We directed towards you a group, and we inclined them to you and brought them to you. It is also read as 'We directed' with emphasis, because they are a group. The term 'group' refers to less than ten. It is pluralized as 'groups'. In the narration of Abu Dharr, may Allah be pleased with him: If there were one of our groups here. This is part of the story of the Islam of Abu Dharr, may Allah be pleased with him, narrated by Abdullah ibn al-Samit from Abu Dharr, mentioned in detail. In it: While I was on a moonlit night, and Allah had imposed a restriction on the people of Mecca, so that no one was performing Tawaf except for two women, and they came upon me, and the story continues.

And then they both set out, wailing. And they said, "If only there were someone here from our supporters." This was narrated by Muslim in detail. When they were present, the pronoun refers to the Qur'an. That is, when it was within hearing of them. Or to the Messenger of Allah, blessings and peace be upon him. This is supported by the reading of those who recited, "When the decree was fulfilled," meaning he completed his recitation. From this, they said to one another, "Be silent, listen." It is said: "Anasit to such and such" and "I asked him to listen." It has been narrated that the jinn used to steal hearing, and when the heavens were guarded and they were stoned with meteors, they said, "This is nothing but news that has occurred." Then seven or nine of the noble jinn of Nisibis or Nineveh rose up, among them was Zub'ah. They struck until they reached Tihamah, then they rushed to the valley of Nakhlah. They met the Messenger of Allah, blessings and peace be upon him, while he was standing in the middle of the night praying or during the Fajr prayer. They listened to his recitation, and this was at the time of his return from Ta'if when he went out to seek their support, but they did not respond to his request and incited the foolish ones of Thaqif against him. It is agreed upon in meaning from the narration of Sa'id ibn Jubair from Ibn Abbas without its beginning. And without the statement, "And they were nine, one of them was Zub'ah," and without the statement, "In the middle of the night praying," and without the statement, "From Nineveh," and without the statement, "At the time of his return to the end of it." As for Zub'ah, Al-Hakim narrated from the narration of Dharr from Ibn Mas'ud that he said, "They descended - meaning the jinn - upon the Prophet, blessings and peace be upon him, while he was reciting the Qur'an in the valley of Nakhlah. When they heard him, they said, 'Be silent.' And they were nine, one of them was Zub'ah. Then Allah revealed, 'And when We turned to you...' the verse. And the mention of 'Nineveh' was narrated by Al-Tabari from the narration of Qatadah in this verse, he said: It was mentioned to us that they turned to him from Nineveh, the hadith." And from Sa'id ibn Jubair, may Allah be pleased with him: The Messenger of Allah, blessings and peace be upon him, did not recite to the jinn nor did he see them, rather he was reciting in his prayer when they passed by him and stood listening while he was unaware. Allah informed him of their listening. It is agreed upon from the narration of Sa'id ibn Jubair, and it is in the previous one. It is said: Rather, Allah commanded His Messenger to warn the jinn and recite to them, so a group of them was turned to him. He said, "I have been commanded to recite to the jinn tonight, so who will follow me?" He said it three times. They lowered their heads except for Abdullah ibn Mas'ud, may Allah be pleased with him, who said, "No one was present with me that night except me." So we set out until we were at the top of Mecca in the valley of Al-Hajun. He drew a line for me and said, "Do not leave this line until I return to you." Then he began the Qur'an, and I heard a loud noise until I feared for the Messenger of Allah, blessings and peace be upon him. A large number of dark figures surrounded him, preventing me from hearing his voice, then they dispersed like clouds. The Messenger of Allah, blessings and peace be upon him, said to me, "Did you see anything?" I said, "Yes, men in black with white garments." He said, "Those are the jinn of Nisibis." I did not find it in its entirety in one context. Rather, I found it scattered. Al-Tabari narrated from the narration of Qatadah that it was mentioned to us that the Prophet, blessings and peace be upon him, said, "I have been commanded to recite to the jinn. So whoever of you wants to attend tonight's matter of the jinn, let him do so." No one attended from them except for Ibn Mas'ud.

So I set out until when we were at the highest point of Mecca, he drew a line with his foot and then commanded me to sit in it. Then he went on until he stood up. He began reciting the Qur'an - the hadith. He did not mention his saying, "black men until the end of it." Al-Tabari narrated from the narration of Amr ibn Ghaylan Al-Thaqafi that he asked Ibn Mas'ud, who mentioned the story. In it, he said, "Did you see something?" I said: Yes. I saw black men wearing white garments. He said: Those are the jinn of Nasibin who asked me for provisions - he mentioned the hadith. It does not contain their number nor the name of the surah. Ibn Abi Hatim narrated from the narration of Ikrimah regarding this verse, he said: "They were from the jinn of Nasibin who came from the island of Mosul. They were twelve thousand." These hadiths, from their entirety, mention nothing except the name of the surah. They were twelve thousand, and the surah he recited to them is 'Read in the name of your Lord.' If you say: How did they say 'after Moses'? I say: According to Ata, may Allah be pleased with him, they were upon Judaism. And according to Ibn Abbas, may Allah be pleased with them both, the jinn had not heard of the matter of Jesus, peace be upon him, so they said: after Moses. If you say: Why did he specify in his saying 'from your sins'? I say: Because some sins are not forgiven by faith, like the sins of oppression. Mahmoud said: "It is only some forgiveness because some sins are not forgiven except by faith, like the sins of oppression." Ahmad said: What he stated that faith does not forgive oppression is not correct, because if a warring person steals protected wealth and sheds sacred blood, then if his Islam becomes good, Islam removes the sin of what preceded without doubt. It is said that Allah has not promised forgiveness to a disbeliever on the condition of faith in His Book except in a limited manner, and this is one of them. If there is no secret to its extension, then it is only that the state of the disbeliever is one of constriction, not expansion, and for that reason, his hope for the forgiveness of all sins is not expanded. Similar has been reported regarding the believers frequently, and Allah knows best.