Commentary on Tafsir al-Jalalayn: ((And We assigned)) We caused ((for them companions)) from the devils ((who adorned for them what is before them)) of the matters of this world

Then Allah the Exalted said: The author said: "

We assigned

قيضنا

We caused " and the correct meaning is We prepared, meaning: We prepared for them companions, and the doer was mentioned with the plural pronoun for magnification, because the plural pronoun is sometimes intended for magnification and sometimes for plurality, and here it cannot be intended for plurality, because Allah is one God, "

We appointed for them companions

قيضنا لهم قرناء

[Fussilat 41:25]

from the devils " and the meaning is from the devils of mankind and the devils of the jinn, because there is a hidden companion, which is the companion of the jinn, who commands man to do evil and forbids him from good, and there is an evil companion from among mankind, and for this reason the Prophet (peace and blessings be upon him) likened the evil companion to the bellows of a smith, either it burns your clothes or you find a foul smell from it, namely the companions namely for those who follow them The author says: "

what is before them

ما بين أيديهم

of the matters of this world and following desires

and what is behind them

وما خلفهم

of the matters of the Hereafter by saying there is no resurrection and no reckoning " Yes, these companions made good for them what is before them of the matters of this world and said to them: follow the desires, do as you please, destroy yourselves, as Allah the Exalted said: and they promised them, namely what is before them, because the rear and the back can be intended to mean the front, as Allah the Exalted said: meaning before them, so they also adorned the Hereafter for them by promising them one of two things: either safety from punishment by saying there is no resurrection and no reckoning, or that they will move to something better than that and say: the One who enriched us in this world will enrich us in the Hereafter, as some of them said and as the owner of the two gardens said Thus the devil promises his allies, saying: be expansive in this world, enrich yourselves, and in the Hereafter you will move to what is better. They adorned for them what is before them and what is behind them and promised them false hopes.
Allah the Exalted said: namely it became obligatory the word of whom? The word of Allah Blessed and Exalted. So what is the word that became binding? The author explained it by saying: " and it is

I will surely fill Hell with jinn and men all together."

لأملأن جهنم من الجنة والناس أجمعين

[Hud 11:119]

and it was said the word is His saying:

⁽⁹⁶⁾ Indeed, those upon whom the word of your Lord has come into effect will not believe, ⁽⁹⁷⁾ Even if every sign should come to them, until they see the painful punishment.

إنَّ الذي حقَّتْ عليهم كلمة ربك لا يؤمنون * ولو جاءتْهم كلُّ آية حتى يروا العذاب الأليم

[Yunus 10:96-97]

And we say, as we mentioned earlier in the rule of tafsir, that if a verse can bear two meanings, with no preference for one over the other and no contradiction between them, then it is to be understood as bearing both meanings. We say: the word of Allah the Exalted became binding upon them:

⁽⁹⁶⁾ Indeed, those upon whom the word of your Lord has come into effect will not believe, ⁽⁹⁷⁾ Even if every sign should come to them

إن الذي حقت عليهم كلمة ربك لا يؤمنون * ولو جاءتهم كل آية

[Yunus 10:96-97]

and this is in this world, meaning no matter how much you deal with the person upon whom the word of Allah has become binding, he will not be guided. And the word of Allah became binding upon them in the Hereafter, which is

I will surely fill Hell with jinn and men all together."

لأملأن جهنم من الجنة والناس أجمعين

[Hud 11:119]

So there is no benefit. The most prominent example for us in this is what happened to the Prophet (peace and blessings be upon him) with his uncle Abu Talib, who was—I mean his uncle—was defending him with the strongest defense, sheltering him, supporting him, and testifying that he was the truth, but he did not submit to it and did not follow. Did it benefit him from Allah in any way? No. At his death he said: O uncle, say: There is no god but Allah, a word with which I will argue for you before Allah. And that did not benefit him. The last thing he said was that he was on the religion of 'Abd al-Muttalib, because Abu Talib, at his death, was attended by the Prophet (peace and blessings be upon him) and two men from the elders of Quraysh, so the Messenger was saying: O uncle, say: There is no god but Allah. And they were saying to him: Do you desire to turn away from the religion of 'Abd al-Muttalib, meaning from the religion of disbelief? The last thing he said was: he is on the religion of 'Abd al-Muttalib. And he refused to say: There is no god but Allah. Despite the fact that he acknowledged and admitted that the Messenger was the truth, he said:
And I have known that the religion of Muhammad is the best of the religions of the people
And he says in his famous Lamiriyyah:
They have known that our son is not a liar with us and is not concerned with the words of falsehood
Meaning the words of the sorcerers, meaning he is not a sorcerer, and yet the word became binding upon him. We ask Allah for well-being and that He make our ending and yours good. The word became binding upon him, so he did not believe. He says:

among nations

في أمم

" a group " meaning among them, and we needed his saying meaning the insertion of even though it is known from the context, because if he had said: in nations, then these would be partners to all past and future nations, whereas they are in their nation alone, so the meaning is: in nations, meaning in a group of nations, perished to the end of it namely before these disbelievers The jinn are a hidden realm created by Allah the Exalted from fire, because their father Iblis was from fire, for this reason their nature or their state was recklessness, speed, and impulsiveness, like fire in its flame. They were created from fire, I mean the jinn, and they are obligated to believe in Allah, His angels, His books, His messengers, and the Last Day. But are the deeds they are obligated to perform the same deeds that mankind is obligated to perform, or others? If we look at the generalities of the evidence, we say: the jinn are obligated with what mankind is obligated with, because the Shari'ah before us did not come with a Shari'ah for the jinn. There is one Shari'ah and one Messenger, so they are obligated, for example, with a prayer like our prayer, an ablution like our ablution, a Hajj like our Hajj, a fast like our fast, and charity like our charity. Everything we are obligated with, they are obligated with, because we do not see in the Shari'ah before us legislations for the jinn. This is if we look at what? At the generality of the evidence. If we look at the wisdom of Allah the Exalted in His legislation, we say: they are obligated with a Shari'ah befitting them. Just as when mankind differ, what is befitting each type is assigned to them, so it is with the jinn. The jinn are contrary to mankind in limit and reality, completely contrary to mankind, so their Shari'ah is specific and befitting them. But the prohibition of injustice, shirk (associating partners with Allah), aggression, and the like is general for the jinn and mankind. What I mean is the physical obligations, like prayer, for example. Is their prayer like our prayer, or their fasting like our fasting? This is the point of disagreement among the scholars. Some say: the jinn are obligated exactly as mankind is obligated. What is the evidence of these brothers? What is the evidence of these?
The student: A creation from the creation of Allah...

The Shaykh : No, that is wrong, because a creation from the creation of Allah applies to the angels. It appears you were distracted, may Allah reward you. Yes, look, all the land is barren, there is no pasture at all, except in this mosque. As long as you are in the mosque, do not think you will ever find a pasture. Yes.
The student: The generality of the evidence

The Shaykh : The generality of the evidence before us, with which the Messenger (peace and blessings be upon him) was sent, we do not find in it rulings specific to the jinn. Is that clear, everyone? The original principle is generality. The original principle is that what mankind is obligated with is what the jinn are obligated with. The second opinion, brother, the one in the blue robe, say:
The student: ...

The Shaykh : What does the second one say: that the jinn are like mankind in worship and what they are obligated with, or do they differ? Yes, what is the aspect of that?
The student: Because some of the acts of worship, prayer, for example, may not be like our prayer

The Shaykh : We find, by the wisdom of Allah, that the legislations are suited to the one obligated by them: the sick person prays sitting, the traveler delays fasting, and the one who cannot ride a mount does not perform Hajj. If these differences exist among humans due to their differing circumstances, then the difference between the jinn and humans is all the more so. However, there are matters in which there is no dispute, such as the prohibition of shirk (associating partners with Allah), injustice, and aggression, and the like. For this reason, we find that many scholars who recite over those afflicted by Satan remind them of the prohibition of injustice, that it is haram (forbidden), and that they are transgressors, and the like, which indicates that they are bound by this. Now, he says: So, the jinn are a world of what? A hidden world. They were created from fire and are obligated by the Shari'ah of the Prophet (peace and blessings be upon him) mandatorily, because he was sent to the jinn and humans. But as for other than the Messenger, we do not know whether they are obligated by it or not, but they are permitted to act in accordance with it, as the Exalted said: which indicates that they benefited from the Book of Moses and so on. So, they are obligated to act in accordance with the Shari'ah of Muhammad (peace and blessings be upon him). Now, we said that they are a hidden world. Is it possible for them to appear to people one day? Yes, perhaps they may appear to some people in disguised forms, meaning they change their appearance. The jinn may appear to a human in the form of a magnificent, large, and great person, or in the form of a skeleton with horns, ears, and long legs, and the like. They change their forms. As for what some people claim, that they are bodies without bones, and that if you touch them you find them very soft, and that their eyes are split lengthwise like this, this has no basis. Yes. Now, we say: they are a hidden world, and this is indicated by the material they are described with, meaning the jinn, because the letter jīm and nūn indicate concealment and secrecy. Have you seen the jannah (garden)? The jannah is the garden with many trees. The jinnah, the jinn, the junnah (shield) that a fighter takes to protect himself from arrows, he conceals himself with it. These are the humans from the children of Adam, and they were called ans (humans) because some of them feel at ease with others, and for this reason it was said: the human is by nature a city-dweller. They—meaning those upon whom the word has been fulfilled—were losers. When were they?
The student: The Day of Resurrection.

The Shaykh : That is, in the knowledge of Allah, and not on the Day of Resurrection, as the brother Muhammad said, because if it were so, it would have said: "they will be." But they were, in the knowledge and decree of Allah the Exalted and Majestic, losers. But know, may Allah bless you, that no one can go astray except that he is the cause; he is the cause of his own misguidance. We have a verse from the Book of Allah that governs all of this, all that one imagines about misguidance being decreed by Allah as a trial and test. And even if the matter is so, the cause of a person's misguidance is himself. Allah, Blessed and Exalted, said: And the Exalted said: So what do we do? If he is the one who clung to the earth and followed his desires, what do we do? So know that every matter of disobedience, you are its cause. And if you wish, read the saying of Allah the Exalted: What a lesson is in this verse: that if you turn away from the command of Allah, know that that is due to your sin. So turning away became a punishment, and this is a matter that some people may not notice. Your turning away from Allah the Exalted and from the religion of Allah is a punishment from Allah the Exalted, due to His saying: Yes.