SURAH (72) AL-JINN (AYA 1 to 28)

Sura (72) Al-Jinn (The Jinn) Aya 1 to 28 verses in 2 Sections

Revealed at Makka

SECTION 1

Belivers among the Jinn

The Jinn amazed at the Wonderful Execellence and the guidance the Qur’an provides, the recital of which they heard.

قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا {72:1}

[Q72:1] Qul oohiya ilaiya annna hustama'a nafarum minal jinnni faqaalooo innaa sami'naa quraanan 'ajabaa,
[Q72:1] Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we have heard a wonderful Quran,

[Q72:1] Katakanlah (wahai Muhammad): Telah diwahyukan kepadaku, bahawa sesungguhnya: Satu rombongan jin telah mendengar (Al-Quran yang aku bacakan), lalu mereka (menyampaikan hal itu kepada kaumnya dengan) berkata: Sesungguhnya kami telah mendengar Al-Quran (sebuah Kitab Suci) yang susunannya dan kandungannya sungguh menakjubkan!

Refer to the commentary of Baqarah 2:30; Sad 38:76 and particularly Ahqaf 46:29 to 32 for giving guidance to the jinn by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). 

¥  The jinn were aware of previous revelations to Musa and Isa, BUT when they heard the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) they came to know the corruptions crept into the religious beliefs of the followers of Musa and Isa, and embraced Islam. 

õ  ‘Jinn’, i.e., the ethereal beings quite different from the angels.

Angels are pure energies created for fixed duties allotted by ALLAH (SWT) and ‘Jinns’ are similar beings created of the element of fire (see verses 7:12; 38:76) generally functioning as the agencies of evil while angels are the actors of good.  Though jinns are generally wicked or evil beings BUT there are good and the righteous ones also among them. 

WITH THE BIRTH OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the ways or the means for the jinns to rise into the higher spheres were stopped AND HENCE they were disable from stealing any news from the heavens above and hence could no more inspire their victims with the information about the future to mislead mankind, by attracting their attention and faith in them against ALLAH (SWT) and godliness. The jinns were spread all over the atmosphere in quest of any particular event having occurred on earth to have created this effect detrimental to their activities.

A PARTY OF THE JINNS PASSED THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) while he was in prayers reciting the Holy Qur’an. They listened to it and wonder about the contents the recitation conveyed, i.e., about the Unity of ALLAH (SWT) and the purity of faith and conduct which ideas were unknown to the people for centuries together and anything like that was never heard by them ever before. This party of the jinns returned to their people and the Surah contains what they reported to their kind about what they heard and about their embracing Islam. See verses 46:29-32.

Refer to the note on jinn. However, Qur’an and Islamic traditions assert the existence of intelligent beings with ethereal bodies other than angels capable of being charged with responsibilities. And due to the fineness of the structure of their bodies, they are capable of doing things beyond the ordinary human power.

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(72:1) Say, (O Prophet), it was revealed to me that a band of jinn attentively listened *1 to (the recitation of the Qur’an) and then (went back to their people) and said:

*1 This shows that the jinn at that tithe were not visible to the Holy Prophet (upon whom be peace), nor he knew that they were hearing the Qur'an being recited, but AIIah informed him of the incident afterwards by Revelation. Hadrat 'Abdullah bin 'Abbas also has, in connection with this incident, stated: "The Holy Messenger of AIIah had not recited the Qur'an before the jinn, nor did he see them." (Muslim, Tirmidhi, Musnad Ahmad, Ibn Jarir). 

يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا {72:2}

[Q72:2] Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa ahadaa. 
[Q72:2] Guiding to the right way, so we believe in it, and we will not set up any one with our Lord:

[Q72:2] Kitab yang memberi panduan ke jalan yang betul, lalu kami beriman kepadanya, dan kami tidak sekali-kali akan mempersekutukan sesuatu makhluk dengan Tuhan kami.

The jinn after listening to the right guidance preached by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (there is no ALLAH (SWT) save ALLAH (SwT)), accepted the unity of ALLAH (SwT) (tawhid) and rejected the corrupted creeds of the Jews and the Christians. See commentary of Anam 6:101.

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(72:2) “We have indeed heard a wonderful Qur’an *2 which guides to the Right Way; so we have come to believe in it, and we will not associate aught with Our Lord in His Divinity”; *3

*2 The words in the original are: Qur an-an 'ajaba. QUR AN means "something which is read again and again", and the jinn probably used this word in this very meaning, for they were introduced to this Divine Revelation for the first time, and they did not perhaps know then that what they were hearing, was the Qur'an itself. 'Ajab is a superlative, which is used in Arabic for a wonderful thing. So, what the jinn said means: "We have heard such a wonderful recital which is unique both in its language and in its subject-matter." This also shows that the jinn not only hear what human beings say but also understand their language fully, although it is not necessary that all the jinn might know all the human languages. It is possible that those of them who live in a particular region of the earth might know the language of the people of that region. But in any case this statement of the Qur'an clearly shows that the jinn who listened to the Qur'an at that time were so conversant with the Arabic language that they not only appreciated the matchless eloquence of the Divine Word but also understood its sublime subject-matter fully well. 
*3 This throws light on several things: (1) That the jinn do not deny Allah's existence and His being Lord and Sustainer; (2) that among them also there are polytheists, who like polytheistic human beings ascribe divinity to others than AIlah: thus, the community of the jinn whose members heard the Qur'an was polytheistic; (3) that the Prophethood and revelation of Divine scriptures dces not exist among the jinn, but whoever of them believe, they believe in the Prophets raised among human beings and in the Books brought by them. This same thing is confirmed by Al-Ahqaf: 29-30, where it has been stated that the jinn who had then heard the Qur'an, were from among the followers of the Prophet Moses, and they after having heard the Qur'an, had invited their people to believe in the Revelation that had been sent down by God confirming the previous scriptures. Surah ArRahman also points to the same, for its whole subject-matter shows that the audience of the Holy Prophet's invitation are both the men and the jinn. 

وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا {72:3}

[Q72:3] Wa annahoo Ta'aalaa jaddu Rabbinaa mat takhaza saahibatanw wa la waladaa, 
[Q72:3] And that He-- exalted be the majesty of our Lord-- has not taken a consort, nor a son: 

[Q72:3] Dan (ketahuilah wahai kaum kami!) Bahawa sesungguhnya: Tertinggilah kebesaran dan keagungan Tuhan kita daripada beristeri atau beranak. 

Here the jinn glorifies the Unity of ALLAH (SWT) AGAINST THE BELIEF in ALLAH (SWT) having a wife and a son for Him for the Christian belief in a begotten son of ALLAH (SWT), necessities also the partnership of a wife for the issue to be born of her. See verse 6:101.

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(72:3) and that “He – exalted be His Majesty – has not taken to Himself either a wife or a son”; *4

*4 From this we know two things; (1) That these jinn were either from among the Christian jinn, or they were followers of a different religion in which Allah was regarded as having children and families. (2) That at that time the Holy Prophet (upon whom be peace) was reciting some such part of the Qur'an hearing which they realized the error of their creed and knew that it was sheer ignorance and impudence to ascribe wife and children to the High and Exalted Being of Allah. 

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا {72:4}

[Q72:4] Wa annahoo kaana yaqoolu safeehunaa 'alaL Laahi shatataa;
[Q72:4] And that the foolish amongst us used to forge extravagant things against ALLAH (SwT):

[Q72:4] Dan (dengan ajaran Al-Quran nyatalah) bahawa sesungguhnya: (Ketua) yang kurang akal pertimbangannya dari kalangan kita telah mengatakan terhadap ALLAH (SwT) kata-kata yang melampaui kebenaran;  

(see commentary for verse 2)

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(72:4) and that “the foolish among us *5 have been wont to say outrageous things about Allah”;

*5 The word safihuna as used in the Text can be spoken for an individual as well as for a group. If it is taken for a foolish individual, it would imply Iblis and if for a group, it would imply a group of foolish jinn who said such things. 

وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا {72:5}

[Q72:5] Wa annaa zanannaaa al lan taqoolal insu wal jinnu 'alaL Laahi kazibaa. 
[Q72:5] And that we thought that men and jinn did not utter a lie against ALLAH (SwT):

[Q72:5] Dan bahawa sesungguhnya (nyatalah kesalahan) kita menyangka bahawa manusia dan jin tidak sekali-kali akan berani mengatakan sesuatu yang dusta terhadap ALLAH (SwT).  

(see commentary for verse 2)

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(72:5) and that “we had thought that men and jinn would never speak a lie about Allah”, *6

*6 That is, "We were misled by those falsehoods because we could never think that the men or the jinn could ever dare forge a lie about Allah, but having heard this Qur'an we now know that they were, in fact, liars." 

وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا {72:6}

[Q72:6] Wa annahoo kaana rijaa lum minal insi ya'oozoona birijaalim minal jinni fazaa doohum rahaqaa.
[Q72:6] And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing:

[Q72:6] Dan bahawa sesungguhnya adalah (amat salah perbuatan) beberapa orang dari manusia, menjaga dan melindungi dirinya dengan meminta pertolongan kepada ketua-ketua golongan jin, kerana dengan permintaan itu mereka menjadikan golongan jin bertambah sombong dan jahat.

THE INABILITY OF THE HUMAN BEINGS, particularly in the earlier ages of ignorance, to understand the nature of created beings other than themselves, LED THEM TO BELIEVE IN FALSE NOTIONS ABOUT THE JINN. **They thought that the jinn had mysterious powers and could harm them in supernatural ways, SO THEY began to give undue importance to the jinn, and many people used to invoke them for protection and safety. This attitude of man---made the jinn proud and they foolishly and falsely assumed the responsibility of guarding and protecting mankind.

Like the disbelievers some among the jinn also thought that there is no resurrection and judgment, so they became daring and tried to pry higher realms but their dark plots were defeated by vigilant guards described as the shafts of meteoric light in the heavens. See commentary of Hijr 15:16 to 18; Saffat 37:7 and Mulk 67:5. 

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(72:6) and that “some from among the humans used to seek protection of some among the jinn, and thus they increased the arrogance *7 of the jinn”;

*7 Ibn `Abbas says that in the pre-lslamic days of ignorance when the Arabs had to spend a night in some uninhabited, desolate valley, they would shout out: "We seek refuge of the jinn, who is owner of this valley." In other traditions of the pre-Islamic ignorance also the same thing has been reported frequently. For example, if in a place they ran short of water and fodder, the wandering Bedouins would send one of their men to some other place to see if water and fodder were available; and when they reached the new site under his direction, they would shout out before they halted to pitch the camp: "We seek refuge of the sustainer of this valley so that we may live here in peace from every calamity." They believed that every un-inhabited place was under the control of one or another jinn, and if someone stayed there without seeking his refuge, the jinn would either himself trouble the settlers, or would let others trouble them. These believing jinn are referring to this very thing. They meant that when man, the vicegerent of the earth, started fearing them without any reason, and started seeking their refuge instead of God's, it caused their people to become even more arrogant, haughty and wicked, and they became even more fearless and bold in adopting error and disbelief. 

وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا {72:7}

[Q72:7] Wa annahum zannoo kamaa zanantum al lany yab'asaL Laahu ahadaa. 
[Q72:7] And that they thought as you think, that ALLAH (SwT) would not raise anyone:

[Q72:7] Dan bahawa sesungguhnya (tidaklah benar) manusia menyangka sebagaimana yang kamu sangka, bahawa ALLAH (SwT) tidak sekali-kali mengutuskan sebarang Rasul (atau tidak akan membangkitkan manusia pada hari kiamat).  

(see commentary for verse 6)

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(72:7) and that “they thought, even as you thought, that Allah would never raise anyone (as a Messenger)”; *8

*8 Another meaning of this sentence can be: "Allah will not resurrect anyone after death." As the wards are comprehensive they can be taken to mean that, as among human beings, so among the jinn too there were the people who denied both the Prophethood and the Hereafter. However, in view of the theme that follows, the meaning that we have given in the text above is preferable, for according to it these believing jinn tell the people of their community: "Your view is proved wrong that AIlah will not appoint anyone as a Messenger. In fact, the gates of heavens have been closed on us only because AIIah has already appointed a Messenger. " 

وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا {72:8}

[Q72:8] Wa annaa lamasnas sa maaa'a fa wajadnaahaa muli'at harasan shadeedanw wa shuhubaa.  
[Q72:8] And that we sought to reach heaven, but we found it filled with strong guards and flaming stars.

[Q72:8] Dan bahawa sesungguhnya kami telah berusaha mencari berita langit, lalu kami dapati langit itu penuh dengan pengawal-pengawal yang sangat kuat kawalannya, dan (dengan rejaman-rejaman) api yang menyala.  

People did not expect anyone FROM AMONG THEIR OWN BRETHREN BEING RAISED AS AN APOSTLE OF ALLAH (SWT), to admonish them against their false belief and wicked life.

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(72:8) and that “we tried to pry (the secrets of) the heaven, but we found it full of terrible guards and shooting meteors”;

وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا {72:9}

[Q72:9] Wa annaa kunnaa naq'udu minhaa maqaa'ida lis'sam'i famany yastami'il aana yajid lahoo shihaabar rasadaa.  
[Q72:9] 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:

[Q72:9] Padahal sesungguhnya kami dahulu biasa menduduki tempat-tempat (perhentian) di langit untuk mendengar (percakapan penduduknya); maka sekarang sesiapa yang cuba mendengar, akan mendapati api yang menyala yang menunggu merejamnya. 

How the unathorised approach to the heavens, by the evil spirits, is repulsed by the shafts of the Meteoric lights from the skies. See also verses 15:17-18, 37:7 and 67:5.

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(72:9) and that “we would take up stations in the heaven to try to hear but anyone who now attempts to listen finds a shooting meteor in wait for him”; *9

*9 This is the reason why these jinn were now out searching as to what particularly had happened, or was going to happen, on the earth, which had necessitated strict security measures against eavesdropping so that they were driven away from wherever they tried to eavesdrop in any way.    

وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا {72:10}

[Q72:10] Wa annaa laa nadreee asharrun ureeda biman fil ardi am araada bihim rabbuhum rashadaa. 
[Q72:10] And that we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good:

[Q72:10] Dan bahawa sesungguhnya kami tidak mengetahui adakah (dengan adanya kawalan langit yang demikian) hendak menimpakan bala bencana kepada penduduk bumi, atau pun Tuhan mereka hendak melimpahkan kebaikan kepada mereka?  

(see commentary for verse 6)

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(72:10) and that “we do not know whether evil is intended for those on the earth, or whether their Lord intends to direct them to the Right Way”; *10

*10 This shows that such extraordinary measures were adopted in the heavens only on two kinds of occasions: first, when Allah might decide to inflict the dwellers of the earth with a torment, and the Divine will might be that before it was actually inflicted the jinn might not know and convey its news to warn their friendly human beings of the impending disaster. Second, that Allah might appoint a Messenger on the earth, and strict security measures might be adopted so that neither the messages being conveyed to him be interfered with by the satans nor should they be able to know beforehand what instructions were being given to the Messenger. Thus, the saying of the jinn means: "When we noticed that strict security measures had been adopted in the heavens for the safeguard of the news, and the meteorites were being showered profusely, we wanted to know which of the two things had happened: whether Allah had caused a torment to descend suddenly on some people of the earth, or a Messenger had been raised somewhere on the earth. We were on the lookout for the same when we heard the wonderful Revelation, which guides to the Right Path, and we came to know that Allah had not sent down a torment but had raised a Messenger to show the Right Way to the people." For further explanation, see E.N.'s 8 to 12 of Al-Hijr, E.N. 7 of ASSaaffat, E.N. I 1 of Al-Mulk). 

وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا {72:11}

[Q72:11] Wa annaa minnas saalihoona wa minnaa doona zaalika kunnaa taraaa'ilqa qidadaa. 
[Q72:11] And that some of us are good and others of us are below that: we are sects following different ways:

[Q72:11] Dan bahawa sesungguhnya (memang maklum) ada di antara kita golongan yang baik keadaannya dan ada di antara kita yang lain dari itu; kita masing-masing adalah menurut jalan dan cara yang berlainan. 

THERE ARE AMONG THE JINN SOME WHO ARE RIGHTEOUS AND SOME OTHERWISE, BUT all of them know that ALLAH (SWT)'s truth and ALLAH (SWT)'s plan must prevail, and no one can frustrate His purpose or escape from it.

Those who do not follow the right path and deviate shall be the fuel of the fire. 

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(72:11) and that “some of us are upright and some of us are otherwise for we follow widely divergent paths”; *11

*11 That is, "Morally also there are good and bad jinn among us, and from the viewpoint of creed as well all do not follow one and the same religion, but we are divided into different groups." With these words the believing jinn want to convince the other jinn of their community that they certainly stood in need of finding out the right way and could not dispense with this need. 

وَأَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَنْ نُعْجِزَهُ هَرَبًا {72:12}

[Q72:12] Wa annaa zanannaaa al lan nu'jizal laaha fil ardi wa lan nu'jizahoo harabaa. 
[Q72:12] And that we know that we cannot escape ALLAH (SwT) in the earth, nor can we escape Him by flight:

[Q72:12] Dan bahawa sesungguhnya kita (sekarang) mengetahui, bahawa kita tidak sekali-kali akan dapat melepaskan diri dari balasan ALLAH (SwT) (walau di mana sahaja kita berada) di bumi dan kita juga tidak sekali-kali akan dapat melarikan diri dari balasanNya (walau ke langit sekalipun). 

(see commentary for verse 11)

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(72:12) and that “we thought that we will neither be able to frustrate Allah on earth, nor frustrate Him by flight”; *12

*12 That is, "We were led by this very idea to the way of success. As we were not fearless of AIlah and we believed that we would not be able to avoid His punishment if we disobeyed Him, so when we heard the Divine Revelation that had been sent to show the right way, we could not have the courage and boldness to persist in the beliefs that our foolish people had spread among us, afar we had known the truth. "

وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا {72:13}

[Q72:13] Wa annaa lammaa sami'nal hudaaa aamannaa bihee famany yu'mim bi rabbihee falaa yakhaafu bakhsanw wa laa rahaqaa.
[Q72:13] 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):

[Q72:13] Dan bahawa sesungguhnya kami, ketika mendengar petunjuk (Al-Quran), kami beriman kepadanya (dengan tidak bertangguh lagi); kerana sesiapa yang beriman kepada Tuhannya, maka tidaklah dia akan merasa bimbang menanggung kerugian (mengenai amalnya yang baik) dan juga tidak akan ditimpakan sebarang kesusahan. 

EVERYONE SHALL HAVE RECOMPENSE IN FULL. IT IS THIS CONVICTION THAT A TRUE BELIEVER suffers the worst of miseries and tortures and even drinks the cup of death cheerfully in the way of the lord for he is sure and certain that in the ultimate, THE RETURN FOR ALL HIS SUFFERING, will be in full measure AND NONE CAN EVER deny or deprive him of anything which he has earned.

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(72:13) and that “when we heard the teaching of the Right Way we came to believe in it; he who believes in His Lord shall have no fear of suffering loss or being subjected to any injustice”; *13

*13 "Fear of loss": fear of being given a lesser reward than what one actually deserves for one's good deeds, and "injustice" that one may be deprived of the reward for the good deeds done but duly punished for the errors committed or punished innocent; no believer has any fear of such an injustice from Allah. 

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا {72:14}

[Q72:14] Wa annaa minnal muslimoona wa minnal qaasitoona faman aslama fa ulaaa'ika taharraw rashadaa. 
[Q72:14] 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: 

[Q72:14] Dan bahawa sesungguhnya (dengan datangnya Al-Quran, nyatalah) ada di antara kita golongan yang beragama Islam dan ada pula golongan yang (kufur derhaka dengan) menyeleweng dari jalan yang benar; maka sesiapa yang menurut Islam (dengan beriman dan taat), maka merekalah golongan yang bersungguh-sungguh mencari dan menurut jalan yang benar. 

(see commentary for verse 11)

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(72:14) and that “among us some are Muslims (Those who have submitted to Allah), and some of us are deviant. So those who became Muslims found the Right Course;

وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا {72:15}

[Q72:15] Wa ammal qaasitoona fa kaanoo li jahannama hatabaa. 
[Q72:15] And as to the deviators, they are fuel of hell:

[Q72:15] Adapun orang-orang yang menyeleweng dari jalan yang benar, maka mereka menjadi bahan bakaran bagi Neraka Jahannam. 

(see commentary for verse 11)

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(72:15) but those who deviated from the Truth, will be the fuel for Hell.” *14

*14 Here, one may ask: when, according to the Qur'an, the jinn have been created from the fire, what harm can the fire of Hell do them? The answer is: Even according to the Qur'an, man has been created out of the earth; why does then man feel hurt when a clod of earth is thrown at him? The truth is that although the whole body of man has been made from the earthly substances, when a living man of flesh and blood is moulded from them he becomes an entirely different thing from those substances; then other things made from the same substances become a means of causing harm to him. Likewise, although the jinn also have been created from the fire, when a living and sentient creation has been made from it, the same fire becomes a means of causing harm and hurt for it. (For further explanation, see E.N. 15 of Surah Ar-Rahman). 

وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا {72:16}

[Q72:16] Wa alla wis taqaamoo 'alat tareeqati la asqaynaahum maa'an gadaqaa. 
[Q72:16] And that if they should keep to the (right) way, We would certainly give them to drink of abundant water,

[Q72:16] (Nabi Muhammad diwahyukan menerangkan lagi): Dan bahawa sesungguhnya! Kalaulah mereka (manusia dan jin) itu berjalan betul di atas jalan (Islam), sudah tentu Kami (akan memberikan mereka sebab-sebab kemewahan, terutama) menurunkan hujan lebat kepada mereka. 

According to the commentary of the Ahlul Bait, Abu Basir says: “I asked the Fifth Holy Imam Muhammad ibne Ali Al-Baquir about the application of the verses 41:30, he said that is the path on which thou art and quoted this verse.” And according to the Sixth Holy Imam Jafar ibne Muhammad As-Sadiq, the water here means, abundance of pure knowledge of the truth which those who adhere to the Imams would receive.

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(72:16) If *15 people were to keep firmly to the Right Way, We would have vouchsafed them abundant rain *16

*15 The conversation of the jinn having come to an end, with this begins the speech of Allah. 
*16 This is the same thing as has been said above in Surah Nuh: 10-11. "Seek forgiveness of Allah. He will send abundant rains for you from heaven." (For explanation, see E.N. 12 of Surah Nuh). Abundance of water has been used for abundance of blessings metaphorically for human life and habitation depend on water. Without water there can be no human settlement, nor can man's basic needs be fulfilled, nor his industries work and prosper.

لِنَفْتِنَهُمْ فِيهِ ۚ وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا {72:17}

[Q72:17] Linaftinahum feeh; wa many yu'rid 'an zikri rabbihee yasluk hu 'azaaban sa‘adaa. 
[Q72:17] 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:

[Q72:17] (Pemberian yang demikian) untuk Kami menguji (dan menzahirkan bawaan dan keadaan) mereka dalam menikmati apa yang Kami berikan itu (adakah mereka bersyukur dan tetap betul menurut Islam) dan (ingatlah), sesiapa yang berpaling dari mengingati Tuhannya, (dengan berlaku ingkar derhaka, maka) Tuhan akan memasukkannya ke dalam azab yang memuncak beratnya.  

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(72:17) so that We might try them through this bounty. *17 Whoso turns away from the remembrance of his Lord, *18 He will cause him to suffer a grievous chastisement;

*17 "We might try them by that blessing": "We might see whether they remain grateful after having received the blessing or not, and whether they put Our blessing to right use or not. " 
*18 "To turn away from Allah's remembrance" means that one may reject the advice and admonition sent down by Allah, or one may disdain giving ear to Allah's remembrance, or one may turn away from the worship of Allah. 

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا {72:18}

[Q72:18] Wa annal masaajida liLLaahi falaa tad'oo ma'aL Laahi ahadaa;
[Q72:18] And that the mosques are ALLAH (SwT)'s, therefore call not upon any one with ALLAH (SwT):

[Q72:18] Dan bahawa sesungguhnya masjid-masjid itu untuk (ibadat kepada) ALLAH (SwT) semata-mata; maka janganlah kamu seru dan sembah sesiapapun bersama-sama ALLAH (SwT). 

‘Masajid’ is the plural of ‘Masjid’, i.e., a place of ‘Sijdak’ or prostration, figuratively used for the places of worship, i.e., Mosque but according to the interpretation of the Ahlul Bait ‘Masajid’ includes even the parts of the human body which ought to be used in the performance of ‘Sijdah’---i.e., BOTH PALMS, TWO KNEES, TWO FEET, and FOREHEAD (seven of all).

There is a well-known anecdote---During the reign of Abbaside Khalif a dispute arose about the portion to be cut off of the hands of a thief. The Khalif asked the Ninth Imam about it. He said that the cut should not go beyond the four fingers, saying that the palm of the hands is one of the places assigned for sidjah, hence it should not be cut.

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(72:18) and that “mosques belong to Allah, so do not invoke anyone with Him”; *19

*19 The commentators generally have taken "mosques" to mean the places of worship. Accordingly, the verse means: "None should he associated in the worship of Allah in the places of worship. Hadrat Hasan Basri says: The entire earth is a place of worship, and the verse means to say: polytheism ought not to be committed anywhere on God's earth," He has reasoned out this meaning from the Holy Prophet's Hadith "For me the entire earth has been made a place of worship and a means of obtaining purity:" Hadrat Sa`id bin Jubair has interpreted masajid to imply the parts of the body on which one prostrates oneself, i.e. the hands, the knees, toes and forehead. According to this explanation, the verse means: These limbs have been made by Allah; no one should prostrate oneself on these before anyone other than Allah. 

وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا {72:19}

[Q72:19] Wa annahoo lammaa qaama 'aduL Laahi yad'oohu kaadoo yakoonoona 'alaihi libadaa. 
[Q72:19] And that when the servant of ALLAH (SwT) stood up calling upon Him, they well nigh crowded him (to death).

[Q72:19] Dan bahawa sesungguhnya, ketika hamba ALLAH (SwT) (Nabi Muhammad) berdiri mengerjakan ibadat kepadaNya, mereka hampir-hampir menindih satu sama lain mengerumuninya.

‘ABDULLAH’, (I.E., THE SERVANT OF ALLAH (SWT)) IS THE TITLE WITH WHICH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS ADDRESSED---When ALLAH (SWT) referred to him this title it pleased the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) the most for it was the acknowledgement and the acceptance of the services rendered by him.

AS THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ALWAYS CARRIED OUT THE COMMANDS OF ALLAH (SWT) IN LETTER AND SPIRIT, NO MATTER HOW MUCH THE ODDS WERE AGAINST HIM, HE IS ADDRESSED AS THE SERVANT OF ALLAH (SWT)-ABDULLAH.

The crowding around the holy prophet (allahuma sali ala muhammad wa ala ali muhammad) could be a reference to the holy prophet (allahuma sali ala muhammad wa ala ali muhammad) being mobbed at taif.

v  The pagan Quraysh used to put all sorts of obstacles in his way to prevent him from preaching the religion of Islam (worship of ALLAH (SWT) only) and denouncing idol worship. They used to ridicule him, persecute him and make the physical conditions of his life as difficult for him as possible. 

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS SENT TO DELIVER THE MESSAGE THE FINAL WORD OF ALLAH (SWT), TO MANKIND. HE DID NOT FORCE THEM TO FOLLOW THE RIGHT GUIDANCE. IT IS LEFT TO THE FREE WILL OF EVERY INDIVIDUAL TO DO AS HE CHOOSES. If any man decides not to follow the right guidance, he shall be a loser in the hereafter where he will see clearly that the promise of ALLAH (SWT) is true, and that those who were considered weak on this earth will be the strong ones. 

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(72:19) and when Allah’s servant *20 stood up to call on Him, they well-nigh swarmed him.

*20 "Servant of AIIah": the Holy Prophet (upon whom be peace). 

SECTION 2

Selected Prophet specially protected

The ALLAH (SWT) appoints guard to protect the selected one of His Apostles---With ALLAH (SWT) is recorded the account of everything.

قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا {72:20}

[Q72:20] Qul innamaaa ad‘oo rabbee wa laaa ushriku biheee ahadaa. 
[Q72:20] Say: I only call upon my Lord, and I do not associate any one with Him.

[Q72:20] Katakanlah (wahai Muhammad): Sesungguhnya aku hanyalah beribadat kepada Tuhanku semata-mata dan aku tidak mempersekutukanNya dengan sesiapapun.  

Reference to the Makkan period when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was undergoing all sorts of torturous persecution.

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(72:20) Say, (O Prophet): “I call on my Lord alone, and I do not associate aught with Him in His Divinity.” *21

*21 That is, to call upon Allah is no objectionable thing, which may so provoke the people. The evil thing, however, is that one should associate another with Allah in His divinity, and this I never do; this is done by those who mob and surround me when they hear God mentioned by me. 

قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا {72:21}

[Q72:21] Qul innee laaa amliku lakum darranw wa laa rashadaa. 
[Q72:21] Say: I do not control for you evil or good.

[Q72:21] Katakanlah lagi; Sesungguhnya aku tidak berkuasa mendatangkan sebarang mudarat dan tidak juga berkuasa mendatangkan sebarang kebaikan bagi kamu.  

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS SENT INTO THIS WORLD TO CONVEY TO MANKIND THE FINAL WORD OF ALLAH (SWT) FOR ALL TIMES UNTIL THE DAY OF THE FINAL REQUITAL AND NOT to change the individual nature of each one of the people or harm or profit anyone, IF THE INDIVIDUAL HAS NOT EARNED THE GAIN OR THE LOSS BY HIS OWN ENDEAVOUR.

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(72:21) Say: “Surely neither it is in my power to hurt you nor to bring you to the Right Way.”

قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَدًا {72:22}

[Q72:22] Qul innee lany yujeeranee minaL Laahi ahad, wa lan ajida min doonihee multahadaa, 
[Q72:22] Say: Surely no one can protect me against ALLAH (SwT), nor can I find besides Him any place of refuge:

[Q72:22] Katakanlah lagi; Sesungguhnya aku, tidak sekali-kali akan dapat diberi perlindungan oleh sesiapapun dari (azab) ALLAH (SwT) (jika aku menderhaka kepadaNya) dan aku tidak sekali-kali akan mendapat tempat perlindungan selain daripadaNya,

(see commentary for verse 19)

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(72:22) Say: “None can protect me from Allah, nor can I find a refuge apart from Him.

إِلَّا بَلَاغًا مِنَ اللَّهِ وَرِسَالَاتِهِ ۚ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا {72:23}

[Q72:23] illaa balaagham minaL Laahi wa risaalaatih; wa many ya'siL Laaha wa rasoolahoo fa inna lahoo naara jahannama khaalideena feehaaa abadaa. 
[Q72:23] (It is) only a delivering (of communications) from ALLAH (SwT) and His messages; and whoever disobeys ALLAH (SwT) and His Messenger surely he shall have the fire of hell to abide therein for a long time.

[Q72:23] (Aku diberi kuasa) hanya menyampaikan (wahyu) dari ALLAH (SwT) dan perintah-perintahNya (yang ditugaskan kepadaku menyampaikannya) dan sesiapa yang menderhaka kepada ALLAH (SwT) dan ingkarkan bawaan RasulNya, maka sesungguhnya disediakan baginya Neraka Jahannam, kekALLAH (SwT) mereka di dalamnya selama-lamanya.. 

(see commentary for verse 19)

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(72:23) (My task is no more than) to deliver Allah’s proclamation and His messages. *22 And whoever disobeys Allah and His Messenger, surely the Fire of Hell awaits him; therein he will abide in perpetuity.” *23

*22 That is, "I do not claim to have any share or role in the Godhead of AIIah, nor that I possess any power in making or marring the people's destinies. I am only a Messenger and the mission that has been entrusted to me is no more than that I should convey the messages of Allah to you. As for the powers of Godhead, they wholly belong to Allah. Not to speak of benefiting or harming others, I do not have the power to cause good or harm even to myself. If I disobey AIlah, I cannot seek and have refuge anywhere from His punishment, and I have no helper and protector beside AIIah." (For further explanation, see E.N. 7 of Ash-Shura).
*23 This does not mean that every sin and act of disobedience will cause one to live in Hell for ever, but in view of the context in which this thing bas been said, the verse means: the one who does not accept the invitation to Tauhid given by AIlah and His Messenger and does not refrain from polytheism will suffer in Hell for ever. 

حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا {72:24}

[Q72:24] Hattaaa izaa ra aw maa yoo'adoona fasaya'lamoona man ad'afu naasiranw wa aqallu 'adadaa
[Q72:24] Until when they see what they are threatened with, then shall they know who is weaker in helpers and fewer in number?

[Q72:24] (Golongan yang kufur ingkar itu tetap memandang engkau lemah dan kurang penyokong wahai Muhammad), sehingga apabila mereka melihat (azab) yang dijanjikan kepada mereka, maka (pada saat itu) mereka akan mengetahui siapakah orangnya yang lemah penolong-penolongnya dan sedikit jumlah bilangannya. 

(see commentary for verse 19)

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(72:24) (They shall not change their ways) until they see that against which they had been warned, and then they will know whose helpers are weaker and whose supporters are fewer in number. *24

*24 The background of this verse is that those of the Quraish who used to mob and surround the, Holy Prophet (upon whom be peace) as soon as they heard his invitation calling to Allah, were under the delusion that they had a strong band at their back and that the Holy Prophet had only a handful of men with him, and therefore, they would easily overwhelm him. At this it is being said: Today these people find the Messenger helpless and friendless and themselves supported and strengthened by great hosts and, therefore, feel encouraged and emboldened to suppress the invitation to the Truth. But when the evil time with which they are being threatened comes, they will know who in actual fact is helpless and friendless. 

قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا {72:25}

[Q72:25] Qul in adreee a qareebum maa too'adoona am yaj'alu lahoo rabbeee amadaa. 
[Q72:25] Say: I do not know whether that with which you are threatened be nigh or whether my Lord will appoint for it a term:

[Q72:25] (Kalau ditanya bilakah azab itu? Maka) katakanlah: Aku tidak mengetahui samada (azab) yang dijanjikan kepada kamu itu sudah dekat atau Tuhanku menentukan bagi kedatangannya satu tempoh yang lanjut. 

(see commentary for verse 19)

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(72:25) Say: “I know not whether what you are promised is near or whether my Lord will prolong its term. *25

*25 The style itself shows that this is an answer which has been given without citing the question. Probably, hearing what has been said above, the opponents might have asked mockingly and tauntingly: "When will the time with which you are threatening us come?" In response, the Holy Prophet (upon whom be peace) was commanded to say: "The time will certainly come, but I have not been told the date of its coming. AIIah alone knows whether is will come soon, or whether a distant term has been set for it. " 

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا {72:26}

[Q72:26] 'Aalimul ghaibi falaa yuzhiru alaa ghaibiheee ahadaa, 
[Q72:26] The Knower of the unseen! So He does not reveal His secrets to any,

[Q72:26] Tuhanlah sahaja yang mengetahui segala yang ghaib, maka Dia tidak memberitahu perkara ghaib yang diketahuiNya itu kepada sesiapapun; 

THESE TWO VERSES MAKE IT CRYSTAL CLEAR THAT THE KNOWLEDGE OF THE UNSEEN IS ONLY WITH ALLAH (SWT) AND WITH NONE ELSE SAVE the one of His apostles (the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)) whom ALLAH (SWT) Himself of His own pleasure confides with it.

Ü  The Eighth Holy Imam Ali ibne-Musa Ar-Riza says that it is the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) whom ALLAH (SWT) confides with, the secrets of the unseen and we the Imams are the rightful heir to him who receive the knowledge from him. ALLAH (SWT) ALONE KNOWS THE UNSEEN. IT WAS NOT MADE KNOWN TO ANY SAVE THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Ü  Imam Ali bin Musa ar Rida said: 

"ALLAH (SwT) revealed all the secrets of the unknown to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who entrusted this knowledge of the unseen to the Imams of his Ahlul Bait." 

Refer to the commentary of Baqarah 2:3 and Rad 13:39. 

THE KNOWLEDGE OF ALLAH (SWT) IS INFINITE. In the light of these verses the knowledge of the infinite had been transferred to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), SO THAT HIS FINITE WISDOM SHOULD MANIFEST THE WISDOM OF THE INFINITE. In this way the infinite is the real knower and the finite is the depository of acquired knowledge. THEREFORE whatever the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said to inform people about the unseen is from ALLAH (SWT) and therefore true. 

THESE VERSES ALSO ASSERT THAT THE ACTIONS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WERE SO IN ACCORD WITH ALLAH (SWT)'S WILL AND COMMAND THAT HIS RELIABILITY AND HIS SINLESSNESS ARE GUARANTEED. THERE WAS NO QUESTION OF ANY ERROR OR MISTAKE BEING COMMITTED BY HIM. 

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(72:26) He is the Knower of the Unseen, and He does not disclose His Unseen to anyone *26

*26 That is, the knowledge of the unseen wholly rests with Allah: He does not give the whole of this knowledge to anyone. 

إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا {72:27}

[Q72:27] illaa manir tadaa mir rasoolin fa innahoo yasluku mim baini yadihi wa min khalfihee rasadaa, 
[Q72:27] Except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him,

[Q72:27] Melainkan kepada mana-mana Rasul yang di redaiNya (untuk mengetahui sebahagian dari perkara ghaib yang berkaitan dengan tugasnya; apabila Tuhan hendak melakukan yang demikian) maka Dia mengadakan di hadapan dan di belakang Rasul itu malaikat-malaikat yang menjaga dan mengawasnya (sehingga perkara ghaib itu selamat sampai kepada yang berkenaan). 

NOTE FOR VERSES 72:26, 27 & 28. Also refer to verse 2:3. Refer to the note on the knowledge of the unseen (Ilmul-Ghaib) and the note on ‘Bada’---verse 13:39.

HERE IS ENOUGH TO NOTE THAT ALLAH (SWT) IS THE OMNISCIENT AND HIS KNOWLEDGE IS INFINITE, I.E., UNLIMITED, AND NO FINITE BEING CAN EVER COMPREHEND IT. Whatever be the extent of the knowledge of finite, the things unknown to him will still be unlimited.

BUT TO SAY that the prophets and the men of spiritual attainments know nothing at all of the unseen will be absurd and is contradicted by Qur’an. Mostly the contents are of the unseen nature which has been revealed by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

µ  HOWEVER, the question of ‘Bada’ is a solution to this problem and the means that on account of the limitation of the knowledge is subjected to increase. But it does not mean that whatever they know and inform others about it, may turn out to be untrue.

THE OTHER POINT ASSERTED HERE IS THAT ALLAH (SWT) IS GUARDING THE CHOSEN ONES OF HIS APOSTLES NOT TO COMMIT ANY MISTAKE IN ANY WAY IN THEIR MISSION AND ALLAH (SWT) HAS ENCOMPASSED EVERYTHING IN THEIR POSSESSION and if this is read with verse 3:134 that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is not an Apostle---the conclusion would be that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was always guarded by ALLAH (SWT) and directed by Him.

The note given is based on interpreting ‘Rasadan’ as a guard---BUT THERE IS another interpretation which also appropriate meaning ‘Rasad’ as the place of observation. THEN THE TRANSLATION would be ALLAH (SWT) **makes the way ahead of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and behind him for observation---meaning that ALLAH (SWT) makes him to be in known of the past and the future. And this arrangement is to see that the prophets are linked together in delivering the messages of the Lord. In this sense the passage would mean that the prophets are made to observe each other and ALLAH (SWT) is observing all above them.

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(72:27) other than to a Messenger whom He chooses *27 (for the bestowal of any part of the knowledge of the Unseen), whereafter He appoints guards who go before him and behind him, *28

*27 That is, the Messenger by himself is no knower of the unseen, but when AIIah chooses him to perform the mission of Prophethood, He grants him the knowledge of those of the unseen truths which He is pleased to grant. 
*28 "Guards": Angels. That is, when Allah sends down the knowledge of the unseen realities to the Messenger by revelation, He appoints angels on every side to safeguard it so that the knowledge reaches the Messenger in a safe condition, free from every kind of adulteration. This is the same thing which has been expressed in vv. 8-9 above, saying: After the appointment of the Holy Messenger the jinn found that all the doors to the heavens had been closed, and they noticed that strict security measures had been adopted because of which no room had been left for them to eavesdrop. 

لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا {72:28}

[Q72:28] Liya'lama an qad ablaghoo risaalaati rabbihim wa ahaata bima ladihim wa ahsaa kulla shai'in 'adadaa. 
[Q72:28] 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.

[Q72:28] (Tuhan mengadakan malaikat-malaikat itu) supaya Dia mengetahui bahawa sesungguhnya (dengan jagaan mereka) Rasul-rasul itu telah menyampaikan perutusan-perutusan Tuhan mereka, (dengan sempurna); pada hal Dia memang mengetahui dengan meliputi segala keadaan yang ada pada mereka, serta Dia menghitung tiap-tiap sesuatu: Satu persatu.

NOTE the independences of the Absolute Authority of the Universal Will which demands itself at any cost to be fulfilled---IT WAS THE MESSAGE TO BE DELIVERED, THAT IS ALL AND AS REGARDS THE ACCOUNTING, IT IS LEFT TO THE LORD---with Him is the accounts of the number of the drops of the rain from heaven, of the leaves of the trees, even of the blades of the grass on the earth.

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(72:28) so that He may know that they have delivered the messages of their Lord. *29 He encompasses in His knowledge their surroundings and keeps a count of all things.” *30

*29 This can have three meanings: (1) That the Messenger may know that the angels have delivered the messages of AIIah to him precisely and accurately; (2) that Allah may know that the angels have conveyed the messages of their Lord to His Messenger precisely and accurately; and (3) that AIIah may know that the Messenger has conveyed the messages of his Lord to His servants precisely and accurately. The words of the verse are comprehensive and may possibly imply all the three meanings. Besides, the verse also points out two other things: first, that the Messenger is given that knowledge of the unseen, which is necessary for him to perform his mission of Prophethood; second, that the angels keep watch that the Revelation reaches the Messenger safely and also that the Messenger conveys the messages of his Lord to His servants precisely and accurately.
*30 That is, Allah's power so encompasses the Messenger as well as the angels that if they swerve even a little from His will, they can be detected immediately. Moreover, a complete record has been kept of each letter of the messages sent down by Allah. The Messengers and the angels cannot dare add or subtract even a letter from them.

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