Stem مَثْوَى - Quranic Morphology

English - Hazrat Molavi Sher Ali ^ra

And on the day when He will gather them all together, He will say, ‘O company of Jinn! you sought to make subservient to yourselves a great many from among men!’ And their friends from among men will say, ‘Our Lord! we profited from one another but now we have reached our term which Thou didst appoint for us.’ He will say, ‘The Fire is your abode, wherein you shall abide, save what Allah may will.’ Surely, thy Lord is Wise, All-Knowing.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

اور (یاد رکھ) وہ دن جب وہ ان سب کو اکٹھا کرے گا (اور کہے گا) اے جنوں کے گروہ ! تم نے عوام الناس کا استحصال کیا۔ اور عوام النّاس میں سے ان کے دوست کہیں گے۔ اے ہمارے ربّ! ہم میں سے بعض نے بعض دوسروں سے فائدہ اٹھایا اور ہم اپنی اس مقررہ گھڑی تک آپہنچے جو تُو نے ہمارے لئے مقرر کی تھی۔ وہ کہے گا تمہارا ٹھکانا آگ ہے (تم) اُس میں لمبا عرصہ رہنے والے ہوگے سوائے اُس کے جو اللہ چاہے۔ یقیناً تیرا ربّ صاحبِ حکمت (اور) دائمی علم رکھنے والا ہے۔

French

Et le jour où Il les rassemblera tous, Il dira : « Ô compagnie des djinns, vous avez cherché à avoir un grand nombre du commun des hommes à votre service. » Et leurs amis d’entre les gens ordinaires diront : « Notre Seigneur, nous avons profité les uns des autres, mais maintenant nous avons atteint le terme que Tu avais fixé pour nous. » Il dira : « Votre habitation sera le Feu où vous demeurerez longtemps, sauf ce qu’Allāh voudra. » Assurément, ton Seigneur est Sage, Omniscient.

German

Und an dem Tage, da Er sie versammelt allzumal, dann: "O Zunft der Jinn, ihr habt eine große Anzahl von Menschen auf eure Seite gezogen." Und ihre Freunde unter den Menschen werden sagen: "Unser Herr, einige von uns haben von anderen Vorteil genossen, nun aber stehen wir am Ende unserer Frist, die Du uns bestimmtest." Er wird sprechen: "Das Feuer sei euer Aufenthalt, darin sollt ihr bleiben, es sei denn, dass Allah anders will." Wahrlich, dein Herr ist allweise, allwissend.

Chinese

(要记着) [e]那天, 当他把他们都集合在一起时, (说): جِنّ (Jinn, 精纳) 的群众[459]啊! 你们说服了[460]大部分人。” 帮助他们的人说: “我们的养主啊! 我们互相享得了利益, 我们已达到了你所为我们固定的期限。” 他 (安拉) 说: “火是你们归宿之处, 除非安拉愿意, 你们将长住其中。” 你的养主确是明哲的, 全知的[461]。

Italian

E nel giorno in cui Egli li radunerà tutti insieme, dirà: «O schiere di Ğinn, avete cercato di rendere servizievoli a voi molti fra gli uomini.» E i loro amici fra gli uomini diranno: «Signore nostro! Ci siamo approfittati l'un dell'altro, ma ora abbiamo raggiunto il termine che Tu fissasti per noi.» Egli dirà: «Il fuoco è la vostra dimora, e vi rimarrete, a meno che Allah non voglia.» Certo, il Tuo Signore è il Saggio, l'Onnisciente.

Spanish

Mas el día en que los reúna a todos dirá: “¡Oh, asamblea de los yinn! ¡Habéis intentado someter a vosotros a un gran número de los hombres!”. Y sus amigos de entre los hombres dirán: ¡Señor Nuestro! nos aprovechamos los unos de los otros, pero ahora hemos alcanzado el término que Tú nos fijaste”. Él dirá: “El Fuego es vuestra morada, en la que habitaréis mucho tiempo, salvo que Al-lah quiera otra cosa”. En verdad, tu Señor es Sabio, Omnisciente.

اردو تفسیرِ صغیر

اور اس دن (کو یاد کرو) جب وہ ان سب کو اکٹھا کرے گا (پھر کہے گا) اے جنّوں[3] کی جماعت! تم نے انسانوں میں سے اکثر کو (اپنے ساتھ ملا) لیا تھا اور ان کے انسان[4] مددگار کہیں گے کہ اے ہمارے رب! ہم میں سے بعضوں نے بعض سے فائدہ اٹھایا ہے‘ اور ہم اپنی اس مدت کو پہنچ گئے ہیں جو تو نے ہمارے لئے مقرر کی تھی۔ وہ فرمائے گا آگ تمہارا ٹھکانا ہے اس میں تم ایک لمبے عرصہ تک رہو گے سوائے اس کے کہ خدا کی مشیت کچھ اور چاہے۔ تیرا رب یقیناً حکمت والا (اور) بہت جاننے والا ہے۔

English - Short Commentary Translation

And [b]on the day when He will gather them all together, He will say, ‘O company[908] of jinn! you won over to yourselves[909] a great many from among men!’ And their friends from among men will say, ‘Our Lord! we profited from one another, but now we have reached our term which Thou didst appoint for us.’ He will say, ‘The Fire is your abode, wherein you shall abide, save what Allah may will.’ Surely, thy Lord is Wise, All-Knowing.[910]

English - Five Volume Translation

And [b]on the day when He will gather them all together, He will say, ‘O company of jinn! you sought to make subservient to yourselves a great many from among men!’ And their friends from among men will say, ‘Our Lord! we profited from one another but now we have reached our term which Thou didst appoint for us.’ He will say, ‘The Fire is your abode, wherein you shall abide, save what Allah may will.’ Surely, thy Lord is Wise, All-Knowing.[869]

7:39-40; 10:29; 34:32.

Important Words:

معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).

الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.

استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).

مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).

Commentary:

The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.

The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).

The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.

The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.

اردو ترجمہ مودودی

جس روز اللہ ان سب لوگوں کو گھیر کر جمع کرے گا، اس روز وہ جنوں سے خطاب کر کے فرمائے گا کہ "ا ے گروہ جن! تم نے نوع انسانی پر خوب ہاتھ صاف کیا" انسانوں میں سے جو اُن کے رفیق تھے وہ عرض کریں گے "پروردگار! ہم میں سے ہر ایک نے دوسرے کو خو ب استعمال کیا ہے، اور اب ہم اُس وقت پر آ پہنچے ہیں جو تو نے ہمارے لیے مقرر کر دیا تھا" اللہ فرمائے گا "اچھا اب آگ تمہارا ٹھکانا ہے، اس میں تم ہمیشہ رہو گے" ا"س سے بچیں گے صرف وہی جنہیں اللہ بچانا چاہے گا، بے شک تمہارا رب دانا اور علیم ہے

English - Sahih

And [mention, O Muhammad], the Day when He will gather them together [and say], "O company of jinn, you have [misled] many of mankind." And their allies among mankind will say, "Our Lord, some of us made use of others, and we have [now] reached our term, which you appointed for us." He will say, "The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing."

اردو ترجمہ احمد علی

اور جس دن ان سب کو جمع کرے گا جنوں کی جماعت سے فرمائے گا تم نے آدمیوں سے بہت سے اپنے تابع کر لئے تھے اور آدمیوں میں سے جو جنوں کے دوست تھے کہیں گے اے رب ہمارے ہم میں سے ہر ایک نے دوسرے سے کام نکالا اور ہم اپنی اس معیاد کو آ پہنچے جو تو نے ہمارے واسطے مقرر کی تھی فرمائے گا تم سب کا ٹھکانا آگ ہے اس میں ہمیشہ رہو گے اس سے صرف وہی بچیں گے جنہیں الله بچائے گا بے شک تیرا رب حکمت والا جاننے والا ہے

English - Talal Itani

And (the) Day He will gather them all, (and will say), "O assembly (of) [the] jinn! Certainly, you have (misled) many of the mankind." And will say their friends among the men, "Our Lord profited some of us by others, and we have reached our term which You appointed for us." He will say, "The Fire (is) your abode, will abide forever in it, except (for) what wills Allah Indeed, your Lord (is) All-Wise, All-Knowing.

Chinese Commentary ^*

Cross Refs:

e

7:39-40; 10:29; 34:32.

459

مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。

460

这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。

461

这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。

اردہ تفصیرِ صغیر نوٹس ^*

3

جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔

4

یعنی ان کی پارٹی کے عام آدمی۔

English - Arberry

On the day when He shall muster them all together: 'Company of jinn, you have made much of mankind.' Then their friends among mankind will say, 'Our Lord, we have profited each of the other, and we have reached the term determined by Thee for us. He will say: 'The Fire is your lodging, therein to dwell forever' - except as God will; surely thy Lord is All-wise, All-knowing.

English - Maududi

And on the Day when He shall muster them all together, He will say (to the jinn): 'O assembly of the jinn, you have seduced a good many of mankind.' And their companions from among the humans will say: 'Our Lord! We did indeed benefit from one another and now have reached the term which You had set for us.' Thereupon Allah will say: 'The Fire is now your abode, and therein you shall abide.' Only those whom Allah wills shall escape the Fire. Surely your Lord is All-Wise, All-Knowing.

English - Ahmed Ali

On the day He will gather them together, (He will say:) "O you assembly of jinns, you made great use of men." But their proteges among men will say: "O our Lord, we lived a life of mutual gain, but have now reached the term You ordained for us." "Your abode is Hell," He will say, "where you will dwell for ever, unless God please otherwise." Verily your Lord is wise and all-knowing.

English - Yusuf Ali

One day will He gather them all together, (and say): "O ye assembly of Jinns! Much (toll) did ye take of men." Their friends amongst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth." for thy Lord is full of wisdom and knowledge.

English - Five Volume Commentary ^*

Cross Refs:

b

7:39-40; 10:29; 34:32.

869

Important Words:

معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).

الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.

استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).

مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).

Commentary:

The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.

The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).

The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.

The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.

English - Short Commentary Notes ^*

Cross Refs:

b

7:39, 40; 10:29; 34:32.

908

Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.

909

The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.

910

The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.

English - Pickthall

In the day when He will gather them together (He will say): O ye assembly of the jinn! Many of humankind did ye seduce. And their adherents among humankind will say: Our Lord! We enjoyed one another, but now we have arrived at the appointed term which Thou appointedst for us. He will say: Fire is your home. Abide therein for ever, save him whom Allah willeth (to deliver). Lo! thy Lord is Wise, Aware.

English - Muhammad Ali ^ra

And on the day when He will gather them all together: O assembly of jinn, you took away a great part of men. And their friends from among men will say: Our Lord, some of us profited by others and we have reached our appointed term which Thou didst appoint for us. He will say: The Fire is your abode -- you shall abide therein, except as Allah please. Surely thy Lord is Wise, Knowing.

English - Sir Muhammad Zafrullah Khan ^ra

On the day when He will gather them all together, He will say: O company of big ones, you exploited the people. Their supporters from among the common people will say: Our Lord, some of us have benefited from others, but now we have reached the end of our term which Thou didst appoint for us. He will announce: The Fire is your abode, wherein you shall abide, except that which Allah may will. Surely thy Lord is Wise, All-Knowing.

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