Tafsir of Al-Ahqaf 46:29-32

{We directed toward you a group} We inclined them toward you and brought them to you. It is also recited as ṣarrafnā (with a shadda), because they are a group. A nafar (group) is fewer than ten, and its plural is anfār. In a hadith of Abu Dharr (may Allah be pleased with him): "If there were any of our anfār here..."

{So when they attended it} The pronoun refers to the Qur'an—meaning, when it was within their hearing—or to the Messenger of Allah (ﷺ). This is supported by the reading of those who recited falammā qaḍā (when he finished), meaning he completed his recitation and finished it.

{They said, "Listen quietly"} They said to one another, "Be silent and listen." It is said: anṣata to something and istaṇṣata for it. It is narrated that the Jinn used to eavesdrop; when the heavens were guarded and they were pelted with shooting stars, they said, "This is only because of a new event." Seven or nine of the nobles of the Jinn of Nasibin or Nineveh—among them Zawba'a—set out until they reached Tihama, then pushed on to the valley of Nakhla. They encountered the Messenger of Allah (ﷺ) while he was standing in the middle of the night praying, or in the dawn prayer. They listened to his recitation. This was upon his return from Ta'if, when he had gone to them seeking their support, but they did not answer his request and instead incited the foolish ones of Thaqif against him.

Sa'id ibn Jubayr (may Allah be pleased with him) said: The Messenger of Allah (ﷺ) did not recite to the Jinn, nor did he see them. He was merely reciting in his prayer, and they passed by him and stood listening while he was unaware, until Allah informed him of their listening.

Others say: Rather, Allah commanded His Messenger to warn the Jinn and recite to them, so He directed a group of them to him. He gathered them and said: "I have been commanded to recite to the Jinn tonight, so who will follow me?" He said this three times. They all looked down except for Abdullah ibn Mas'ud (may Allah be pleased with him), who said: "No one attended the night of the Jinn with him except me." We set out until we reached the heights of Mecca in the ravine of al-Hajun. He drew a line for me and said: "Do not step out of it until I return to you." Then he began the Qur'an, and I heard a great clamor until I feared for the Messenger of Allah (ﷺ). Many black figures covered him, coming between me and him until I could no longer hear his voice. Then they dispersed like pieces of clouds. The Messenger of Allah (ﷺ) said to me: "Did you see anything?" I said: "Yes, black men wearing white garments." He said: "Those were the Jinn of Nasibin, and they were twelve thousand." The Surah he recited to them was: {Read in the name of your Lord} (al-'Alaq: 1).

If you ask: How did they say, {after Moses}? I say: According to 'Ata' (may Allah be pleased with him), they were followers of Judaism. According to Ibn Abbas (may Allah be pleased with them), the Jinn had not heard of the affair of Jesus (peace be upon him), which is why they said, {after Moses}.

If you ask: Why is min (partitive) used in His saying, {of your sins}? I say: Because some sins are not forgiven through faith, such as the violation of rights (injustice to others) and the like. Similar to this is His saying, the Almighty: {That you worship Allah and fear Him and obey me; He will forgive you of your sins} (Nuh: 3-4).

If you ask: Do the Jinn have a reward like humans? I say: There is a difference of opinion. It is said: They have no reward other than salvation from the Fire, based on His saying: {And save you from a painful punishment}. Abu Hanifa (may Allah have mercy on him) held this view. The correct view is that they are under the same ruling as the children of Adam, for they are held accountable just as they are.

{And he will not escape in the earth} Meaning: No place of escape will save one from Him, and no one can outrun His decree. Similar to this is His saying: {And we have known that we will never escape Allah in the earth, nor can we escape Him by flight} (al-Jinn: 12).

{Do they not see that Allah, who created the heavens and the earth and was not wearied by their creation, is able to give life to the dead? Yes, indeed He is over all things competent.}