Transliteration:( Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa 'ahada )
4. It provides guidance for the correction of beliefs as well as the correction of deeds. Thus, guidance signifies guidance of both. This sentence has many meanings.
5. This means to believe in the Holy Qur'an, or through the Holy Qur'an believe in the possessor of the Holy Qur'an. In the Kalimah Tayyibah and the questions in the grave, only two articles of faith are reflected i.e. the Oneness of Allah Almighty (Tauheed) and the Prophethood of the Holy Prophet (Risaalat) and about the Day of Judgement, the Angels, etc.
From this we learn that these two are the true basis of faith. If you declare belief in them the other articles would be included therein. It is possible in BIHI the letter BA may be one of causes, which may mean that through this Qur'an, people have brought faith the Holy Prophet صلى الله عليه وآله وسلم on
6. This means in the future, too, we will remain believers. Hence, the same happened. The end of all of them was on faith. This tells us that the good opinion of the believer is always correct. We also learn that to say "If Allah wills" in ones heart at times is sufficient because they had not said "If Allah wills" verbally.
The tafsir of Surah Jinn verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Jinn ayat 1 which provides the complete commentary from verse 1 through 7.
2. The words in the original are: Quran-un-ajaba, which means “something which is read again and again”, and the jinn probably used this word in this very meaning, for they were introduced to this divine revelation for the first time, and they did not perhaps know then that what they were hearing, was the Quran itself. Ajab is a superlative, which is used in Arabic for a wonderful thing. So, what the jinn said means: We have heard such a wonderful recital which is unique both in its language and in its subject-matter.
This also shows that the jinn not only hear what human beings say but also understand their language, although it is not necessary that all the jinn might know all the human languages. It is possible that those of them who live in a particular region of the earth might know the language of the people of that region. But in any case this statement of the Quran clearly shows that the jinn who listened to the Quran at that time were so conversant with the Arabic language that they not only appreciated the matchless eloquence of the divine word but also understood its sublime subject-matter.
3. This throws light on several things:
(1) That the jinn do not deny Allah’s existence and His being Lord and Sustainer.
(2) That among them there are polytheists also, who like polytheistic human beings ascribe divinity to others than Allah: thus, the community of the jinn whose members heard the Quran was polytheistic.
(3) That the Prophethood and revelation of divine scriptures does not exist among the jinn, but whoever of them believe, they believe in the Prophets raised among human beings and in the Books brought by them. This same thing is confirmed by (Surah Al-Ahqaf, Ayat 29-30), where it has been stated that the jinn who had then heard the Quran, were from among the followers of the Prophet Moses (peace be upon him), and they after having heard the Quran, had invited their people to believe in the revelation that had been sent down by God confirming the previous scriptures. Surah Ar-Rahman also points to the same, for its whole subject-matter shows that the audience of the Prophet’s (peace be upon him) invitation are both the men and the jinn.
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