Tafsir of Al-Jinn 72:19

Surah Al-Jinn (72): 19

And [mention, O Muhammad], when the servant of Allah stood up to pray to Him...

Know that "Abdullah" (the servant of Allah) here refers to the Prophet Muhammad (PBUH) according to all scholars.

Al-Wahidi stated that this part of the verse is from the speech of the Jinn, not part of the revelation (Wahy). His reasoning is that it is inappropriate for the Messenger to refer to himself in the third person (using the term of absence/concealment). This view is not far-fetched, similar to the verse: "{The Day when the Most Merciful will gather the pious to the Most Merciful as a delegation}" (19:88).

However, the majority hold that it is part of the revelation. If it were from the speech of the Jinn, then what is not from the Jinn's speech would be mixed with what is, creating a flaw in the coherence and structure of the text.

The practical difference between these two views lies in the grammatical opening of the word "an" (أنَّ):

1. Those who consider it part of the revelation open the hamza (making it أنَّ).
2. Those who consider it part of the Jinn's speech close the hamza (making it إنَّ).

We will interpret the verse based on both opinions:

Interpretation 1: If it is part of the Revelation

The pronoun in "{they almost became upon him a thick mass}" (كادوا يكونون عليه لبدا) refers to:

1. The Jinn: Meaning, when the Prophet (PBUH) stood up to worship Allah (specifically during the Fajr prayer when the Jinn came to him), they crowded around him, piling upon one another in astonishment at what they saw of his worship—his standing, bowing, and prostrating—and their admiration for the Quran he recited, as they witnessed and heard things unprecedented.
2. The Polytheists (Makkans): When the Messenger of Allah stood alone worshipping Allah, opposing the polytheists who worshipped idols, the polytheists almost crowded around him, conspiring and cooperating in their enmity against him.
3. The view of Qatadah: When Abdullah (the Prophet) stood up, both humans and Jinn gathered and conspired against him to invalidate the truth he brought and extinguish the Light of Allah. But Allah willed only to support him and make him victorious over those who opposed him.

Interpretation 2: If it is from the speech of the Jinn

The pronoun in "{they almost became upon him a thick mass}" (كادوا) also refers to the two groups mentioned above (the polytheists or both humans and Jinn).

Regarding the word لبدا (labadan): It is the plural of لبدة (libdah), which means something that piles up upon itself or accumulates. Anything strongly stuck to something else is described as labadtu-hu. From this root comes the bedding material called lubood. It also refers to the thick mane of hair between the shoulders of a lion. Zuhayr said:

Variant Readings for لبدا:

• It is read with a dammah on the lām (لُبَدًا), where لُبَد (lubad) has the same meaning as لِبَد (libad).
• It is read as the plural of لابِد (lābid), like سُجَّد (sujjad) and ساجد (sājid).
• It is read with a dammah on the lām and the bā' (لُبُودًا), plural of لَبُود (labūd), like صُبُور (ṣubūr) plural of صبور (ṣabūr).

Why is he named 'Abdullah' and not 'Messenger of Allah' or 'Prophet of Allah'?

1. If it is revelation: It is fitting for the Prophet's humility to refer to himself using the term of servitude (العبودية).
2. If it is the Jinn's speech: The meaning is that when Abdullah (the Prophet) occupied himself with the servitude of Allah, these disbelievers gathered and attempted to prevent him from it, even though this action (worship) aligns with the rational order of things.