بسم الله الرحمن الرحيم
سورة الجن
Surat Al-Jinn
This Surah revolves around Aqeedah.
Recap: The way to the رشدا is now shown clearly from misguidance. It is up to you to choose what you want for yourself. It is important to understand the word رشد in the entire Quran and study the Tafseer of that verse, then compile it so you have a full understanding of the word.
Surah Al-Jinn is mainly about a group of Jinn who joined the fold of belief. How did they become believers? Through listening to the Quran. This is contrary to the people of Nuh عليه السلام who were called for 950 years, but only few became believers.
After they believed, they declared their belief in Allah and that they would never associate with Allah another partner. Then they mentioned what made them commit Shirk - they never thought that the Jinn or men would say a lie against Allah.
Then they mentioned the state of the humans who sought refuge in the Jinn.
"زادوهم رهقا" - The humans either increased the Jinn in arrogance and tyranny, or the Jinn increased the humans in fear.
Before they became Muslim, the Jinn would ascribe a wife and partner to Allah, and would enjoy the disbelief of the humans. They thought there would be no resurrection, which is why they transgressed in oppression and disbelief.
They also mentioned how they would sit in positions of hearings near the sky, listening to the news of the heavens. Now, they quit that, they know the truth and the reason behind being prevented to the news of the heavens.
Verse 11:
What does the word "دون ذالك" refer to?
أي: فساق و فجار و كفّار
Meaning: Wicked, sinners, and disbelievers
There are other interpreters who interpreted it to mean "lesser than that (righteous)".
{كنا طرائق قددا} أي: فرقا متنوعة و أهواء متفرقة، كل حزب بما لديهم فرحون
(We are of groups having different ways) having different sects and various groups, each party delighted with what they have.
Jinns, like humans, are of different Religions and sects. Just as you find different sects within Muslim humans, there are different sects within Muslim Jinn. And each party rejoices with what they have.
Q. Were they different sects and Religions before listening to the Qur'an and believing or after?
A. What is most apparent is that this was before their guidance. In Surat al-Ahqaf [46:30]:
"They said: "O our people! Verily! We have heard a Book (this Quran) sent down after Musa (Moses), confirming what came before it, it guides to the truth and to a Straight Path (i.e. Islam)."
Some Scholars mention that this group of Jinn were Jews who believed in Musa عليه السلام and the Torah, and then they embraced Islam.
Q. What is the wisdom behind them stating that "كنا طرائق قددا" (We are of groups having different ways)?
A. Other interpreters mention that this group of Jinn, after believing, are calling their people to leave this blameworthy division and unite under the banner of Islam and become Muslim. This is what they wanted to emphasize.
Verse 12:
أي: و أنّا في وقتنا الآن تبين لنا كمال قدرة الله و كمال عجزنا
"ظننا" has the meaning of certainty here. The Jinn are certain of the perfect ability of Allah and of their perfect inability.
و أن نواصينا بيد الله فلن نعجزه في الأرض و لن نعجزه إن هربنا و سعينا بأسباب الفرار و الخروج عن قدرته، لا ملجأ منه إلا إليه
This was the belief of the Jinn and it should be our belief as well. No matter how much we have been given of power, we should admit our witness and inability. Allah gave the Jinn the power to move from the east to the west in seconds, but after they listened to the Qur'an, they came to know about Allah's perfect ability, and they admitted their weakness and ascribed full ability and perfect strength to Allah.
This is proof against those who seek refuge in the Jinn, as mentioned in Verse 4. It is wrong to seek refuge in the Jinn because they themselves admit that they are weak, cannot cause failure to Allah, cannot do anything without the permission of Allah, and are under His power and grasp. We should connect these verses in order to perfect our Tawheed.
Verse 13:
What is "الهدى" (the guidance)?
هو القرآن الكريم، الهادي إلى الصراط المستقيم و عرفنا هدايته و إرشاده أثر في قلوبنا فآمَنَّا به
The glorious Qur'an which guides to the straight path; "When we came to know its guidance it impressed our hearts, so {we believed therein}"
The Jinn did not specify what the Qur'an guides to, which is an indication that the Qur'an is a guidance to every good in the Dunya and Hereafter, in every generation, and for every community and people.
This is the second time the Jinn say "فأمنٌا به". They mentioned it the first time in Verse 2:
"It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah)."
Verse 2 is concerning the Jinn themselves. In this verse, after mentioning about the different sects, the Jinn are calling their people to Islam and telling them to believe in the Qur'an, which will guide them to every good
ثم ذكروا ما يرغب المؤمن فقالوا (فمن يؤمن بربه) إيمانا صادقا (فلا يخاف بخسا و لا رهقا) أي: لا نقصا و لا طغيانا و لا أَذًى يلحقه
Then, the Jinn mentioned what motivates the believer, by saying, (And whoever believes in his Lord) with true belief, (will not fear deprivation nor burden) Meaning: They will not fear that a decrease, harm, or injustice will ever touch them.
The word "رهق" is mentioned for a second time. It is first mentioned in Verse 6:
"And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief."
In Verse 6 the word refers to fear, arrogance, tyranny, transgesssion, disbelief.
If you put these two verses together, the conclusion you will come out is: Belief in Allah keeps the person safe from every رهق and seeking refuge with other than Allah increases a person in رهق.
We should go back and link the verses with each other.
و إذا سلم من الشر حصل له الخير فالإيمان سبب داع إلى حصول كل خير و انتفاء كل شر
When one is safe from evil, one will attain all that is good. So faith produces all things good and repels all evil.
Verse 14:
What is "القاسطون"?
أي: الجائرون العادلون عن الصراط المستقيم
This is in reference to the transgressors who deviate from the straight path.
What is the path of "رشدا"?
أي: أصابوا طريق الرشد، الموصل لهم إلى الجنة و نعيمها
(And whosoever has embraced Islam, then such have sought the right path); they will have found the path of guidance that will lead them to Paradise and its delight.
Those who embrace Islam and submit to Allah are those who sought the Rushd and will be led to Paradise.
Verse 15:
و ذالك جزاء على أعمالهم، لا ظلم من الله لهم
And that is a recompense for their deeds; there is no oppression from Allah to them.
Allah did not oppress them when He made them the firewood of Hellfire on the Day of Judgement. They deserve it because they were called to the right path and did not accept.
Allah then mentions the recompense for those who adopt the right path:
Verse 16:
فإنهم (لو استقاموا على الطريقة) المثلى (لأسقيناهم ماء غذقا) أي: هنيئا مريئا، و بم يمنعهم ذالك إلا ظلمهم و عدوانهم
What is the common factor between the believers? الإستقامة على الطريقة
Verse 17:
What does"لنفتنهم فيه" mean?
أي: لتختبرهم فيه و نمتحنهم
To test and try them
Why?
ليظهر الصادق من الكاذب
To make apparent the truthful from the liar.
Allah may give us abundant provision, but at the same time, it is a test for us. How will we deal with it? How will we deal with Allah?
What does "ذكر ربه" (reminder of his Lord) refer to?
أي: من أعرض عن ذكر الله الذي هو كتابه
Meaning: Whoever turns away from the remembrance of Allah, which is His Book.
How do you turn away from the Book of Allah?
1) فلم يتبعه - Not follow it
2) و ينقد له - Not submit to it
3) بل غفل عنه - Are heedless of it
4) و لهي - and ignore it
A person may know what the Qur'an contains of Halal and Haraam but does not follow, submit, and obey. Or he may not know what is in the Qur'an at all, because he does not read it. The Qur'an is in the house of every Muslim, but many are heedless of what is in it. They do not know it except in Ramadan, and even if they recite it in Ramadan, it is recitation without understanding. We should ask Allah to make the Qur'an a plea for us (حجة لنا) not against us (علينا) on the Day of Judgement.
We should check ourselves - How do we deal with the Qur'an? Allah said regarding their punishment at the end of the verse: "يسلكه عذابا صعدا" (cause him to enter into a severe punishment).
أي: شديدا بليغا
Meaning: Severe and Intense
In Arabic, "صعدا" means 'to ascend'. If you look into the interpretation of other Scholars, they mention that Ibn Abbas رضي الله عنهما said that "عذابا صعدا" means that Allah will make them ascend a mountain of fire.
"صعدا" is from صعد; meaning علو (height). Another interpreter said that the punishment will overpower the person beyond his capacity; beyond what he is able to bear.
After mentioning the recompense of the believers, the following verse mentions the place where you can find these believers:
Verse 18:
What does the word "دعاء" entail?
أي: لا دعاء العبادة و لا دعاء مسالة
Meaning: No Dua of worship nor Dua of request (except to Allah)
دعاء عبادة is worship to Allah. The prayer, for example, is worshipping Allah through certain statements and actions.
دعاء مسألة refers to invoking Allah.
How should one be in the Masajid?
فإن المساجد التي هي أعظم محال العبادة مبنية على الإخلاص لله و الخضوع لعظمته و الاستكانة لعزة
The Masajid, which are the greatest places for worship, are established on sincerity to Allah, submissiveness to His greatness, and humbleness to His might.
We should especially be like this in Masjid al-Haram. We find innovation, Shirk, and lack of magnification in the Masajid, while Allah says, "و أن المساجد لله فلا تدعوا مع الله أحدا". The Qur'an could either be a plea for us, or against us.
Then Allah mentions the leader of the believers:
Verse 19:
Who is the leader of the believers? The Prophet ﷺ.
أي: يسأله و يتعبد له و يقرأ القرآن كاد الجن من تكاثرهم عليه أن يكونوا عليه لبدا
(And when the slave of Allah (Muhammad ﷺ) stood up invoking Him); supplicating to Allah, worshipping Him, and reciting the Qur'an, the Jinn gathered around him in crowds and almost were round him a dense crowd as if sticking one over the other).
Why?
أي: متلبدين متراكمين حرصا على سماع ما جاء به الهدى
Sticking to one another and over each other from the eagerness of hearing what he brought with him of guidance.
What is the description of the leader of the believers?
Verse 20:
قل لهم يا أيها الرسول، مبينا حقيقة ما تدعو إليه: (إنما أدعو ربي و لا أشرك به أحدا) أي: أوحده وحده لا شريك له، و أخلع ما دونه من الأنداد و الأوثان و كل ما يتخذه المشركون من دونه
It is not enough for us to say, "I believe". With our belief, we should disassociate ourselves from Shirk and its people. This is the meaning of Islam.
E.g. There are Muslims who travel to non-Muslim countries and visit and take pictures in their temples and churches. Their Islam is blemished because they did not fulfill the second condition; they are Muslims who believe in Allah but did not disassociate themselves from Shirk and its people. We should hate Shirk, not happily take a picture next to Buddha.
The Quraish believed in Allah. Allah says in the Qur'an that if you asked them who created the heavens and earth, they would say "Allah". But they associated idols with Allah, so their belief in Him did not benefit them.
Verse 21:
Some of the attributes of the Prophet ﷺ are mentioned in this part of the Surah.
فإني عبد ليس لي من الأمر و لا من التصرف شيء
In many verses in the Qur'an, Allah couples "ضرّا" (Harm) with "نفعا" (Benefit). It is only in this Surah that Allah says, "ضرّا و لا رشدا". There are two meanings to this:
1) رشدا means utmost benefit and is more comprehensive than نفعا. Benefit (نفعا) is entailed in the word رشدا.
2) Whoever adopts the way of guidance will attain the utmost benefit in this world and the next, and whoever does not embrace belief will harm himself.
We get رشد from the Qur'an, because as Allah says in Verse 2, the Qur'an guides to the رشد:
"'It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah)."
Whoever takes other than the Qur'an as a way of رشد will be harming himself. Whoever takes the Qur'an as a way of رشد will attain the utmost benefit.
-> The Prophet ﷺ neither possesses the ability to harm nor benefit us.
Verse 22:
أي: لا أحد استجير به ينقذني من عذاب الله و اذا كان الرسول الذي هو أكمل الخلق لا يملك ضرا و لا رشدا و لا يمنع نفسه من الله شيئا إن أراده بسوء، فغيره من الخلق من باب أولى و أحرى
This verse is pure Tawheed and a clear evidence against grave-worshippers. If the Prophet ﷺ does not possess harm or benefit, and cannot even save himself, then those lesser than him among "Walis", Saints, Imams, Dead People, cannot benefit nor harm anyone. This is clearly mentioned. If the Prophet ﷺ does not possess harm or benefit for himself, how can they seek intercession from him while he is dead or from any other dead person?
Verse 23:
أي: ليس لي مزية على الناس إلا أن الله خصني بإبلاغ رسالاته و دعوة الخلق إلى الله و بهذا تقوم الحجة على الناس
There is a wisdom behind Allah commanding the Prophet ﷺ to say these statements after they accumulated and gathered around the Prophet ﷺ. When they were impressed with his Da'wah, Allah commanded him to declare that he is just a human being who does not possess harm or benefit, in order to make the hearts of the Jinn attached to Allah, not to the Prophet ﷺ.
(و من يعص الله و رسوله فإن له نار جهنم خالدين فيها أبدا) و هذا المراد به المعصية الكفرية، كما قيدتها النصوص الأخر المحكمة
(And whosoever disobeys Allah and His Messenger, then verily for him is the fire of Hell, he shall dwell therein forever). This is in reference to Kufr; a sin of disbelief [than annuls Islam] as explained in other clear texts.
There are two types of sins:
1) المعصية الكفرية (Sins which are Kufr)
E.g. Shirk, Kufr, Major Hypocrisy, etc.
2) المعصية دون ذالك (Sins which are lesser than that)
These are sins of a lesser degree which do not bring a person out of the fold of Islam.
How did the Sheikh رحمه الله know it was a معصية كفرية?
Because Allah said"خالدين فيها أبدا" (They will dwell therein forever).
و أما مجرد المعصية، فإنه لا يوجب الخلود في النار، كما دلت على ذالك آيات القرآن والأحاديث عن النبي صلي الله عليه و سلم و أجمع عليه
سلف الأمة و أئمة هذه الأمة
Committing sin [that is not Kufr] does not lead to eternal residence in Hell, according to the statements of the Qur'an, the Prophets Hadeeth, the consensus of the Salaf, and the Muslim nation.
Sins which are lesser in degree than Kufr, even if they may be major sins, are under the Will of Allah. Allah will either forgive the person or punish him in Hell for sometime if he dies without repenting. In Surat an-Nisa [4:48]:
"Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin."
And in [4:116]:
"Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away."
In the Qur'an, there are verses which are clear and others which are unclear. The unclear verses verses should be clarified through other other verses in the Qur'an and the statements of the Prophet ﷺ. In this verse it is unclear what type of sin it is. We should therefore go to the other verses in the Qur'an to find out what type of sin leads to eternity in Hell. We should not base judgements on just one verse, as the Khawarij did. They took the one verse and ruled that if a Muslim drinks alcohol (for example), he is a Kaafir, and his blood is lawful for them to shed.
Verse 24:
أي: شاهدوا عيانا و جزموا أنه واقع بهم (فسيعلمون) في ذالك الوقت حقيقة المعرفة (من إضعف ناصرا و أقل عددا) حين لا ينصرهم غيرهم و لا أنفسهم ينتصرون و إذ يحشرون فرادى كما خلقوا أول مرة
Everyone will be resurrected alone. At that time, they will discover that they have no helpers and supporters. In this Dunya, we should not be deceived by the majority of people when they commit a sin. Do not say, "Everybody does it!" thinking that because everyone is doing it you will be saved. Do not be deceived with the number of people commit the sin.
The only thing that will benefit a person at that time is his belief.
Verse 25:
(قل) لهم إن سألوك "متى هذا الوعد؟" (إن أدري أقريب ما توعدون أم يجعل له ربي أمدا) أي: غاية طويلة ، فعلم ذالك عند الله
It is the attitude of the Thalimeen to question out of mockery when you threaten them with something. This verse is the answer to their question.
Description of the Prophet ﷺ
He does not know the unseen.
Then, in the following verses, we are told about عالم الغيب (The Knower of the Unseen). This Surah started talking about the group of believers among the Jinn, then the recompense of the believers, then the place where you find these believers in, then the leader of the believers. At the end of the Surah, we are told of the attributes of the One whom they believe in.
Verse 26:
(عالم الغيب فلا يظهر على غيبه إحدا) من الخلق، بل انفرد بعلم الضمائر و الأسرار و الغيب
Verse 27:
(إلا من ارتضى من رسول) أي: فإنه يخبره بما اقتضت حكمته أن يخبره به
The Sufis belief in Kashf; a state, according to them, which a worshipper reaches where the unseen will be revealed to him and he becomes exempted from praying and fasting. They are not Messengers. Allah will not reveal His unseen, except for some of it, and only to those who He is pleased with among the Messengers.
و ذالك لأن الرسول ليسوا كغيرهم، فإن الله أيدهم بتأييد ما أيده أحدا من الخلق و حفظ ما أوحاه إليهم حتى يبلغوه على حقيقته، من غير أن تتخبطهم الشيطان ، و لا يزيدوا فيه أو ينقصوا، و لهذا قال: (فإنه يسلك من بين يديه و من خلفه رصدا) أي: يحفظونه بأمر الله
The revelation is protected, which is an answer to those who have doubts if the Qur'an is really the word of Allah and unchanged. When Allah revealed the revelation to the Prophet ﷺ, He protected it from before and behind it, so that no Shayateen could come close to changing it, adding to it, or decreasing from it.
Al-Baghawi رحمه الله said that the Prophet ﷺ and Jibreel عليه السلام were both protected by other Angels, and that when it the revelation was sent down, Shaytan would come in the form of an Angel to the Prophet ﷺ, and the other Angels would immediately inform him. Even when the Prophet ﷺ conveyed the revelation to people, it was protected.
Verse 28:
(ليعلم) بذالك (أن قد أبلغوا رسالات ربهم) بما جعلوا لهم من الأسباب
(Until He knows) through this protection (that they have conveyed the messages of their Lord) with what He has given to them of means
In order for who to know? Allah.
(و أحاط بما لديهم) أي: بما عندهم و ما أسروه و أعلنوه. (و أحصى كل شيء عددا)
(And He [Allah] surrounds (by His knowledge) all that is with them); all their conditions, what they conceal and reveal, (and He (Allah) keeps count of all things.)
The Sheikh رحمه الله mentions ليعلم الله (in order that Allah knows). This is more correct, because the context of the three previous verses is about Allah. From Verse 26, the names and actions of Allah mentioned are:
1) عالم الغيب
2) لا يظهر - (Negated action of Allah)
3) من ارتضى
4) يسلك
5) أحاط
6) أحصى
The whole context about Allah, so ليعلم most probably refers to Allah. However, we know that Allah knows everything, and that His knowledge is perfect and complete, so what kind of علم does this refer to?
علم الظهور (Apparent Knowledge)
Allah's Knowledge is of two kinds:
1) Perfect Complete General Knowledge
2) علم الظهور
We do know know what will happen tomorrow, but Allah knows. And we are not accountable for what we do not now. When Allah makes it known to us (يظهر), we will become accountable for it.
E.g. Allah knows whether the the Messengers will convey the message or not and who will accept and who will not. It is for the people to know, and accordingly they will be recompensed. علم الظهور is the knowledge of Allah which He reveals to His creation, upon which they will be recompensed. In Surat al-Ankabut [29:3]:
"And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test)."
Allah already knows who is truthful and who is not. This is to make it apparent to us. We may have sickness in our hearts which we do not know of. Allah will put us through tests which reveal the sickness to us, and then we will be accountable, in order that we have no excuse on the Day of Judgement.
In Arabic they call it "العلم الذي يترتب عليه الجزاء" - Knowledge which recompense is consequent upon.
There are many verses in the Qur'an which mention it. For example, in Surat al-Baqarah [2:143]:
"And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful."
Because of this, many sects believe that Allah does know except after things occur. Allah's Knowledge is perfect; but it is for us to know. It is a type of Allah's knowledge He reveals to people, which according to, He recompenses them.
If you read the interpretation of other Scholars, they say: It is for the Messengers to know, or the people to know, or the Angels to know.
The Benefits of the Surah
As-Sa'di رحمه الله mentioned benefits at the end of some Surahs, which we will add to:
1) وجود الجن و أنهم مكلفون مأمورون مكلفون منهيون مجازون بأعمالهم كما هو صريح في هذه السورة
The existence of the Jinn and that they are commanded and prohibited and responsible for that, as well as recompensed for their deeds, as is mentioned clearly in this Surah.
2) أن رسول الله صلى الله عليه و سلم رسول إلى الجن كما هو رسول إلى الإنس فإن الله صرف نفر الجن ليستمعوا ما يوحى إليه و يبلغوا قومهم
The Prophet ﷺ is a Messenger to the Jinn as he is a Messenger to humans, for Allah sent a group of Jinn to listen to what was revealed to him and deliver it to their people.
3) ذكاء الجن و معرفتهم بالحق و أن الذي ساقهم إلى الإيمان هو ما تحققوه من هداية القرآن و حسن أدبهم في خطابهم
The intelligence of the Jinn and their recognization of the truth, and that what drove them to belief is what they actualized from the guidance of the Qur'an, and their good conduct in their speech.
4) اعتناء الله برسوله و حفظه اما جاء به فحين ابتدأت بشائر نبوته و السّماء محروسة بالنجوم و الشياطين قد هربت عن أماكنها و أزعجت من مراصدها و أن الله رحم به الأرض و أهلها رحمة ما يقدر لها قدر و أراد بهم ربهم رشدا، فأراد أن يظهر من دينه و شرعه ر معرفته في الأرض و ما تبتهج به القلوب و تفرح به أولوا الألباب و تظهر به شعائر الإسلام و ينقمع به أهل الأوثان و الأصنام
Allah's care towards His Messenger and towards preserving what he was sent with. When the Prophets prophethood was about to commence. The heavens were protected with shooting stars, causing the devils to flee and move away from their regular places and listening posts. Surely, Allah brought mercy to the earth and its inhabitants, the measure of which can never be duly appreciated. And He willed to bring them guidance, to announce His Religion and law, and to spread knowledge about His Self on earth, bringing delight to the hearts and comfort to those who have sound minds. Thereby, the symbols of Islam were announced and the symbols of polytheism and idols became surpressed.
You may ask: What was the wisdom behind Allah allowing the Jinn to listen before?
Allah, out of His wisdom, may enable people to do what He is not pleased with as a test for them and others.
5) شدة حرص الجن لاستماع الرسول صلى الله عليه و سلم و تراكمهم عليه
The keenness of the Jinn to listen to the Messenger of Allah ﷺ and their crowding around him for this purpose.
6) أن هذا السورة قد الشتملت على الأمر بالتوحيد و النهي عن الشرك و بينت حالة الخلق وأن كل أحد منهم لا يستحق من العبادة مثقال ذرة، لأن الرسول محمدا صلي الله عليه و سلم إذا كان لا يملك لأحد نفعا و لا ضرا، بل و لا يملك لنفسه، علم أن الخلق كلهم كذالك، قمن الخطأ والغلط اتخاذ من هذا وصفه إلها أخر مع الله.
This Surah comprises of the command of Tawheed and the prohibition of Shirk. It shows the state of creation, and that not a single one of them deserves an atoms weight of worship to be directed to him, because if the Prophet ﷺ did not possess the ability to bring benefit or harm to anyone, not even to himself, then the rest of the creation are similarly unable to do so. It is wrong and a profound error to take anyone who is described like this as a god to be worshipped besides Allah.
7) أن علوم الغيب قد انفراد الله بعلمها، فلا يعلمها أحد من الخلق، إلا من ارتضاه الله و خصه بعلم شيء منها
Knowledge of the unseen is particular to Allah alone. None of the creation know it, except those whom Allah is pleased with and distinguishes to receive a part of this knowledge.
تم تفسير سورة قل أوحي إلى، ولله الحمد
The Tafseer of Surat al-Jinn is hereby complete, all praise be to Allah.
Other benefits from other interpretations:
1) The Qur'an has a great impact on souls, but not just any souls; souls which are ready to receive the truth and have a sound natural disposition.
2) If it was sufficient for the Jinn to attentively listen to the Qur'an to be guided, it should be sufficient for us. Preachers should focus on the Qur'an when they call people and refer to Allah and the statements of the Prophet ﷺ in their lectures.
3) Nothing will reform the affairs of the whole world except the Qur'an and Sunnah; which are both revelation from Allah.
4) The Qur'an consists of ar-Rushd; whoever seeks it from other than it will harm himself.
5) Faith alone will not benefit the person if it does not include disassociation from Shirk and the Mushrikeen.
6) The Qur'an is a هدى (Guidance). It is a guidance for everything; in worldly affairs, religious affairs, for any community, in the past, present, and future.
7) التوحيد أعظم ما يرشد إليه القرآن
Tawheed is the greatest matter which the Qur'an guides to.
Allah sent the Qur'an down in order to establish Tawheed on earth, and this is what Surat al-Jinn tells us.
8) This group of Jinn were previously deceived by their community and thought they would never say a lie about Allah. We should not be deceived by what the majority of people are doing; we should take the Qur'an as our guide. We know the truth by divine revelation. There is no excuse for the general public, because as Allah says in Surat al-Baqarah [2:256]:
"قد تبين الرشد من الغي"
"The right path has been made clear from the wrong path."
Since Ar-Rushd has been shown clearly, no one is excused with ignorance.
9) The kindness of Allah with His creation. This is shown when Allah protected the revelation. If the revelation was not protected, we would be misguided, as the people of other religions were.
10) The Masajid are places of worshipping Allah alone.
11) The status of Tawheed is great, therefore the Prophet ﷺ was commanded to declare that he is a Muwwahid and free himself from Shirk.
12) The unseen belongs to Allah alone. No one knows it, except what Allah reveals to His Messengers.
No one can come and say that "he feels" Allah is showing him the future. This feeling is from the Shaytan; you do not receive knowledge of the unseen by feeling. The only thing we have is true dreams, and a person can only know if it is true after it occurs. No one knows the unseen except Allah.
13) The vastness of the knowledge of Allah
Assignment: Prepare for next semester with Surat Al-A'raf (Chapter 7)
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