بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
72:1 قل اوحى الى انه استمع نفر من الجن فقالوا انا سمعنا قرءانا عجبا
72:1 Qul oohiya ilayya annahu istamaAAanafarun mina aljinni faqaloo inna samiAAnaqur-anan AAajaban
72:1 Say, "It has been inspired to me that a group of Jinn were listening." They said, "We have heard an interesting recitation/quran!"1
72:1 Say: "It has been inspired to me that a group of Jinn were listening." They said: "We have heard a magnificent revelation!"
72:1 SAY: "It has been revealed to me that some of the unseen beings gave ear [to this divine writ],1 and thereupon said [unto their fellow-beings]: "'Verily, we have heard a wondrous discourse,
I.e., had heard and accepted it: this being the meaning, in the above context, of the verbal form istama'a. - As regards the various meanings attributable to the plural noun jinn (rendered by me here as "unseen beings"), see Appendix III. As pointed out there, the jinn are referred to in the Qur'an in many connotations. In a few cases - e.g., in the present instance and in 46:29 - this expression may possibly signify "hitherto unseen beings", namely, strangers who had never before been seen by the people among and to whom the Qur'an was then being revealed. From 46:30 (which evidently relates to the same occurrence as the present one) it transpires that the jinn in question were followers of the Mosaic faith, inasmuch as they refer to the Qur'an as "a revelation bestowed from on high after [that of] Moses", thus pointedly omitting any mention of the intervening prophet, Jesus, and equally pointedly (in verse 3 of the present surah) stressing their rejection of the Christian concept of the Trinity. All this leads one to the assumption that they may have been Jews from distant parts of what is now the Arab world, perhaps from Syria or even Mesopotamia. (Tabari mentions in several places that the jinn referred to in this surah as well as in 46:29 ff. hailed from Nasibin, a town on the upper reaches of the Euphrates.) I should, however, like to stress that my explanation of this occurrence is purely tentative.
72:1 Say, "I was inspired that a group of jinns listened, then said, `We have heard a wonderful Quran.,1
The messenger here is named, mathematically, as ``Rashad Khalifa,'' to whom God revealed the end of the world( Appendix 25).The number of verses from 1:1 to72:27, where the messenger is mentioned, is5472, 19x72x4. The word ``Rashada'' occurs 4 times in Sura 72. The valueof ``Rashada'' is 504, and 504+28 (verses of Sura 72) is 532, 19x28. Thevalue of ``Rashad Khalifa'' (1230)+72+28=1330 =19x70. The digits of Sura72 and its number of verses (28) add up to 7+2+2+8=19. Also, the crucialexpression, ``only to a messenger that He chooses'' has a value of 1919,19X101.
72:1 Say (O Prophet): It has been revealed to me that a tribe of nomads listened, and then they said, “We have heard a marvelous recital. [46:29]1
This is the 72nd Surah of the Qur’an. It has 28 verses. The term ‘Jinn’ is often misunderstood. It is supposed that they are unseen fiery creatures that live on earth and in the atmosphere and that they can possess people. The Qur’an does not condone the existence of any such thing as ‘demons’. And there is a reported saying of the exalted Prophet, “La Ghoul” = There is no such thing as ghoul, demons, Dracula, vampires, fairies, witches and wizards etc. All such things fall into the domain of superstition.
“And the Jinns He has created from smokeless fire (with a fiery disposition 55:15).
[References to Jinns: 2:102:76, 6:100, 6:112, 6:128, 7:12, 7:38, 8:27, 11:119, 15:17, 15:27, 21:82, 32:13, 34:12, 37:158, 38:76, 46:29, 55:15, 72:1, 75:2, 114:6 Jinn,in fact, implies something hidden, rarely seen. So, after using Tasreef, Al-Jinn = The nomads. Jannah from the same root means a garden hidden in foliage. When the Jinns or nomads move to dwell in towns and become civilized, they are referred to as Ins = Urbanites.
Among the verses referred to above, Jinn, at times, denotes the hidden evil prompting that goes on in the human mind. In the sense of flashes of evil prompting, Jinn can be understood as Satan in minor forms. Satan = Selfish or rebellious desires, works in concert with evil emotions which have been described as being fiery in the Jahilyah poetry. 'Emotions being fiery' stands up to reason.
Where is Satan? The exalted Prophet is reported to have said that everyone has a Satan/Iblis within. Sahaba Kiraam respectfully asked, “Even you O Rasullullah?” He said, “Yes, I have made him a Muslim (made the desires submit to God.)” This proves further that Satan is not an extrinsic entity.
Verse 21:37 convincingly shows what the ‘creation of Jinn out of fire’ actually means. Using exactly the same terms ‘khuliq’ and ‘min’ it states “KHULIQAL insanu MIN ‘ajal”. Literally that would translate as: He created man out of haste. Whereas the clear understanding is: Man has been created with a tendency to be hasty and looking for instant gains or results.
Such is the case with, “KHULAQAL jaanna MIN marijin MIN naar”. He created the nomads with a fiery disposition. (55:15)
This Surah beautifully illustrates another very important point. Wherever in the Qur’an we come across the utterance or behavior of people that is not condemned by other verses, it stands confirmed by God as right and truthful]
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
72:2 يهدى الى الرشد فامنا به ولن نشرك بربنا احدا
72:2 Yahdee ila alrrushdi faamannabihi walan nushrika birabbina ahadan
72:2 "It guides to what is correct, so we acknowledged it, and we will not set up anyone with our Lord."
72:2 "It guides to what is correct, so we believed in it, and we will not set up anyone with our Lord."
72:2 guiding towards consciousness of what is right; and so We have come to believe in it. And we shall never ascribe divinity to anyone beside our Sustainer,
72:2 " `It guides to righteousness, and we have believed in it; we will never set up any idols beside our Lord.,
72:2 It shows the way to Enlightenment, so we have come to believe in it. And we shall never again ascribe a partner to our Lord.
72:3 وانه تعالىا جد ربنا ما اتخذ صاحبة ولا ولدا
72:3 Waannahu taAAala jaddu rabbinama ittakhatha sahibatan wala waladan
72:3 "Exalted is the majesty of our Lord, He has not taken a wife nor a son."
72:3 "And Exalted is the Majesty of our Lord, He has not taken a wife nor a son."
72:3 for [we know] that sublimely exalted is our Sustainer's majesty: no consort has He ever taken unto Himself, nor a son!
72:3 " `The Most High is our only Lord. He never had a mate, nor a son.,
72:3 And Exalted is the Majesty of our Lord. He has taken neither a wife, nor a son.
72:4 وانه كان يقول سفيهنا على الله شططا
72:4 Waannahu kana yaqoolu safeehunaAAala Allahi shatatan
72:4 "It was the foolish one amongst us who used to say lies about God."
72:4 "And the foolish one among us used to say lies about God."
72:4 "'And [now we know] that the foolish among us were wont to say outrageous things about God,2
If we accept the supposition that the beings spoken of here were Jewish strangers, the "outrageous things" (shatat) which they mention would appear to be an allusion to the deep-set belief of the Jews that they were "God's chosen people" - a belief which the Qur'an consistently rejects, and of which the new converts now divested themselves.
72:4 " `It is the foolish among us who used to utter such nonsense about GOD.,
72:4 The foolish among us uttered such outrageous lies about God.
72:5 وانا ظننا ان لن تقول الانس والجن على الله كذبا
72:5 Waanna thanannaan lan taqoola al-insu waaljinnu AAala Allahikathiban
72:5 "We had thought that neither people nor the Jinn would ever utter a lie against God."
72:5 "And we had thought that neither mankind nor the Jinn would ever utter a lie against God."
72:5 and that [we were mistaken when] we thought that neither man nor [any of] the invisible forces would ever tell a lie about God.3
In this and the next verse, the term jinn (rendered here as "invisible forces") apparently refers to what is described as "occult powers'" or, rather to a person's preoccupation with them (see Appendix III). Irrespective of whether these "forces" are real or mere products of human imagination, they "tell lies about God" inasmuch as they induce their devotees to conceive all manner of fantastic, arbitrary notions about the "nature" of His Being and of His alleged relations with the created universe: notions exemplified in all mystery-religions, in the various gnostic and theosophical systems, in cabalistic Judaism, and in the many medieval offshoots of each of them.
72:5 " `We thought that neither the humans, nor the jinns, could possibly utter lies about GOD.,
72:5 We used to think that people, whether civilized or uncivilized, would never utter a lie about God.
72:6 وانه كان رجال من الانس يعوذون برجال من الجن فزادوهم رهقا
72:6 Waannahu kana rijalun minaal-insi yaAAoothoona birijalin mina aljinni fazadoohumrahaqan
72:6 "There were men from among people who used to seek help from the men among the Jinn, but they only helped increase them in sin."
72:6 "And there were men from among mankind who used to seek help from the men among the Jinn, but they only helped increase them in sin."
72:6 Yet [it has always happened] that certain kinds of humans would seek refuge with certain kinds of [such] invisible forces:4 but these only increased their confusion
Lit., "that men (rijal) from among the humans used to (kana) seek refuge with men from among the jinn". Since the reference to "the humans" (al-ins) applies to men and women, the expression rijal is obviously used here - as so often in the Qur'an - in the sense of "some persons" or "certain kinds" of people. "Seeking refuge" is synonymous with seeking help, protection or the satisfaction of physical or spiritual needs: in the context of the above passage, this is evidently an allusion to the hope of "certain kinds of humans" that the occult powers to which they have turned would successfully guide them through life, and thus make it unnecessary for them to look forward to the coming of a new prophet.
72:6 " `Human beings used to seek power through jinn beings, but they only afflicted them with a lot of adversity.,
72:6 Some people of towns used to seek shelter with some of the nomads and increased them in confusion.
72:7 وانهم ظنوا كما ظننتم ان لن يبعث الله احدا
72:7 Waannahum thannoo kama thanantuman lan yabAAatha Allahu ahadan
72:7 "They thought as you thought, that God would not send anyone."
72:7 "And they thought as you thought, that God would not send anyone."
72:7 so much so that they came to think, as you [once] thought, that God would never [again] send forth anyone [as His apostle].5
Thus Tabari (on the authority of Al-Kalbi) and Ibn Kathir. The overwhelming majority of the Jews were convinced that no prophet would be raised after those who were explicitly mentioned in the Old Testament: hence their rejection of Jesus and, of course, Muhammad, and their "reaching out towards heaven" (see next verse) in order to obtain a direct insight into God's plan of creation.
72:7 " `They thought, just like you thought, that GOD would not send another (messenger).,
72:7 And they thought as you nomads thought that God would never again send forth anyone.2
As His Messenger, and so, the claimants to the ‘occult sciences’ would carry on with their deceptions
72:8 وانا لمسنا السماء فوجدناها ملئت حرسا شديدا وشهبا
72:8 Waanna lamasna alssamaafawajadnaha muli-at harasan shadeedanwashuhuban
72:8 "We touched the heavens, but found it full of powerful guards and projectiles."
72:8 "And we touched the heavens, but found it full of powerful guards and projectiles."
72:8 "'And [so it happened] that we reached out towards heaven:6 but we found it filled with mighty guards and flames,7
The above may be understood as alluding not only, metaphorically, to the arrogant Jewish belief in their being "God's chosen people", but also, more factually, to their old inclination to, and practice of, astrology as a means to foretell the future. Apart from this - and in a more general sense - their "reaching out towards heaven" may be a metaphorical description of a state of mind which causes man to regard himself as "self-sufficient" and to delude himself into thinking that he is bound to achieve mastery over his own fate.
See notes 16 and 17 on 15:17.
72:8 " `We touched the heaven and found it filled with formidable guards and projectiles.,
72:8 And we tried to feel the skies but found it well attended by mighty guards and flames."3
The shining knowledge in the Qur’an dismisses all conjecture of the astrologers, fortune-tellers, and other claimants of occult sciences
72:9 وانا كنا نقعد منها مقاعد للسمع فمن يستمع الءان يجد له شهابا رصدا
72:9 Waanna kunna naqAAudu minhamaqaAAida lilssamAAi faman yastamiAAi al-anayajid lahu shihaban rasadan
72:9 "We used to sit in it in places of listening, but anyone who sits now finds a projectile seeking him."
72:9 "And we used to sit in it in places of listening, but anyone who sits now finds a projectile seeking him."
72:9 notwithstanding that we were established in positions [which we had thought well-suited] to listening to [whatever secrets might be in] it:8 and anyone who now [or ever] tries to listen will [likewise] find a flame lying in wait for him!9
I.e., "we failed notwithstanding our status as descendants of Abraham, and despite all our ability and learning".
As the sequence shows (and as has been pointed out in note 17 on 15:18), this relates to all attempts at predicting the future by means of astrology or esoteric calculations, or at influencing the course of future events by means of "occult sciences".
72:9 " `We used to sit there in order to spy. Anyone who listens is pursued by a powerful projectile.,
72:9 (The nomads continued), “And we used to sit on places listening to
72:10 وانا لا ندرى اشر اريد بمن فى الارض ام اراد بهم ربهم رشدا
72:10 Waanna la nadree asharrunoreeda biman fee al-ardi am arada bihim rabbuhumrashadan
72:10 "We do not know, is it bad that is intended for those on earth, or does their Lord want them to be guided?"
72:10 "And we do not know, is it evil that is intended for those on the earth, or does their Lord want them to be guided?"
72:10 "'And [now we have become aware] that we [created beings] may not know whether evil fortune is intended for [any of] those who live on earth, or whether it is their Sustainer's will to endow them with consciousness of what is right:10
Thus, as in verses 2 and 21 of this surah, "consciousness of what is right" (rashad or rushd) is equated with the opposite of evil fortune, i.e., with happiness.
72:10 " `We have no idea if something bad is intended for the inhabitants of Earth, or if their Lord wills to redeem them.,
72:10 And we know not whether harm is intended for the inhabitants of the earth, or whether their Lord wills for them Enlightenment."4
It remains to be seen how people will react to this revolutionary message
72:11 وانا منا الصالحون ومنا دون ذالك كنا طرائق قددا
72:11 Waanna minna alssalihoonawaminna doona thalika kunna tara-iqaqidadan
72:11 "Among us are those who are good doers, and some of us are opposite to that, we are in many paths."
72:11 "And among us are those who are good doers, and some of us are opposite to that, we are in many paths."
72:11 Just as [we do not know how it happens] that some from among us are righteous, while some of us are [far] below that: we have always followed widely divergent paths.
72:11 " `Some of us are righteous, and some are less than righteous; we follow various paths.,
72:11 (The nomads continued their conversation), “And some of us are righteous and others are far from that, and we follow varying paths.
72:12 وانا ظننا ان لن نعجز الله فى الارض ولن نعجزه هربا
72:12 Wanna thanannaan lan nuAAjiza Allaha fee al-ardi walan nuAAjizahuharaban
72:12 "We acknowledge that we cannot escape God on earth, nor can we escape Him if we run."
72:12 "And we acknowledge that we cannot escape God on the earth, nor can we escape Him if we run."
72:12 "'And, withal, we have come to know that we can never elude God [while we live] on earth, and that we can never elude Him by escaping [from life].
72:12 " `We knew full well that we can never run away from GOD on Earth; we can never run away and escape.,
72:12 We know that wherever we are on earth, we cannot defy God, nor can we flee to escape.
72:13 وانا لما سمعنا الهدىا ءامنا به فمن يؤمن بربه فلا يخاف بخسا ولا رهقا
72:13 Waanna lamma samiAAnaalhuda amanna bihi faman yu/min birabbihifala yakhafu bakhsan wala rahaqan
72:13 "When we heard the guidance, we acknowledged it. So whoever acknowledges his Lord, then he will not fear a decrease in reward, nor a burdensome punishment."
72:13 "And when we heard the guidance, we believed in it. So whoever believes in his Lord, then he will not fear a decrease in reward, nor a burdensome punishment."
72:13 Hence, as soon as we heard this [call to His] guidance, we came to believe in it: and he who believes in his Sustainer need never have fear of loss or injustice.
72:13 " `When we heard the guidance, we believed therein. Anyone who believes in his Lord will never fear any injustice, nor any affliction.,
72:13 And as soon as we heard the Enlightenment, we believed in it. And whoever chooses to be graced with belief in his Lord, need not fear a diminished return, nor unfairness.
72:14 وانا منا المسلمون ومنا القاسطون فمن اسلم فاولائك تحروا رشدا
72:14 Waanna minna almuslimoonawaminna alqasitoona faman aslama faola-ikataharraw rashadan
72:14 "Among us are those who peacefully surrendered, and among us are the compromisers. As for those who have peacefully surrendered, they have sought what is correct."
72:14 "And among us are those who submitted, and among us are the compromisers. As for those who have submitted, they have sought what is correct."
72:14 "'Yet [it is true] that among us are such as have surrendered themselves to God - just as there are among us such as have abandoned themselves to wrongdoing. Now as for those who surrender themselves to Him - it is they that have attained to consciousness of what is right;
72:14 " `Among us are the submitters, and among us are the compromisers.' " As for those who submitted, they are on the right path.,
72:14 And some of us have submitted (to God) while there are others who make compromises (between the right and wrong). Those who submit (to God), they have found the path to right guidance.
72:15 واما القاسطون فكانوا لجهنم حطبا
72:15 Waama alqasitoona fakanoolijahannama hataban
72:15 As for the compromisers, they are firewood for hell.
72:15 And as for the compromisers, they are firewood for Hell.
72:15 but as for those who abandon themselves to wrongdoing - they are indeed but fuel for [the fires of] hell!'"11
With this assertion ends, according to all classical commentators, the "confession of faith" of the beings described at the beginning of this passage as jinn. Whatever be the real meaning of this term in the present instance - whether it signifies "unseen beings" of a nature unknown to man or, alternatively, a group of humans from distant lands - matters little, for the context makes it abundantly clear that the "speech" of those beings is but a parable of the guidance which the Qur'an offers to a mind intent on attaining to "consciousness of what is right".
72:15 As for the compromisers, they will be fuel for Gehenna.,
72:15 And those who make compromises (between the right and wrong,) they are but fuel for the Hell."
72:16 والو استقاموا على الطريقة لاسقيناهم ماء غدقا
72:16 Waallawi istaqamoo AAala alttareeqatilaasqaynahum maan ghadaqan
72:16 Had they walked on the right path, We would have provided them with abundant water.
72:16 And had they walked on a straight path, We would have provided them with abundant water.
72:16 [KNOW,] THEN, that if they [who have heard Our call] keep firmly to the [right] path, We shall certainly shower them with blessings abundant,12
Lit., "water abundant": a metaphor of happiness, echoing the allegorical reference, so frequently occurring in the Qur'an, to the "running waters" of paradise (Abu Muslim, quoted by Razi).
72:16 If they remain on the right path, we will bless them with abundant water.,
72:16 (Such was their conversation.) If they take an unwavering stand on the Highest Discipline, We will shower them with abundant bounties.5
Tareeqah = Layer upon layer arranged in great harmony = Discipline = The Way = Course. At-Tareeqah = The Highest Discipline = Divine revelation. Maa = Water, heavenly blessings = Bounties
72:17 لنفتنهم فيه ومن يعرض عن ذكر ربه يسلكه عذابا صعدا
72:17 Linaftinahum feehi waman yuAArid AAanthikri rabbihi yasluk-hu AAathaban saAAadan
72:17 To test them with it. Whosoever turns away from the remembrance of his Lord, He will enter him a severe retribution.2
72:17 To test them with it. And whoever turns away from the remembrance of his Lord, He will enter him a severe retribution.
72:17 so as to test them by this means: for he who shall turn away from the remembrance of his Sustainer, him will He cause to undergo suffering most grievous.13
I.e., God's bestowal of blessings is not just a "reward" of righteousness but, rather, a test of man's remaining conscious of, and therefore grateful to, Him.
72:17 We will surely test them all. As for him who disregards the message of his Lord, He will direct him to ever increasing retribution.,
72:17 That We may test them (let them try their own mettle) thereby. And whoever turns away from his Lord’s Reminder, He will cause him to undergo an ever-increasing retribution. [20:124]
72:18 وان المساجد لله فلا تدعوا مع الله احدا
72:18 Waanna almasajida lillahi falatadAAoo maAAa Allahi ahadan
72:18 The temples are for God, so do not call on anyone with God.
72:18 And the temples are for God, so do not call on anyone alongside God.
72:18 And [know] that all worship14 is due to God [alone]: hence, do not invoke anyone side by side with God!
Lit, "the places of worship" (al-masajid): i.e., worship as such.
72:18 The places of worship belong to GOD; do not call on anyone else beside GOD.,
72:18 And the Masjids, one and all, belong to God alone. ((Adoration and submission are due to none but God.) So, do not call upon anyone along with God.6
Masjids = Mosques = Places to hold congregations = Collective acts of submission = Community Centers = Ways of adoration = Obedience of Divine Commands = Centers of administering the Divine System. 9:17
72:19 وانه لما قام عبد الله يدعوه كادوا يكونون عليه لبدا
72:19 Waannahu lamma qama AAabdu AllahiyadAAoohu kadoo yakoonoona AAalayhi libadan
Prophecy Regarding the Numerical System72:19 When God's servant stood up to call on Him, they nearly banded to oppose him.3
The prophecy involving numbers was fulfilled in 1974. The person's name who was chosen to unveil the prophecy in Chapter 74, which is summarized with the number 19, is mentioned in the Quran, together with all its derivatives exactly 19 times and 4 of them occur in this chapter (72:2; 72:10; 72:14; 72:21). Those who notice statistical anomalies and reflect on the relationship of statistical anomalies and their semantic context will have no doubt about this divine revelation. Furthermore, the name of the person with its exact format is mentioned twice in the Quran (40:29 and 40:38) and they sandwich a quote from unappreciative people who rejected a new messenger by arguing, "God will not send any messenger after him." Interestingly, a polytheist terrorist group affiliated with Bin Laden's al-Qaida, al-Fuqra or al-Fuqara, killed that messenger in early 1990, as another prophetic remark in verses 72:19 and 40:28. Considered to be al-Qaida's first terrorist act in the USA, the events following the murder brought the Islamic reformation movement started by the messenger to the attention of the entire world. In this and many other events, there are signs for those who reflect. See 3:81; 40:28; 74:1.
72:19 And when the servant of God stood up to call on Him, they nearly banded to oppose him.
72:19 Yet [thus it is] that whenever a servant of God stands up in prayer to Him, they [who are bent on denying the truth] would gladly overwhelm him with their crowds.15
Lit, "would almost be upon him in crowds (libad, sing. libdah )" - i.e., with a view to "extinguishing God's [guiding] light" (Tabari, evidently alluding to 9:32). Most of the commentators assume that the above verse refers to the Prophet Muhammad and the hostility shown to him by his pagan contemporaries. While this may have been so in the first instance, it is obvious that the passage has a general import as well, alluding to the hostility shown by the majority of people, at all times and in all societies, to a minority or an individual who stands up for a self-evident - but unpopular - moral truth. (In order to be understood fully, the above verse should be read in conjunction with 19:73 and the corresponding notes.)
God's Messenger of the Covenant72:19 When GOD's servant advocated Him alone, almost all of them banded together to oppose him.*,
72:19 Yet whenever a servant of God stands up with invitation to Him, they crowd on him in hostility. [22:72]
72:20 قل انما ادعوا ربى ولا اشرك به احدا
72:20 Qul innama adAAoo rabbee walaoshriku bihi ahadan
72:20 Say, "I only call on my Lord, and I do not associate anyone with Him."
72:20 Say: "I only call on my Lord, and I do not set up anyone with Him."
72:20 Say: "I invoke my Sustainer alone, for I do not ascribe divinity to anyone beside Him."
72:20 Say, "I worship only my Lord; I never set up any idols beside Him.",
72:20 Say, "I call upon my Lord alone and associate no one with Him"7
I do not heed religious ‘authorities’
72:21 قل انى لا املك لكم ضرا ولا رشدا
72:21 Qul innee la amliku lakum darranwala rashadan
72:21 Say, "I have no power to cause you harm nor to show you what is right."
72:21 Say: "I have no power to harm you nor to show you what is right."
72:21 Say: "Verily, it is not in my power to cause you harm or to endow you with consciousness of what is right."
72:21 Say, "I possess no power to harm you, nor to guide you.",
72:21 Say, "I do not own the power to harm you or enforce right guidance upon you."
72:22 قل انى لن يجيرنى من الله احد ولن اجد من دونه ملتحدا
72:22 Qul innee lan yujeeranee mina Allahiahadun walan ajida min doonihi multahadan
72:22 Say, "No one can protect me from God, and I will not find any refuge except with Him."
72:22 Say: "No one can protect me from God, and I will not find any refuge except with Him."
72:22 Say: "Verily, no one could ever protect me from God, nor could I ever find a place to hide from Him
72:22 Say, "No one can protect me from GOD, nor can I find any other refuge beside Him.,
72:22 Say, "No one can shelter me from (the consequences of violating the laws of) God, nor can I find a hide-out from Him,
72:23 الا بلاغا من الله ورسالاته ومن يعص الله ورسوله فان له نار جهنم خالدين فيها ابدا
72:23 Illa balaghan mina Allahiwarisalatihi waman yaAAsi Allahawarasoolahu fa-inna lahu nara jahannama khalideenafeeha abadan
72:23 It is but an announcement from God, and His messages. Whosoever disobeys God and His messenger, then he will have the fire of hell to dwell eternally therein.
72:23 It is but an announcement from God, and His messages. And whoever disobeys God and His messenger, then he will have the fire of Hell to dwell eternally therein.
72:23 if I should fail to convey16 [to the world whatever illumination comes to me] from God and His messages." Now as for him who rebels against God and His Apostle - verily, the fire of hell awaits him, therein to abide beyond the count of time.17
Lit., "except through an announcement" (illa balaghan). In this instance, however, the particle illa is evidently a contraction of in la ("if not"): thus, the above phrase signifies "if I do not [or "if should fail to"] convey. . .", etc. (Tabari, Zamakhshari, Razi).
This obviously relates to "those who are bent on denying the truth"- i.e., consciously - and thus destroy their own spiritual identity. The people alluded to in this particular instance are those who "would gladly overwhelm God's servant with their crowds" (verse 19).
72:23 "I deliver GOD's proclamations and messages." Those who disobey GOD and His messenger incur the fire of Hell, wherein they abide forever.,
72:23 If I fail to convey to people what I receive from God and make His messages known.” Whoever disobeys God and His Messenger; for him is Hellfire, to abide therein forever.
72:24 حتىا اذا راوا ما يوعدون فسيعلمون من اضعف ناصرا واقل عددا
72:24 Hatta itha raaw mayooAAadoona fasayaAAlamoona man adAAafu nasiranwaaqallu AAadadan
72:24 Until they see what they are promised, then they will know who has the weakest ally and is least in number.
72:24 Until they see what they are promised, then they will know who has the weakest ally and is least in number.
72:24 [Let them, then, wait] until the time when they behold that [doom] of which they were forewarned:18 for then they will come to understand which [kind of man] is more helpless and counts for less!19
I.e., on the Day of Judgment. Cf. the second paragraph of 19:75, which is similarly phrased.
Lit., "is weaker as to helpers and less in numbers" - i.e., less significant despite its greater numbers.
72:24 Once they see what is awaiting them, they will find out who is really weaker in power, and fewer in number.,
72:24 Until they see what they are promised. And so, soon will they find out who is really helpless and counts for less!
72:25 قل ان ادرى اقريب ما توعدون ام يجعل له ربى امدا
72:25 Qul in adree aqareebun ma tooAAadoonaam yajAAalu lahu rabbee amadan
72:25 Say, "I do not know if what you are promised is near, or if my Lord will make it distant."
72:25 Say: "I do not know if what you are promised is near, or if my Lord will make it distant."
72:25 Say: "I do not know whether that [doom] of which you were forewarned is near, or whether my Sustainer has set for it a distant term."
72:25 Say, "I do not know if what is promised to you will happen soon, or if my Lord will delay it for awhile.",
72:25 Say, "I do not know whether the promise made to you is near or if my Lord will delay it."
72:26 عالم الغيب فلا يظهر علىا غيبه احدا
72:26 AAalimu alghaybi fala yuthhiruAAala ghaybihi ahadan
72:26 The knower of the unseen, He does not reveal His knowledge to anyone.
72:26 Knower of the unseen, He does not reveal His unseen to anyone.
72:26 He [alone] knows that which is beyond the reach of a created being's perception, and to none does He disclose aught of the mysteries of His Own unfathomable knowledge,20
The possessive pronoun "His" in the phrase ala ghaybihi evidently indicates God exclusive knowledge of "that which is beyond the perception of any created being" (al-ghayb): hence the above, somewhat free, rendering of this truly untranslatable phrase.
72:26 He is the Knower of the future; He does not reveal the future to anyone.,
72:26 Knower of the Unseen (and the future), and He makes known to none His secret,
72:27 الا من ارتضىا من رسول فانه يسلك من بين يديه ومن خلفه رصدا
72:27 Illa mani irtada min rasoolinfa-innahu yasluku min bayni yadayhi wamin khalfihi rasadan
72:27 Except to whom He has accepted as a messenger; then he leads way in its present and future as a secret observer.
72:27 Except to whom He has accepted as a messenger, then He reveals from the past and the future.
72:27 unless it be to an apostle whom He has been pleased to elect [there for]:21 and then He sends forth [the forces of heaven] to watch over him in whatever lies open before him and in what is beyond his ken22
Cf. 3:179 - "And it is not God's will to give you insight into that which is beyond the real of human perception: but [to that end] God elects whomsoever He wills from among His apostles".
For an explanation of this rendering of the phrase min bayni yadayhi wa-min khalfihi (lit., "from between his hands and from behind him"), see note 247 on 2:255. In the present context the phrase implies that the very fact of his being graced by divine revelation protects every apostle, spiritually, in all concerns of his life, irrespective of whether these concerns are obvious to him or are beyond his ken.
72:27 Only to a messenger that He chooses, does He reveal from the past and the future, specific news.,
72:27 Except as He wills to a Messenger whom He has elected, and to him He reveals from the past and the future, and ensures that the revelation is guarded.8
God Himself guards the Perfected Final revelation, hence no more Apostles will come. Al-Qur’an is now the Messenger for all times. 15:9
72:28 ليعلم ان قد ابلغوا رسالات ربهم واحاط بما لديهم واحصىا كل شىء عددا
72:28 LiyaAAlama an qad ablaghoo risalatirabbihim waahata bima ladayhim waahsa kullashay-in AAadadan
72:28 So that He knows that they have delivered the messages of their Lord, and He encompasses all that is with them, and He has counted everything in numbers.*
72:28 So that He knows that they have delivered the messages of their Lord, and He surrounds all that is with them, and He has counted the number of all things.
72:28 so as to make manifest that it is indeed [but] their Sustainer's messages that these [apostles] deliver: for it is He who encompasses [with His knowledge] all that they have [to say],23 just as He takes count, one by one, of everything [that exists].
Lit., "all that is with them", i.e., of knowledge and wisdom.
72:28 This is to ascertain that they have delivered their Lord's messages. He is fully aware of what they have. He has counted the numbers of all things.,
72:28 Thus He knows that the Messengers have delivered their Lord’s messages. For, He is the One Who encompasses all the revelation they have, and takes account of all things.