Tafsir of Al-Jinn 72:9

"And we used to sit" before this "therein," meaning in the heavens, "in seats for hearing," meaning seats existing for the purpose of hearing, void of guards and shooting stars, or fit for lying in wait and eavesdropping. The phrase "for hearing" is connected to "we sit"—meaning for the sake of hearing—or it is connected to an implied word that serves as an adjective for the seats. As for the manner of their sitting, it has been said that they would mount one upon another; a raised report (marfu’) has been narrated regarding this. There is no hindrance to the possibility that whoever among them willed could ascend by himself to the place from which he could hear speech.

"But whoever listens now"—it is stated in the Sharh al-Tashil that "now" means "here" by way of metaphor, signifying nearness, and thus it is correct to use it with both the past and the future. In al-Bahr, it is stated that it is a time adverb for the present, while "listens" is future; thus, it is used for the temporal aspect and employed for the future, as in the verse: I shall strive now, as I have reached its end. So the meaning is: whoever happens to listen in the future time.

"Finds for himself a shooting star in wait," meaning he finds a shooting star lying in wait for him, and because of it, preventing him from listening by pelting him. Therefore, "in wait" (rasadan) is an adjective for "shooting star" (shihaban). If it is singular, the matter is clear. If it is a collective noun for the "watcher" (rasid), like "guard" (haras), then the singular is described by it because the shooting star, due to the intensity of its prevention and burning, is made as though it were many shooting stars. Similar to this is the description of the "satiated" (ma’a), though it is singular, as "hungry" (jiya’an) in the poem of al-Qutami: As if the shackles of my feet, when they were bound, were hungry, lean, and taut cords.

It is also permitted that it be a motive object (maf'ul lahu), meaning "for the purpose of watching." It is also said that it is a collective noun serving as an adjective for the preceding term, with the estimation of "possessors of a shooting star," as if it were said: "He finds for himself possessors of a shooting star, lying in wait to pelt," and they are the angels—peace be upon them—who pelt them with the stars and prevent them from listening; however, this is far-fetched.

In the verse is a refutation of those who claimed that the pelting only occurred after the mission of the Messenger of Allah (may Allah bless him and grant him peace), for it is one of his miracles (upon him be peace and blessings). Where it is said in the Quran, "it was filled," this—as al-Jahiz stated—makes it evident that what is new is the filling and the abundance. Likewise is His saying (Exalted is He), "we used to sit therein in seats," according to what is in al-Kashshaf; it is as if it were said: "We used to find therein some seats empty of guards and shooting stars, and now all the seats are filled, so whoever listens, etc."

The existence of shooting stars before [the Prophet's mission] is indicated by their mention in Jahili poetry. Bishr ibn Abi Khazim said: The dust pursues the caravan, and its young one falls behind it, just as a star falls. Aws ibn Hajar said: And it fell like the brilliant star, followed by rising dust you would think was a tent-rope. 'Awf ibn al-Ra' said, describing a horse: It brings the caravan upon us, away from its companion, or the wild bull, like the brilliant star followed by blood.

All these poets, as al-Tabrizi said, are from the Jahiliyya, and there is no mukhadram (one who lived in both eras) among them. What al-Zuhri narrated from Ali ibn al-Husayn (may Allah be pleased with them both) from Ibn Abbas: "While the Messenger of Allah (may Allah bless him and grant him peace) was sitting among a group of the Ansar, a star was thrown and it shone. He said, 'What did you used to say about such a thing in the Jahiliyya?' They said, 'We used to say a great man has died or a great man has been born.'" It is narrated from Ma'mar: "I said to al-Zuhri, 'Were stars thrown in the Jahiliyya?' He said, 'Yes.' I said, 'Have you seen the saying of the Exalted, "And we used to sit..."?' He said, 'Its matter was intensified and hardened when the Prophet (may Allah bless him and grant him peace) was sent.'" It seems he took this from the verse as well.

Some said that the pelting did not exist at first, then it occurred to prevent them from some of the heavens, and then it became frequent, and the devils were prevented from all of them on the day the Prophet (upon him be peace) was commissioned as a prophet. It is also permitted that the shooting stars existed before for cosmic events, not for the prevention of devils at all. What is new after the mission is the pelting of devils with them, in the sense that if they ascended to listen, they would be pelted with them. Thus, it does not necessarily follow that every shooting star that appears today is for pelting; rather, it is possible they are for other matters due to causes known to Allah (Exalted is He). This serves as an answer regarding the appearance of shooting stars in the month of Ramadan, despite what has been reported that the rebellious devils are shackled therein. For those who say that shooting stars are only for pelting, there is another answer mentioned in its proper place.

Their mention of finding the seats filled with guards and being prevented from eavesdropping entirely is said to be an explanation of what drove them to travel through the lands until they stumbled upon the Messenger of Allah (may Allah bless him and grant him peace) and listened to his recitation (upon him be peace).