Al Jinn
Quran Terjemahan Kemenag RI
1
qul ụḥiya ilayya annahustama’a nafarum minal-jinni fa qālū innā sami’nā qur`ānan ‘ajabā
Katakanlah (Muhammad), “Telah diwahyukan kepadaku bahwa sekumpulan jin telah mendengarkan (bacaan),” lalu mereka berkata, “Kami telah mendengarkan bacaan yang menakjubkan (Alquran),
2
yahdī ilar-rusydi fa āmannā bih, wa lan nusyrika birabbinā aḥadā
(yang) memberi petunjuk kepada jalan yang benar, lalu kami beriman kepadanya. Dan kami sekali-kali tidak akan mempersekutukan sesuatu pun dengan Tuhan kami,
3
wa annahụ ta’ālā jaddu rabbinā mattakhaża ṣāḥibataw wa lā waladā
dan sesungguhnya Mahatinggi keagungan Tuhan kami, Dia tidak beristri dan tidak beranak.”
4
wa annahụ kāna yaqụlu safīhunā ‘alallāhi syaṭaṭā
Dan sesungguhnya orang yang bodoh di antara kami dahulu selalu mengucapkan (perkataan) yang melampaui batas terhadap Allah,
5
wa annā ẓanannā al lan taqụlal-insu wal-jinnu ‘alallāhi każibā
dan sesungguhnya kami mengira, bahwa manusia dan jin itu tidak akan mengatakan perkataan yang dusta terhadap Allah,
6
wa annahụ kāna rijālum minal-insi ya’ụżụna birijālim minal-jinni fa zādụhum rahaqā
dan sesungguhnya ada beberapa orang laki-laki dari kalangan manusia yang meminta perlindungan kepada beberapa laki-laki dari jin, tetapi mereka (jin) menjadikan mereka (manusia) bertambah sesat.
7
wa annahum ẓannụ kamā ẓanantum al lay yab’aṡallāhu aḥadā
Dan sesungguhnya mereka (jin) mengira seperti kamu (orang musyrik Mekkah) yang juga mengira bahwa Allah tidak akan membangkitkan kembali siapa pun (pada hari Kiamat).
8
wa annā lamasnas-samā`a fa wajadnāhā muli`at ḥarasan syadīdaw wa syuhubā
Dan sesungguhnya kami (jin) telah mencoba mengetahui (rahasia) langit, maka kami mendapatinya penuh dengan penjagaan yang kuat dan panah-panah api,
9
wa annā kunnā naq’udu min-hā maqā’ida lis-sam’, fa might yastami’il-āna yajid lahụ syihābar raṣadā
dan sesungguhnya kami (jin) dahulu dapat menduduki beberapa tempat di langit itu untuk mencuri dengar (berita-beritanya). Tetapi sekarang siapa (mencoba) mencuri dengar (seperti itu) pasti akan menjumpai panah-panah api yang mengintai (untuk membakarnya).
10
wa annā lā nadrī asyarrun urīda biman fil-arḍi am arāda bihim rabbuhum rasyadā
Dan sesungguhnya kami (jin) tidak mengetahui (adanya penjagaan itu) apakah keburukan yang dikehendaki orang yang di bumi ataukah Tuhan mereka menghendaki kebaikan baginya.
11
wa annā minnaṣ-ṣāliḥụna wa minnā dụna żālik, kunnā ṭarā`iqa qidadā
Dan sesungguhnya di antara kami (jin) ada yang saleh dan ada (pula) kebalikannya. Kami menempuh jalan yang berbeda-beda.
12
wa annā ẓanannā al lan nu’jizallāha fil-arḍi wa lan nu’jizahụ harabā
Dan sesungguhnya kami (jin) telah menduga, bahwa kami tidak akan mampu melepaskan diri (dari kekuasaan) Allah di bumi dan tidak (pula) dapat lari melepaskan diri (dari)-Nya.
13
wa annā lammā sami’nal-hudā āmannā bih, fa might yu`mim birabbihī fa lā yakhāfu bakhsaw wa lā rahaqā
Dan sesungguhnya ketika kami (jin) mendengar petunjuk (Alquran), kami beriman kepadanya. Maka barangsiapa beriman kepada Tuhan, maka tidak perlu ia takut rugi atau berdosa.
14
wa annā minnal-muslimụna wa minnal-qāsiṭụn, fa man aslama fa ulā`ika taḥarrau rasyadā
Dan di antara kami ada yang Islam dan ada yang menyimpang dari kebenaran. Siapa yang Islam, maka mereka itu telah memilih jalan yang lurus.
15
wa ammal-qāsiṭụna fa kānụ lijahannama ḥaṭabā
Dan adapun yang menyimpang dari kebenaran, maka mereka menjadi bahan bakar bagi neraka Jahanam.”
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wa al lawistaqāmụ ‘alaṭ-ṭarīqati la`asqaināhum mā`an gadaqā
Dan sekiranya mereka tetap berjalan lurus di atas jalan itu (agama Islam), niscaya Kami akan mencurahkan kepada mereka air yang cukup.
17
linaftinahum fīh, wa might yu’riḍ ‘an żikri rabbihī yasluk-hu ‘ażāban ṣa’adā
Dengan (cara) itu Kami hendak menguji mereka. Dan barangsiapa berpaling dari peringatan Tuhannya, niscaya akan dimasukkan-Nya ke dalam azab yang sangat berat.
18
wa annal-masājida lillāhi fa lā tad’ụ ma’allāhi aḥadā
Dan sesungguhnya masjid-masjid itu adalah untuk Allah. Maka janganlah kamu menyembah apa pun di dalamnya selain Allah.
19
wa annahụ lammā qāma ‘abdullāhi yad’ụhu kādụ yakụnụna ‘alaihi libadā
Dan sesungguhnya ketika hamba Allah (Muhammad) berdiri menyembah-Nya (melaksanakan salat), mereka (jin-jin) itu berdesakan mengerumuninya.
20
qul innamā advert’ụ rabbī wa lā usyriku bihī aḥadā
Katakanlah (Muhammad), “Sesungguhnya aku hanya menyembah Tuhanku dan aku tidak mempersekutukan sesuatu pun dengan-Nya.”
21
qul innī lā amliku lakum ḍarraw wa lā rasyadā
Katakanlah (Muhammad), “Aku tidak kuasa menolak mudarat maupun mendatangkan kebaikan kepadamu.”
22
qul innī lay yujīranī minallāhi aḥaduw wa lan ajida min dụnihī multaḥadā
Katakanlah (Muhammad), “Sesungguhnya tidak ada sesuatu pun yang dapat melindungiku dari (azab) Allah dan aku tidak akan memperoleh tempat berlindung selain dari-Nya.
23
illā balāgam minallāhi wa risālātih, wa may ya’ṣillāha wa rasụlahụ fa inna lahụ nāra jahannama khālidīna fīhā abadā
(Aku hanya) menyampaikan (peringatan) dari Allah dan risalah-Nya. Dan barangsiapa mendurhakai Allah dan Rasul-Nya maka sesungguhnya dia akan mendapat (azab) neraka Jahanam, mereka kekal di dalamnya selama-lamanya.”
24
ḥattā iżā ra`au mā yụ’adụna fa saya’lamụna man aḍ’afu nāṣiraw wa aqallu ‘adadā
Sehingga apabila mereka melihat (azab) yang diancamkan kepadanya, maka mereka akan mengetahui siapakah yang lebih lemah penolongnya dan lebih sedikit jumlahnya.
25
qul in adrī a qarībum mā tụ’adụna am yaj’alu lahụ rabbī amadā
Katakanlah (Muhammad), “Aku tidak mengetahui, apakah azab yang diancamkan kepadamu itu sudah dekat ataukah Tuhanku menetapkan waktunya masih lama.”
26
‘ālimul-gaibi fa lā yuẓ-hiru ‘alā gaibihī aḥadā
Dia Mengetahui yang gaib, tetapi Dia tidak memperlihatkan kepada siapa pun tentang yang gaib itu.
27
illā manirtaḍā mir rasụlin fa innahụ yasluku mim baini yadaihi wa min khalfihī raṣadā
Kecuali kepada rasul yang diridai-Nya, maka sesungguhnya Dia mengadakan penjaga-penjaga (malaikat) di depan dan di belakangnya.
28
liya’lama ang qad ablagụ risālāti rabbihim wa aḥāṭa bimā ladaihim wa aḥṣā kulla syai`in ‘adadā
Agar Dia mengetahui, bahwa rasul-rasul itu sungguh, telah menyampaikan risalah Tuhannya, sedang (ilmu-Nya) meliputi apa yang ada pada mereka, dan Dia menghitung segala sesuatu satu persatu.
Name
“Al-Jinn ” is the name of this Surah as well as the title of its subject matter, for in it the event of the Jinn’s hearing the Qur’an and returning to their people to preach Islam to them, has been related in detail.
Period of Revelation
According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions, On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah.
Most of the commentators, on the basis of this tradition, believe that this relates to the Holy Prophet’s well known journey to Taif, which had taken place three years before the Hijrah in the 10th year of the Prophethood. But this is not correct for several reasons. The jinn’s hearing the Qur’an during the journey to Taif has been related in Al-Ahqaf 29-32. A cursory reading of those verses shows that the jinn who had believed after hearing the Qur’an on that occasion were already believers in the Prophet Moses and the previous scriptures. On the contrary, vv. 2-7 of this surah clearly show that the jinn who heard the Qur’an on this occasion were polytheists and deniers of the Hereafter and Prophethood. Then, it is confirmed historically that in his journey to Taif none accompanied the Holy Prophet except Hadrat Zaid bin Harithah. On the contrary, concerning this journey Ibn Abbas says that the Holy Prophet (upon whom be peace) was accompanied by some of his Companions.
Furthermore, the traditions also agree that in that journey the jinn heard the Qur’an when the Holy Prophet had stopped at Nakhlah on his return journey from Taif to Makkah, and in this journey, according to the traditions of Ibn Abbas, the event of the jinn’s hearing the Qur’an occurred when the Holy Prophet was going to Ukaz from Makkah. Therefore, in view of these reasons what seems to be correct is that in Surah Al-Ahqaf and Surah Al Jinn, one and the same event has not been narrated, but these were two separate events, which took place during two separate journeys.
As far as Surah Al-Ahqaf is concerned, it is agreed that the event mentioned in it occurred on the return journey from Taif in the 10th year of Prophethood. As for the question, when this second event took place, its answer is not given by the tradition of Ibn Abbas, nor any other historical tradition shows as to when the Holy Prophet had gone to the Fair of Ukaz along with some of his Companions. However, a little consideration of vv. 8-10 of this surah shows that this could only be an event of the earliest stage of Prophethood. In these verses it has been stated that before the appointment of the Holy Prophet (upon whom be peace) to Divine Mission the jinn used to have one or another opportunity to eavesdrop in the heavens in order to hear news of the unseen, but after it they suddenly found that angels had been set as guards and meteorites were being shot on every side so that they could find no place of safety from where they could hear the secret news. Thereupon they had set
about searching for the unusual thing that had occurred on the earth, or was going to occur, because of which the security measures had been tightened up. Probably since then many companies of the jinn must have been moving about in search of the unusual occurrence and one of them after having heard the Qur’an from the Holy Prophet (upon whom be peace) must have formed the opinion that that was the very thing for the sake of which all the gates of the heavens had been shut against the jinn.
Reality of Jinn
Before one starts the study of this Surah one must clearly know what is the reality of the jinn so as to avoid any possible mental confusion. Many people of the modern times are involved in the misunderstanding that the jinn are not real, but only a figment of the ancient superstition and myths. They have not formed this opinion on the basis that they have known all the realities and truths about the universe and have thus discovered that the jinn do not exist. They cannot claim to possess any such knowledge either. But they have assumed without reason and proof that nothing exists in the universe except what they can see, whereas the sphere of human perceptions as against the vastness of this great universe is not even comparable to a drop of water as against the ocean. Here, the person who thinks that what he does not perceive, does not exist, and what exists must necessarily be perceived, in fact, provides a proof of the narrowness of his own mind. With this mode of thought,
not to speak of the jinn, man cannot even accept and acknowledge any reality, which he cannot directly experience and observe, and he cannot even admit the existence of God, to say nothing of admitting any other unseen reality.
Those of the Muslims who have been influenced by modernism, but cannot deny the Qur’an either, have given strange interpretations of the clear statements of the Qur’an about the jinn, Iblis and Satan. They say that this does not refer to any hidden creation, which may have its own independent existence, but it sometimes implies man’s own animal forces, which have been called Satan, and sometimes it implies savage and wild mountain tribes, and sometimes the people who used to listen to the Qur’an secretly. But the statements of the Qur’an in this regard are so clear and explicit that these interpretations bear no relevance to them whatever.
The Qur’an frequently mentions the jinn and the men in a manner as to indicate that they are two separate creations. For this, see Al Araf: 38, Hud: 119, Ha Mim As-Sajdah: 25,29, Ahqaf: 18, Adh Dhariyat: 56, and the entire surah Ar-Rahman, which bears such clear evidence as to leave no room to regard the jinn as a human species.
In Surah Al-Araf: 12, Al Hijr: 26-27 and Ar-Rahman: 14-19, it has been expressly stated that man was created out of clay and jinn out of fire.
In Surah Al Hijr: 27, it has been said that the jinn had been created before man. The same thing is testified by the story of Adam and Iblis, which has been told at seven different places in the Qur’an, and at every place it confirms that Iblis was already there at the creation of man. Moreover, in surah Al- Kahf: 50, it has been stated that Iblis belonged to the jinn.
In Surah Al-Araf: 27,, it has been stated in clear words that the jinn see the human beings but the human beings do not see them.
In Surah Al Hijr: 16-18, Surah As-Saaffat: 6-10 and Surah Al-Mulk: 5, it has been said that although the jinn can ascend to the heavens, they cannot exceed a certain limit; if they try to ascend beyond that limit and try to hear what goes on in the heavens, they are not allowed to do so, and if they try to eavesdrop they are driven away by meteorites. By this the belief of the polytheistic Arabs that the jinn possess the knowledge of the unseen, or have access to Divine secrets, has been refuted. The same error has a]so been refuted in Saba: 14.
Al-Baqarah: 30-34 and Al- Kahf: 50 show that Allah has entrusted man with the vicegerency of the earth and the men are superior to the jinn. Although the jinn also have been given certain extraordinary powers and abilities an example of which is found in An-Naml: 39, yet the animals likewise have been given some powers greater than man, but these are no argument that the animals are superior to man.
The Qur’an also explains that the jinn, like men, are a creation possessed of power and authority, and they, just like them, can choose between obedience and disobedience, faith and disbelief. This is confirmed by the story of Satan and the event of the jinn affirming the faith as found in Surahs Al-Ahqaf and Al-Jinn.
At scores of places in the Qur’an, it has also been stated that Iblis at the very creation of Adam had resolved to misguide mankind, and since then the Satanic jinn have been persistently trying to mislead man, but they do not have the power to overwhelm him and make him do something forcibly. However, they inspire him with evil suggestions, beguile him and make evil seem good to him. For this, see An-Nisa: 117-120, Al-Araf: 11-17, Ibrahim: 22, Al-Hijr: 30-42, An-Nahl: 98-100, Bani Israil 61-65.
The Qur’an also tells us that in the pre Islamic ignorance the polytheistic Arabs regarded the jinn as associates of God, worshiped them and thought they were descended from God. For this, see Al-An’am: 100, Saba: 40-41, As Saffat: 158.
From these details, it becomes abundantly clear that the jinn have their own objective existence and are a concealed creation of an entirely different species from man. Because of their mysterious qualities, ignorant people have formed exaggerated notions and concepts about them and their powers, and have even worshiped them, but the Qur’an has explained the whole truth about them, which shows what they are and what they are not.
Theme and Topics
In this Surah in vv. 1-15, it has been told what was the impact of the Qur’an on the company of the jinn when they heard it and what they said to their fellow jinn when they returned to them. Allah, in this connection, has not cited their whole conversation but only those particular things which were worthy of mention. That is why the style is not that of a continuous speech but sentences have been cited so as to indicate that they said this and this. If one studies these sentences spoken by the jinn carefully, one can easily understand the real object of the narration of this event of their affirming the faith and or mentioning this conversation of theirs with their people in the Qur’an. The explanations that we have given of their statements in our Notes will be of further help in understanding this object.
After this, in vv. 16-18, the people have been admonished to the effect:”If you refrain from polytheism and follow the way of righteousness firmly, you will be blessed; otherwise if you turn away from the admonition sent down by Allah, you will meet with a severe punishment.” Then, in vv. 19-23, the disbelievers of Makkah have been reproached, as if to say: When the Messenger of Allah calls you towards Allah, you surround and mob him from every side, whereas the only duty of the Messenger is to convey the messages of Allah. He does not claim to have any power to bring any gain or cause any harm to the people.” Then, in vv. 24-25 the disbelievers have been warned to the effect: “Today you are trying to overpower and suppress the Messenger seeing that he is helpless and friendless, but a time will come when you will know who in actual fact is helpless and friendless. Whether that time is yet far off, or near at hand, the Messenger has no knowledge thereof, but it will come to pass
in any case.” In conclusion, the people have been told: The Knower of the unseen is Allah alone. The Messenger receives only that knowledge which Allah is pleased to give him. This knowledge pertains to matters connected with the performance of the duties of Prophethood and it is delivered to him in such security which does not admit of any external interference whatever.
Surat Al Jinn yang dalam tulisan arabnya tertulisالجن (baca: Al Jinn),mempunyai arti surat; Jin. Al Jinn merupakan urutan surat dalam Alquran yang ke 72, namun surat ini berada di urutan turun surat Al Quran yang ke 40, dan termasuk golongan surat Makkiyah. Jumlah ayat Surat Al Jinn adalah 28 ayat. Pada mushaf Madinah, Surat ini dimulai dari halaman ke 572, sampai halaman ke 573. Surat Al Jinn di awali dengan membaca بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ