Tafsir of Al-Hijr 15:16-18

Surah Al-Hijr: Verses 16–18

16. And We have placed in the heaven constellations (Buruj) and adorned it for the beholders.

Know that after the Almighty responded to the doubts of those who denied prophethood, and since affirming prophethood is contingent upon affirming monotheism (Tawhid), He then followed this by presenting proofs for Tawhid. Since the proofs for Tawhid include celestial and terrestrial signs, He began with the celestial signs, saying: {And We have placed in the heaven constellations (Buruj)}.

Al-Layth said that Burj (singular) refers to one of the mansions of the celestial sphere, and Buruj (plural) refers to twelve mansions. This is similar to His saying: {Blessed is He who has placed in the heaven constellations (Buruj)} (Al-Furqan: 61) and {By the heaven containing the constellations (Buruj)} (Al-Buruj: 1).

The way these constellations prove the existence of the Chosen Creator is that the natures of these constellations are different, as agreed upon by those skilled in astrological calculations. Since this is the case, the celestial sphere is composed of these parts, which differ in essence and component parts in reality. Every composite structure must have a composer who assembles these parts and components according to choice and wisdom. Thus, the fact that the heaven is composed of these constellations indicates the existence of the Volitional Agent (Creator), which is the objective.

17. And We have guarded it from every outcast devil.

18. Except for one who snatches a hearing, and there pursues him a clear meteor (Shihab).

Regarding His saying: {And We have adorned it for the beholders * And We have guarded it from every outcast devil * Except for one who snatches a hearing, and there pursues him a clear meteor}, we have fully discussed this in Surah Al-Mulk concerning His saying: {And We have certainly adorned the nearest heaven with lamps and have made them projectiles against the devils} (Al-Mulk: 5). Therefore, we will only mention here what is necessary.

His saying: {And We have adorned it} means with the sun, the moon, and the stars. {for the beholders} means for those who contemplate them and derive proof from them for the Oneness of their Maker.

His saying: {And We have guarded it from every outcast devil}.

If it is asked: What is the meaning of "And We have guarded it from every outcast devil," since the devil has no power to demolish the heaven, so what need is there to guard the heaven from him?

We reply: Since He prevented them from approaching it, He guarded the heaven from the devil's proximity, just as Allah guards our homes from a spy from whom corruption is feared.

Then we say: The meaning of Rajm (stoning/casting out) in language is throwing stones. A person killed by stones is called Marjūm (stoned) by analogy. Rajm also means cursing and reviling, as it is throwing with ugly words, hence the saying: {I will surely stone you} (meaning: I will surely curse you). Rajm is also the name for anything thrown, hence His saying: {and have made them projectiles against the devils} (Al-Mulk: 5), meaning targets for them. Rajm also means conjecture based on guesswork, hence His saying: {a conjecture about the unseen} (Al-Kahf: 22), because he throws that conjecture. Rajm also means cursing and expulsion. The phrase the outcast devil (al-Shaytan al-Rajīm) has been interpreted with all these meanings.

Ibn Abbas (may Allah be pleased with him) said: The devils were not prevented from ascending to the heavens, so they would enter them and hear news of the unseen from the angels, which they would then relay to the soothsayers. When Jesus (peace be upon him) was born, they were prevented from the first three heavens. When the Messenger of Allah (peace be upon him) was born, they were prevented from all the heavens. Thus, whenever one of them intends to eavesdrop, he is struck by a meteor.

Regarding His saying: {Except for one who snatches a hearing}, the word Illā (Except) here cannot be taken as a true exception (Istithnā'). The evidence is that their attempt to eavesdrop does not remove the heaven from being guarded from them; rather, they are prevented from entering it, and they only attempt to approach it. Therefore, it cannot be a genuine exception. It must mean: "But whoever snatches a hearing." Al-Zajjaj said that the position of Man (whoever) is accusative (Nasb) based on this interpretation. He said it is permissible for it to be in the genitive case (Khafd) with the meaning: "Except from one who snatches a hearing."

Ibn Abbas said concerning {Except for one who snatches a hearing} that it refers to a slight snatching. This is because the most powerful of devils ascends and is struck by a meteor, which burns him but does not kill him. Some of them are transformed into Ghūl (a type of demon) that misleads people in the wilderness.

His saying: {and there pursues him} (fa-atba‘ahu). We explained its meaning in Surah Al-A'raf in the story of Bal'am ibn Ba'ūrā in His saying: {then Satan followed him} (Al-A'raf: 175). It means "followed him" or "caught up with him." A Shihāb is a bright flame of fire, and sometimes stars are called Shihāb due to their brilliance resembling fire, as are spearheads.

Know that there are subtle discussions regarding this point which we mentioned in Surah Al-Mulk and Surah Al-Jinn. We will mention one critical issue here: Someone might argue: If you allow that a devil can ascend to the heavens, mix with the angels, and hear news of the unseen from them, and then descend and relay this unseen news to the soothsayers, then according to this assumption, the news of the unseen would cease to be a miracle, because every piece of unseen information the Prophet (PBUH) reports would be subject to this possibility, thus invalidating its status as proof of his truthfulness.

One might object: Do not say that Allah Almighty informed us that they became incapable of this after the birth of the Prophet (PBUH), because we say that this inability can only be proven after establishing with certainty that Muhammad is a Messenger and that the Qur'an is true. Establishing this certainty can only happen through a miracle. Proving that reporting the unseen is a miracle can only happen after invalidating this possibility, which leads to a circular argument (Dawr), which is impossible.

The response to this is: We establish that Muhammad (PBUH) is the Messenger through other miracles. Then, after knowing his prophethood, we establish with certainty that Allah Almighty disabled the devils from intercepting the unseen in this manner. At that point, reporting the unseen becomes a miracle, and the circular reasoning is thus avoided. And Allah knows best.

19. And the earth We have spread out, and cast therein firm mountains and caused to grow therein every measured thing.

20. And We have made for you therein means of living, and for those for whom you are not providers.