⦗6⦘ “There were men among humankind who sought refuge with men among the jinn, and so they increased them in arrogance.”
That is, humans used to worship the jinn and seek their protection at times of fear and terror (1). Humans thereby increased the jinn in transgression and pride when the jinn saw them worshipping them and seeking their protection. It is also possible that the subject pronoun in “they increased them”—the wāw pronoun—refers to the jinn (2). In other words, the jinn increased humans in dread and fear when they saw them seeking their protection, so as to compel them to seek refuge with them. Thus, whenever a human stopped in a frightening valley, he would say, “I seek the protection of the master of this valley from the foolish ones among his people.”
“And they thought, just as you thought, that Allah would never resurrect anyone.” That is, when they denied the resurrection, they ventured into polytheism and transgression.
“And we sought to reach heaven”—that is, we approached and tested it—“but found it filled with formidable guards” preventing access to its reaches [and from drawing near it], “and shooting stars” with which anyone attempting to eavesdrop is pelted. This was contrary to our former custom, for we had previously been able to obtain news from heaven.
“We used to sit there in positions for listening,” and would snatch whatever news from heaven Allah willed. “But whoever listens now finds a shooting star lying in wait for him.” ⦗891⦘ That is, it lies in ambush for him, prepared to destroy and burn him. This indicated an exceedingly momentous affair and weighty news. They became certain that Allah Most High intended to bring about a major event on earth, whether good or evil. For this reason they said:
“We do not know whether evil is intended for those on earth or whether their Lord intends guidance for them.”
That is, it had to be one or the other. They saw that circumstances had changed for them in a way they found unfamiliar, and perceptively understood that Allah intended this affair and was bringing it about on earth. This also demonstrates their proper reverence: they attributed good to Allah Most High, whereas, out of reverence for Allah, they did not name the agent when mentioning evil.
“Among us are the righteous, while among us are those who are otherwise”—namely, the sinful, wicked, and disbelieving. “We followed divergent ways”; that is, we formed various factions and held differing inclinations, each group rejoicing in what it possessed.
“We have become certain that we can never escape Allah on earth, nor can we escape Him by fleeing.” That is, it has now become clear to us how perfect Allah’s power is and how utterly powerless we are. Our forelocks are in Allah’s hand. We can never escape Him on earth, nor can we escape Him if we flee and exhaust every means of flight in an attempt to pass beyond His power. There is no refuge from Him except with Him.
“When we heard the guidance”—namely, the Noble Quran, which guides to the straight path—and recognized its guidance and direction, it affected our hearts, “so we believed in it.”
They then mentioned what encourages faith, saying: “Whoever truly believes in his Lord need fear neither deprivation nor oppression.” That is, he need fear no loss, transgression, or harm befalling him (3). When he is spared evil, he attains good. Faith is therefore a cause leading to the attainment of every good and the removal of every evil.
“Among us are those who submit, while among us are the unjust”—that is, those who deviate from the straight path.
“Those who submit have sought the right course.” That is, they have found the path of right guidance that leads them to Paradise and its bliss. “But the unjust will become firewood for Hell.” This is their recompense for their deeds, and Allah does them no injustice. Indeed, “had they remained steadfast upon the ideal path, We would have given them abundant water”—pleasant and wholesome. Nothing deprived them of that except their injustice and aggression.
“So that We might test them through it”; that is, that We might try and examine them, so that the truthful may be distinguished from the liar.
“Whoever turns away from the remembrance of his Lord, He will lead him into an overwhelming punishment.” That is, whoever turns away from Allah’s Reminder—which is His Book—and neither follows it nor submits to it, but instead remains heedless and distracted, Allah will lead him into an overwhelming punishment: one that is severe and immense.
“The places of worship belong to Allah, so do not call upon anyone besides Allah.” That is, do not direct to anyone besides Him either the invocation of worship or the supplication of request. The places of worship, which are the greatest settings for worship, are founded upon sincerity to Allah, submission before His greatness, and humble deference to His might.
“When Allah’s servant stood up, calling upon Him”—that is, beseeching Him, worshipping Him, and reciting the Quran—the jinn, because of their great numbers around him, almost crowded upon him in dense masses, eager to hear the guidance he had brought.
“Say” to them, O Messenger, making clear the true nature of what you call to: “I call only upon my Lord and associate no one with Him.” That is, I worship Him alone, without partner, and renounce every rival, idol, and anything else the polytheists take besides Him.
“Say: I have no power to cause you harm or bring you guidance,” for I am merely a servant and possess no authority or power of disposal whatsoever.