Transliteration:( Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa 'ahada )
"Guiding [4] to the Right Way. So, we believed [5] in it, and we will not associate anyone [6] with our Lord." (Kanzul Imaan Translation)
The Qur'an provides guidance for both belief and actions. It not only corrects a person’s creed (Aqeedah) but also reforms their conduct (Amaal). The word Guiding here includes multiple dimensions — it is guidance toward the path of truth in every aspect of life.
This belief refers to either:
Belief in the Holy Qur’an itself, or
Belief in the one who brought the Qur’an — that is, the Holy Prophet ﷺ.
In the Kalimah Tayyibah and also in the questions asked in the grave, the two foundational articles of faith are reflected:
Tauheed – Oneness of Allah ﷻ
Risaalat – Prophethood of Muhammad ﷺ
Other articles of faith (like belief in Angels, the Day of Judgment, etc.) are included within these two. Some scholars mention that the particle "bi" (in "bihee") may imply "through it", meaning through the Qur’an, people believed in the Prophet ﷺ.
This sentence also reflects a pledge of continuous faith: that they will never associate anyone with Allah ﷻ, not now nor in the future.
It indicates the steadfastness of these jinn in faith. In fact, they all died upon Imaan.
From this, we learn:
The good opinion of a believer is usually correct.
Saying “If Allah wills” (In shaa’ Allah) in the heart can be sufficient at times, even if it is not said verbally, as was the case here.
The tafsir of Surah Jinn verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Jinn ayat 1 which provides the complete commentary from verse 1 through 7.
(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: Quran-un-ajaba, which 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 Quran 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, 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 Quran clearly shows that the jinn who listened to the Quran 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.
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 there are polytheists also, who like polytheistic human beings ascribe divinity to others than Allah: thus, the community of the jinn whose members heard the Quran was polytheistic.
(3) That the Prophethood and revelation of divine scriptures does 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 (Surah Al-Ahqaf, Ayat 29-30), where it has been stated that the jinn who had then heard the Quran, were from among the followers of the Prophet Moses (peace be upon him), and they after having heard the Quran, had invited their people to believe in the revelation that had been sent down by God confirming the previous scriptures. Surah Ar-Rahman also points to the same, for its whole subject-matter shows that the audience of the Prophet’s (peace be upon him) invitation are both the men and the jinn.
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