َ يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا ﴿۲﴾ وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا ﴿۳﴾ وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا ﴿۴﴾ وَأَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا ﴿۵﴾

﴾2﴿ Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa 'ahada
﴾3﴿ Wa annahoo Ta'aalaa jaddu Rabbinaa mat'takhaza saahibatanw wa laa walada
﴾4﴿ Wa annahoo kaana yaqoolu safeehunaa 'al allahi shatata
﴾5﴿ Wa annaa zanannaaa al lan taqoolal insu wal jinnu 'al allahi kaziba

﴾2﴿ It guides to the truth, so we have believed in it (the Quran), and we will never associate anyone with our Lord
﴾3﴿ Indeed, exalted is the majesty of our Lord; He has neither taken a companion nor a child
﴾4﴿ And indeed, our foolish one used to utter false statements about Allah, the Exalted
﴾5﴿ And indeed, we had thought that humans and jinn would never utter a lie concerning Allah, the Exalted

[2] This is the interpretation of ‘ajaban—the amazement mentioned is not due to falsehood or misguidance, as the polytheists assumed, but rather because of guidance and spiritual direction.
(Wa lan nushrika bi-rabbinā) – This shows that these jinn were previously polytheists, involved in shirk fī al-rubūbiyyah (obeying Iblīs) and shirk fī al-ulūhiyyah (associating others in worship with Allah).
This verse proves that the core of divine guidance in the Qur'an is the refutation of all forms of shirk. So, if someone recites the Qur'an—both in words and in meaning—but still falls into shirk, it becomes clear that they have not understood the true purpose of the Qur'an.
[3] (Jaddu rabbinā) – Jadd here means greatness, richness, power, blessings, and sovereignty—all of these meanings are valid in this context.
(Mā ittakhadha ṣāḥibatan wa lā waladan) – This reflects the jinns’ renunciation of their previous false beliefs. Some among the jinn had held that Allah the Exalted had married the daughter of the leader of the jinn—as some commentators have mentioned in the tafsīr of Sūrah Ṣāffāt (37:158).
Others believed that Allah had a child—whether in the literal or figurative (adoptive or delegated) sense.
[4] (Safīhunā) – This refers to any disbeliever or polytheist who attributes a partner, child, or consort to Allah the Exalted, and who invites others to such beliefs.
(Shaṭaṭan) – Originally means “distance,” so any statement far from truth and justice is called shaṭaṭ. It thus includes transgression, lies, injustice, and excess. As in Sūrah al-Kahf (18:14), it refers here to the extreme falsehood of attributing a partner, child, or consort to Allah.
This verse also shows that through the knowledge of the Noble Qur’an, the true nature of creation becomes clear—who is safīh (foolish) and who is rashīd (rightly guided).
[5] This is also evidence that without the knowledge of the Qur'an, a person cannot truly recognize who is sincere and devoted to the truth, nor can they distinguish between truth and falsehood. This stage is known as taqlīd jāmid (blind imitation).
(Kadhiban) – Refers to the lie of attributing a partner, child, consort, and other false claims to Allah.