And verily, we thought that men and Jinn would not utter a lie
meaning, `we did not think that humans and Jinns would join each
other in lying about Allah by attributing a spouse and a son to Him.
So when we heard this Qur'an we believed in it and we knew that they
(Jinns and men) had been lying about Allah in this matter.'
Among the Causes of
the Transgression of the Jinns were that Humans sought Refuge with
And verily, there were men among mankind who took shelter with the
males among the Jinn, but they increased them in
meaning, `we used to think that we had some virtuous status over
mankind because they used to seek refuge with us whenever they (men)
would settle in a valley or any place in the wilderness, the open
country steppes and other places.'
This was the custom of the Arabs in the pre-Islamic days of
ignorance. They used to seek refuge with the greatest Jinn of a
particular place so that no harm or evil would afflict them. Like
one would do if he entered into the land of his enemies, in the
vicinity of a great and powerful man, he would seek the protection
and guardianship of that man.
So when the Jinns saw that the humans were seeking refuge with them
due to their fear of them, they increased them in
Rahaq which means fear, terror
and fright. They did this so that the people would be more afraid of
them and seek refuge with them even more.
As Qatadah said concerning this Ayah,
(but they increased them in Rahaq.)
"the Jinns were courageous and increased in insolence against
"A man used to set out with his family (on a journey) until he came
to a piece of land where he would settle. Then he would say,
`I seek refuge with the master (Jinn) of this valley from the Jinns,
or that myself, my wealth, my child or my animals are harmed in
"When they sought refuge with them instead of Allah, the Jinns would
overcome them with harm because of that.''
Ibn Abi Hatim recorded from `Ikrimah that he said,
"The Jinns used to fear humans just like humans fear them, or even
worse. So whenever humans would come to a valley the Jinns would
flee. So the leader of the people would say,
`We seek refuge with the leader of the inhabitants of this valley.'
So the Jinns said,
`We see these people fleeing from us just like we flee from them.'
Thus, the Jinns started coming near the humans and afflicting them
with insanity and madness.''
`And we know not whether evil is intended for those on the
earth, or whether their Lord intends for them guidance.'
The Jinns stealing
Information from the Sky before the the Messenger was sent and
striking Them with flaming Fire after His Coming
Allah informs about the Jinns when He sent His Messenger Muhammad
and revealed the Qur'an to him. Among the ways He protected it (the
Qur'an) was by filling sky with stern guards guarding it from all of
its sides. The devils were then expelled from the places where they
used to sit prior to that. This was so that they could not steal
anything from the Qur'an and tell it to the soothsayers, thereby
causing matters to be confused and mixed up. If this happened it
would not be known who was being truthful. Allah did this out of His
kindness to His creation, His mercy upon His servants and His
protection of His Mighty Book (the Qur'an). This is why the Jinns
And we have sought to reach the heaven; but found it filled with
stern guards and flaming fires. And verily, we used to sit there in
stations, to (steal) a hearing, but any who listens now will find a
flaming fire watching him in ambush.
meaning, whoever would like to steal some information by listening,
he will find a flaming fire waiting in ambush for him. It will not
pass him or miss him, but it will wipe him out and destroy him
This is not so, rather whenever Allah decrees a matter in the
and then he went on to narrate the rest of the Hadith which we have
already mentioned in its entirety in Surah Saba'.
This is what caused them to seek the reason for this occurrence. So
they set out searching in the east and the west. Then they found the
Messenger of Allah reciting (the Qur'an) while leading his
Companions in prayer. Thus, they knew that this Qur'an was the
reason for the sky being guarded. Therefore, some among them
believed in it and the others became more rebellious in their
transgression. A discussion of this has preceded in a Hadith of Ibn
`Abbas concerning Allah's statement in
And (remember) when We sent towards you (Muhammad) a group of the
Jinn (quietly) listening to the Qur'an. (46:29)
There is no doubt that when so many shooting stars began appearing
in the sky, it horrified humans and Jinns alike. They were very
disturbed and alarmed by it. They thought that it was the
destruction of the world.
"The sky was never guarded except if there was a Prophet in the
earth or the religion of Allah was victorious and dominant in the
So the devils before the time of Muhammad had taken sitting stations
for themselves in the heaven of this world and they would listen to
the matters that occurred in the heaven. But when Allah sent
Muhammad as a Prophet and Messenger, they were suddenly pelted one
night (with the flaming, shooting stars). So the people of Ta'if
were frightened because of this and they began to say,
`The dwellers of the sky have been destroyed.'
This was because they saw the severe fires in the sky and the
shooting flames. They began freeing their servants and abandoning
their luxuries. So `Abd Yalayl bin `Amr bin `Umayr said to them and
he was referred to for judgement among them
"Woe to you O people of Ta'if! Hold on to your wealth and look at
these guiding stars in the sky. If you see them remaining in their
place, then the dwellers of the sky have not been destroyed, rather
this has happened because of Ibn Abi Kabshah (-- meaning Muhammad).
And if you look and see that you can no longer see these stars, then
verily the dwellers of the sky have been destroyed.''
So, they looked and saw that the stars still remained, and thus,
they kept their wealth. The devils also were frightened during that
night. They went to Iblis and informed him of what happened to them.
So he (Iblis) said,
"Bring me a handful of dirt from every land so that I may smell
So they brought it and he smelled it and said, "It is your friend in
Then he sent a group of seven Jinns to Makkah, and they found the
Prophet of Allah standing in prayer in Al-Masjid Al-Haram while
reciting the Qur'an. They drew near to him eager to hear the Qur'an,
until their chests almost pressed against him. Then they accepted
Islam and Allah revealed their matter to His Messenger .
We have mentioned this chapter in its entirety in the first section
of the Kitab As-Sirah with lengthy discussion. Allah knows best and
unto Him is all praise and blessings.
There are among us some that are righteous, and some the contrary;
meaning, other than that.
... كُنَّا طَرَائِقَ قِدَدًا ﴿١١﴾
We are groups having different ways.
meaning, on numerous differing paths and having different thoughts
Ibn `Abbas, Mujahid and others have said,كُنَّا
(We are groups having different ways).
"This means among us are believers and among us are disbelievers.''
Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he
heard Al-A`mash saying,
"A Jinn came to us, so I said to him, `What is the most beloved food
to your kind'
He replied, `Rice.'
So we brought them some rice and I saw the morsels being lifted but
I did not see a hand lifting it. So I asked him, `Do you have these
desires (religious innovations) among your kind as we have among
He replied, `Yes.'
Then I said, `Who are the Rafidah
He said, `They are the worst of us.'''
I presented this chain of narration to our Shaykh, Al-Hafiz Abi
Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A`mash.
And we think that we cannot escape Allah in the earth, nor can we
escape Him by flight.
meaning, `we know that the power of Allah is decisive over us and
that we cannot escape Him in the earth. Even if we try to flee, we
know that He has complete control over us and that none of us can
If they had believed in Allah, and went on the way, We would surely
have bestowed on them water in abundance. That We might try them
The commentators have differed over the explanation of this. There
are two views concerning it.
- The First View That if the deviant ones would stand firmly upon
the path of Islam, being just upon it and remaining upon it,
لَأَسْقَيْنَاهُم مَّاء غَدَقًا
(We would surely have bestowed on them water in abundance).
meaning, a lot. The intent behind this is to say that they would be
given an abundance of sustenance.
With this, the meaning of Allah's statement,
(That We might try them thereby). is that,
`We will test them.'
As Malik reported from Zayd bin Aslam, he said,
"That We might try them - means, so that We may test them to see who
will remain upon the guidance from those who will turn back to
Mentioning Those Who held this View
Al-`Awfi reported similar to this from Ibn `Abbas, and likewise said
Mujahid, Sa`id bin Jubayr, Sa`id bin Al-Musayyib, `Ata, As-Suddi,
Muhammad bin Ka`b Al-Qurazi, Qatadah and Ad-Dahhak.
"This Ayah was revealed about the disbelievers of the Quraysh when
they were deprived of rain for seven years.''
- The Second View وَأَلَّوِ اسْتَقَامُوا عَلَى
(If they had believed in Allah, and went on the way),
meaning, of misguidance.
لَأَسْقَيْنَاهُم مَّاء غَدَقًا We would surely
have bestowed on them water in abundance.
meaning, `then We would have increased their sustenance to allow a
So, when they forgot that with which they had been reminded, We
opened for them the gates of everything, until in the midst of their
enjoyment in that which they were given, all of a sudden, We took
them, and lo! They were plunged into destruction with deep regrets
and sorrows. (6:44)
Till, when they see that which they are promised, then they
will know who it is that is weaker concerning helpers and
less important concerning numbers.
The Command to
worship Allah Alone and shun Shirk
Allah commands His servants to single Him out alone for worship and
that none should be supplicated to along with Him, nor should any
partners be associated with Him. As Qatadah said concerning Allah's
And the Masjids are for Allah, so invoke not anyone along with
"Whenever the Jews and Christians used to enter their churches and
synagogues, they would associate partners with Allah. Thus, Allah
commanded His Prophet to tell them that they should single Him out
alone for worship.''
Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning
"The Jinns said to the Prophet of Allah, `How can we come to the
Masjid while we are distant - meaning very far away - from you And
how can we be present for the prayer while we are far away from you'
So Allah revealed this Ayah."
The Jinns crowding together to hear the Qur'an. Allah said,
And when the servant of Allah stood up invoking Him in prayer they
just made round him a dense crowd as if sticking one over the other.
Al-`Awfi reported from Ibn `Abbas,
"When they heard the Prophet reciting the Qur'an they almost mounted
on top of him due to their zeal. When they heard him reciting the
Qur'an they drew very near to him. He was unaware of them until the
messenger (i.e., Jibril) came to him and made
him recite, قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ
نَفَرٌ مِّنَ الْجِنِّ
(Say: "It has been revealed to me that a group of Jinn listened).''
They were listening to the Qur'an.''
This is one opinion and it has been reported from Az-Zubayr bin
Ibn Jarir recorded from Ibn `Abbas that he said,
"The Jinns said to their people, لَمَّا قَامَ عَبْدُ
اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا
(when the servant of Allah stood up invoking Him in prayer they just
made round him a dense crowd as if sticking one over the other).''
This is the second view and it has also been reported from Sa`id bin
"When the Messenger of Allah stood up and said none has the right to
be worshipped except Allah, and he called the people to their Lord,
the Arabs almost crowded over him together (against him).''
Say: "I invoke only my Lord, and I associate none as partners along
meaning, when they harmed him, opposed him, denied him and stood
against him in order to thwart the truth he came with, and to unite
against him, the Messenger said to them إِنَّمَا أَدْعُو رَبِّي
(I invoke only my Lord),
meaning, `I only worship my Lord alone, and He has no partners. I
seek His help and I put my trust in Him.' وَلَا أُشْرِكُ بِهِ أَحَدًا
(and I associate none as partners
along with Him).
The Messenger does
not have Power to harm or give Guidance
"It is not in my power to cause you harm, or to bring you to the
meaning, `say: I am only a man like you all and I have received
revelation. I am only a servant among the servants of Allah. I have
no control over the affairs of your guidance or your misguidance.
Rather all of these things are referred to Allah.'
Till, when they see that which they are promised, then they will
know who it is that is weaker concerning helpers and less important
meaning, until these idolators from the Jinns and humans see what
has been promised to them on the Day of Judgement. Then on that day,
they will know who's helpers are weaker and fewer in number -- them
or the believers who worship Allah alone.
This means that the idolators have no helper at all and they are
fewer in number than the soldiers of Allah.
Say: "I know not whether which you are promised is near or whether
my Lord will appoint for it a distant term.''
meaning, a long period of time.
In this noble Ayah is an evidence that the Hadith that many of the
ignorant people often circulate, which says that the Prophet will
not remain under the earth more than one thousand years (i.e., the
Hour will be before that period) is a baseless lie. We have not seen
it in any of the Books (of Hadith).
Verily, the Messenger of Allah was asked about the time of the Hour
and he would not respond. When Jibril appeared to him in the form of
a Bedouin Arab, one of the questions he asked the Prophet was, "O
Muhammad! Tell me about the Hour''
Till he knows that they have conveyed the Messages of their Lord.
"So that the Prophet of Allah would know that the Messengers had
conveyed their Messages from Allah and that the angels have
protected them and defended them.''
This has also been reported by Sa`id bin Abi `Arubah from Qatadah,
and Ibn Jarir preferred this interpretation.
"Ya`qub recited it as, (لِيَعْلَمَ
in order to be known) this means, so that the people may know that
the Messengers had conveyed the Message.''
It also could carry the meaning that the pronoun refers to Allah
(i.e., So that He (Allah) may know.
This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir.
The meaning of this is that He protects His Messengers through His
angels so that they will be able to convey His Messages. He protects
what He reveals to them of revelation so that He will know that they
have indeed conveyed the Messages of their Lord. This is like His