إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ ﴿۶﴾ وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ ﴿۷﴾ لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ ﴿۸﴾ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿۹﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿۱۰﴾ فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَا إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ ﴿۱۱﴾ بَلْ عَجِبْتَ وَيَسْخَرُونَ ﴿۱۲﴾ وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ ﴿۱۳﴾ وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ ﴿۱۴﴾

﴾6﴿ Innaa zaiyannas samaaa 'ad dunyaa bizeenatinil kawaakib
﴾7﴿ Wa hifzam min kulli Shaitaanim maarid
﴾8﴿ Laa yassamma 'oona ilal mala 'il a'alaa wa yuqzafoona min kulli jaanib
﴾9﴿ Duhooranw wa lahum 'azaabunw waasib
﴾10﴿ Illaa man khatifal khatfata fa atba'ahoo shihaabun saaqib
﴾11﴿ Fastaftihim ahum ashaddu khalqan am man khalaqnaa; innaa khalaqnaahum min teenil laazib
﴾12﴿ Bal'ajibta wa yaskharoon
﴾13﴿ Wa izaa zukkiroo laa yazkuroon
﴾14﴿ Wa izaa ra aw Aayatany yastaskhiroon

﴾6﴿ Indeed, We adorned the nearest heaven with an adornment of stars
﴾7﴿ And We protected it with a firm protection from every accursed devil
﴾8﴿ They cannot listen to the exalted assembly and are repelled from every side
﴾9﴿ They are driven away with a relentless expulsion, and for them is a perpetual punishment
﴾10﴿ Except for the one who stealthily snatches a word, then a bright flaming fire pursues him
﴾11﴿ So ask them: Are they more difficult to create, or those We have created? Indeed, We created them from sticky clay
﴾12﴿ Rather, they marvel and mock
﴾13﴿ And when they are admonished, they do not take heed
﴾14﴿ And when they see a sign, they mock it

[6] This is also a rational proof for tawḥīd (monotheism) and serves as a prelude to the description of jinn, showing that they are weak and powerless—so how can they be considered partners with Allah or forced intercessors?
It is a refutation of those who associate partners with Allah from among the jinn (مشرکین بالجن).
It is also a refutation of those who commit shirk with the stars (مشرکین بالکواکب), as stars were created solely for adornment and protection, not for worship.
Thus, none of these beings—neither jinn nor celestial bodies—can ever be deities or intercessors beside Allah.
[7,8,9,10] In this verse, the second benefit of the stars is mentioned, as also noted in Surah Al-Ḥijr (15:17), and here the devils (shayāṭīn) are referenced.
"إِلَى الْمَلَإِ الْأَعْلَى" refers to the noble gathering of the highest angels, who discuss the matters of divine revelation (waḥy).
Benefit: Even before the Prophethood of the Messenger (May Allah bless him and give him peace), devils were struck by such flames, but less frequently.
After the revelation of the Qur’an began, these flame attacks intensified and covered all parts of the sky.
This was done to prevent the soothsayers’ words from being confused with the Qur’an, and to protect the revelation.
This treatment of the devils continued even after the death of the Prophet (May Allah bless him and give him peace), as a means of preserving the Qur’an and affirming the eternal truthfulness of his Prophethood.
[11] This is a rebuke (زجر) to those who deny resurrection after death (بعث بعدالموت).
The phrase "مَنْ خَلَقْنَا" refers to the angels, the eastern regions, the stars, devils, and flaming missiles (شُهُب)—all of which were mentioned earlier.
Allah, who has the power to create such mighty and unseen things, is certainly capable of recreating human beings.
"لَازِبٍ" refers to sticky clay—that is, clay which has aged, become dough-like, and sticks to the hands.
This highlights the initial humble origin of humans, which further emphasizes Allah’s power in recreating them after death.
[12] This is a rebuke for the denial of Prophethood .
[13,14,15] In the first verse, there is a rebuke for denying the Qur’an.
In the second verse, there is a rebuke for denying the miracles and the Prophethood.