a day, the earth and the mountains will quake and the mountains will become, as a heap of sand, crumbling.

The severe punishment will befall the disbelievers on the Day of Judgment. On that day, the earth and the mountains will quake. The mountains will become like a heap of crumbling sand after they were strong huge rocks. 

73:15 Verily, We have sent you a Messenger as a witness over you, just as We sent to Pharaoh a Messenger. 

73:16 But Pharaoh disobeyed the Messenger, so We seized him with a terrible seizure.

After warning the disbelievers of the severe punishment awaiting them on the Day of Judgment, they are warned by referring to the terrible punishment that befell the former disbelievers in the life of this world.

O people, Allah has sent you a Messenger as a witness over you, just as He sent to Pharaoh a Messenger.

 Allah sent Messenger Muhammad to invite people to worship Allah alone and he will be a witness over them that he truthfully conveyed the message of Allah to people on Day of Judgment. Allah also sent Messenger Moses to Pharaoh to invite him to worship Allah alone and follow the path of guidance. However, Pharaoh disobeyed Messenger Moses and refused to worship Allah alone. Thus, Allah punished him severely and a terrible torment befell him and the disbelievers among his people. 

Messenger Moses is mentioned specifically because his story and the story of Pharaoh were well-known among the people of Makkah. 

In sum, if the disbelievers insist on disbelieving in the Oneness of Allah severe punishment will befall them just as it befell the former disbelievers. 

73:17 Then, how can you guard yourselves against a day that shall make the children grey-headed?

O disbelievers, how can you guard yourselves against the punishment of the Day of Judgment that shall make the children grey-headed because of its great horrors if you die as disbelievers? 

73:18 The sky shall be split thereby; His promise shall be fulfilled.

The sky will split because of the great terrors of the Day of Judgment. Verily, the promise of Allah that the Day of Judgment will take place shall be fulfilled.

The intended meaning is to warn the disbelievers so that they stop disbelieving in the Oneness of Allah when they know that nothing and no one can protect them against the punishment of Allah.

Indeed, the horrors of the Day of Judgment are great. The children’s hear will turn grey, the sky will split, and the mountains will become dust. The Day of Judgment will certainly occur and no one can protect the disbelievers against the punishment of Allah. 

73:19 Verily, this is a Reminder, so let whoever wills take a way to his Lord. 

‘Verily, this is…’  refers to the warnings and admonitions mentioned in the aforementioned ayat in the surah. 

The warnings and admonitions are for reminder and exhortation. Thus, let whoever wills take a way to his Lord, Allah, by believing in His Oneness, obeying His commands, avoiding His prohibitions, and performing righteous deeds for His sake. This is the only right way to be saved from the severe punishment of the Day of Judgment. 

The ayah says ‘let whoever wills…’ the intended meaning is not to give a choice; rather, the intended meaning is to urge and exhort to follow the path of guidance that leads to attain the pleasure of Allah. 

Learned Lessons from Surah Al-Muzamil Ayah 10-19

• The believer should be patient when it comes to complying with the commands of Allah and avoiding His prohibitions.

• Gracious desertion is to avoid unfavorable things and situations without reproach.

• Allah, Exalted be He, sent Muhammad as His Prophet and Messenger, just as He sent Moses as His Prophet and Messenger.

• The Day of Judgment will certainly take place at the time that Allah has appointed for its occurrence.

• Allah, Exalted be He, warns the disbelievers of His severe punishment if they insist on disbelieving in His Oneness and following the path of misguidance.

• The punishment of the Day of Judgment is severe. Fetters, flaming fire, food that causes choking, and painful torment are prepared for the disbelievers.

• On the Day of Judgment, the earth and the mountains will quake, and the mountains will become heaps of crumbling sand.

• The Day of Judgment is terrible. On that day, the hair of the children will turn grey because of its horrors.

• The Quran contains reminders and admonitions for people, but only those who are endowed with sound understanding benefit from them.

The Noble Quran English Translation of Surah Al-Muzammil

The Noble Quran, Tafsir of Surah al-Buruj Ayah : 12-22 Allah is All-Powerful & All-Knowing

The Noble Quran Surah Hud English Translation and Tafsir Kindle Edition

 

Instructions to Messenger Muhammad

English Translation and Tafsir of Surah Al-Muzzammil Ayah 1-9

73:1 O you wrapped in your garments,

73:2 stand for prayer at night, but a little

73:3 Half of it, or a little less thereof.

73:4 or add more thereto and recite the Quran distinctly.

73:5 Indeed, We shall reveal to you a weighty word. 

73:6 Verily, worship at night is most effective and suitable for the speech.

73:7 Surely, in the day, you have a prolonged occupation.

73:8 And remember the name of your Lord and devote yourself to Him with wholehearted devotion. 

73:9 He is the Lord of the East and the West; there is no god but Him. Thus, take Him as your Guardian.

Tafsir

Jabir Ibn Abdul Allah, may Allah be pleased with them, narrated this narration about the period of intermission of the divine revelation to Messenger Muhammad [peace be upon him]. He reported that Messenger Muhammad said, ‘While I was walking, I heard a voice from the sky. Then, I raised my head and saw the angel, who came to me in the mount of Hira. He was sitting on a chair between heaven and earth. Thus, I was frightened of him. Then, I returned to my family and said, ‘Wrap me up, wrap me up.’ Thereupon, Allah, Exalted be He, revealed, ‘74:1 O you enveloped in your cloak, 74:2 Arise and warn! 74:3 And your Lord magnify, 74:4 and your garments purify, 74:5 and uncleanness do shun,’ 

73:1 O you wrapped in your garments,

73:2 stand for prayer at night, but a little.

73:3 Half of it, or a little less thereof.

73:4 or add more thereto and recite the Quran distinctly.

Surah Al-Muzzammil begins with a vocative mode to indicate the importance of commands and prohibitions that the addressee will receive. 

Messenger Muhammad [peace be upon him] is called one, who wraps himself in his garment, to make him feel at ease, cheer up his soul, and make him feel endeared, so that he would actively convey Islam to people. 

O you wrapped in your garments after seeing the angel Gabriel in his real shape! O you wrapped in your garments after hearing the hideous things that the disbelievers say about Allah! Stand for prayer at night to worship your God. Stand for prayer at night, but a little part of it to take some rest. Stand for prayer half of the night or little less than thereof. You can also stand for prayer more than that and recite the Quran distinctly. Recite the Quran slowly, which will help you to reflect on its meanings. 

In other words, O you wrapped in your garments! Stand for prayer half of the nigh and assign the other half for sleep and rest.  This indicates the easiness of Islam as it commands the believers to diligently worship Allah, but at the same time instructs them to take care of their bodies by giving them sufficient sleep and rest. 

The night is specifically assigned for worship and prayer because it is a time of calmness and serenity, which enable the believer to worship Allah sincerely and humbly.

Sa’d Ibn Hisham said, ‘I asked Aisha, may Allah be pleased with her, about the prayer of the night. She said, ‘Do you not recite [73:1 O you wrapped in your garments,]? I said, ‘Yes.’ She said, ‘When the beginning of this surah was revealed, the companions of Messenger Muhammad prayed at night until their feet swelled, and the last part of the surah was delayed for twelve months. Then, it was revealed. Thereupon, the night prayer has become voluntary after it was obligatory.’ 

In sum, Allah, Exalted be He, as a way of easing and instruction to what may comfort the soul of Messenger Muhammad, say, ‘O noble Messenger Muhammad, who wraps himself in his garments, stand for worship and prayer in the night, leaving some time thereof for rest and sleep. You may stand for worship and prayer half of the night, less or more than that. Recite the Quran beautifully and distinctly, which is a helpful means to understand and reflect on its meanings.’

73:5 Indeed, We shall reveal to you a weighty word. 

O noble Messenger Muhammad, stand for worship and prayer in the night to come close to your Lord, Allah, by offering different kinds of worship as a weighty word shall be revealed to you, namely, the noble Quran. It is a weighty word in the balance of the truth, its effect on the hearts, and its obligations and commands. 

 Allah, Exalted be He, says, interpretation of the meaning, 

59:21 Had We sent down this Quran on a mountain, surely, you would have seen it humble itself and split for fear of Allah. And such are the similitudes which We expound to people that they may reflect.

Had the Quran, which was revealed to guide to the truth, been sent to a mountain, and the mountain is able to understand the discourse of the Quran, it would have perceived the meanings of the Quran and become humble which would have caused it to split. 

In other words, had the mountain in the place of the disbelievers, who refuse to listen to the Quran and benefit from its guidance, it would have split and become dust out of fear of Allah, Exalted be He.

Many authentic narrations confirm that the Quran is a heavy word. Aisha,  may Allah be pleased with her, said, ‘I saw Messenger Muhammad when the divine revelation came to him. His forehead would drip sweat on a very cold day after receiving the divine revelation.’ 

 Indeed, the Quran is a heavy word because it is the speech of Allah, the Lord of the world. It is heavy because it contains great obligations and commands, namely, promising to reward the believers and warning to the evil doers, lawful and unlawful rules, and the law of punishment. No matter how deeply the scholars try to understand its meanings, they will find them comprehensive and they will acknowledge that they need to study it harder and harder. 

Qatada, may Allah have mercy on him, said, ‘The Quran is heavy. By Allah, its rules and law of punishment are heavy.’ 

73:6 Verily, worship at night is most effective and suitable for the speech.  

O noble Messenger Muhammad, who wrapped himself in his garment, stand for worship and prayer in the night because it is most effective for remedying the heart and mending the soul. In addition, worship and prayer in the night are most suitable for reciting the Quran because the heart becomes humble as it humbly concentrates on worship. 

73:7 Surely, in the day, you have a prolonged occupation.

O noble Messenger Muhammad, We have commanded you to stand for worship and prayer in the night because you have a prolonged occupation in the day for fulfilling your duties and carrying out your obligations, which makes you unable to devote your time for worship and prayer. However, you can stand for worship and prayer in the night because it is a time for rest and sleep after finishing all duties of the day.

In other words, the ayah refers to the wisdom behind commanding to pray in the night. Allah, Exalted be He, has made it easy for Messenger Muhammad and his nation as He has made the day for fulfilling their life occupations and duties, and made a part of the night for worship and prayer. 

73:8 And remember the name of your Lord and devote yourself to Him with wholehearted devotion. 

In this ayah, Allah, Exalted be He, commanded Messenger Muhammad to remember Him day and night.

O noble Messenger Muhammad, remember the name of your Lord constantly. You should glorify and thank Him for all His blessings and you should devote yourself to worship and obey Him with wholehearted devotion. Do not let anything make you unmindful of remembering and worshipping your Lord, Allah. Whenever you finish your duties and occupations, devote yourself to remember your Lord by performing different kinds of worship. 

 73:9 He is the Lord of the East and the West; there is no god but Him. Thus, take Him as your Guardian.

O noble Messenger Muhammad, your Lord, Allah, is the Lord of the East and the West. There is no god, who deserves worship and obedience, but Him. Thus, take Him as your Guardian in all your affairs. Seek His help and guidance in all your affairs. He will help and guide you. 

Learned Lessons from Surah Al-Muzzammil Ayah 1-9

• Standing for worshipping Allah and praying in the night is the method followed by the righteous slaves of Allah.

• Recitation of the Quran should be done beautifully and carefully.

• Praying in the night is better than praying during the day because one can concentrate on the worship, as he is free from the occupations and duties of the day.

• One should remember Allah as much as he can by performing different kinds of worship, such as glorifying Allah, praying, and seeking beneficial knowledge.

• Relying on Allah concerning all one’s affairs is a manifestation of one’s submission to Allah and acknowledging that He is the only God, who deserves worship and obedience.

• Devoting oneself to worship and prayer does not contradict fulfilling one’s obligations and duties. Rather, one should do his best to be moderate and give every part of his life its due devotion.

• The Quran is a heavy word as it contains commands, prohibitions, and obligations, which are hard to comply with except by the help of Allah.

The Noble Quran English Translation Surah Al-Muzzammil 

English Translation and Tafsir of Surah Al-Muzammil

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition 

 

English Translation and Tafsir of Surah Al-Muzammil

 

Name of Surah Al-Muzammil 

This surah is called Al-Muzammil, namely, a person, who is wrapped in his clothes. It speaks about Messenger Muhammad [peace be upon him]. Allah, Exalted be He, commanded Messenger Muhammad not to wrap himself in his clothes and begin inviting people to Islam. Surah Al-Muzammil was revealed in Makkah. It contains twenty ayah.

Relationship between Surah Al-Jnn and Al-Muzammil

Surah Al-Muzammil comes after surah al-Jinn according to the written copy of the Quran, al-Mushaf. Surah Al-Jinn is concluded with referring to the fact that the Messengers of Allah sincerely conveyed the message of Allah to his people. Then, surah Al-Muzammil begins with commanding Messenger Muhammad to convey the message of Allah to people, which necessitates an attentive and abandoning comfortable life. 

Surah Al-Jinn mentions the reaction of the jinn to the message of Islam. Surah Al-Muzammil mentions that Allah commanded Messenger Muhammad to invite all people to Islam.

Most Important Topics Discussed in Surah 

Surah Al-Muzammil contains divine instructions to Messenger Muhammad to guide him during the journey of conveying the message of Islam to people. It also warns the disbelievers of severe punishment if they insist on disbelieving in the Oneness of Allah, Exalted be He.

Surah Al-Muzammil begins with commanding Messenger Muhammad to stay up during the night except for a little part of it to pray the night prayer. It also commands him to recite the Quran to strengthen his resolution.

73:1 O you wrapped in your garments,

73:2 stand for prayer at night, but a little.

73:3 Half of it, or a little less thereof.

73:4 or add more thereto and recite the Quran distinctly.

Then, surah Al-Muzammil mentions that the divine revelation that would be revealed to Messenger Muhammad [peace be upon him] and the requirements of its great message is heavy. Therefore, Messenger Muhammad is commanded to remember Allah day and night, declare the Oneness of Allah, and seek His help and support in all his affairs.

73:5 Indeed, We shall reveal to you a weighty word. 

73:6 Verily, worship at night is most effective and suitable for the speech.

73:7 Surely, in the day, you have a prolonged occupation.

Then, surah Al-Muzammil commands Messenger Muhammad to be patience with the abuse of the disbelievers, who say that he is a magician or a poet, and that Allah, Exalted be He, has a partner. In addition, Messenger Muhammad is commanded to keep away from the disbelievers graciously without acting negatively and wait until victory and help of Allah come, and it will certainly come.

73:10 And be patient with what they say and keep away from them graciously. 

Surah Al-Muzammil is concluded with declaring that commanding Messenger Muhammad to pray a third of the night is lessened, and becomes the least amount that the believers can pray to make it easy for Messenger Muhammad and his nation and give them time to attend to their occupations and responsibilities. They are commanded to recite as much as they can from the Quran, perform the obligatory prayer, give the zakat, and seek forgiveness from Allah constantly. 

73:20 Truly, your Lord knows that you stay up praying nearly two-thirds of the night, or a half of it, or a third of it, as do a group of those with you. And Allah determines the duration of the night and the day. He knows that you are unable to measure it, so He has pardoned you. Thus, recite as much as you can from the Quran. He knows that some of you are sick, others travel in the land, seeking some of the bounty of Allah, and others fight for the sake of Allah. Thus, recite as much as you can of it, perform the prayer, give the zakat, and lend Allah a good loan. Whatever good you shall forward to yourselves, you shall find it with Allah. It is better and a greater reward. And seek forgiveness from Allah. Indeed, Allah is All-Forgiving, All-Merciful.

The Noble Quran Surah al-Muzammil English Translation and Tafsir

The Noble Quran: Tafsir of Surah al-Fatihah [Part 2]

The Noble Quran Surah an-Nahl English Translation and Tafsir Kindle Edition

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

Surat Al-Muzzammil (Enshrouded One) | Mishary Rashid Alafasy | مشاري بن راشد العفاسي | سورة المزمل

 

Only Allah Knows the Time of the Day of Judgment Surah Al-Jinn Ayah 25-28

 

English Translation and Tafsir of Surah Al-Jinn Ayah 25-28 

72:25 Say, ‘I know not whether that which you are promised is near, or whether my Lord will appoint for it a term.

72:26 He is the All-Knower of the unseen, and He does not disclose His unseen to anyone,

72:27 save to a messenger whom He has chosen; then He makes before and after him watchers,

72:28 that He may know that they have conveyed the Messages of their Lord. And He is fully aware of all that with them and He has counted the number of all things.

Relationship with the Previous Part 

The disbelievers used to ask Messenger Muhammad about the time of the Day of Judgment. Ayah [24] says, 72:24 Until, when they see that which they are promised, then they will know who is weaker in respect of helpers and fewer in respect of numbers. It is known that the disbelievers will ask when the punishment of Allah will befall them. Therefore, Allah, Exalted be He, has commanded Messenger Muhammad to tell that that Allah is the All-Knower of the unseen and He does not disclose the knowledge thereof to anyone.

Tafsir

72:25 Say, ‘I know not whether that which you are promised is near, or whether my Lord will appoint for it a term.

O noble Messenger Muhammad, say to the disbelievers, ‘I do not know whether the punishment that Allah has promised would befall you is near, or whether He will appoint for it a term. I do not know when Allah’s punishment will befall you. Only Allah knows when the punishment will befall and when the Day of Judgment will take place.’

The intended meaning is that the punishment of Allah will certainly befall the disbelievers; however, only Allah knows its appointment. 

72:26 He is the All-Knower of the unseen, and He does not disclose His unseen to anyone,

72:27 save to a messenger whom He has chosen; then He makes before and after him watchers,

Messenger Muhammad [peace be upon him] does not know when the punishment of Allah will befall the disbelievers and when the Day of Judgment will take place. Only Allah, Exalted be He, knows the unseen, and He does not disclose the knowledge of the unseen to anyone save to a messenger whom He has chosen. He makes him know some of the unseen to be miracles for him and proofs of his prophethood. Then, Allah makes before and after His messenger watchers to guard him against the evil of the devils to prevent them from eavesdropping on the news of the unseen. 

In other words, Allah, Exalted be He, is the only knower of the unseen and He discloses some of the news of the unseen to His Prophets and Messengers and He makes watchers before and after them to prevent the devils from eavesdropping on the revelation that He would reveal to them.

This ayah is evidence that magic and soothsaying are forbidden because the magicians and soothsayers claim that they know the news of the unseen, which is a sheer lie. No one knows the news of the unseen except Allah. He, out of His wisdom, discloses some of its news to His Prophets and Messengers.

Then He makes before and after him watchers,

The intended meaning is that Allah makes watchers for His messengers and prophets from all sides, but the front and behind sides are mentioned because dangers attack man usually from these two sides.

Abdul Allah Ibn Abbas, may Allah be pleased with them, said, ‘72:26 He is the All-Knower of the unseen, and He does not disclose His unseen to anyone, save to a messenger whom He has chosen; Allah, Exalted be He, makes His messengers know some of the news of the unseen by revelation. However, He does not make anyone know the preordainment.’ 

Ad-Dahak, may Allah have mercy on him, said, ‘72:27 save to a messenger whom He has chosen; then He makes before and after him watchers. When a revelation from Allah would come to Prophet Muhammad, watchers from the angels would be sent with the revelation to guard it against the devils lest the devils should take the form of the angels.’ 

72:28 that He may know that they have conveyed the Messages of their Lord. And He is fully aware of all that with them and He has counted the number of all things.

The scholars of Tafsir have different opinions about the antecedent of the pronoun ‘He’ in Ayah [28]. 1) That Messenger Muhammad may know that the angel Gabriel conveyed the revelation of Allah to him. 2) That Messenger Muhammad may know that the Messengers of Allah, who came before him, conveyed the message of Allah to their people and that Allah guarded His messages. 3) That the disbelievers may know that the messengers of Allah conveyed the message of their Lord. 4) That Allah, Exalted be He, may know that the messengers conveyed His messages when they would convey them in real life though He, Exalted be He, knows everything before it takes place. 5) That the Prophet of Allah may know that the messengers of Allah came to him and not to others. 

After mentioning the opinions of the scholars, Imam Muhammad Ibn Jarir At-Tabari, may Allah have mercy on him, said, ‘The correct opinion is that ‘That Messenger Muhammad may know that the messengers, who came before him, conveyed the message of Allah to their people.’ 

Thus, the meaning of Ayah [28] will be as follows: That Messenger Muhammad [peace be upon him] may know that the messengers of Allah, who came before him, were similar to him concerning conveying the message of Allah truthfully. And that Messenger Muhammad may know that he was protected from the evil of the jinn, just as the Messengers of Allah, who came before him, were protected from their evils. And that Messenger Muhammad may know that Allah, Exalted be He, is fully aware of all that with the messengers and He has counted the number of all things perfectly.

Learned Lessons from Surah Al-Jinn Ayah 25-28

• Only Allah, Exalted be He, knows the unseen, and He may make His messengers with whom He is pleased know some of the unseen by revelation, which is a miracle confirming their truthfulness. 

• Allah, Exalted be He, protects His messengers from the jinn and the devils lest they should eavesdrop on the revelation of Allah.

• Allah, Exalted be He, informed His Messenger Muhammad that He protected the divine revelation that he might know that the messengers before him were like him concerning conveying the message of Allah truthfully to their people.

• Allah, Exalted be He, is fully aware of all things and nothing is hidden from His perfect knowledge.

The Noble Quran English Translation of Surah Al-Jinn

Some Information about the World of the Jinn

The Principles of the Message of Messenger Muhammad

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

 

Presumption of Continuity (Istishab) According to the Principles of Usul Al-Fiqh

 Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 28] 

Presumption of continuity (Istishab) according to the principles of Usul Al-Fiqh means presumption of the continuity of the original rule when there is no Shariah evidence that changes the rule.

 In other words, the rule that is confirmed in the past shall continue in the future until Shariah evidence changes it.

For example, if a person claims that there is an obligatory prayer other than the five obligatory prayers prescribed by Islamic Shariah, he is required to bring Shariah evidence that supports his claim. That is because the original rule is that such a prayer is not obligatory. 

Thus, the original rule that there are only five obligatory prayers must be prayed until Shariah evidence exists that changes the original rule.

Some Principles About Presumption of Continuity (Istishab) According to the Principles of Usul Al-Fiqh

• Beneficial things are essentially permissible.

• Harmful things are essentially prohibited.

• Contracts are essentially permissible except for contracts that are prohibited by Islamic Shariah.

• Certainity cannot be removed by doubt.

Permission and Prohibition According to the Principles of Islamic Jurisprudence

Some Stipulations of Al-Qiyas (Analogical Reasoning) According to the Principles of Islamic Jurisprudence

The Noble Quran Surah Jonah English Translation and Tafsir Kindle Edition

The Principles of the Message of Messenger Muhammad

 

English Translation and Tafsir of Surah Al-Jinn Ayah 16-24 

72:16 If they go straight on the path, We would give them to drink water in abundance

72:17 that We may test them thereby. And whoever turns away from the remembrance of his Lord, He will make him enter severe torment. 

72:18 And the mosques are for Allah; so invoke not anyone along with Allah.

72:19 And when the slave of Allah stood up invoking his Lord, they almost swarmed upon him.

72:20 Say, ‘I invoke my Lord only and do not worship anyone along with Him.’

72:21 Say, ‘Indeed, I possess no power for you to do you harm nor guide you rightly.’

72:22 Say, ‘Surely no one shall protect me from Allah, and I shall find besides Him no refuge, 

72:23 except conveyance from Allah and His messages. And whoever disobeys Allah and His Messenger – for him, surely the Fire of Hell abiding therein forever.’

72:24 Until, when they see that which they are promised, then they will know who is weaker in respect of helpers and fewer in respect of numbers.

Relationship with the Previous Part

The previous parts mention some information about the world of the jinn. This part mentions more information about the world of the jinn. It informs about the importance of performing the prayer in mosques. In addition, it confirms that Messenger Muhammad invites people to worship Allah alone and that he cannot benefit or harm anyone. Only Allah can bring benefit and ward off harm from people.

Tafsir

72:16 If they go straight on the path, We would give them to drink water in abundance

72:17 that We may test them thereby. And whoever turns away from the remembrance of his Lord, He will make him enter severe torment. 

If those who follow the path of misguidance among human beings and the jinn adhere to the right path by worshipping Allah alone, obeying His commands, and avoiding His prohibitions, Allah will give them to drink water in abundance and provide them with plenty of blessings. Allah will give them such blessings to test them so that their attitudes toward Allah’s blessings will be clear. Those who will be thankful for Allah’s blessings will be distinguished from those who deny them.

The ayah mentions water specifically because it is the basic source of life on earth.

Messenger Muhammad [peace be upon him] said, ‘By Allah, it is not poverty that I fear for you, but I fear that the life of this world will be opened up with its wealth for you as it was opened up for those who were before you. Then, you will compete with one another over it as they competed with one another. Thus, it will destroy you as it destroyed them.’ 

And whoever turns away from the remembrance of his Lord, He will make him enter severe torment. 

As for those who turn away from the remembrance of his Lord, and disobey His commands, Allah will make him enter severe torment, which he can never escape.

72:18 And the mosques are for Allah; so invoke not anyone along with Allah. 

Allah, Exalted be He, commands his Messenger Muhammad to say to people, ‘It is revealed to me that the mosques where the prayer and worship of Allah are practiced are only for Allah; so do not invoke anyone along with Allah. You must worship alone and perform the prayer there only for His sake in the mosques.’

Qatada, may Allah be pleased with him said, ‘The Jews and the Christians used to worship other gods besides Allah when they enter their churches and synagogues. Therefore, Allah commanded His Messenger Muhammad to use the mosques for worshipping Him alone.’ 

 The mosques are described as being for Allah to show their great status with Allah.

72:19 And when the slave of Allah stood up invoking his Lord, they almost swarmed upon him. 

When Messenger Muhammad [peace be upon him] stood up to worship and invoke Allah, the jinn almost swarmed upon him to listen to the recitation of the Quran because they were amazed by how sincerely he worshipped Allah as they did not see someone who did as he did and did not hear something similar to the Quran before.

The jinn crowded around Messenger Muhammad when he was praying and reciting the Quran because they were amazed at his prayer, the beauty of his voice when reciting the Quran, and how his companions followed his model in his prayer. 

Abdul Allah Ibn Abbas, may Allah be pleased with them, said about the following ayah: 72:19 And when the slave of Allah stood up invoking his Lord, they almost swarmed upon him. ‘When the jinn heard Messenger Muhammad reciting the Quran, the jinn crowded around him because they were eager to hear his recitation. Therefore, they gathered around him, but he did not know about their presence until the angel Gabriel told him about them.’ 

The scholars of Tafsir mention the following opinions about those who gathered around Messenger Muhammad. 1) When Messenger Muhammad was praying, the jinn almost swarmed upon him to listen to the recitation of the Quran. 2) When the jinn returned to their people, they described how the companions of Messenger Muhammad gathered around him, namely, they obediently imitated when he was praying. 3) When Messenger Muhammad invited the jinn and human beings to worship Allah alone, they swarmed upon him to put an end to his message. 

After mentioning the opinions of the scholars, Imam Muhammad Ibn Jarir At-Tabari said, ‘The correct opinion is that the Arabs swarm upon Messenger Muhammad to prevent him from spreading the Islamic message. That is because [72:19 And when the slave of Allah stood up invoking his Lord, they almost swarmed upon him.] after this ayah [72:18 And the mosques are for Allah; so invoke not anyone along with Allah. 

72:20 Say, ‘I invoke my Lord only and do not worship anyone along with Him.’

O noble Messenger Muhammad, say to those swarmed upon you, ‘I invoke my Lord only, worship Him alone, and rely on Him alone. I do not worship anyone besides my Lord. Allah is my Lord and He only deserves sincere worship.’

72:21 Say, ‘Indeed, I possess no power for you to do you harm nor guide you rightly.’

 O noble Messenger Muhammad, say to the disbelievers, who refused to follow the right path, ‘Indeed, I possess no power for you. I can neither harm you nor benefit in any matter related to the religion or the life of this world. I am only a human being like you to whom Allah has revealed His revelation. All matters are in the hands of Allah.

72:22 Say, ‘Surely no one shall protect me from Allah, and I shall find besides Him no refuge, 

Noble Messenger Muhammad, says to the disbelievers, ‘Surely, no one shall protect me from the punishment of Allah if He wanted to punish me, and I shall find besides Allah no refuge to whom I may turn for protection.’

72:23 except conveyance from Allah and His messages. And whoever disobeys Allah and His Messenger – for him, surely the Fire of Hell abiding therein forever.’

O noble Messenger Muhammad, say to the disbelievers, ‘I have neither harm nor benefit for you. I cannot force you to believe in Islam. I only can truthfully and diligently convey the messages of my Lord to you. As for guiding to the right path, it is only in the hands of Allah. He, Exalted be He, guides whom He wants to the right path, and leaves astray whom He wants according to His will and wisdom.’

And whoever disobeys Allah and His Messenger – for him, surely the Fire of Hell abiding therein forever.’

The ayah mentions the recompense of those who disobey the commands of Allah. The Fire of Hell will be their punishment wherein they will abide forever, suffering its severe torment.

72:24 Until, when they see that which they are promised, then they will know who is weaker in respect of helpers and fewer in respect of numbers.

In this ayah, the disbelievers are warned of severe punishment because they ridicule and abuse the believers.

The disbelievers will keep on their wrong attitude by insisting on disbelieving in the Oneness of Allah, stubbornness, and denying the occurrence of the Day of Judgment. However, when they see that which they are promised, namely, punishment in the life of this world and the Hereafter, they will know who is weaker in respect of helpers and fewer in respect of number. When the disbelievers face the painful punishment of Allah, they will know who is weaker, they or the believers. They will also who is fewer in respect of number, they or the believers.

The believers will definitely be stronger and have more number while the disbelievers will be weak and fewer in number when the punishment of Allah befalls them.

The false hopes of the believers will end on the Day of Judgment. They will have no righteous deeds that will cause them to enter Paradise by the bounty and mercy of Allah. They will also have no helpers or supporters who may protect them from the severe punishment of Allah. They will only find the evil fruits of their wickedness.

 

Learned Lessons from Surah Al-Jinn Ayah 16-24

• Following the right path by worshipping Allah alone and obeying His commands leads to happiness in the life of this world and the Hereafter.

• Comfortable life and abundant blessings are tests from Allah to make clear those who are thankful for the blessings of Allah and those who are ungrateful.

• Mosques are places for praying and remembering Allah, Exalted be He. Allah alone should be worshipped therein.

• When the jinn heard Messenger Muhammad [peace be upon him] reciting the Quran, they swarmed upon him as they heard a marvelous Quran. Likewise, the disbelievers swarmed over Messenger Muhammad to prevent him from spreading the message of Islam.

• The duty of Messenger Muhammad is to invite people to worship Allah alone, but he cannot force them to be believers. He cannot also bring benefit or ward off harm from himself or others. If he should disobey Allah, no one can protect him from the punishment of Allah.

• Messenger Muhammad is responsible for conveying the message of Islam and he is not responsible for guiding people to the right path.

• Severe punishment in Hell is awaiting the disbelievers, who disobey Allah and worship other gods besides Him.

• When the disbelievers face the punishment that Allah has prepared for them, they will know who is weaker in respect of helpers and who is fewer in respect of number, they or the believers.

English Translation of Surah Al-Jinn

Some of the Jinn Believe in the Oneness of Allah and the Quran

Some Information about the World of the Jinn

The Noble Quran Surah Maryam English Translation and Tafsir Kindle Edition

 

Permission and Prohibition According to the Principles of Islamic Jurisprudence

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 27]

This section in al-Waraqat discusses, whether things on which there is no specific Islamic Shariah rule and things whose harmfulness is not confirmed, are prohibited or permitted. 

Opinions of the Scholars on  Permission and Prohibitions of Things that There is No Specific Shariah Rule is Mentioned:

1. Some scholars believe such things are originally prohibited except what the Islamic Shariah has permitted. Thus, if there is no evidence in the Islamic Shariah permitting them, then they are prohibited according to the original rule.

2. Some scholars have the opposite opinion, namely, things are originally permissible except what the Islamic Shariah has prohibited. 

3. Other scholars have chosen not to say whether things are originally permitted or prohibited. 

4. The correct opinion is elaboration on the matter, namely, harmful things are prohibited by Islamic Shariah, and beneficial things are permissible by Islamic Shariah. 

Some Stipulations of Al-Qiyas (Analogical Reasoning) According to the Principles of Islamic Jurisprudence

Al-Qiyas Analogical Deduction) In Islamic Jurisprudence

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY

based on Imām al‑Ḥaramayn al-Juwaynī’s Kitāb al‑Waraqāt