The Jinn — Verse 15

And as for those are unjust they will be firewood fuel for Hell!” ’ annā annahum and annahu totalling all twelve instances above including innahu ta‘ālā and annā minnā’l-muslimūna and what comes in between them may be read with a kasra sc. innā innahum etc. indicating a new sentence every time or with a fatha sc. annā annahum etc. indicating the statement that will follow as a relative clause.

وأنا منا الخاضعون لله بالطاعة، ومنا الجائرون الظالمون الذين حادوا عن طريق الحق، فمن أسلم وخضع لله بالطاعة، فأولئك الذين قصدوا طريق الحق والصواب، واجتهدوا في اختياره فهداهم الله إليه، وأما الجائرون عن طريق الإسلام فكانوا وَقودًا لجهنم.

أي وقود تسعر بهم.

( وَأَمَّا القاسطون ) وهم الذين آُروا الغى على الرشد ( فَكَانُواْ لِجَهَنَّمَ حَطَباً ) أى : وقودا لجهنم ، كما توقد النار بما يلقى فيها من حطب وما يشبهه .وإلى هنا نرى الآيات الكريمة قد حكت أقوالا متعددة ، لهؤلاء النفر من الجن ، الذين استمعوا إلى القرآن ، فآمنوا به ، وقالوا لن نشرك بربنا أحدا .

( وَأَمَّا الْقَاسِطُونَ ) يقول: الجائرون عن الإسلام، ( فَكَانُوا لِجَهَنَّمَ حَطَبًا ) توقد بهم.

"وأما القاسطون"، الذين كفروا، "فكانوا لجهنم حطباً"، كانوا وقود النار يوم القيامة.

وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا (15)وتلا لهم قوله تعالى : { وأما القاسطون فكانوا لجهنم حطباً } وقولَه تعالى : { ثم الذين كفروا بربّهم يعدلون } [ الأنعام : 1 ] اه .وشبه حلول الكافرين في جهنم بحلول الحطب في النار على طريقة التمليح والتحقير ، أي هم لجهلهم كالحطب الذي لا يعقل كقوله تعالى : { فاتقوا النار التي وقودها الناس والحجارة } [ البقرة : 24 ] .وإقحام فعل ( كانوا ) لتحقيق مصيرهم إلى النّار حتى كأنهم كانوا كذلك من زمن مضى .

{ وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا } وذلك جزاء على أعمالهم، لا ظلم من الله لهم

وأما القاسطون أي الجائرون عن طريق الحق والإيمان فكانوا لجهنم حطبا أي وقودا . وقوله : فكانوا أي في علم الله تعالى .

The jinn who heard the Quran not only accepted it immediately, but also became its propagators. This shows that whenever a true discourse reaches the ears of living people, it creates a two-fold effect—first, an open-hearted admission of its truth and second, a willingness to propagate its teachings.

فَمَن يُؤْمِن بِرَ‌بِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَ‌هَقًا (...so if one believes in his Lord, he will have no fear of either any curtailment [ in his reward ] or any excess [ in his punishment ]...72:13). The ward bakhs, with ba' carrying fatha ] and kha' carrying sukun, means 'to reduce the right' and the word rahaq means 'disgrace'. In other words, anyone who believes in Allah need fear neither curtailment in the reward of his good deeds, nor disgrace by excess in his punishment in the Hereafter.

(And as for those who are unjust) i.e. the disbelievers, (they are firewood for hell.

The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided Allah says that the Jinns said about themselves, وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ (There are among us some that are righteous, and some the contrary;) meaning, other than that. كُنَّا طَرَآئِقَ قِدَداً (We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn `Abbas, Mujahid and others have said, كُنَّا طَرَآئِقَ قِدَداً (We are groups having different ways.) "This means among us are believers and among us are disbelievers." Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he heard Al-A`mash saying, "A Jinn came to us, so I said to him, `What is the most beloved food to your kind' He replied, `Rice.' So we brought them some rice and I saw the morsels being lifted but I did not see a hand lifting it. So I asked him, `Do you have these desires (religious innovations) among your kind as we have among ours' He replied, `Yes.' Then I said, `Who are the Rafidah among you' He said, `They are the worst of us."' I presented this chain of narration to our Shaykh, Al-Hafiz Abi Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A`mash. The Jinns confess to Allah's Perfect Power Concerning Allah's statement, وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً (And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.) meaning, `we know that the power of Allah is decisive over us and that we cannot escape Him in the earth. Even if we try to flee, we know that He has complete control over us and that none of us can escape Him.' وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ (And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. Concerning their statement, فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً (and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn `Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins." This is as Allah says, فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً (Then he will have no fear of injustice, nor of any curtailment.) (20:112) وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ (And of us some are Muslims, and of us some are Al-Qasitun.) meaning, `among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just. فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً (And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves. وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً (And as for the Qasitun, they shall be firewood for Hell.) meaning, fuel, for they will be used to kindle it (the Fire). Concerning Allah's statement, وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ (If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance. That We might try them thereby.) The commentators have differed over the explanation of this. There are two views concerning it. The First View That if the deviant ones would stand firmly upon the path of Islam, being just upon it and remaining upon it, لاّسْقَيْنَـهُم مَّآءً غَدَقاً (We would surely have bestowed on them water in abundance.) meaning, a lot. The intent behind this is to say that they would be given an abundance of sustenance. With this, the meaning of Allah's statement, لِنَفْتِنَهُمْ فِيهِ (That We might try them thereby.) is that, `We will test them.' As Malik reported from Zayd bin Aslam, he said, "That We might try them - means, so that We may test them to see who will remain upon the guidance from those who will turn back to sin." Mentioning Those Who held this View Al-`Awfi reported similar to this from Ibn `Abbas, and likewise said Mujahid, Sa`id bin Jubayr, Sa`id bin Al-Musayyib, `Ata, As-Suddi, Muhammad bin Ka`b Al-Qurazi, Qatadah and Ad-Dahhak. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years." The Second View وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ (If they had believed in Allah, and went on the way,) meaning, of misguidance. لاّسْقَيْنَـهُم مَّآءً غَدَقاً (We would surely have bestowed on them water in abundance.) meaning, `then We would have increased their sustenance to allow a gradual respite.' As Allah says, فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ (So, when they forgot that with which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them, and lo! They were plunged into destruction with deep regrets and sorrows. ) (6:44) Allah also says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's statement, وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ (If they had believed in Allah, and went on the way,) "This means the path of misguidance." Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby." Concerning Allah's statement, وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً (And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. Ibn `Abbas, Mujahid, `Ikrimah, Qatadah and Ibn Zayd, all said, عَذَاباً صَعَداً (in a Sa`ad torment.) "This means harsh having no relaxation in it." It has also been reported from Ibn `Abbas that he said, "It is a mountain in Hell." It has been related from Sa`id bin Jubayr that he said, "It is a well in Hell."