For some of us are upright and some otherwise: Surely we follow different ways.
‘And among us some are virtuous and some are the other type; we are split into several branches.’
And some of us are the righteous, and some of us are otherwise; we are sects differing.
Just as [we do not know how it happens] that some from among us are righteous, while some of us are [far] below that: we have always followed widely divergent paths.
And of us there are some righteous, and of us are some otherwise; we have been following very diverse.
'There are among us some that are righteous, and some the contrary; we are groups each having a different way (religious sect, etc.).
Some of us are righteous, but some of us are less than that; we follow divergent paths.
and that “some of us are upright and some of us are otherwise for we follow widely divergent paths”;
`There are among us some that are righteous, and some the contrary; we are groups having different ways.'
And among us there are righteous folk and among us there are far from that. We are sects having different rules.
Among us some are righteous and some are otherwise: we are various sects.
Some of us are righteous, but some are otherwise, we are sects that differ.
And among us are the righteous, and among us are [others] not so; we were [of] divided ways.
As for us, some of us are righteous and others are not. We have all followed different ways.
And that some of us are good and others of us are below that: we are sects following different ways:
Waann<u>a</u> minn<u>a</u> a<b>l</b><u>ssa</u>li<u>h</u>oona waminn<u>a</u> doona <u>tha</u>lika kunn<u>a</u> <u>t</u>ar<u>a</u>iqa qidad<u>a</u><b>n</b>
Some of us are righteous, while others are not; we follow divergent paths.
'There are among us some that are righteous, and some the contrary: we follow divergent paths.
وَأَنَّا مِنَّا ٱلصَّٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ كُنَّا طَرَآئِقَ قِدَدًا
And that we - the group of jinn-: some of us are Allah-conscious and righteous whilst some of us are disbelievers and sinners. We are of different types and of diverse persuasions.
And that we - the group of jinn-: some of us are Allah-conscious and righteous whilst some of us are disbelievers and sinners. We are of different types and of diverse persuasions.
<h2 class="title">The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided</h2><p>Allah says that the Jinns said about themselves,</p><div class="text_uthmani arabic">وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ</div><p>(There are among us some that are righteous, and some the contrary;) meaning, other than that.</p><div class="text_uthmani arabic">كُنَّا طَرَآئِقَ قِدَداً</div><p>(We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn `Abbas, Mujahid and others have said,</p><div class="text_uthmani arabic">كُنَّا طَرَآئِقَ قِدَداً</div><p>(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.</p><h2 class="title">The Jinns confess to Allah's Perfect Power</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً </div><p>(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.'</p><div class="text_uthmani arabic">وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ</div><p>(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,</p><div class="text_uthmani arabic">فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً</div><p>(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,</p><div class="text_uthmani arabic">فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً</div><p>(Then he will have no fear of injustice, nor of any curtailment.) (20:112)</p><div class="text_uthmani arabic">وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ</div><p>(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.</p><div class="text_uthmani arabic">فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً</div><p>(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves.</p><div class="text_uthmani arabic">وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً </div><p>(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,</p><div class="text_uthmani arabic">وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ</div><p>(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,</p><div class="text_uthmani arabic">لاّسْقَيْنَـهُم مَّآءً غَدَقاً</div><p>(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,</p><div class="text_uthmani arabic">لِنَفْتِنَهُمْ فِيهِ</div><p>(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."</p><h2 class="title">Mentioning Those Who held this View</h2><p>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</p><div class="text_uthmani arabic">وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ</div><p>(If they had believed in Allah, and went on the way,) meaning, of misguidance.</p><div class="text_uthmani arabic">لاّسْقَيْنَـهُم مَّآءً غَدَقاً</div><p>(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,</p><div class="text_uthmani arabic">فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ </div><p>(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,</p><div class="text_uthmani arabic">أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ </div><p>(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,</p><div class="text_uthmani arabic">وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ</div><p>(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,</p><div class="text_uthmani arabic">وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً</div><p>(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,</p><div class="text_uthmani arabic">عَذَاباً صَعَداً</div><p>(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."</p>
The Jinns testify that among Them there are Believers, Disbelievers, Misguided and GuidedAllah 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 PowerConcerning 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 ViewAl-`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 Viewوَأَلَّوِ 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."