Sura hii inatuwasilisha jambo lililo wazi hata kabla ya kuangalia mawazo mahususi inayoyashughulikia. Ni kama simfonia inayotoa midundo safi na yenye nguvu, ikiambatana na hali ya huzuni tulivu na majonzi ya kutafakari.

This surah presents us with something very clear even before we look at any of the specific ideas it tackles. It is a symphony ringing out clear, strong beats coupled with an air of calm sadness and reflective sorrow.

Sawa na picha na matukio ambayo sura inayaonyesha, pamoja na kauli zenye kuhamasisha inazojumuisha, hasa katika sehemu yake ya mwisho baada ya majini kumaliza mazungumzo yao. Katika sehemu hii ya mwisho, sura inamzungumzia Mtume ﷺ kwa namna inayojaza msikilizaji huruma nyingi. Anaamriwa kutangaza kwamba hatafuti chochote kwa ajili ya ujumbe wake isipokuwa kuufikisha, na kwamba anaangaliwa kwa karibu na Mungu anapotekeleza kazi hii: “Sema: Namwomba Mola wangu peke yake, wala simshirikishi naye yeyote. Sema: Si katika uwezo wangu kukudhuru wala kukuongoza katika uongofu. Sema: Hakuna atakayeweza kunilinda kutoka kwa Mungu, wala sitapata mahali pa kujificha mbali Naye. Kazi yangu ni kufikisha tu yale ninayopokea kutoka kwa Mungu na ujumbe Wake.” Yeyote anayemwasi Mungu na Mtume Wake atapata moto wa jahanamu, ambamo watakaa milele. Watakapoona yale waliyoahidiwa, watajua ni nani mwenye msaada dhaifu zaidi na aliye mchache zaidi kwa idadi. Sema: “Sijui kama yale mliyoahidiwa yako karibu, au kama Mola wangu amekiwekea muda wa mbali. Yeye peke yake ndiye anayejua yaliyo nje ya upeo wa ufahamu wa binadamu, wala hadhihirishi siri Zake kwa yeyote isipokuwa kwa Mtume ambaye amemteua kwa radhi Yake. Kisha huwatuma walinzi wanaotembea mbele yake na nyuma yake, ili ajue kwamba wamefikisha ujumbe wa Mola wao. Yeye amejua yote waliyo nayo, na amehesabu kila kitu kwa idadi!” (Aya 20-28)

Consistent with this phenomenon are the images and scenes the surah portrays and the inspiring statements it includes, particularly in its last passage after the jinn concluded their discourse. In this last part, the surah addresses the Prophet in a way that fills the listener with much sympathy. He is commanded to declare that he looks for nothing in respect of his message other than delivering it, and that he is closely watched by God as he goes about this task: “Say: 7 invoke my Lord alone, and I associate no partners with Him. 'Say: It is not in my power to cause you harm or to set you on the right course. 'Say: ‘No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages.' Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realize who has the lesser help and is smaller in number. Say: ‘I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything! (Verses 20-28)

Aidha, sura hii ina athari maalum ya kisaikolojia katika uwasilishaji wake wa wazi wa yale aliyosema j7»n na ukweli uliomo katika simulizi yao. Ukweli huu una umuhimu mkubwa, unaoalika tafakari na mawazo mengi. Pia unaendana na hali ya huzuni inayoonekana katika mdundo wa sura hii. Inahitaji tu kusomwa polepole kiasi ili kuleta hisia tuliyoieleza hivi punde.

In addition, the surah delivers a special and psychological effect in its lucid presentation of what thej7»n said and the truth included in their account. This truth is of great significance, inviting much reflection and contemplation. It also suits the sad overtone evident in the surah's rhythm. It only needs to be read rather slowly to impart the feeling we have just outlined.

Sura hii inatoa ushahidi wa ukweli wa vipengele vingi vya imani ya kiungu kutoka ulimwengu mwingine, ulimwengu zaidi ya ule wa binadamu.

The surah presents a testimony to the truth of many aspects of the divine faith from a different world, a world beyond that of man.

Mambo haya yalikuwa mada ya mabishano mengi kutoka kwa makafiri, ambao either walikataa, au walifikia dhana zisizo na ushahidi wowote wa kuziunga mkono. Makafiri wa Makka wakati mwingine walidai kwamba Muhammad ﷺ alikuwa na mawasiliano na ... ambaye alimfundisha nini cha kusema kuhusu imani. Sasa, kundi la majini linatoa ushuhuda wao, likisema kwamba hawakujua chochote kuhusu Qur'ani hadi walipomsikiliza Muhammad ﷺ akiisoma, na kwamba basi walishindwa na ukweli wake wenye nguvu. Kwa kweli, athari yake kwao ilikuwa kubwa hadi wakashindwa kunyamaza. Walilazimika kueleza kwa kina kile walichosikia na kuhisi. Mazungumzo yao yanaonyesha mshangao wao mkubwa juu ya tukio hili kubwa lenye athari za kudumu juu ya mbingu, ardhi, binadamu, majini, malaika na nyota. Hakika, athari zake zinaenea katika ulimwengu wote. Ushuhuda wao bila shaka una athari kubwa pia kwa binadamu.

These aspects were the subject of much argument by the unbelievers who either denied them or who arrived at assumptions lacking any supporting evidence. The unbelievers in Makkah sometimes alleged that Muhammad (peace be upon him) was in contact with the who taught him what to say about faith. Now, a group of the jinn give their testimony, stating that they did not know anything about the Qur’an until they listened to Muhammad (peace be upon him) reciting it, and that they were then overwhelmed by its powerful truth. In fact, its effect on them was so profound that they could not remain silent. They had to speak in detail about what they had heard and felt. Their discourse reflects their total amazement at this great event with its lasting effects on the heavens, the earth, humans, jinn, angels and stars. Indeed, its effects cover the entire universe. Their testimony undoubtedly has a strong effect on man too.

Zaidi ya hayo, kauli ya jini inasahihisha mambo mengi ya ushirikina ambayo yalishikiliwa na wale waliotangulia kuelekezwa sura hii, na na watu wengi wengine katika vizazi vilivyofuatana. Inatoa ukweli wazi kuhusu aina hii ya viumbe vya Mungu, bila kutia chumvi. Waarabu ambao walikuwa wa kwanza kuelekezwa Qur'ani walidhani kwamba majini yalikuwa na nguvu nyingi duniani. Mwarabu alipojikuta usiku katika bonde au uwanja wazi, alikuwa akitafuta hifadhi kwa jini wa mahali hapo, akisema: "Najikinga kwa bwana wa bonde hili dhidi ya njama za wabaya miongoni mwa watu wake." Alipokwisha kusema hivyo, angeweza kulala kwa amani. Pia waliamini kwamba majini walikuwa na elimu ya ghaibu, yaani yale ambayo yako nje ya uwezo wa utambuzi wa binadamu.

Moreover, the jinn's statement corrects many aspects of superstition upheld by those addressed by the surah for the first time, and by many other people across successive generations. It presents clear facts about this type of God’s creatures, without any exaggeration. The Arabs who were the first to be addressed by the Qur’an believed that the jinn exercised much power on earth. When an Arab found himself at night in a valley or an open plain, he would seek shelter with the jinnee of that place, saying: “I seek shelter with the master of this valley against the designs of the wicked elements among his people.” When he had said so, he could then sleep in peace. They also believed that the jinn had knowledge of ghayb, or what lies beyond the reach of human perception.

Sura hii inachangia kwa kiasi kikubwa katika kufafanua dhana ya Kiislamu ya ukweli wa Uungu na ibada kwake, pamoja na ukweli wa ulimwengu, viumbe wanaoishi ndani yake, na mahusiano yao baina yao.

This surah contributes significantly to the formulation of the Islamic concept of the truth of the Godhead and servitude to Him, as well as the truth of the universe, the creatures living in it and their interrelations.

Katika simulizi ya majini tunapata uthibitisho wa Upweke wa Mungu, ukanushaji wa kwamba Yeye ana mke au mwana, uthibitisho wa hesabu na malipo katika maisha ya Akhera, na ukweli kwamba hakuna kiumbe awezaye kamwe kumtoroka Mungu popote katika ulimwengu. Wote watapokea haki zao kikamilifu.

In the jinns account we have confirmation of Gods oneness, a negation of His having a spouse or a son, affirmation of reckoning and requital in the life to come, and the fact that no creature can ever escape God anywhere in the universe. All will receive their fair dues.

Baadhi ya mambo ya msingi yaliyotajwa wazi na majini yanarudiwa kisha katika sehemu ya sura inayomhutubia Mtume ﷺ: {Sema: Namwomba Mola wangu peke yake, wala simshirikishi na yeyote.} (Aya ya 20) {Sema: Hakuna yeyote atakayeweza kunilinda dhidi ya Mungu, wala sitapata mahali pa kujificha mbali Naye.} (Aya ya 22)

Some of the facts clearly stated by the jinn are then repeated in the part of the surah that addresses the Prophet: “Say: 7 invoke my Lord alone, and I associate no partners with Him.”’ (Verse 20) “Say: No one can ever protect me from God, nor can I ever find a place to hide from Him” (Verse 22)

Akaunti ya majini inathibitisha kwamba uungu ni wa Mungu peke yake, na kwamba ibada kwake ndiyo cheo cha juu kabisa ambacho watu wanaweza kukifikia: “Lakini mja wa Mungu alipoinuka kumwomba, walimzunguka kwa wingi.” (Aya ya 19) Sura hii inathibitisha ukweli huu katika kumwambia Nabii ﷺ: “Sema: Si katika uwezo wangu kukudhuru wala kukuongoza katika njia iliyo sawa.” (Aya ya 21) Ulimwengu ulio nje ya uwezo wetu wa kuona ni wa Mungu peke yake, na majini hawajui chochote kuuhusu: “Hatujui kama hili ni baya kwa wale walio duniani, au kama Mola wao Mlezi anakusudia kuwaongoza kwenye lililo sawa.” (Aya ya 10) Pia jambo hilo halijulikani kwa mitume wa Mungu, isipokuwa lile ambalo Mungu, kwa hekima yake isiyo na kikomo, anachagua kuwajulisha: “Sema: Sijui kama kile mlichoahidiwa kiko karibu, au kama Mola wangu Mlezi amekiwekea muda mrefu. Yeye peke yake anajua yaliyo nje ya uwezo wa binadamu kuyafahamu, wala hawafunulii siri zake yeyote isipokuwa mjumbe ambaye ameridhika kumchagua. Kisha hutuma walinzi mbele yake na nyuma yake.” (Aya 25-27)

The jinn's account asserts that Godhead belongs only to God, and that servitude to Him is the highest status people can attain: “Yet when God's servant stood up to pray to Him, they pressed in on him in multitude.” (Verse 19) The surah confirms this truth in its address to the Prophet: “Say: It is not in my power to cause you harm or to set you on the right course” (Verse 21) The world beyond our perception belongs totally to God alone, and the jinn know nothing about it: “ We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right” (Verse 10) It is also unknown to God’s messengers, apart from what God, in His infinite wisdom, chooses to inform them of: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him.” (Verses 25-27)

Kuna ripoti kadhaa tofauti kuhusu majini kusikiliza Qur'ani. Moja inamnukuu 'Abdullah ibn 'Abbas akisema: "Mjumbe wa Mungu hakusoma Qur'ani kwa majini, wala hakuwaona. Kilichotokea ni kwamba Nabii ﷺ pamoja na kundi la Maswahaba zake walikwenda mara moja kwenye soko la 'Ukaz. Majini walikuwa wamezuiwa hapo awali kujaribu kufika mbinguni ili kusikiliza kwa siri, na walikuwa wakipigwa na nyota zinazoanguka."

There are a number of different reports about the jinn listening to the Qur’an. One quotes ‘Abdullah ibn ‘Abbas as saying: “God’s Messenger did not read the Qur’an to the jinn, nor did he see them. What took place was that the Prophet and a group of his Companions once went to the ‘Ukaz market place. The jinn had previously been barred from trying to reach heaven to eavesdrop and were struck by shooting stars.

Walirudi kwa watu wao na kuwaeleza yaliyotokea. Wakasema:

They went back to their people and told them what happened. They said:

"Kitu fulani lazima kilitokea kinachokuzuia kujifunza chochote kutoka mbinguni. Nendeni mkatafute habari duniani kote ili kujua kilichotokea." Walikwenda kwa vikundi, wakisafiri mashariki na magharibi duniani kote. Kikundi kilichokwenda Tihamah kilimkaribia Mtume ﷺ alipokuwa Bonde la Nakhlah, akielekea 'Ukaz. Alikuwa akiwaongoza Masahaba wake katika Sala ya Alfajiri. Walimsikiliza akisoma Qur'ani. Alipomaliza kusoma, waliambiana: "Hiki ndicho kilichosababisha ninyi kuzuiwa kupata habari kutoka juu mbinguni." Walirudi kwa watu wao na kuwaambia: "Tumesikia hotuba ya ajabu inayoongoza kwenye lililo la busara, nasi tumeamini nayo. Kamwe hatutamshirikisha Mola wetu!" Kisha Mungu alimteremshia Mtume ﷺ sura Al-Jinn, akieleza tukio hili. [Imepokewa na al-Bukhari na Muslim.] Riwaya nyingine inasema kwamba 'Abdullah ibn Mas'ud alitoa jibu lifuatalo kwa swali la kama kuna yeyote miongoni mwa Masahaba wa Mtume ﷺ aliyekuwepo pamoja naye alipokutana na majini: "Hakuna hata mmoja wetu aliyekuwepo. Hata hivyo, tulikuwa pamoja naye usiku mmoja alipotoweka. Tulimtafuta kila mahali, mabondeni na njiani, lakini hatukuweza kumpata. Baadhi yetu walidhani kwamba huenda ametekwa au hata kuuawa. Huo ulikuwa usiku wetu mbaya zaidi. Asubuhi, tulimwona akija kwetu kutoka upande wa Hira'. Tulimwambia: 'Ewe Mjumbe wa Mungu! Tulikukosa na tulikutafuta kila mahali lakini hatukuweza kukupata."

‘Something must have happened to prevent you from learning anything from heaven. Go in pursuit of information throughout the earth to find out what has happened. They went in groups, travelling east and west throughout the earth. The group that went to Tihamah drew close to the Prophet when he was in the Nakhlah Valley, going to ‘Ukaz. He was leading his Companions in the Fajr, or Dawn, Prayer. They listened to him reciting the Qur’an. When he finished his recitation, they said to each other: ‘This is indeed what happened to cause you to be barred from learning news from on high.’ They went back to their people and told them: ‘ We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord! God then revealed the surah, The Jinn, to the Prophet speaking of this event.” [Related by al-Bukhari and Muslim.] Another report mentions that 'Abdullah ibn Mas'ud gave the following answer to the question about whether any of the Prophets Companions were present with him when he met the jinn: “None of us were present. However, we were with him one night when he went missing. We looked for him everywhere, in valleys and on the paths, but could not find him. Some of us thought that he might have been taken or even killed. That was our worst night. In the morning, we saw him coming to us from the direction of Hira’. We said: ‘Messenger of God! We missed you and looked for you everywhere but could not find you.