Tafsir of Al-Jinn 72:16

Surah Al-Jinn (72): Verse 16

16. وأن لو استقاموا...

This verse is part of what was revealed to the Prophet (peace be upon him). The implied structure is: "Say, it was revealed to me that a group [of Jinn] listened, and that if they had remained upright..." This constitutes the second category of revelation mentioned. Herein lie several issues:

The particle an (أن) here is the lightened form of the heavy inna (إنّ). The meaning is: "And it was revealed to me that the matter is: if they had remained upright, then such and such would have happened."

Al-Wahidi stated that the separation of law (لو) from the verb, as seen here, is similar to the separation of la (لا) and the sin (س) in verses like: ${\text{أن لا يرجع إليهم قولا}} (that they may not return to them a word) and {\text{علم أن سيكون}} (He knew that there would be).

There are two opinions regarding whom the pronoun in {\text{استقاموا}} (they remained upright) refers to:

1. The Jinn: Some say it refers to the Jinn previously mentioned and described—meaning, if these unjust ones (the Jinn) had believed, We would have done such and such for them.
2. Mankind (Ins): Others argue it refers to mankind. Their evidence is twofold:
   • The promise of abundant water (الماء الغدق) is more fitting for mankind than for the Jinn.
   • This verse was revealed after God withheld rain from the people of Makkah for years.

Even if mankind was not explicitly mentioned before, their context was known, similar to the verse {\text{إنا أنزلناه فى ليلة القدر}} (Indeed, We sent it down on the Night of Decree), where the object of revelation is understood.

Al-Qadi suggests that the most probable view is that both groups (Jinn and Mankind) are included. I argue that this view can be supported by noting that since God established a consequence conditioned by a cause (uprightness), the consequence must apply as broadly as the cause.

Al-Ghadq (with either a fatḥa or kasra on the dāl) means abundant water. It is read both ways. It is said: Ghadaqat al-'ayn (the eye flowed) with a kasra, meaning it was flowing. A rawḍa mughdaqa is a meadow abundant in water. Rain is described as mughdūq, ghaydāq, or ghaydaq if it is plentiful.

There are three opinions regarding the intended meaning of al-mā’ al-ghadaq (abundant water) in this verse:

1. It refers to rain and precipitation (al-ghayth wa al-maṭar).
2. According to Abu Muslim, it is a reference to Paradise, as stated in {\text{جنات تجرى من تحتها الانهار}} (Gardens beneath which rivers flow).
3. It refers to benefits and blessings (al-manāfi' wa al-khayrāt), with water being a metaphor for all worldly good, as water is the origin of all blessings.

If we hold that the pronoun in {\text{استقاموا}} refers to the Jinn, there are two interpretations:

1. If the Jinn remained upright on the best path: Meaning, if their progenitor, Iblis, had remained steadfast in worshipping God, had not been arrogant regarding the prostration to Adam, had not disbelieved, and his offspring had followed Islam, We would have bestowed blessings upon them. This is analogous to verses like {\text{ولو أن أهل الكتاب ءامنوا واتقوا}} (If only the People of the Book had believed and feared God) and {\text{ومن يتق الله يجعل له مخرجا * ويرزقه}} (And whoever fears God—He will make for him a way out and provide for him). The water here is a metaphor for a good life and abundant benefits, as drinkable water is appropriate for the Jinn.
2. If the Jinn remained upright after hearing the Qur'an: Meaning, if the Jinn who heard the Qur'an had remained on their previous path without converting to Islam, We would have expanded their provision. This is similar to {\text{ولولا أن يكون الناس أمة واحدة لجعلنا لمن يكفر بالرحمان لبيوتهم سقفا من فضة}} (And if it were not that people would become one community, We would have made for those who disbelieve in the Most Merciful for their houses roofs of silver).

Al-Zajjaj preferred the first interpretation because the path mentioned is definite (with alif and lām), referring to the well-known path of guidance.

Those who favor the second interpretation cite the following verse: {\text{لنفتنهم فيه}} (that We may try them therein), suggesting it is like {\text{إنما نملى لهم ليزدادوا إثما}} (We only grant them respite that they may increase in sin). However, this can be answered: even if someone believes and God blesses them, that blessing itself becomes a trial (ibtila’) to see if they show gratitude or use it for sinful desires.

If the pronoun refers to Mankind, both interpretations above apply to them as well. In this case, applying {\text{لا سقيناهم ماء غدقا}} literally is more appropriate, as mankind's benefit from it is more complete and perfect.

Our scholars use the phrase {\text{لنفتنهم فيه}} (that We may try them therein) as proof that God causes His servants to go astray. The Mu'tazila respond that fitna (trial) means testing, as in testing gold with fire, not creating misguidance.

The Mu'tazila use the lām (for the purpose of) in {\text{لنفتنهم}} as proof that God acts only for a specific purpose (gharad). Our scholars respond that fitna is agreed upon not to be the ultimate goal, thus this verse proves that the lām does not indicate purpose in God's actions.

And whoever turns away from the remembrance of his Lord—meaning from His worship, admonition, or revelation—We will make him enter a steep ascent (sa'ūdan).

It is also read with the nūn (We will make him enter) in the open or closed form, meaning We will admit him to punishment. The original structure is naslukuhu fī 'adhāb (We will make him enter into punishment), as in {\text{ما سلككم فى سقر}} (What has caused you to enter Saqar?). However, this phrasing is sound in two ways:

1. The preposition fī (in/into) is omitted, and the verb becomes transitive, like {\text{واختار موسى قومه}} (And Moses chose his people [from among them]).
2. The meaning of naslukuhu is "We will admit him," as both salaka and aslaka mean to admit.

Sa'ūd is the verbal noun of sa'ada (to ascend). It describes the punishment because it ascends above the capacity (taqah) of the afflicted person, overwhelming him so he cannot bear it. This is supported by 'Umar's saying: "Nothing has been as difficult for me as the marriage sermon," meaning it was hard and overwhelming.

Another view, narrated from 'Ikrimah on the authority of Ibn 'Abbas (may God be pleased with them), is that Sa'ūd is a mountain in Hell, a smooth rock. The disbeliever is commanded to ascend it. When he reaches the top, he is dragged down by chains from the front and struck by maces from behind until he reaches the bottom in forty years. When he reaches the bottom, he is dragged back to the top, and this is his perpetual state. This is analogous to {\text{سأرهقه صعودا}}$ (I will surely make him ascend a difficult ascent).

The Third Category of Revelation

17. And that the mosques are for Allah, so do not invoke with Allah anyone.