Al-Jinn (The Jinn)

23. [Mine is] but imparting Allah’s Messages and whoever disobeys Allah and His Messenger, Hellfire shall be in store for him where he shall dwell forever.

24. The disbelievers’ disobedience will continue until they see that which they are promised. Then they shall know whose helpers shall be more feeble and of less in terms of number.

As reflected in the blessed Verse 23, the Noble Prophet (S) is saying that it is his obligation to impart the Divine Message.

The theme is recurrently attested in the Qur’anic Verses, an instance of which is:

“It is Our Messenger’s obligation to convey [the Message] clearly”1 . Concerning the distinction between balagh (“imparting”) and risala (“mission”), it is suggested that the former is applied to imparting the fundamentals of religion (usul), whereas the latter connotes conveying the secondary principles of religion (furu‘).

However, it is also suggested that the former reflects imparting Divine Commands and the latter implies execution of the Commands, though they seemingly imply the same meaning and lay emphasis on each other, as reflected in numerous Qur’anic Verses wherein both terms have been employed in the same sense, e.g.

“I convey unto you the Messages of my Lord” (uballighukum risalat-i rabbi;2 ).

It is noteworthy that the blessed Verse 23 closes by warning people that whoever disobeys Allah and His Messenger (S), Hellfire shall be in store for him wherein he shall dwell forever. The blessed Verse clearly indicates that only the polytheists and the disbelievers, rather than all sinners, shall enter Hellfire.

The blessed Verse 24 proceeds to say:

“The disbelievers’ disobedience will continue until they see that which they are promised. Then they shall know whose helpers shall be more feeble and of less in terms of number.”

Different exegeses have been suggested concerning the clause

“which they are promised,”

in that the torment in this world or both worlds is intended herein, though it seems befitting that reference is herein made to the general sense of the words, in that the increase and the decrease in the number of the helpers and the weakness and strength thereof further befits this world.

Thus, some Qur’an exegetes maintain that the blessed Verse implies the explicit increase in the power of the Muslims in the battle of Badr. Numerous traditions reflect that the blessed Verse in question makes a reference to the reappearance of Imam Mahdi (AS; may our souls be his ransom).

Therefore, the tone of the blessed Verse clearly indicates that the enemies of the Islamic faith recurrently bragged about their power and their large number regarding the Muslims as weak and feeble. Thus, the Holy Qur’an consoles the believers and bears them glad tidings that they shall be finally victorious and defeat shall be in store for the enemies.

The history of the Prophets (as), particularly the biographical accounts of the Noble Prophet of the Islamic faith (S) reflect the manner in which large numbers of the disbelievers, despite their power against the few believers, despaired and were defeated. The same theme is clearly reflected in the Qur’anic Verses concerning the Children of Israel and the Pharaoh, Goliath (Jalut) and Saul (Talut), and those regarding the battles of Badr and Ahzab.