This Surah consists of 28 verses, 285 sentences, 870 letters and 2 Ruku’s.
"Al-Jinn" is the name of this Surah as well as the title of its subject matter, for in it the event of the Jinn's hearing the Quran and returning to their people to preach Islam to them, has been related in detail.
According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions. On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah.
Most of the commentators, on the basis of this tradition, believe that this relates to the Holy Prophet's well known journey to Taif, which had taken place three years before the Hijrah in the 10th year of the Prophethood. But this is not correct for several reasons. The jinn's hearing the Quran during the journey to Taif has been related in Al-Ahqaf 29-32. A cursory reading of those verses shows that the jinn who had believed after hearing the Quran on that occasion were already believers in the Prophet Moses and the previous scriptures. On the contrary, vv. 2-7 of this surah clearly show that the jinn who heard the Quran on this occasion were polytheists and deniers of the Hereafter and Prophethood. Then, it is confirmed historically that in his journey to Taif none acconipanied the Holy Prophet except Hadrat Zaid bin Harithah. On the contrary, concerning this journey Ibn Abbas says that the Holy Prophet (upon whom be peace) was accompanied by some of his Companions. Furthermore, the traditions also agree that in that journey the jinn heard the Quran when the Holy Prophet had stopped at Nakhlah on his return journey from Taif to Makkah, and in this journey, according to the traditions of Ibn Abbas, the event of the jinn's hearing the Quran occurred when the Holy Prophet was going to Ukaz from Makkah. Therefore, in view of these reasons what seems to be correct is that in Surah Al-Ahqaf and Surah Al Jinn, one and the same event has not been narrated, but these were two separate events, which took place during two separate journeys.
As far as Surah Al-Ahqaf is concerned, it is agreed that the event mentioned in it occurred on the return journey from Taif in the 10th year of Prophethood. As for the question, when this second event took place, its answer is not given by the tradition of Ibn Abbas, nor any other historical tradition shows as to when the Holy Prophet had gone to the Fair of Ukaz along with some of his Companions. However, a little consideration of vv 8-10 of this surah shows that this could only be an event of the earliest stage of Prophethood. In these verses it has been stated that before the appointment of the Holy Prophet (upon whom be peace) to Divine Mission the jinn used to have one or another opportunity to eavesdrop in the heavens in order to hear news of the unseen, but after it they suddenly found that angels had been set as guards and meteorites were being shot on every side so that they could find no place of safety from where they could hear the secret news. Thereupon they had set about searching for the unusual thing that had occurred on the earth, or was going to occur, because of which the security measures had been tightened up. Probably since then many companies of the jinn must have been moving about in search of the unusual occurrence and one of them after having heard the Quran from the Holy Prophet (upon whom be peace) must have formed the opinion that that was the very thing for the sake of which all the gates of the heavens had been shut against the jinn.
Before one starts the study of this Surah one must clearly know what is the reality of the jinn so as to avoid any possible mental confusion. Many people of the modern times are involved in the misunderstanding that the jinn are not real, but only a figment of the ancient superstition and myths. They have not formed this opinion on the basis that they have known all the realities and truths about the universe and have thus discovered that the jinn do not exist. They cannot claim to possess any such knowledge either. But they have assumed without reason and proof that nothing exists in the universe except what they can see, whereas the sphere of human perceptions as against the vastness of this great universe is not even comparable to a drop of water as against the ocean. Here, the person who thinks that what he does not perceive, does not exist, and what exists must necessarily be perceived, in fact, provides a proof of the narrowness of his own mind. With this mode of thought, not to speak of the jinn, man cannot even accept and acknowledge any reality, which he cannot directly experience and observe, and he cannot even admit the existence of God, to say nothing of admitting any other unseen reality.
Those of the Muslims who have bein influenced by modernism, but cannot deny the Quran either, have given strange interpretations of the clear statements of the Quran about the jinn, Iblis and Satan. They say that this does not refer to any hidden creation, which may have its own independent existence, but it sometimes implies man's own animal forces, which have been called Satan, and sometimes it implies savage and wild mountain tribes, and sometimes the people who used to listen to the Quran secretly. But the statements of the Quran in this regard are so clear and explicit that these interpretations bear no relevance to them whatever.
The Quran frequently mentions the jinn and the men in a manner as to indicate that they are two separate creations. For this, see Al Araf: 38, Hind : 119, Ha Mim As-Sajdah: 25,29, Ahqaf: 18, Adh Dhariyat: 56, and the entire surah Ar-Rahman, which bears such clear evidence as to leave no room to regard the jinn as a human species.
In Surah Al-Araf: 12, Al Hijr : 26-27 and Ar-Rahman : 14-19, it has been expressly stated that man was created out of clay and jinn out of fire.
In Surah Al Hijr: 27, it has been said that the jinn had been created before man. The same thing is testified by the story of Adam and Iblis, which has been told at seven different places in the Quran, and at every place it confirms that Iblis was already there at the creation of man. Moreover, in surah Al-Kahf: 50, it has been stated that Iblis belonged to the jinn.
In surah Al-Araf: 27, it has been stated in clear words that the jinn see the human beings but the human beings do not see them.
In surah Al-Hijr: 16-l8, surah As-Saaffat: 6-10 and surah Al-Mulk: 5, it has been said that although the jinn can ascend to the heavens, they cannot exceed a certain limit; if they try to ascend beyond that limit and try to hear what goes on in the heavens, they are not allowed to do so, and if they try to eavesdrop they are driven away by meteorites. By this the belief of the polytheistic Arabs that the jinn possess the knowledge of the unseen, or have access to Divine secrets, has been refuted. The same error has also been refuted in Saba: 14.
Al-Baqarah: 30-34 and Al-Kahf: 50 show that Allah has entrusted man with the vicegerency of the earth and the men are superior to the jinn. Although the jinn also have been given certain extraordinary powers and abilities an example of which is found in An-Naml 39, yet the animals likewise have been given some powers greater than man, but these are no argument that the animals are superior to man.
The Quran also explains that the jinn, like men, are a creation possessed of power and authority, and they, just like them, can choose between obedience and disobedience, faith and disbelief. This is confirmed by the story of Satan and the event of the jinn affirming the faith as found in Surahs Al-Ahqaf and Al-Jinn.
At scores of places in the Quran, it has also been stated that Iblis at the very creation of Adam had resolved to misguide mankind, and since then the Satanic jinn have been persistently trying to mislead man, but they do not have the power to overwhelm him and make him do something forcibly. However, they inspire him with evil suggestions, beguile him and make evil seem good to him. For this, see An-Nisa 117-120, Al-Araf: 11-17, Ibrahim 22, Al-Hijr 30-42, An-Nahl 98-100, Bani Israil 61-65.
The Quran also tells us that in the pre-Islamic ignorance the polytheistic Arabs regarded the jinn as associates of God, worshipped them and thought they were descended from God. For this, see A1-An'am: 100, Saba: 40-41, Assaffat: 158.
From these details, it becomes abundantly clear that the jinn have their own objective existence and are a concealed creation of an entirely different species from man. Because of their mysterious qualities, ignorant people have formed exaggerated notions and concepts about them and their powers, and have even worshipped them, but the Quran has explained the whole truth about them, which shows what they are and what they are not.
In this Surah in vv. 1-15, it has been told what was the impact of the Quran on the company of the jinn when they heard it and what they said to their fellow jinn when they returned to them. Allah, in this connection, has not cited their whole conversation but only those particular things which were worthy of mention. That is why the style is not that of a continuous speech but sentences have been cited so as to indicate that they said this and this. If one studies these sentences spoken by the jinn carefully, one can easily understand the real object of the narration of this event of their affirming the faith and or mentioning this conversation of theirs with their people in the Quran.
After this, in vv. 16-18, the people have been admonished to the effect: "If you refrain from polytheism and follow the way of righteousness firmly, you will be blessed; otherwise if you turn away from the admonition sent down by Allah, you will meet with a severe punishment." Then, in vv. 19-23, the disbelievers of Makkah have been reproached, as if to say: When the Messenger of Allah calls you towards Allah, you surround and mob him from every side, whereas the only duty of the Messenger is to convey the messages of Allah. He does not claim to have any power to bring any gain or cause any harm to the people." Then, in vv. 24-25 the disbelievers have been warned to the effect: "Today you are trying to overpower and suppress the Messenger seeing that he is helpless and friendless, but a time will come when you will know who in actual fact is helpless and friendless. Whether that time is yet far off, or near at hand, the Messenger has no knowledge thereof, but it will come to pass in any case." In conclusion, the people have been told: The Knower of the unseen is Allah alone. The Messenger receives only that knowledge which Allah is pleased to give him. This knowledge pertains to matters connected with the performance of the duties of Prophethood and it is delivered to him in such securty which does not admit of any external interference whatever.
Bismi Allahi alrrahmani alrraheemi
1. Qul oohiya ilayya annahu istamaAAa nafarun mina aljinni faqaloo inna samiAAna qur-anan AAajaban
Say (O Mohammed) : 'It has been revealed to me that a group of the Jinn lent their ears to the recitation with attention and they said : 'We heard a wonderful recital –
2. Yahdee ila alrrushdi faamanna bihi walan nushrika birabbina ahadan
'Which shows the path of righteousness! So we believe in it and never will we assign any partners to our Lord!
3. Waannahu taAAala jaddu rabbina ma ittakhatha sahibatan wala waladan
'And we believe that He - may the glory of our Lord transcend beyond everything - has neither espoused a consort nor has begotten an offspring;
4. Waannahu kana yaqoolu safeehuna AAala Allahi shatatan
'And that the foolish amongst us used to utter unbecoming words concerning Allah –
5. Waanna thananna an lan taqoola al-insu waaljinnu AAala Allahi kathiban
'And we had assumed that humankind and Jinn would never speak a lie concerning Allah!
6. Waannahu kana rijalun mina al-insi yaAAoothoona birijalin mina aljinni fazadoohum rahaqan
Some amongst the humankind used to seek protection from some of the Jinn which led to an exacerbation in their conceit towards Allah;
7. Waannahum thannoo kama thanantum an lan yabAAatha Allahu ahadan
'And verily they supposed, even as you supposed, that Allah would not raise anyone for Judgement;
8. Waanna lamasna alssamaa fawajadnaha muli-at harasan shadeedan washuhuban
'And the Jinn (who had listened to the Qur'aan) said : 'We explored the heaven but found it well protected by gigantic stalwarts and deadly missiles.
9. Waanna kunna naqAAudu minha maqaAAida lilssamAAi faman yastamiAAi al-ana yajid lahu shihaban rasadan
'We used to sit on prime spots to eavesdrop on them, but whoever tries to eavesdrop on the privacy of the heavens now finds a ball of fire in wait for him;
10. Waanna la nadree asharrun oreeda biman fee al-ardi am arada bihim rabbuhum rashadan
'And we know not whether punishment is envisaged for all those who dwell upon the earth or whether their Lord is favourably disposed towards them;
11. Waanna minna alssalihoona waminna doona thalika kunna tara-iqa qidadan
'And there are some amongst us who are righteous and there are some amongst us who are not; and we are made up of diverse creeds who follow their own dictums.
12. Wanna thananna an lan nuAAjiza Allaha fee al-ardi walan nuAAjizahu haraban
'And we are convinced that we cannot escape the dominance of Allah in the earth nor can we flee from His domain;
13. Waanna lamma samiAAna alhuda amanna bihi faman yu/min birabbihi fala yakhafu bakhsan wala rahaqan
'And when we heard the Guidance, we believed in it at once! And whoever believes in their Lord has no fear of indigence nor of repression;
14. Waanna minna almuslimoona waminna alqasitoona faman aslama faola-ika taharraw rashadan
'And there are some amongst us who are believers and there are some amongst us who are impervious; and those who became believers have indeed made the right choice!
15. Waama alqasitoona fakanoo lijahannama hataban
'And as for those who disbelieve, they have chosen to become fuel for the fire of Hell!'
16. Waallawi istaqamoo AAala alttareeqati laasqaynahum maan ghadaqan
But if they had sought the righteous path, verily We would have rewarded them with an abundance of rainfall -
17. Linaftinahum feehi waman yuAArid AAan thikri rabbihi yasluk-hu AAathaban saAAadan
So that We may test them through it! But whoever recoils from the remembrance of his Lord, He will plunge him into an ever-escalating torment.
18. Waanna almasajida lillahi fala tadAAoo maAAa Allahi ahadan
And the sanctuaries of worship belong to Allah alone, so worship not in them anyone other than Allah.
19. Waannahu lamma qama AAabdu Allahi yadAAoohu kadoo yakoonoona AAalayhi libadan
And when the slave of Allah stood up to offer Him worship, they mobbed him and almost choked him to death! (R)
20. Qul innama adAAoo rabbee wala oshriku bihi ahadan
Say to them (O Mohammed) : 'I pray to Allah alone and I do not ascribe to Him any partners!'
21. Qul innee la amliku lakum darran wala rashadan
Say : 'Verily I have no control over whether harm befalls you or good!'
22. Qul innee lan yujeeranee mina Allahi ahadun walan ajida min doonihi multahadan
Say : 'Verily there is no one who can protect me against Allah nor can I find any refuge in anyone other than Him!
23. Illa balaghan mina Allahi warisalatihi waman yaAAsi Allaha warasoolahu fa-inna lahu nara jahannama khalideena feeha abadan
Say : 'My task is to convey to you the Truth from Allah and His messages! Those who disobey Allah and His messenger, for them is the fire of hell in which they shall dwell forever -
24. Hatta itha raaw ma yooAAadoona fasayaAAlamoona man adAAafu nasiran waaqallu AAadadan
Until they confront that which they have been promised, then they will realize who is weaker in friends and who is lesser in numbers!
25. Qul in adree aqareebun ma tooAAadoona am yajAAalu lahu rabbee amadan
Say to the disbelievers (O Mohammed) : 'I do not know whether what you have been promised is imminent or my Lord intends to put it off for a short while.
26. AAalimu alghaybi fala yuthhiru AAala ghaybihi ahadan
He has the knowledge of the Unseen and He shares not His knowledge with anyone -
27. Illa mani irtada min rasoolin fa-innahu yasluku min bayni yadayhi wamin khalfihi rasadan
Except the messengers whom He has chosen and has guarded them with a stalwart ahead of them and a stalwart behind them -
28. LiyaAAlama an qad ablaghoo risalati rabbihim waahata bima ladayhim waahsa kulla shay-in AAadadan
So that He
may ensure that they did deliver the messages of their Lord! He keeps Himself
aware of all their deeds and He keeps count of every single event that
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 Qur'ân). They said: 'Verily! We have heard a wonderful Recital (this Qur'ân)!
2. 'It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allâh).
3. 'And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children).
4. 'And that the foolish among us [i.e. Iblîs (Satan) or the polytheists amongst the jinns] used to utter against Allâh that which was wrong and not right.
5. 'And verily, we thought that men and jinns would not utter a lie against Allâh.
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.
7. 'And they thought as you thought, that Allâh will not send any Messenger (to mankind or jinns).
8. 'And we have sought to reach the heaven; but found it filled with stern guards and flaming fires.
9. 'And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.
10. 'And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.
11. 'There are among us some that are righteous, and some the contrary; we are groups each having a different way (religious sect, etc.).
12. 'And we think that we cannot escape (from the punishment of) Allâh in the earth, nor can we escape (from the punishment) by flight.
13. 'And indeed when we heard the Guidance (this Qur'ân), we believed therein (Islâmic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in punishment for his sins.
14. 'And of us some are Muslims (who have submitted to Allâh, after listening to this Qur'ân), and of us some are Al-Qâsitûn (disbelievers those who have deviated from the Right Path)'. And whosoever has embraced Islâm (i.e. has become a Muslim by submitting to Allâh), then such have sought the Right Path."
15. And as for the Qâsitûn (disbelievers who deviated from the Right Path), they shall be firewood for Hell,
16. If they (non-Muslims) had believed in Allâh, and went on the Right Way (i.e. Islâm) We should surely have bestowed on them water (rain) in abundance.
17. That We might try them thereby. And whosoever turns away from the Reminder of his Lord (i.e. this Qur'ân, and practice not its laws and orders), He will cause him to enter in a severe torment (i.e. Hell).
18. And the mosques are for Allâh (Alone), so invoke not anyone along with Allâh.
19. (It has been revealed to me that) When the slave of Allâh (Muhammad SAW) stood up invoking (his Lord Allâh) 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).
20. Say (O Muhammad SAW): "I invoke only my Lord (Allâh Alone), and I associate none as partners along with Him."
21. Say: "It is not in my power to cause you harm, or to bring you to the Right Path."
22. Say (O Muhammad SAW): "None can protect me from Allâh's punishment (if I were to disobey Him), nor should I find refuge except in Him.
23. "(Mine is) but conveyance (of the truth) from Allâh and His Messages (of Islâmic Monotheism), and whosoever disobeys Allâh and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever ."
24. Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.
25. Say (O Muhammad SAW): "I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term.
26. "(He Alone) the All-Knower of the Ghâ'ib (unseen), and He reveals to none His Ghâ'ib (unseen)."
27. Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.
28. [He (Allâh) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allâh). And He (Allâh) surrounds all that which is with them, and He (Allâh) keeps count of all things (i.e. He knows the exact number of everything).
YUSUFALI: Say: It has been revealed to me that a company of Jinns listened (to the Qur'an). They said, 'We have really heard a wonderful Recital!
PICKTHAL: Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,
SHAKIR: Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we have heard a wonderful Quran,
YUSUFALI: 'It gives guidance to the Right, and we have believed therein: we shall not join (in worship) any (gods) with our Lord.
PICKTHAL: Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.
SHAKIR: Guiding to the right way, so we believe in it, and we will not set up any one with our Lord:
YUSUFALI: 'And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son.
PICKTHAL: And (we believe) that He - exalted be the glory of our Lord! - hath taken neither wife nor son,
SHAKIR: And that He-- exalted be the majesty of our Lord-- has not taken a consort, nor a son:
YUSUFALI: 'There were some foolish ones among us, who used to utter extravagant lies against Allah;
PICKTHAL: And that the foolish one among us used to speak concerning Allah an atrocious lie.
SHAKIR: And that the foolish amongst us used to forge extravagant things against Allah:
YUSUFALI: 'But we do think that no man or spirit should say aught that untrue against Allah.
PICKTHAL: And lo! we had supposed that humankind and jinn would not speak a lie concerning Allah -
SHAKIR: And that we thought that men and jinn did not utter a lie against Allah:
YUSUFALI: 'True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly.
PICKTHAL: And indeed (O Muhammad) individuals of humankind used to invoke the protection of individuals of the jinn, so that they increased them in revolt against Allah);
SHAKIR: And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing:
YUSUFALI: 'And they (came to) think as ye thought, that Allah would not raise up any one (to Judgment).
PICKTHAL: And indeed they supposed, even as ye suppose, that Allah would not raise anyone (from the dead) -
SHAKIR: And that they thought as you think, that Allah would not raise anyone:
YUSUFALI: 'And we pried into the secrets of heaven; but we found it filled with stern guards and flaming fires.
PICKTHAL: And (the Jinn who had listened to the Qur'an said): We had sought the heaven but had found it filled with strong warders and meteors.
SHAKIR: And that we sought to reach heaven, but we found it filled with strong guards and flaming stars.
YUSUFALI: 'We used, indeed, to sit there in (hidden) stations, to (steal) a hearing; but any who listen now will find a flaming fire watching him in ambush.
PICKTHAL: And we used to sit on places (high) therein to listen. But he who listeneth now findeth a flame in wait for him;
SHAKIR: And that we used to sit in some of the sitting-places thereof to steal a hearing, but he who would (try to) listen now would find a flame lying in wait for him:
YUSUFALI: 'And we understand not whether ill is intended to those on earth, or whether their Lord (really) intends to guide them to right conduct.
PICKTHAL: And we know not whether harm is boded unto all who are in the earth, or whether their Lord intendeth guidance for them.
SHAKIR: And that we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good:
YUSUFALI: 'There are among us some that are righteous, and some the contrary: we follow divergent paths.
PICKTHAL: And among us there are righteous folk and among us there are far from that. We are sects having different rules.
SHAKIR: And that some of us are good and others of us are below that: we are sects following different ways:
YUSUFALI: 'But we think that we can by no means frustrate Allah throughout the earth, nor can we frustrate Him by flight.
PICKTHAL: And we know that we cannot escape from Allah in the earth, nor can we escape by flight.
SHAKIR: And that we know that we cannot escape Allah in the earth, nor can we escape Him by flight:
YUSUFALI: 'And as for us, since we have listened to the Guidance, we have accepted it: and any who believes in his Lord has no fear, either of a short (account) or of any injustice.
PICKTHAL: And when we heard the guidance, we believed therein, and whoso believeth in his Lord, he feareth neither loss nor oppression.
SHAKIR: And that when we heard the guidance, we believed in it; so whoever believes in his Lord, he should neither fear loss nor being overtaken (by disgrace):
YUSUFALI: 'Amongst us are some that submit their wills (to Allah), and some that swerve from justice. Now those who submit their wills - they have sought out (the path) of right conduct:
PICKTHAL: And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully.
SHAKIR: And that some of us are those who submit, and some of us are the deviators; so whoever submits, these aim at the right way:
YUSUFALI: 'But those who swerve,- they are (but) fuel for Hell-fire'-
PICKTHAL: And as for those who are unjust, they are firewood for hell.
SHAKIR: And as to the deviators, they are fuel of hell:
YUSUFALI: (And Allah's Message is): "If they (the Pagans) had (only) remained on the (right) Way, We should certainly have bestowed on them Rain in abundance.
PICKTHAL: If they (the idolaters) tread the right path, We shall give them to drink of water in abundance
SHAKIR: And that if they should keep to the (right) way, We would certainly give them to drink of abundant water,
YUSUFALI: "That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty.
PICKTHAL: That We may test them thereby, and whoso turneth away from the remembrance of his Lord; He will thrust him into ever-growing torment.
SHAKIR: So that We might try them with respect to it; and whoever turns aside from the reminder of his Lord, He will make him enter into an afflicting chastisement:
YUSUFALI: "And the places of worship are for Allah (alone): So invoke not any one along with Allah;
PICKTHAL: And the places of worship are only for Allah, so pray not unto anyone along with Allah.
SHAKIR: And that the mosques are Allah's, therefore call not upon any one with Allah:
YUSUFALI: "Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a dense crowd."
PICKTHAL: And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling.
SHAKIR: And that when the servant of Allah stood up calling upon Him, they wellnigh crowded him (to death).
YUSUFALI: Say: "I do no more than invoke my Lord, and I join not with Him any (false god)."
PICKTHAL: Say (unto them, O Muhammad): I pray unto Allah only, and ascribe unto Him no partner.
SHAKIR: Say: I only call upon my Lord, and I do not associate any one with Him.
YUSUFALI: Say: "It is not in my power to cause you harm, or to bring you to right conduct."
PICKTHAL: Say: Lo! I control not hurt nor benefit for you.
SHAKIR: Say: I do not control for you evil or good.
YUSUFALI: Say: "No one can deliver me from Allah (If I were to disobey Him), nor should I find refuge except in Him,
PICKTHAL: Say: Lo! none can protect me from Allah, nor can I find any refuge beside Him
SHAKIR: Say: Surely no one can protect me against Allah, nor can I find besides Him any place of refuge:
YUSUFALI: "Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever."
PICKTHAL: (Mine is) but conveyance (of the Truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell for ever.
SHAKIR: (It is) only a delivering (of communications) from Allah and His messages; and whoever disobeys Allah and His Messenger surely he shall have the fire of hell to abide therein for a long time.
YUSUFALI: At length, when they see (with their own eyes) that which they are promised,- then will they know who it is that is weakest in (his) helper and least important in point of numbers.
PICKTHAL: Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know (for certain) who is weaker in allies and less in multitude.
SHAKIR: Until when they see what they are threatened with, then shall they know who is weaker in helpers and fewer in number.
YUSUFALI: Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term.
PICKTHAL: Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it.
SHAKIR: Say: I do not know whether that with which you are threatened be nigh or whether my Lord will appoint for it a term:
YUSUFALI: "He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-
PICKTHAL: (He is) the Knower of the Unseen, and He revealeth unto none His secret,
SHAKIR: The Knower of the unseen! so He does not reveal His secrets to any,
YUSUFALI: "Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him,
PICKTHAL: Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind him
SHAKIR: Except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him,
YUSUFALI: "That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing."
PICKTHAL: That He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things.
SHAKIR: So that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them and He records the number of all things.