سُوْرَةُ الصَّافَّاتِ

Surah As-Saaffaat (37) — Ayah 8

Those drawn up in Ranks · Meccan · Juz 23 · Page 446

لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ ﴿8﴾
They cannot listen to the higher group (angels) for they are pelted from every side.
لَّا Not
يَسَّمَّعُونَ yassammaʿūna they may listen
إِلَى ilā to
ٱلْمَلَإِ l-mala-i the assembly
ٱلْأَعْلَىٰ l-aʿlā [the] exalted
وَيُقْذَفُونَ wayuq'dhafūna are pelted
مِن min from
كُلِّ kulli every
جَانِبٍۢ jānibin side

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 8){ لَا يَسَّمَّعُوْنَ اِلَى الْمَلَاِ الْاَعْلٰى … : ’’ لَا يَسَّمَّعُوْنَ ‘‘} is originally {’’لَا يَتَسَمَّعُوْنَ‘‘} (tafa‘‘ul). By "the assembly on high" is meant the assembly of angels who converse among themselves regarding the execution of Allah’s commands, discussing when and how a certain task is to be carried out in the future. That is, through these stars, such a powerful arrangement has been made to safeguard the conversations of the angels from rebellious devils that they cannot even eavesdrop towards their assembly; rather, flaming missiles are hurled at them from every direction. If it were not for the exception of {’’ اِلَّا مَنْ خَطِفَ الْخَطْفَةَ ‘‘}, this verse would have been proof that they cannot hear anything at all, but Allah Himself has made an exception with {’’ اِلَّا مَنْ خَطِفَ الْخَطْفَةَ ‘‘} (but whoever snatches a hearing by stealth), which is coming ahead.

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

The exegesis of this verse has been done along with the previous verse.

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

8. They cannot listen to the higher assembly, and they are pelted from every side [5].

[5]
The Prevalence of Soothsaying in the Prophetic Era:

During the Prophetic era ﷺ, soothsaying was widespread in Arabia, and soothsayers held an honorable position in society. It was commonly believed about them that jinn and devils were under their control, who provided them with news of the unseen. Even respectable people would come to them and seek their services, sometimes even coming to them for the resolution of their disputes. An incident involving such a soothsayer is also mentioned in the hadiths. When the Quran was revealed, it contained accounts of previous prophets and nations, as well as some news of the future. Then, the Prophet ﷺ also informed people that an angel comes to him who reveals this word to him. From all these things, those people assumed that perhaps, like other soothsayers, some jinn or devil also comes to him. Thus, once when the Prophet ﷺ fell ill and could not get up for the Tahajjud prayer for two or three nights, Abu Lahab’s wife came to the Prophet ﷺ and said, “I think your devil has abandoned you.” [بخاری۔ کتاب التفسیر۔ تفسیر سورۃ والضحیٰ]
And for this very reason, those people considered the Prophet ﷺ to be a soothsayer. In the next two verses, this mistaken belief of theirs is refuted.