Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His statement ( innā zayyannā l-samāʾa l-dunyā bi-zīnatin il-kawākib ) "Truly, We have adorned the nearest heaven with an adornment: the stars." The reciters differed over the reading of His statement ( bi-zīnatin il-kawākib ). The generality of the reciters of Medina and Basra and some reciters of Kufa read "bi-zīnati l-kawākibi," with the annexation (iḍāfa) of "the adornment" to "the stars" and the genitive on "the stars": ( innā zayyannā l-samāʾa l-dunyā ) "Truly, We have adorned the nearest heaven" — that which is closest to you, O people, and which in relation to you is the near one — "adorned" with its adorning by the stars, that is to say: in that the stars have adorned it. And a group of the reciters of Kufa read it ( bi-zīnatin il-kawākibi ) with nunation (tanwīn) of "zīna" and the genitive on "the stars," whereby the stars stand as an appositive to "the adornment," in the meaning: "Truly, We have adorned the nearest heaven with an adornment, namely the stars," as though He said: "We have adorned it with the stars." And concerning some reciters of Kufa it is related that he gave "al-zīna" nunation and put "al-kawākiba" in the accusative, in the meaning: "Truly, We have adorned the nearest heaven in that We adorned the stars." And had the reading of "the stars" come in the nominative when "zīna" is given nunation, it would not be a grammatical error (laḥn), and it would be correct in Arabic, and its meaning would be: "Truly, We have adorned the nearest heaven with its adorning by the stars," that is to say: in that the stars have adorned it. That is because "zīna" is a verbal noun (maṣdar), so that it is permissible to direct it toward each of these modes that are described in Arabic.

   As for the reading: what most pleases me is the annexation of "the adornment" to "the stars" and the genitive on "the stars," because of the soundness of its meaning in interpretation and in Arabic, and because it is the reading of the majority of the reciters of the cities — although also the nunation of "zīna" and the genitive on "the stars" is, in my judgment, likewise correct. As for the accusative on "the stars" and the nominative, however, I do not permit reading with it, because of the consensus of the authoritative proof of the reciters against both — even though both have a sound basis in inflection (iʿrāb) and in meaning.

   The scholars of language have differed over its interpretation when "the adornment" is annexed to "the stars." Some grammarians of Basra said: when it is read thus, then a part of it is not intended, but rather its adornment is its beauty. And another said: its meaning, when it is read thus, is: "Truly, We have adorned the nearest heaven in that the stars have adorned it."

   And we have already set forth what is correct concerning that, in our judgment.

   And His statement ( wa-ḥifẓan ) "and as a guarding" — the Exalted, whose mention is exalted, says: ( wa-ḥifẓan ) "and as a guarding" for the nearest heaven have We adorned it with the adornment of the stars.

   The scholars of language have differed over the ground of the accusative in His statement ( wa-ḥifẓan ). Some grammarians of Basra said: He said "wa-ḥifẓan" because it stands in the place of the expression with the verb, as though He said: "and We have guarded it with a guarding." And some grammarians of Kufa said: rather it is connected with the adorning — "Truly, We have adorned the nearest heaven as a guarding for it" — whereby the wāw is brought in by way of repetition, that is to say: "and We have adorned it as a guarding for it," so that He reckoned it to the adorning; and we have already set forth the statement concerning that, in our judgment. And the interpretation of the words is: "and as a guarding for it against every rebellious, malevolent satan have We adorned it."

   As Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His statement ( wa-ḥifẓan ) "and as a guarding," he said: I made it a guarding against every insolent satan.

   And His statement ( lā yassammaʿūna ilā l-malaʾi l-aʿlā ) "They cannot listen to the highest assembly." The reciters differed over the reading of His statement ( lā yassammaʿūna ). The generality of the reciters of Medina and Basra and some of the Kufans read it ( lā yasmaʿūna ) "they do not hear" with the lightening (takhfīf) of the sīn in "yasmaʿūna," in the meaning that they seek to listen but do not hear. And the generality of the reciters of Kufa read it, after "lā," "yassammaʿūna" in the meaning: "they do not seek to listen," whereby they then assimilated the tāʾ into the sīn and doubled it.

   And the more appropriate of the two readings therein is, in my judgment, the reading of the one who read it with the lightening, because the transmitted reports from the Messenger of Allah ﷺ and from his companions indicate that the satans sometimes seek to eavesdrop on the revelation, but that they are pelted with the fiery flashes (shihāb) so that they do not hear.

   * Mention of a portion of that narration:

   Abū Kurayb related to us, saying: Wakīʿ related to us, on the authority of Isrāʾīl, on the authority of Abū Isḥāq, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, he said: the satans had seats in the heaven, he said: they used to hear the revelation; he said: the stars did not move, and the satans were not pelted; he said: when they heard the revelation, they descended to the earth and added nine to the word. He said: when the Messenger of Allah ﷺ was sent, it began to be so that when the satan took his seat, a fiery flash would come that did not miss him, until it burned him. He said: they complained about that to Iblīs, and he said: this is only because of something that has occurred. He said: so he sent out his hosts, and behold, the Messenger of Allah ﷺ was standing in prayer between two mountains of Nakhla. Abū Kurayb said: Wakīʿ said: he means: the valley of Nakhla. He said: they returned to Iblīs and informed him; he said: and he said: this is that which has occurred.

   Ibn Wakīʿ and Aḥmad ibn Yaḥyā al-Ṣūfī related to us, they both said: ʿUbaydallāh related to us, on the authority of Isrāʾīl, on the authority of Abū Isḥāq, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, he said: the jinn used to ascend to the nearest heaven and listen to the revelation; when they heard the word, they would add nine to it. As for the word, that was true, and what they added to it, that was false. When the Prophet ﷺ was sent, they were barred from their seats, and they mentioned that to Iblīs; and the stars were not cast before that. Iblīs said to them: this is only because of something that has occurred on the earth. So he sent out his hosts, and they found the Messenger of Allah ﷺ standing in prayer; they came to him and informed him, and he said: this is the occurrence that has occurred.

   Ibn al-Muthannā related to us, saying: ʿAbdallāh ibn Rajāʾ related to us, saying: Isrāʾīl related to us, on the authority of Abū Isḥāq, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, he said: the jinn had seats — then he mentioned something similar.

   Abū Kurayb related to us, saying: Yūnus ibn Bukayr related to us, saying: Muḥammad ibn Isḥāq related to us, saying: al-Zuhrī related to me, on the authority of ʿAlī ibn al-Ḥusayn, on the authority of Abū Isḥāq, on the authority of Ibn ʿAbbās, he said: a group of the Anṣār related to me, they said: "while we were sitting one night with the Messenger of Allah ﷺ, he saw a star that was cast, and he said: 'What do you say about this star that is cast?' We said: a child is born, or someone dies, and a king dies and a king reigns. The Messenger of Allah ﷺ said: 'It is not so, but when Allah decrees a matter in the heaven, the bearers of the Throne glorify Him for it, and at their glorification those of the angels who are below them, who are closest to them, also glorify Him, and thus they continue until the glorification reaches the nearest heaven. Then the inhabitants of the nearest heaven say to the angels who are nearest to them: for what have you glorified? And they say: we do not know, we heard those who are above us of the angels glorify, so we glorified Allah at their glorification, but we will ask. Then they ask those who are above them, and thus they continue until it reaches the bearers of the Throne; then these say: Allah has decreed such-and-such, and they inform those who are nearest to them, until they reach the nearest heaven. Then the jinn intercept what they say, and they descend to their allies among mankind and cast it upon their tongues, with a conjecture on their part, and they inform them; so a part of it is true and a part of it is a lie. And the jinn continued thus until they were pelted with these fiery flashes.'"

   And Ibn Wakīʿ and Ibn al-Muthannā related to us, they both said: ʿAbd al-Aʿlā related to us, on the authority of Maʿmar, on the authority of al-Zuhrī, on the authority of ʿAlī ibn Ḥusayn, on the authority of Ibn ʿAbbās, he said: while the Prophet ﷺ was in the midst of a group of the Anṣār, a star was cast that lit up. The Prophet ﷺ said: "What did you used to say about something like this in the time of ignorance, when you saw it?" They said: we used to say: a great man dies or a great man is born. The Messenger of Allah ﷺ said: "It is not cast for the death of anyone nor for his life, but our Lord — blessed be His name — the bearers of the Throne glorify Him when He decrees a matter; then the inhabitants of the heaven who are nearest to them glorify Him, then those who are nearest to these, until the glorification reaches the inhabitants of this heaven. Then the inhabitants of the seventh heaven ask the bearers of the Throne: what did our Lord say? And they inform them. Then the inhabitants of every heaven ask for the report, until the report reaches the inhabitants of the nearest heaven. And the satans snatch away the hearing and are cast, and they cast it to their allies. So what they have brought correctly, that is true, but they add to it."

   Ibn al-Muthannā related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Maʿmar informed us, saying: Ibn Shihāb related to us, on the authority of ʿAlī ibn Ḥusayn, on the authority of Ibn ʿAbbās, he said: the Messenger of Allah ﷺ was sitting in the midst of a group of his companions, he said: a star was cast — then he mentioned something similar, except that he added: I said to al-Zuhrī: were they cast in the time of ignorance? He said: yes, but it became more severe when the Prophet ﷺ was sent.

   ʿAlī ibn Dāwūd related to me, saying: ʿĀṣim ibn ʿAlī related to us, saying: my father ʿAlī ibn ʿĀṣim related to us, on the authority of ʿAṭāʾ ibn al-Sāʾib, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, he said: "the jinn had seats in the heaven where they used to listen to the revelation, and when the revelation was revealed, the angels heard something like the form of iron that is cast upon a smooth stone. When the angels heard the ringing of the revelation, they fell down upon their foreheads — whoever of the angels were in the heaven. And when the bearers of the revelation descended to them, ( qālū mādhā qāla rabbukum qālū l-ḥaqqa wa-huwa l-ʿaliyyu l-kabīr ) 'they said: what did your Lord say? They said: the truth, and He is the Exalted, the Great' (34:23). He said: then they call out to one another, he said: 'your Lord is the truth and He is the Exalted, the Great.' He said: and when it was sent down to the nearest heaven, they said: there will be on the earth so-and-so much death, and so-and-so much life, and so-and-so much drought, and so-and-so much fertility, and whatever He wills to do, and whatever He — blessed and exalted — wills to begin. Then the jinn would descend and reveal to their allies among mankind what would happen on the earth. And while they were thus, Allah sent the Prophet ﷺ, and the satans were driven from the heaven and pelted with stars; and none of them ascended any longer but that he was burned. The inhabitants of the earth were thrown into panic by what they saw of the stars — something that had not occurred before that — and they said: those who are in the heaven have perished. The inhabitants of al-Ṭāʾif were the first to panic: the man would go to his camels and slaughter a camel every day for their gods, and the owner of sheep would go and slaughter a sheep every day, and the owner of cattle would go and slaughter a head of cattle every day. Then a man said to them: woe to you, do not destroy your possessions, for your landmarks among the stars, by which you let yourselves be guided, have not fallen from it. So they desisted, after they had already made haste with their possessions. And Iblīs said: something has occurred on the earth. So there was brought to him from every region earth, and no earth of a region was brought to him but that he smelled it; when the earth of Tihāma was brought to him, he said: here the occurrence has occurred. And Allah turned toward him a group of the jinn, while he was reciting the Qurʾān, and they said: ( innā samiʿnā qurʾānan ʿajaban ) 'Truly, we have heard a wondrous Qurʾān' (72:1) — until he brought the āyah to its end ...; then they turned to their people as warners."

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Lahīʿa informed me, on the authority of Muḥammad ibn ʿAbd al-Raḥmān, on the authority of ʿUrwa, on the authority of ʿĀʾisha, that she said: I heard the Messenger of Allah ﷺ say: "Truly, the angels descend in the mass of cloud — and that is the overcast — and they mention what is decreed in the heaven. The satans intercept the hearing, hear it, and reveal it to the soothsayers (kuhhān); then these add to it a hundred lies of their own."

   These reports thus indicate that the satans hear, but that they are pelted with the fiery flashes so that they do not hear.

   If anyone supposes that, since in the statement there is "ilā" ("to"), the listening (tasammuʿ) is more appropriate to the statement than the hearing (samʿ), then the matter therein is other than he supposes. That is because the Arabs say: "I heard so-and-so say thus" (samiʿtu fulānan), and "I heard so-and-so say thus" (samiʿtu ilā fulān), and "I heard from so-and-so" (samiʿtu min fulān).

   And the interpretation of the words is: Truly, We have adorned the nearest heaven with the adornment of the stars.

   Show original Arabic

   وقوله ( إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ ) اختلفت القراء في قراءة قوله (بِزِينَةٍ الْكَوَاكِبِ) فقرأته عامة قراء المدينة والبصرة وبعض قراء الكوفة بزينة الكواكب بإضافة الزينة إلى الكواكب، وخفض الكواكب (إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا) التي تليكم أيها الناس وهي الدنيا إليكم بتزيينها الكواكب: أي بأن زينتها الكواكب. وقرأ ذلك جماعة من قراء الكوفة (بِزِينَةٍ الْكَوَاكِبِ) بتنوين زينة، وخفض الكواكب ردا لها على الزينة، بمعنى: إنا زينا السماء الدنيا بزينة هي الكواكب، كأنه قال: زيناها بالكواكب. ورُوِي عن بعض قراء الكوفة أنه كان ينون الزِّينة وينصب الكواكبَ، بمعنى: إنا زينا السماء الدنيا بتزييننا الكواكبَ. ولو كانت القراءة في الكواكب جاءت رفعا إذ نونت الزينة، لم &; 21-11 &; يكن لحنا، وكان صوابا في العربية، وكان معناه: إنا زينا السماء الدنيا بتزيينها الكواكب: أي بأن زينتها الكواكب وذلك أن الزينة مصدر، فجائز توجيهها إلى أيِّ هذه الوجوه التي وُصِفت في العربية. وأما القراءة فأعجبها إلي بإضافة الزينة إلى الكواكب وخفض الكواكب لصحة معنى ذلك في التأول والعربية، وأنها قراءة أكثر قراء الأمصار وإن كان التنوين في الزينة وخفض الكواكب عندي صحيحا أيضا. فأما النصب في الكواكب والرفع، فلا أستجيز القراءة بهما، لإجماع الحجة من القراء على خلافهما، وإن كان لهما في الإعراب والمعنى وجه صحيح. وقد اختلف أهل العربية في تأويل ذلك إذا أضيفت الزينة إلى الكواكب، فكان بعض نحويي البصرة يقول: إذا قرئ ذلك كذلك فليس يعني بعضَها، ولكن زينتها حسنها، وكان غيره يقول: معنى ذلك: إذا قرئ كذلك: إنا زينا السماء الدنيا بأن زينتها الكواكب. وقد بيَّنا الصواب في ذلك عندنا. وقوله (وَحِفْظا) يقول تعالى ذكره: (وحفظا) للسماء الدنيا زيناها بزينة الكواكب. وقد اختلف أهل العربية في وجه نصب قوله (وحِفْظا) فقال بعض نحويي البصرة: قال وحفظا، لأنه بدل من اللفظ بالفعل، كأنه قال: وحفظناها حفظا. وقال بعض نحويي الكوفة: إنما هو من صلة التزيين أنا زينا السماء الدنيا حفظا لها، فأدخل الواو على التكرير: أي وزيناها حفظا لها، فجعله من التزيين، وقد بيّنا القول فيه عندنا. وتأويل الكلام: وحفظا لها من كل شيطان عات خبيث زيناها. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (وَحِفْظا) يقول: جعلتها حفظا من كل، شيطان مارد. وقوله (لا يَسَّمَّعُونَ إِلَى الْمَلإ الأعْلَى ) اختلفت القراء في قراءة قوله &; 21-12 &; ( لا يَسَّمَّعُونَ ) فقرأ ذلك عامة قراء المدينة والبصرة، وبعض الكوفيين: ( لا يَسْمَعُونَ ) بتخفيف السين من يسمعون، بمعنى أنهم يتسمَّعون ولا يسمعون. وقرأ ذلك عامة قراء الكوفيين بعد لا يسمعون بمعنى: لا يتسمعون، ثم أدغموا التاء في السين فشددوها. وأولى القراءتين في ذلك عندي بالصواب قراءة من قرأه بالتخفيف، لأن الأخبار الواردة عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وعن أصحابه، أن الشياطين قد تتسمع الوحي، ولكنها ترمى بالشهب لئلا تسمع. * ذكر رواية بعض ذلك: حدثنا أبو كُرَيب، قال: ثنا وكيع، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت للشياطين مقاعد في السماء، قال: فكانوا يسمعون الوحي، قال: وكانت النجوم لا تجري، وكانت الشياطين لا ترمى، قال: فإذا سمعوا الوحي نـزلوا إلى الأرض، فزادوا في الكلمة تسعا; قال: فلما بُعِثَ رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جعل الشيطانُ إذا قعد مقعده جاء شهاب، فلم يُخْطِهِ حتى يحرقه، قال: فشكوا ذلك إلى إبليس، فقال: ما هو إلا لأمر حدث ; قال: فبعث جنوده، فإذا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قائم يصلي بين جبلي نخلة; قال أبو كُرَيب: قال وكيع: يعني بطن نخلة، قال: فرجعوا إلى إبليس فأخبروه، قال: فقال هذا الذي حدث. حدثنا ابن وكيع وأحمد بن يحيى الصوفي قالا ثنا عبيد الله، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت الجن يصعدون إلى السماء الدنيا يستمعون الوحي، فإذا سمعوا الكلمة زادوا فيها تسعا، فأما الكلمة فتكون حقا، وأما ما زادوا فيكون باطلا فلما بُعث النبي صَلَّى الله عَلَيْهِ وَسَلَّم مُنِعوا مقاعدَهم، فذكروا ذلك لإبليس، ولم تكن النجوم يُرْمى بها قبل ذلك، فقال لهم إبليس: ما هذا إلا لأمر حدث في الأرض، فبعث جنوده، فوجدوا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قائما يصلي، فأتوه فأخبروه، فقال: &; 21-13 &; هذا الحدث الذي حدث. حدثنا ابن المثنى، قال: ثنا عبد الله بن رجاء، قال: ثنا إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت الجن لهم مقاعد، ثم ذكر نحوه. حدثنا أبو كُرَيب، قال: ثنا يونس بن بكير، قال: ثنا محمد بن إسحاق، قال: ثني الزهري، عن عليّ بن الحسين، عن أبي إسحاق، عن ابن عباس، قال: حدثني رهط من الأنصار، قالوا: " بينا نحن جلوس ذات ليلة مع رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، إذ رأى كوكبا رُمي به، فقال: " ما تقولون في هذا الكوكب الذي يرمي به؟" فقلنا: يولد مولود، أو يهلك هالك، ويموت ملك ويملك ملك، فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم : " لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ كان إذا قَضَى أمْرًا فِي السَّمَاءِ سَبَّحَ لِذَلِكَ حَمَلَةُ الْعَرْشِ، فَيُسَبِّحُ لِتَسْبِيحِهِمْ مَنْ يَلِيهِمْ مِنْ تَحْتِهِمْ مِنَ الْمَلائِكَةِ، فَمَا يَزَالُونَ كَذَلِكَ حَتَّى يَنْتَهِيَ التَّسْبِيحُ إلَى السَّمَاءِ الدُّنْيَا، فَيَقُولُ أهْلُ السَّمَاءِ الدُّنْيَا لِمَنْ يَلِيهِمْ مِنَ الْمَلائِكَةِ مِمَّ سَبَّحْتُمْ؟ فَيَقُولُونَ: مَا نَدْرِي: سَمِعْنَا مَنْ فَوْقَنَا مِنَ الْمَلائِكَةِ سَبَّحُوا فَسَبَّحْنَا اللهَ لِتَسْبِيحِهِمْ وَلَكِنَّا سَنَسْأَلُ، فَيَسْأَلُونَ مَنْ فَوْقَهُمْ، فَمَا يَزَالُونَ كَذَلِكَ حتى يَنْتَهِيَ إلَى حَمَلَةِ الْعَرْشِ، فَيَقُولُوَن: قَضَى اللهُ كَذَا وَكَذَا، فَيُخْبِرُونَ بِهِ مَنْ يَلِيهِمْ حتى يَنْتَهُوا إلى السَّمَاءِ الدُّنْيا، فَتَسْتَرِقُ الجِنُّ مَا يَقُولُونَ، فَيَنـزلُونَ إلى أوْلِيائِهِمْ مِنَ الإنْسِ فَيُلْقُونَهُ على ألْسِنَتِهِمْ بِتَوَهُّمٍ مِنْهُمْ، فَيُخْبِرُونَهُمْ بِهِ، فَيَكُونُ بَعْضُهُ حَقًّا وبَعْضُهُ كَذِبًا، فَلَمْ تَزَلِ الجِنّ كذلكَ حتى رُمُوا بِهذهِ الشُّهُبِ" وحدثنا ابن وكيع وابن المثنى، قالا ثنا عبد الأعلى، عن معمر، عن الزهري، عن عليّ بن حسين، عن ابن عباس، قال بينما النبي صَلَّى الله عَلَيْهِ وَسَلَّم في نفر من الأنصار، إذ رمي بنجم فاستنار، فقال النبي صَلَّى الله عَلَيْهِ وَسَلَّم :ما كُنتم تقولون لِمثلِ هذا في الجاهليةِ إذا رأيتموهُ؟ قالوا: كنا نقول: يموت عظيم أو يولد عظيم، قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم :فإنهُ لا يرمى به لموتِ أحد ولا لحياتهِ، ولكنَّ ربنا تباركَ اسمهُ إذا قضَى أمرًا سبحَ حملةُ العرشِ، ثمَّ سبحَ أهلُ السماءِ الذينَ يلونهمْ، ثمَّ الذينَ يلونهمْ حتى يبلغَ التسبيحُ أهلَ هذه السماءِ ثمَّ يسألُ أهلُ السماءِ السابعة حملة العرش: ماذا قال ربنا؟ فيخبرونهم، ثم يستخبر أهلُ كل سماء، حتى يبلع الخبر أهل السماءِ الدنيا، وتخطُف الشياطين السمع، فيرمونَ، فيقذفونهُ إلى أوليائهمْ، فما جاءُوا به على وجههِ فهوَ حق، ولكنهمْ يزيدونَ". حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: أخبرنا معمر، قال: ثنا ابن شهاب، عن عليّ بن حسين، عن ابن عباس قال: كان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جالسا في نفر من أصحابه، قال: فرمي بنجم، ثم ذكر نحوه، إلا أنه زاد فيه: قلت للزهري: أكان يُرْمى بها في الجاهلية؟ قال: نعم، ولكنها غلظت حين بُعث النبيُّ صَلَّى الله عَلَيْهِ وَسَلَّم. حدثني عليّ بن داود، قال: ثنا عاصم بن عليّ، قال: ثنا أبي عليّ بن عاصم، عن عطاء بن السائب، عن سعيد بن جُبَير، عن ابن عباس، قال: " كان للجن مقاعد في السماء يسمعون الوحي، وكان الوحي إذا أُوحِي سمعت الملائكة كهيئة الحديدة يُرْمى بها على الصَّفْوان، فإذا سمعت الملائكة صلصلة الوحي خر لجباههم مَنْ في السماء من الملائكة، فإذا نـزل عليهم أصحاب الوحي قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ قال: فيتنادون، قال: ربكم الحق وهو العلي الكبير; قال: فإذا أنـزل إلى السماء الدنيا، قالوا: يكون في الأرض كذا وكذا موتا، وكذا وكذا حياة. وكذا وكذا جدوبة، وكذا وكذا خِصْبا، وما يريد أن يصنع، وما يريد أن يبتدئ تبارك وتعالى، فنـزلت الجن. فأوحوا إلى أوليائهم من الإنس، مما يكون في الأرض ،فبيناهم كذلك، إذ بعث الله النبي صَلَّى الله عَلَيْهِ وَسَلَّم ، فزجرت الشياطين عن السماء ورَمَوْهم بكواكب، فجعل لا يصعد أحد منهم إلا احترق، وفزع أهل الأرض لِمَا رأوا في الكواكب، ولم يكن قبل ذلك، وقالوا: هلك مَنْ في السماء، وكان أهل &; 21-15 &; الطائف أول من فزع، فينطلق الرجل إلى إبله، فينحر كل يوم بعيرا لآلهتهم، وينطلق صاحب الغنم، فيذبح كل يوم شاة، وينطلق صاحب البقر. فيذبح كل يوم بقرة، فقال لهم رجل: ويلكم لا تهلكوا أموالكم، فإن معالمكم من الكواكب التي تهتدون بها لم يسقط منها شيء، فأقلعوا وقد أسرعوا في أموالهم. وقال إبليس: حدث في الأرض حدث، فأتي من كل أرض بتربة، فجعل لا يؤتى بتربة أرض إلا شمها، فلما أتي بتربة تهامة قال: ها هنا حدث الحدث، وصرف الله إليه نفرا من الجن وهو يقرأ القرآن، فقالوا: إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا حتى ختم الآية...، فولَّوا إلى قومهم منذرين. حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني ابن لهيعة، عن محمد بن عبد الرحمن، عن عروة، عن عائشة أنها قالت: سمعت رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم يقول: " إنَّ الملائكةَ تنـزلُ في العنانِ- وهوَ السحابُ- فتذكرُ ما قضيَ في السماءِ، فتسترقُ الشياطينُ السمعَ، فتسمعهُ فتوحيهِ إلى الكهانِ، فيكذبونَ معها مئةَ كذبةٍ من عند أنفسهمْ . فهذه الأخبار تُنبئ عن أن الشياطين تسمع، ولكنها تُرْمى بالشهب لئلا تسمع. فإن ظن ظان أنه لما كان في الكلام " إلى "، كان التسمع أولى بالكلام من السمع، فإن الأمر في ذلك بخلاف ما ظن، وذلك أن العرب تقول: سمعت فلانا يقول كذا، وسمعت إلى فلان يقول كذا، وسمعت من فلان. وتأويل الكلام: إنا زينا السماء الدنيا بزينة الكواكب.