[1] (In the name of God, Most Gracious, Most Merciful)

The meaning

More explanation

[2] 1. Say, [Mohammed, to your companions]: "It has been revealed to me that a group of genies listened [to the Quran], then they said^a: 'We have indeed heard a marvelous Quran.'

[3] 2. 'That guides to the correct way, so we have believed therein, and [afterwards] we will never associate anyone with our Lord.'

[4] 3. ‘And that He - exalted be the glory of our Lord! - has taken neither wife nor son, [or daughters^b.]'

[5] 4. 'And the fool among us spoke concerning God words faraway from the truth.'

[6] 5. 'And We thought that man-kind and genie-kind did not say lies against God [when they ascribed to Him sons, daughters and intercessors^c.]'

[7] 6. 'And there were some men among man-kind^d who sought to refer to [and subject] some men among genie-kind^e, so they increased their burdens.^f '

[8] 7. And indeed they^g supposed, even as did you [genie-kind] suppose, that God would not send anyone [after Jesus to guide people to the way of the truth.]'^h

[9] 8. 'And [we ascended up in the space until] we touched the [ethereal or spiritual] heaven [with our hands] but found it filled with formidableⁱ guards [: angels] and meteors^j [under that heaven.]'

[10] 9. 'We used [before sending of Prophet Mohammed] to sit in some places [near] to the [spiritual heaven^k] to listen [to the words of angels.]

But anyone who listens now, will find a meteor [in his way] in wait for him.^l '

[11] 10. 'And We know not whether evil is meant for those in the earth [because of their disbelief and association], or their Lord means to guide them aright [so He sent them a messenger to guide them to the righteous way.]'^m

[12] 11. 'And of us are some that are righteous, and of us are some that are otherwise; [in the past] we were different sects.'

[13] 12. 'And we believe that [if God intends evil to us], we can by no means escape from Him on earth, nor can we escape from Him by flight [from the earth to the space.]’

[14] 13. 'On hearing the guidance [in the Quran], we believed in it; so any [of you, disbelievers,] believes in his Lord [as have we believed] should fear neither deficiency [in religion as in the over-indulgence of Jesus religion], nor constraint [of religion, like the over-restriction of Moses religion, while Mohammed’s religion is moderateⁿ.]'

[15] 14. 'And of us are some that submit themselves [to God], and some that ascribe peers [to God.]^o

[Then God – be glorified – started to explain, about the past genies, by the tongue of the one who spoke on their behalf:]

As for those who submitted themselves [to God]: they sought after the correct guidance [and found it.]'^p

[16] 15. 'And as for those [genies] that ascribed peers [to God], they became [the fuel instead of the] firewood for Hell.'

^{1 a} i.e. the listeners said to the other genies who had not been there and had not listened to the Quran.

^{3 b} As do these associaters claim.

^{5 c} But when we heard the Quran disproving this, their lies then became obvious to us.

^{6 d} Among these was Solomon who subjected the genies, and apart from Solomon there are many others.

^{6 e} To carry out some of their work and affairs.

^{6 f} i.e. the burdens of such genies. The meaning: The humans increased the burdens and difficulties of the genies by subjecting them.

^{7 g} i.e. man-kind.

^{7 h} i.e. they supposed that God would not send any apostle or messenger after Jesus.

As such does some of the Muslim sects suppose that God will not send any guide, after Mohammed, to guide strayers to the way of the truth; that is the Mahdi, as was he called by the Prophet [and the Comforter as had he been called by Jesus.]

^{8 i} i.e. stern and numerous.

^{8 j} I have fully explained about the meteors in my book The Universe and the Quran.

^{9 k} Which the angels inhabit, in order to hear what they say and speak.

^{9 l} It means: The meteor will pursue him, so that the listener cannot escape from it.

^{10 m} The meaning: We do not know whether they will disobey their messenger and so evil will befall them, or they will obey their messenger and so they will be safe of the evil.

^{13 n} The meaning: The religion which Mohammed brought includes neither increase and hardship as in Moses’ religion, nor decrease and easiness as in Jesus’ religion, but it is intermediate between this and that.

^{14 o} So they worship such peers.

This is like His saying – be glorified – in the Quran 6: 1, which means:

(Yet do the unbelievers ascribe equals to their Lord.)

i.e. they attribute to Him equals and peers whom they worship and love as do they worship and love God.

^{14 p} i.e. they sought after the truth, and found someone who guided them to it.

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[Then God – be glorified – directed the address to the associaters among the Arab or the Pagan Arab, and He said:]

[17] 16. If they [: the Pagan Arabs] had [only] kept up on the way [of Abraham, and had not associated with God], We should certainly have bestowed on them rain in abundance.^a

[18] 17. That We may try them thereby^b; and whoso turns away from the remembrance of his Lord [and does not thank Him], He will drive him up [in the sky] to be chastised [in the fatal gaseous layers.]^c

[19] 18. The mosques [: the places of worship] are for God [alone], so pray not to anyone along with God.^d

^{16 a} That is because they had no rain for several years.

The meaning: If they had believed and kept up on the way of righteousness and monotheism (: the exclusive devotion to God alone), We would have provided for them much and ample provision; that is because the blessing of the earth is by the rain.

^{17 b} i.e. to test them with it and to see they will be grateful for the ample provision, so they will give the poor his due right, or they will be stingy towards him.

^{17 c} The meaning: He will make his way to ascend up until he will reach the fatal gaseous layer at which the ultraviolet rays stop, and he will remain chastised in it.

It is the ‘obstacle’ which the believer will pass and go up to the Garden or Paradise of Refuge. While the disbeliever will remain chastised in it.

God – be glorified – said in the Quran 90: 11, which means:

(But he cannot assault the obstacle [in order to enter into Paradise.])

It means: the disbeliever cannot assault it of his own accord, but the angels will drive him to it; while believers will assault it because they know that they will not remain in it, but will leave it and go up to the Garden or Paradise of Refuge.

Similar to this in meaning is His saying – be glorified – in the Quran 74: 17, which means:

(But from now on I shall inflict him with difficulties, [and following his death, I shall constrain him] to a hard ascent.)

It means: he will face difficulties and distress in his way, while going up to that fatal gaseous layer in which he will suffer chastisement.

^{18 d} Some Muslims recite this aya always in the Quran and in the broadcast and they hear it clearly through their ears and see it written on the doors of mosques with a broad conspicuous and clear font, but alas they do not understand its meaning and do not know its implication in spite of the clarity of its pronunciation and its obvious words, so that they are unaware of understanding it and heedless of its purpose.

Therefore, come with me, dear reader, to inquire about its meaning and implication to realize the truth and to be certain about our belief; may God guide us to the correct fact.

For God – be glorified – said in the aya what means:

(The mosques [: the places of worship] are for God [alone], so pray not to anyone along with God.)

So the places of worship are known to us: they are the mosques and others, but what is the meaning of (so pray not to anyone along with God)? Is it special or general? Is the word (anyone) means the idol; so the meaning may be: Pray not to anyone of the idols? Or does He mean by it one of the angels, so the meaning may be: Pray not to anyone of the angels? Or Pray not to anyone of human beings?

So what do you think and what is your answer to this? I think that you have answered correctly by saying: It is general concerning every creature whether it be a stone, man or angel.

Dear reader, you are correct; so we have known this word and its meaning, and now we have to inquire about the meaning of (so pray not): what is meant by this: the praying to these creatures who are like us and are not the creators; so is such praying special about one of things or is it general about everything? So I think you say: “About everything.”

Yes, you are correct and [by now] we have known the meaning and implication of the aya.

Now come with me and let us go to the graves of sheikhs, prophets and patron saints, to hear how they pray to tens not ones together with God.

Look to these who visit the graves of sheikhs: how they pray to the sheikhs and ask from them their needs, how they seek the blessing with their graves, they vow to them, seek their assistance when they stand up and sit down, and how they call on them in the time of their distress, and they sacrifice for them the vowing sacrifices, they burn incent, kindle candles at their graves and weep lamenting for them, and they love them as do they love God, and sacrifice themselves to them; they forget about God and He let them forget about themselves; such are the heedless.

Moreover, the prophets and saints neither dwell in the graves nor gather in the tombs, but they gather with the angels in the paradises, they prosper in their mansions and eat their delicious fruits and drink out of their rivers; they do not hear anyone who pray to them, neither do they know about those who visit their graves.

God – be glorified – said in the Quran 35: 14, which means:

(If you [associaters] pray them [: the angels, to remove your distress], they hear not your prayer [because they are in the ethereal heavens faraway from you.]

And if they [: those angels present with you on earth] hear, they cannot grant it you [because they do not do anything without God’s command.]

On the Day of Judgment, they will disown your associating [them with God.])

But people think that they dwell in the graves, and for this reason they sanctify and worship their graves besides God.

God – be glorified – said in the Quran 3: 169, which means:

(Think not of those who are slain in the way of God as dead. Not so, but they are living, in the neighborhood of their Lord [in the ethereal paradises], having their provision [of the fruit of these paradises, and drinking from their rivers.])

It means: they are in the heavens: in the paradises: eating and drinking; because souls are living: eating, drinking, hearing and seeing; while bodies are not more than molds for formation of souls, then when souls get out of such molds they will not afterwards need these molds which will tear up and become dust.

So now let us go to the mosques in order to hear what they say, and with what association they speak, and with what name besides God they call and pray.

· Look to that old man sitting in the mosque and facing the ‘qibla’ or direction of prayer towards Mecca; he holds by his hand the book called (The keys of Paradises), and he reads in page 129 of this book, and say:

“Call on Ali, the doer of every marvel,

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and you will find him your assistant in afflictions!

Every worry and distress will disappear by Your greatness, O God, by your prophecy O Mohammed and by allying with you, Ali.

O Ali, O Ali help me; by the right of Your hidden kindness, God is Most Great, God is Most Great. I am clear of the evil of your enemies; God the Eternal, by the right of (You [alone] we worship; and You [alone] we ask for help);

O the helper O Ali save me; the defeater of the enemy, O you the allying with Master, O the doer of every marvel, Ali Murtadha: whom God is pleased with!

O defeater, you defeated and defeated with the conquest, O you who assault violently; you are the defeater, the terminator, the avenger, whose revenge cannot be withstood; I rely in my affairs on God; God is All-Seeing His servants; no god but He the Most Gracious the Most Merciful.

God is Sufficient to me, what a Best Helper He is!

O the helpers of those who ask for help, help me; O the merciful to the needy, be merciful to me; be merciful to me, O Ali.

Ali, save me; Ali, save me, with your mercy, O You the best of all mercifuls.”

Dear reader, see how this old man sought help of Imam Ali and made him his helper in afflictions and his resort in distress and need; so he started to mix and confuse with his prayer, and mix the name of Ali son of Abu Talib with the name and attributes of God, and ascribe to him the might over all things as has God the might and ability; is not this the obvious association?

While God – be glorified – said in the aya which means: (The mosques [: the places of worship] are for God [alone], so pray not to anyone along with God.)

· Now, let us go out of the mosque and go to the clubs and cafes and hear what those enthusiastic in loving the sheikhs and imams say. Look to that youth sitting on the chair of the café, and chanting some kind of Arabic poetry which means:

I ask of the family members of the Prophet

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to relieve me of my afflictions and difficult situation.

Therefore, see how this youth has been enthusiastic in loving the imams and started to supplicate them to resolve his problems, but he has not supplicated his Creator and Provider, Who is All-Able about everything.

God – be glorified – said the aya which means: (The mosques [: the places of worship] are for God [alone], so pray not to anyone along with God.)

· Lastly, listen to this poet praising Imam Ali, and attributing him according to his enthusiasm:

If I say: this [Ali] is only a human being, the logic will prevent me from such words

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And my fearing of God prevents me from saying that he is God Himself

So look how this poet started to exaggerate in the description of Imam Ali, as have Christians been enthusiastic about the Christ until they considered him the son of God.

However, I do not want to make elaborate speech, so that we may go moreover to another place to see their deeds and hear their words and association; but this may be sufficient, so salam and safety [from punishment] be for him who follows the guidance!

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[20] 19. And when [Gabriel:] the servant of God stood calling [Prophet Mohammed^a], the [genies] crowded together around [Gabriel to listen to the Quran.]^b

^{19 a} To warn his people, and to recite the Quran to Mohammed.

^{19 b} That is because the jinn see the angels and know them, especially because they have wings, exclusive than other spiritual creatures, so when they saw him they realized that he was sent by God; therefore they gathered around him to hear what he said to the Prophet and what Quran ayat he recited to him.

The address in this aya is to the people of Mecca, directed to them by God, and it is not the words of the jinn to their people.

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[Then God – be glorified – directed the speech to the Prophet, and said:]

[21] 20. Say: "I only worship my Lord, and I do not associate in [worshipping] Him anyone [of creatures.]"

[22] 21. Say: "I cannot cause harm for you [: to bring down the punishment on you, as you demand], nor [can I] make you accept the right guidance [as I desire for you.]"^a

[23] 22. Say: "None shall defend me against God [if I disobey Him for your sake], nor can I find [any shelter eventhough] a grave to hide me from Him."

[24] 23. "Except that I [can] deliver what I receive from God and His messages.^b

Whoso rebels against God and His messenger, for him there awaits the fire of Hell; therein they shall dwell forever [and never will they get out of it.]"

[25] 24. Until when they see [the chastisement] with which they were threatened, they^c [will regret and] know then who is the weakest of helpers, and the least in the number [of hosts, is it we or they?]

^{21 a} It means: Neither can I bring the punishment down upon you as you demand, nor can I guide you as I demand; the One Who can do that is God – be glorified – while I am only a messenger and I have only to deliver the message.

^{23 b} This sentence is related to His saying – be glorified – in the previous aya 21:

(Say: "I cannot cause harm for you [: to bring down the punishment on you, as you demand], nor [can I] make you accept the right guidance [as I desire for you.]") Then comes after it: ("Except that I [can] deliver what I receive from God and His messages.)

The meaning: I cannot bring the chastisement on you as you request, nor can I guide you as I want, but the thing that I can do is to deliver the messages of my Lord with which He sent me to you, and I have now delivered the message to you.

^{24 c} i.e. those who denied you and stood against you.

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[26] 25. Say: "I know not whether soon is that [punishment] with which you are promised, or whether my Lord will assign for it an appointed term."

[27] 26. The All-Knowing of the fore-future, and He does never acquaint any [of His creatures] about His knowledge of the fore-future.

[28] 27. Save only to any messenger whom He likes [to acquaint with some of the fore-future knowledge]; so He appoints watching [angels] to go behind him and in front of him.^a

[29] 28. So that the [watching-angels] may know that the [messengers] have delivered the messages of their Lord [so as to bear witness before God for their behalf^b.]

[Moreover, God] has comprehended all [the intentions, deeds, the delivering of the message, and the warning] that they have [done], and has recorded all things by number^c.

^{27 a} Such angels watch the messenger and protect him from the jinn and devils, lest they may hurt him, and in addition to that the angels will be witnesses to the messenger about the delivering of the message and about the hurt and harm befalling him from his people; which is His saying – be glorified – in the next aya:

^{28 b} So that their people may not deny their delivering of the message.

^{28 c} And He will miss nothing of that.

By God's help, the interpretation of the soora 72 of the Quran is completed;

So (praise be to God: Lord of the worlds.)

[2] 1. قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا

[3] 2. يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا

[4] 3. وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا

[5] 4. وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا

[6] 5. وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا

[7] 6. وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

[8] 7. وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَدًا

[9] 8. وَأَنَّا لَمَسْنَا السَّمَاء فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا

[10] 9. وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا

[11] 10. وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا

[12] 11. وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا

[13] 12. وَأَنَّا ظَنَنَّا أَن لَّن نُّعجِزَ اللَّهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا

[14] 13. وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا

[15] 14. وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُوْلَئِكَ تَحَرَّوْا رَشَدًا

[16] 15. وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا

[17] 16. وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاء غَدَقًا

[18] 17. لِنَفْتِنَهُمْ فِيهِ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا

[19] 18. وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

[20] 19. وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا

[21] 20. قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا

[22] 21. قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا

[23] 22. قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا

[24] 23. إِلَّا بَلَاغًا مِّنَ اللَّهِ وَرِسَالَاتِهِ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

[25] 24. حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا

[26] 25. قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا

[27] 26. عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا

[28] 27. إِلَّا مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا

[29] 28. لِيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا