72:11 Al-Jinn (The Jinn)

{ وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ } أي: فساق وفجار وكفار، { كُنَّا طَرَائِقَ قِدَدًا } أي: فرقا متنوعة، وأهواء متفرقة، كل حزب بما لديهم فرحون.

يقول تعالى مخبرا عن الجن أنهم قالوا مخبرين عن أنفسهم "وأنا منا الصالحون ومنا دون ذلك" أي غير ذلك "كنا طرائق قددا" أي طرائق متعددة مختلفة وآراء متفرقة قال ابن عباس ومجاهد وغير واحد "كنا طرائق قددا" أي منا المؤمن ومنا الكافر وقال أحمد بن سليمان النجاد في أماليه حدثنا الحسن بن أسلم بن سهل بحشل حدثنا علي بن سليمان هو أبو الشعثاء الحضرمي شيخ مسلم حدثنا أبو معاوية قال سمعت الأعمش يقول تروح إلينا جني فقلت له ما أحب الطعام إليكم؟ فقال الأرز قال فأتيناهم به فجعلت أرى اللقم ترفع ولا أرى أحدا فقلت فيكم من هذه الأهواء التي فينا؟ قال نعم فقلت فما الرافضة فيكم؟ قال شرنا. عرضت هذا الإسناد على شيخنا الحافظ أبي الحجاج المزي فقال هذا إسناد صحيح إلى الأعمش. ذكر الحافظ ابن عساكر في ترجمة العباس بن أحمد الدمشقي قال سمعت بعض الجن وأنا في منزل لي بالليل ينشد قلوب براها الحب حتى تعلقت مذاهبها في كل غرب وشارق تهيم بحب الله والله ربها معلقة بالله دون الخلائق.

The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided

Allah says that the Jinns said about themselves,

وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ

(There are among us some that are righteous, and some the contrary;) meaning, other than that.

كُنَّا طَرَآئِقَ قِدَداً

(We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn `Abbas, Mujahid and others have said,

كُنَّا طَرَآئِقَ قِدَداً

(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 ours' He replied, `Yes.' Then I said, `Who are the Rafidah among you' 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.

The Jinns confess to Allah's Perfect Power

Concerning Allah's statement,

وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً

(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 escape Him.'

وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ

(And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. Concerning their statement,

فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً

(and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn `Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins." This is as Allah says,

فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً

(Then he will have no fear of injustice, nor of any curtailment.) (20:112)

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ

(And of us some are Muslims, and of us some are Al-Qasitun.) meaning, `among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just.

فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً

(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves.

وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً

(And as for the Qasitun, they shall be firewood for Hell.) meaning, fuel, for they will be used to kindle it (the Fire). Concerning Allah's statement,

وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ

(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 thereby.) 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,

لاّسْقَيْنَـهُم مَّآءً غَدَقاً

(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,

لِنَفْتِنَهُمْ فِيهِ

(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 sin."

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. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years." The Second View

وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ

(If they had believed in Allah, and went on the way,) meaning, of misguidance.

لاّسْقَيْنَـهُم مَّآءً غَدَقاً

(We would surely have bestowed on them water in abundance.) meaning, `then We would have increased their sustenance to allow a gradual respite.' As Allah says,

فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ

(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) Allah also says,

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ

(Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's statement,

وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ

(If they had believed in Allah, and went on the way,) "This means the path of misguidance." Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby." Concerning Allah's statement,

وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً

(And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. Ibn `Abbas, Mujahid, `Ikrimah, Qatadah and Ibn Zayd, all said,

عَذَاباً صَعَداً

(in a Sa`ad torment.) "This means harsh having no relaxation in it." It has also been reported from Ibn `Abbas that he said, "It is a mountain in Hell." It has been related from Sa`id bin Jubayr that he said, "It is a well in Hell."

And that among us some have become righteous after having listened to the Qur’ān and some of us are otherwise that is to say a folk who are unrighteous; we are made up of different sects opposing groups some submitters to God and others disbelievers.

وَأَنَّا لَا نَدْرِ‌ي أَشَرٌّ‌ أُرِ‌يدَ بِمَن فِي الْأَرْ‌ضِ أَمْ أَرَ‌ادَ بِهِمْ رَ‌بُّهُمْ رَ‌شَدًا (and that we do not know whether it is a bad end that is intended for those on earth, or their Lord has intended for them a right thing,....72:10). The Jinn and devils were barred from having access to heavenly news. In this case it would be a punishment for the inhabitants of the earth. However, if Allah intends them to be rightly guided, He has barred the Jinn and Shaitan from having access to the heaven, so that they do not interfere with Divine revelation. Therefore, they expressed their reservations about this to the effect that they had no idea as to whether it was a bad end that was intended for the inhabitants of the earth or whether Allah intended them to be rightly guided.