Mun aika zuwa gare ka wata ƙungiya ta aljannu don su saurari Alƙur'ani. A lokacin da suka ji shi, sai suka ce wa juna, "Ku saurara cikin nutsuwa!" Da karatun ya ƙare, sai suka koma wajen mutanensu don su yi musu gargaɗi. "Mutanenmu," suka ce, "mun saurari wahayin da aka saukar daga sama bayan Musa, yana tabbatar da abin da ya gabace shi. Yana shiryarwa zuwa ga gaskiya da kuma tafarki madaidaici. Mutanenmu! Ku amsa kiran Allah ku yi imani da Shi." — Shi (SWT) zai gafarta muku zunubanku, ya kuma kuɓutar da ku daga azaba mai raɗaɗi. Wanda bai amsa kiran Allah ba, ba zai iya guduwa daga Gare Shi a bayan ƙasa ba, kuma ba zai sami wani mai kare shi daga Gare Shi ba. Lallai suna cikin ɓata bayyananne. Shin ba su sani ba cewa Allah, wanda Ya halicci sammai da ƙasa bai gajiya ba wajen halittarsu, Yana da ikon rayar da matattu? Eh, lallai Shi Mai iko ne a kan kowane abu. (ayoyi 29-33)
We sent to you a group of Jinn to listen to the Qur'an. When they heard it, they said to one another, "Listen in silence!' When the recitation ended, they returned to their people to warn them. "Our people,' they said, "we have been listening to revelation bestowed from on high after Moses, confirming what came before it. It guides to the truth and to a straight path. Our people! Respond to God's call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error. Are they not aware that God, who has created the heavens and the earth and was not wearied by their creation, has the power to bring the dead back to life? Yes, indeed. He has power over all things, (verses 29-33)
Waɗancan aljannun da suka saurari Alƙur'ani cikin nutsuwa sun yi wata magana da ta ƙunshi imani gaba ɗaya: imani da saukar wahayin Allah; haɗin kai na saƙon da aka bayar a cikin Attaura da Alƙur'ani; amincewa da gaskiyar da Alƙur'ani ke shiryarwa zuwa gare ta; imani da Ranar Tashin Alƙiyama da waɗanne ayyuka ke samun gafara da waɗanne ke jawo azaba; amincewa da ikon Allah na halitta da cikakken ikonsa a kan dukan halittu, da kuma fahimtar alaƙar da ke tsakanin halittar farko da dawo da matattu zuwa rai. Waɗannan su ne ginshiƙan da surar ke tattaunawa daga farko zuwa ƙarshe. Aljannun ne suke gabatar da su a nan, cikin wata murya da ke fitowa daga bayan duniyar mutum.
Those jinn who listened to the Qur’an in silence made a comment that embraced faith in its entirety: belief in Gods revelation; the unity of the message given in the Torah and the Qur’an; acknowledging the truth to which the Qur’an guides; belief in the Day of Resurrection and which actions earn forgiveness and which incur punishment; acknowledging God’s power of creation and His overall authority over all creatures, and recognizing the link between creation in the first place and bringing the dead back to life. These are the principles the surah discusses from start to finish. They are presented here by the jinn, in a voice that comes from beyond man’s world.
Gaskiyar cewa Alƙur'ani ya ambaci yadda wasu aljannu da yawa aka aika su saurari Alƙur'ani yayin da Annabi ﷺ yake karanta shi, kuma yana ba da labarin abin da suka yi da abin da suka faɗa bayan haka, ya isa ya tabbatar da kasancewar aljannu da kuma faruwar wannan lamari. Haka kuma yana ƙara tabbatar da cewa sun iya jin Alƙur'ani a cikin lafazinsa na Larabci kamar yadda Annabi ﷺ ya furta shi.
The fact that the Qur’an mentions how a number of jinn were sent to listen to the Qur’an as the Prophet recited it, and reports what they did and said afterwards, is sufficient to confirm the existence of the jinn and the event related. It further confirms that they were able to listen to the Qur’an in its Arabic wording as pronounced by the Prophet.
Yana kuma bayyana cewa aljannu suna iya karɓar imani ko su ƙi shi, suna da zaɓi na bin shiriya ko su ci gaba da ɓata. Ba a buƙatar wani ƙarin tabbaci. Babu wani mutum da zai iya ƙara wani abu ga amincin gaskiyar da Allah ya faɗa a cikin Alƙur'ani. Mu kuwa, muna ƙoƙari ne kawai mu bayyana ta cikin fahimtarmu ta ɗan Adam.
It also makes clear that the jinn are able to accept faith or deny it, that they have the choice to follow guidance or continue in error. There is no need for any further confirmation. No person can add anything to the reliability of a fact stated by God in the Qur’an. We, however, merely try to clarify it in our human perception.
Duniya da ke kewaye da mu cike take da asirai, da iko da halittu da ba mu san komai game da su ba: ba yanayinsu ba, ba siffarsu ba, ba tasirinsu ba. Muna rayuwa ne a tsakiyar dukkan wadannan iko da asirai, kuma kullum muna gano wasu daga cikinsu, muna samun sani game da wasu halittu ko siffofinsu, da yadda suke yin tasiri a duniyar da ke kewaye da mu. Duk da haka, har yanzu muna farkon hanyar sanin duniya. Ya kamata mu tuna cewa dukkan al'ummomin bil'adama da suka gabata, da na yanzu, da kuma dukkan al'ummomin da za su zo nan gaba, suna zaune ne a kan wani karamin yanki kawai a cikin babbar duniya, wato duniyar kasa. Idan aka kwatanta da ilimin dan Adam shekaru dari biyar da suka wuce, abin da muka sani yanzu, alhali kuwa har yanzu muna farkon hanya ne kawai, ana ganinsa a matsayin abin mamaki fiye da halittun nan masu ban mamaki da ake kira aljanu. Da an gaya wa mutane shekaru dari biyar da suka wuce wani abu game da makamashin atom, da sun dauke shi mahaukaci, ko aƙalla sun dauki ra'ayinsa a matsayin abin mamaki fiye da aljanu.
The universe around us is full of secrets, as well as powers and creatures of which we know nothing: neither their nature, nor their shape, form or effect. We live in the midst of all these powers and secrets and every day discover some of these getting to know some of such creatures or their qualities and how they make their effect on the world around us. We are still, however, at the beginning of the road, leading to knowledge of the universe. We should bear in mind that all past generations of mankind, the present one and all future generations dwell on no more than a small particle in the vast universe, which is planet earth. When compared to human knowledge five centuries ago, what we now know when we are still just at the beginning of the road is considered stranger by far than the remarkable creatures known as the jinn. Had someone told people five centuries ago anything about atomic energy, they would have considered him crazy, or at least considered his views far stranger than the jinn.
Asirrin da muke ganowa da ilimin da muke samu suna nan cikin iyakokin ikon ɗan adam, wanda aka ba mu domin mu cika aikinmu na gina rayuwa a duniya, bisa ga sharuɗɗan da God ya tsara mana. Haka kuma, abin da muke koya yana nan cikin abin da God ya sanya a hannunmu ko ya sanya mana hidima don amfani wajen cika aikinmu. Komai tsawon rayuwar ɗan adam a duniya, ilimi da ganowar ɗan adam za su kasance cikin wannan tsari; watau tsarin abin da muke buƙata don aikin da aka ba mu lokacin da aka sanya mu masu kula da duniya, bisa ga manufar God da hikimarSa. Za mu ƙara ganowa da koyon manyan asirai da iko masu ban mamaki a cikin sararin samaniya, idan aka kwatanta da su asirin zarra zai yi kama da wasan yara, amma za mu kasance cikin iyakar ilimin da aka ba ɗan adam. Za mu kasance cikin iyakokin maganar Alƙur'ani: "Ku [ɗan adam] an ba ku ilimi kaɗan ne kawai" {17: 85}. Yana da ƙanƙanta idan aka kwatanta da abin da sararin samaniya ya ƙunsa na asirai da gaskiyoyi da Mahaliccinsa kaɗai ya sani, wanda ke mulkin komai. Ya kamata mu kwatanta wannan da yadda God ya bayyana iyakar ilimiNsa mara iyaka: "Da dukkan itatuwan da ke bayan ƙasa za a mai da su alƙalami, kuma teku da ƙarin tekuna bakwai za a ƙara masa tawada, da ba za a ƙare kalmomin God ba" {31: 27}.
The secrets we discover and the knowledge we acquire remain within the limits of our human power, which is granted to us so that we can discharge our task of building life on earth, in accordance with the terms of reference set for us by God. Moreover, what we learn remains within what God has made available or subservient to us for use in fulfilment of our task. No matter how long human life on earth extends, human knowledge and discoveries will remain within this framework; i.e. the framework of what we need for the mission assigned to us when we were placed in charge of the earth, according to God’s purpose and wisdom. We will discover and learn much more of the wonderful secrets and powers in the universe, compared to which the secrets of the atom may appear like child’s play, but we will remain within the limited area of knowledge assigned to man. We will remain within the limits of the Qur’anic statement: “You, [mankind], have been granted but little knowledge]' (17: 85) It remains little compared to what the universe contains of secrets and facts known only to its Creator who controls all. We need to contrast this against God’s representation of His limitless knowledge: “ Were all the trees on earth to be made into pens, and the sea ink, with seven more seas yet added to it, the words of God would not be exhausted." (31: 27)
Saboda haka, ba za mu iya cewa wani abu da ke cikin duniyar da ta wuce fahimtarmu, ko wani asiri ko iko a cikin halittu, tabbas yana wanzuwa ko babu shi, ko yana yiwuwa ko ba ya yiwuwa, kawai saboda yana wajen duniyarmu da aka saba da ita ko kuma kwarewar ɗan adam. Har yanzu ba mu gano dukkan asirin jikinmu ba, tsarinsa da ƙarfinsa, balle asirin tunaninmu da ruhinmu.
Therefore, we cannot say that something belonging to the realm that lies beyond our perception, or some secret or power in the universe, certainly exists or not, or is possible or impossible, merely because it is beyond our familiar world or our human experience. We have not yet discovered all the secrets of our own physical constitution, its systems and potentials, let alone the secrets of our minds and spirits.
Akwai asirai da za a iya samun cewa ba a nufin mu sani ba, da kuma asirai da ba a nufin mu fahimta ba, ko da yake muna iya sanin siffofinsu ko tasirinsu, ko ma kawai wanzuwarsu. Abin da aka boye mana ba zai amfane mu ba, idan muka sani, wajen cika aikinmu a duniya. Saboda haka, idan Allah ya gaya mana a cikin maganarSa, ba ta hanyar gogewarmu ko ilimin da muka samu ba, game da wadannan asirai da iko, ya kamata mu karbi kyautarSa da godiya, mu karbe ta yadda Ya bayar, ba tare da mun kara ba ko mun rage. Irin wannan ilimi yana zuwa mana kai tsaye daga wurin Allah, kuma Ya zabi ya ba mu shi a wani adadi na musamman. Babu wata hanya kuma da za ta ba mu fiye da haka.
There may be secrets that are beyond what is meant to be revealed to us, and secrets that we are not meant to understand, even though we get to learn about their qualities or effects, or even only their existence. What is withheld from us will not, should we learn about it, benefit us in the fulfilment of our assignment on earth. Therefore, when God tells us in His words, not through our experience and acquired knowledge, about these secrets and powers, we should accept His gift with gratitude and take it as He gives it to us, adding nothing and omitting nothing. Such knowledge comes to us directly from God, and He has chosen to give it to us in a particular measure. There is simply no other source to give us more.
Bisa ga labarin da aka bayar a cikin wannan surah da wanda ke cikin Surah 72, Al-Jinn (wanda da yiwuwar yana magana ne a kan lamari guda), da kuma sauran ambaton aljanu a cikin Alkur'ani, da kuma hadisai ingantattu da ke magana a kan wannan lamari, za mu iya fahimtar wasu gaskiyoyi game da aljanu. Ba za mu ƙara komai ba a kan haka.
On the basis of the account given in this surah and that given in Surah 72, The Jinn, (which most probably speaks of the same event), and from other references to the jinn in the Qur’an as well as authentic ahadith referring to this event, we can understand certain facts about the jinn. We will add nothing further.
Don cim wannan, muna cewa akwai wani nau'in halittar Allah mai suna aljani, wanda aka halitta daga wuta. Wannan ya tabbata ne da abin da Alkur'ani ya ruwaito na maganar Iblis game da Adam: "Ni na fi shi daraja: Ka halitta ni daga wuta, kuma ka halitta shi daga yumbu" (7:12). Iblis, wato Shaidan, yana cikin aljanu, kamar yadda Allah ya ce: "Lokacin da muka ce wa mala'iku: 'Ku yi sujada ga Adam,' sai suka yi sujada, sai dai Iblis, wanda yake daga cikin aljanu, sai ya saba umarnin Ubangijinsa" (18:50). Wannan nau'in halitta yana da halaye daban da na mutane. Daya daga cikinsu shi ne cewa an halitta shi daga wuta, wani kuma shi ne cewa aljanu suna iya ganin mutane, alhali mutane ba sa iya ganinsu.
To sum up these facts we say that there is a type of Gods creation named the jinn, which is created out of fire. This is evidenced by the Qur’anic reports of Iblis s statement in reference to Adam: “Zam nobler than he: You created me out of fire, while You created him out of clay” (7: 12) Iblis, or Satan, belongs to the jinn, as God says: “ When We said to the angels: 'Prostrate yourselves before Adam,' they all prostrated themselves. Not so Iblis, who belonged to the jinn and he disobeyed his Lord's command” (18: 50) This type of creation has different qualities to those of humans. One of these is that it is created out of fire, and another is that the jinn can see humans while humans cannot see them.
Dangane da Iblis, wanda yake cikin aljanu, Allah ya ce: "Lalle shi da tawagarsa suna kallonku daga inda ba ku ganinsu" (7: 27)
In reference to Iblis, who belongs to the jinn, God says: "Surely, he and his tribe watch you from where you cannot perceive them” (7: 27)
Wannan magana ta ƙarshe tana nuna mana cewa aljannu suna da rukunoni da al'ummomi nasu, waɗanda suka yi kama da al'ummomin mutane.
This last statement also tells us that the jinn have their own groupings and communities, which are similar to human communities.
Aljannu na iya zama a duniya, ko da yake ba mu san inda suke ba. Lokacin da Ya fitar da su daga sama, Allah ya ce wa dukansu, Adam da Iblis*: "Ku sauka. Za ku zama maƙiyan juna. A duniya za ku sami wurin zama da abinci, na ɗan lokaci." (2: 36) Aljannun da aka sanya su yi wa Sulaiman biyayya sun yi masa wasu ayyuka a ƙasa, wanda hakan ya nuna cewa suna da abin da suke buƙata domin rayuwa a duniya. Haka kuma, suna iya rayuwa su tsira a wajen wannan duniya. Alƙur'ani ya ruwaito wata magana da wasu daga cikinsu suka yi, cewa: "Mun hau zuwa sama mai tsayi, sai muka same ta cike da masu tsaro masu ƙarfi da harshen wuta. Mukan zauna muna sauraron asiri, amma yanzu duk wanda ya saurara yana samun harshen wuta yana jiran sa." (72: 8-9)
The jinn can live on earth, although we do not know where. When He turned them out of heaven, God said to both Adam and Iblis*. "Get you down. You shall be enemies to one another. On earth you shall have an abode and sustenance, for a while.” (2: 36) The jinn who were made subservient to Solomon performed for him certain works on land which, by necessity, meant that they had whatever was necessary for them to live on earth. Likewise, they can live and survive away from this planet. The Qur’an reports a statement made by some of the which says: " We ascended to high heaven and found it filled with mighty guards and flames. We used to sit eavesdropping, but now eavesdroppers find flames lying in wait for them.” (72: 8-9)
Jinn kuma za su iya yin tasiri ga fahimtar mutane, kuma an ba su izinin su batar da irin waɗannan mutane da suka ɓace, amma ba waɗanda suke bayin Allah na gaskiya ba. A cikin labarin Alƙur'ani na musayar magana tsakanin Allah da Iblis, shi ya ce: "Na rantse da ikonka: lallai zan ɓatar da su gaba ɗaya, sai dai bayinka tsarkaka a cikinsu" (38: 82-83). Sauran nassoshi ma suna tabbatar da hakan, amma ba mu san yadda jinn suke raɗa wa mutane da yin tasiri a kansu ba, ko kuma waɗanne kayan aiki suke amfani da su a wannan aiki. Suna iya jin mutum su fahimci harshensa. Wannan a bayyane yake lokacin da wannan rukuni na jinn suka saurari Alƙur'ani, suka fahimce shi, kuma suka sami tasiri daga gare shi. Kamar mutane, jinn ma suna iya bin shiriyar Allah ko kuma su ɓace. Kamar yadda aka ruwaito a Suratu 72, wannan rukuni na jinn sun ce: "Daga cikinmu akwai masu miƙa kansu ga Allah, akwai kuma masu zalunci. Waɗanda suka miƙa kansu, to, sun nemi shiriya da gaske; amma masu zalunci su ne itacen wuta ta Jahannama." (72: 14-15)
The jinn can also influence the understanding of humans, and they are given leave to lead such humans as go astray, but not those who are Gods true servants. In the Qur’anic account of the exchange between God and Iblts, the latter said: “I swear by Your very might: I shall certainly tempt them all except Your true servants” (38: 82-83) Other texts also confirm this, but we do not know how the jinn whisper to humans and influence them, nor what tools they use in the process. They can hear man and understand his language. This is clearly the case when this group of jinn listened to the Qur’an, understood it and were influenced by it. Like humans, the jinn can follow Divine guidance or go astray. As reported in Surah 72, this group ofjinn said: “Some ofus surrender themselves to God and some are wrongdoers. Those that surrender themselves have attained to consciousness of what is right; whereas the wrongdoers are indeed the fuel of hell.” (72: 14-15)
Haka kuma, waɗanda suka saurari Alƙur'ani daga cikinsu sun koma kai tsaye wajen mutanensu suna kiran su da su karɓi saƙon Musulunci, bayan sun riga sun karɓa da kansu kuma sun koyi abin da mutanensu ba su riga sun koya ba.
Moreover, those of them who listened to the Qur’an went straight to their people and called on them to accept the message of Islam, having themselves accepted it and learnt what their people had not yet learnt.
Wannan ne kawai abin da za mu iya faɗa da tabbaci game da jifaft. Bai kamata mu ƙara masa wani abu wanda babu hujja a kansa ba. Abin da ayoyin wannan sura suke magana a kansa, kamar yadda, mafi yiwuwa, Sura ta 72, Al-Jinn, ya tabbata, an tabbatar da shi ta hanyar rahotanni da dama. Anan, za mu kawo mafi ingancin waɗannan rahotanni.
This is all that we can say with certainty about thejfaft. We should not add to it anything that lacks supporting evidence. The event to which the present verses of the surah refer, as does, in all probability, Surah 72, The Jinn, is confirmed by several reports. Here, we will quote the most authentic of these.
Ibn 'Abbas ya ce: Annabi bai karanta wani abu ga jinnun ba, kuma bai gan su ba. Annabi ya tafi tare da wasu daga cikin sahabbansa yana nufin Kasuwar 'Ukaz. A wannan lokaci, an hana jinn sauraron labarai a sararin sama, kuma an aika musu da wuta. Sa'ad da suka koma wajen mutanensu, suka ba su labarin abin da ya faru. Wasu daga cikinsu suka ce: "An hana ku sauraron labarai saboda wani abu da dole ya faru. Don haka ku yi tafiya a ko'ina cikin duniya, ku nemi sanin abin da ya faru har aka hana ku haka."
Ƙungiyoyi daga cikinsu suka yi tafiya a kowace hanya, suna neman dalilin da ya hana su sauraron labarai. Ƙungiyar da ta tafi Tihamah ta matso kusa da Annabi ﷺ yayin da yake a Kwarin Nakhlah, yana nufin Kasuwar 'Ukaz. Yana jagorantar sallar asuba, sahabbansa suna cikin jama'a. Suka ji shi yana karanta Alqur'ani a sallarsa. Sai suka ce wa juna:
“Ibn 'Abbas said: The Prophet neither recited anything to theyznw, nor did he see them. The Prophet went with a number of his Companions aiming for the ‘Ukaz Market. By that time, the jinn were blocked from eavesdropping in the skies and flames were set against them. When they went to their people, they told them of the situation. Some of them said: ‘You have been stopped from eavesdropping for something that must have taken place. Travel, therefore, throughout the earth and try to find out what has happened to cause this.’ Groups of them travelled in every direction, searching for the cause that blocked them from eavesdropping. The company that went to Tihamah drew close to the Prophet as he was at the Nakhlah Valley, aiming for 'Ukaz Market. He was leading the dawn prayer, with his Companions in the congregation. They listened to him reciting the Qur’an in his prayer. Then they said to one another:
"Wannan shi ne ya hana ku yin satar ji a sararin sama." Sai suka koma wajen mutanensu, suka ce: "Mun ji wata magana abin al'ajabi, mai shiryarwa zuwa ga abin da yake daidai, don haka mun yi imani da ita." (72: 1-2) Daga baya Allah ya saukar da wannan surah ga Annabi ﷺ, wadda ta ƙunshi abin da aljannu suka faɗa. [Ahmad, al-Bukhari, Muslim da wasu suka ruwaito.] An tambayi Ibn Mas'ud ko akwai wani daga cikin sahabban Annabi ﷺ tare da shi a daren da aljannu suka saurari Alkur'ani. Ya amsa da cewa: "Babu wani daga cikinmu da ya tare shi. Mun kasance tare da shi wata dare sai muka rasa shi. Muka neme shi a cikin kwaruruka da hanyoyin da ke kusa. Da ba mu same shi ba sai muka zaci cewa ko an ɗauke shi ko an kashe shi. Wannan dare ya kasance mai matuƙar ban tsoro a gare mu."
‘This is indeed what blocked you from eavesdropping in the skies.’ They then went to their people and said to them: 'We have heard a wondrous discourse, guiding towards consciousness of what is right, and so we have come to believe in it? (72: 1-2) God subsequently revealed this surah to the Prophet which included what the jinn said.” [Related by Ahmad, al-Bukhari, Muslim and others.] Ibn Mas ‘ud was asked whether any of the Prophet’s Companions was with him on the night when the jinn listened to the Qur’an. He replied: “None of us accompanied him. We were with him one night when we missed him. We looked for him in the nearby valleys and paths. When we did not find him we thought that he might have been carried away or assassinated. Ours was an extremely terrible night then.
Da safe muka gan shi yana zuwa wajenmu daga gefen Hire. Muka ce masa: "Manzon Allah! Mun yi kewarka, mun neme ka. Da muka kasa samunka, mun yi dare mai tsanani." Ya ce: "Wani ya zo mini da kira daga aljanu, sai na tafi tare da shi, na karanta musu Alkur'ani." Sannan ya kai mu don ya nuna mana alamominsu da inda suke kunna wutarsu. Sun nemi abinci daga gare shi, sai ya ce musu: "Kuna iya samun kasusuwan dukkan dabbobin da aka ambaci sunan Allah a kan yankansu. Idan kun rike kashi a hannunku, zai zama kamar yana da dukkan naman da zai iya ɗauka. Kowane taki yana zama abincin dabbobinku." Sannan Manzon Allah ﷺ ya ce mana: "Don haka kada ku yi amfani da waɗannan wajen tsaftace kanku idan za ku yi bayan gida."
[Muslim, Abu Dawud da al-Tirmidhi ne suka rawaito.]
A cikin tarihin rayuwar Manzon Allah ﷺ, Ibn Ishaq ya rawaito labarin aljanun bayan tafiyar Manzon Allah ﷺ zuwa Ta'if, inda ya je ziyartar kabilar Thaqif yana neman goyon bayansu don isar da saƙonsa. A lokacin ne Abu Talib, kawunsa wanda ya ba shi kariya daga harin abokan gaba, ya rasu, kuma Manzon Allah ﷺ ya fuskanci wahala da adawa mai yawa. Sai dai kabilar Thaqif sun amsa masa da rashin ladabi, sun kuma tsokano matasansu da barorinsu a kansa. Ta haka aka jefe Manzon Allah ﷺ da duwatsu har ƙafafunsa biyu suka yi jini. A wannan lokaci ya yi addu'a ga Allah, yana mai roƙo cikin ƙwazo kamar haka:
In the morning we saw him coming towards us from the direction of Hire. We said to him: ‘messenger of God! We missed you and searched for you. When we could not find you we had a terrible night.’ He said: ‘Someone came to me with a call from the jinn, and I went with him and read the Qur’an to them.’ He then took us to show us their traces and where they had their fires. They asked him for food and he said to them: ‘You may have the bones of all animals at the slaughter of which God’s name is invoked. When you hold a bone in your hand, it will be to you as though it has all the meat it can carry. Every dropping serves as fodder for your cattle.’ The Prophet said to us: ‘Do not, then, use these to clean yourself when you go to do stools.’” [Related by Muslim, Abu Dawud and al-Tirmidhi.] In his biography of the Prophet, Ibn Ishaq narrates the jinn story after the Prophet’s journey to Ta’if where he went to visit the Thaqif tribe, seeking their support to deliver his message. By that time, Abu Talib, his uncle who had provided him with protection against attack had died and the Prophet was now subjected to much harm and hostility. The Thaqif, however, answered him very rudely and set their young lads and servants against him. In this way, the Prophet was stoned to the extent that both his feet bled. At this point, he prayed to God, making the following passionate appeal:
Gare Ka, Ubangijina, ina korafin raunina, rashin tallafina da wulakancin da ake yi mini.
To You, My Lord, I complain of my weakness, lack of support and the humiliation I am made to receive.
Mafi jin kai da jinƙai! Kai ne Ubangijin raunana, kuma Kai ne Ubangijina. Ga wa za Ka bar ni? Ga wani baƙo mai nesa da yake karɓata da ƙiyayya? Ko ga abokin gaba da Ka ba shi iko a kaina?
Most compassionate and merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy to whom You have given power over me?
In sha Allah, idan Ka yarda da ni, ba ruwana da abin da zan fuskanta. Amma zan fi farin ciki sosai da rahamarka.
If You are not displeased with me, I do not care what I face. I would, however, be much happier with Your mercy.
Ina neman mafaka da hasken fuskarka wanda ta hakan ne dukkan duhu ke watsuwa, kuma ta hakan ne rayuwar duniya da ta lahira ke daidaita a kan tafarkinsu na gaskiya, don kaucewa fushinka ko zama abin hasalarka. Gare ka nake mika wuya, har sai na samu yardarka. Babu wani abu da yake da iko ba tare da taimakonka ba.2
I seek refuge in the light of Your face by which all darkness is dispelled and both this life and the life to come are put on their right courses against incurring Your wrath or being the subject of Your anger. To You I submit, until I earn Your pleasure. Everything is powerless without Your support.2
Bayan ya ambaci tafiyar Annabi zuwa Ta'if, Ibn Ishaq ya ƙara da cewa: "Lokacin da Annabi ﷺ ya yanke ƙauna daga samun amsa mai kyau daga Thaqif, sai ya koma Makkah. Yana kwari na Nakhlah, sai ya tashi a tsakiyar dare domin yin salla. A lokacin ne ƙungiyar aljannu da God ya ambata a cikin Alƙur'ani ta zo wurinsa. Su, kamar yadda aka faɗa mini, mutum bakwai ne, kuma sun zo ne daga cikin aljannun Nusaybin."
After his account of the Prophet’s trip to Ta’if, Ibn Ishaq adds: “When the Prophet gave up hope of any positive response from the Thaqif, he returned to Makkah. When he was at the valley of Nakhlah, he rose up in the middle of the night to pray. It was then that the group of jinn God mentioned in the Qur’an came to him. They were, as 1 was told, seven in number and came from among the jinn of Nusaybin.
Sun saurare karatunsa. Lokacin da ya gama sallarsa, sai suka koma wurin mutanensu nan take don su yi musu gargaɗi, bayan sun yi imani da Musulunci da Alkur'ani. Sannan Allah ya bada labarin abin da ya faru ga Annabi ﷺ a cikin ayoyi na 29 zuwa 32 na Suratul Ahqaf, wato Suratul Ahqaf, da kuma a Suratul Jinn. Ibn Kathir ya yi sharhi kan wannan rahoto na ƙarshe daga Ibn Ishaq, yana cewa: "Wannan daidai ne, amma lokacin da Ibn Ishaq ya ce ya faru yana da shakka. Aljanu sun saurari Alkur'ani a farkon lokacin saukarsa, kamar yadda hadisin da Ibn 'Abbas ya ruwaito ya nuna, yayin da Annabi ﷺ ya tafi tafiyarsa zuwa Ta'if bayan mutuwar kawunsa, wanda hakan ke nufin shekara ɗaya ko biyu kafin hijirar Annabi ﷺ zuwa Madina, kamar yadda Ibn Ishaq da wasu suka nuna. Sai dai Allah ya fi sani."
Akwai rahotanni da yawa game da wannan lamari. Daga cikin dukkan su, muna dogara ga na farko daga Ibn 'Abbas, wanda aka ambata a sama, domin shi ne wanda ya fi dacewa da nassoshin Alkur'ani da ke magana game da lamarin. Haka kuma, a fili yake cewa Annabi ﷺ ya sani game da abin da ya faru ta hanyar abin da aka saukar masa, kuma bai ga aljanun ba, bai kuma ji kasancewarsu ba. Bugu da ƙari, wannan hadisin shi ne mafi ingancin dukkan waɗannan rahotanni, domin yana da sarkar masu ruwaitowa mafi aminci. Game da batun cewa Annabi ﷺ ya san lamarin ta hanyar Alkur'ani, labarin Ibn Ishaq ya yi daidai da wannan. Haka kuma, ana tallafa masa da abin da Alkur'ani ya ambata game da cewa aljanu suna iya ganinmu, amma mu ba ma iya ganinsu: "Lallai shi da kabilarsa suna kallonku daga inda ba ku gan su ba" (7:27).
They listened to his recitation. When he finished his prayer, they went straight to their people to warn them, having believed in Islam and the Qur’an. God then related what happened to the Prophet in verses 29- 32 of Surah 46, The Sand Dunes, and also in Surah 72, The Jinn” Ibn Kathlr comments on this last report by Ibn Ishaq, saying: “This is correct, but the time at which Ibn Ishaq says it occurred is questionable. The jinn listened to the Qur’an in the early days of its revelation, as indicated by the hadith reported by Ibn ‘Abbas, while the Prophet went on his journey to Ta’if after his uncle’s death, which means only one or two years before the Prophet’s migration to Madlnah, as indicated by Ibn Ishaq himself and others. However, God knows best.” There are many other reports concerning this event. From all these, we rely on the first by Ibn ‘Abbas, mentioned above, because it is the one that fits most perfectly with the Quranic texts speaking about the event. Moreover, it clearly states that the Prophet learnt of what took place through what was revealed to him and that he neither saw nor felt the presence of the jinn. Moreover, this hadlth is the most authentic of all these reports, having the most reliable chain of transmission. As to the point that the Prophet learnt of the event through the Qur’an, Ibn Ishaqs version agrees with this. It is further supported by what the Qur’an mentions about the jinn being able to see us but not the reverse: “Surely, he and his tribe watch you from where you cannot perceive them” (7: 27)