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UNCOVERING the original message of the Arabic Qur'an by using Lexicons compiled more than 1,000 years ago.

ISOLATING Fact from Fiction.

RECOVERING Hope and regaining the perspective where Humanity is one, God's Message is one, and our Future CAN become one we all look forward to!


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A BREAKTHROUGH project which helps understand the Qur'an AS REVEALED -not just 'as explained.'


Sunday, December 19, 2010

Day 279; Qur’an 72: 1-28, pages 572-573

Welcome Friends:  Ahlan wa sahlan!
Yusuf Ali’s explanation of this Chapter.
Muhammad Asad’s explanation of this Chapter.
NEW: Laleh Bakhtiar’s explanation of this Chapter.
سورة الجن
Those Imperceptible/ The Unseen Beings’
From Introduction of Yusuf Ali:

This is a late Makkan Surah, of which we can be tolerably certain of the date. It was two years before Hijrah, when the Prophet, despised and rejected in his native city of Makkah, went to evangelize the lordly men of Taif. They maltreated him and nearly killed him; what caused him even greater pain was the maltreatment of the humble and lowly men who went with him. Tabari has handed down that memorable Prayer of faith and humility which he offered in the midst of his suffering. On his return journey to Makkah, a glorious vision was revealed to him---hidden spiritual forces working for him---people not known to him accepting his mission while his own people were still rejecting him. Within two months some strangers from Madinah had privately met him and laid the foundation of  Hijrah which was to change the fate of Arabia and the course of world history.’

From Introduction of Muhammad Asad:
REVEALED not later than during the last two years of the Prophet's sojourn in Mecca, this surah takes its name from the plural noun al-jinn in the first verse.’
No doubt the earliest Recipients of the Qur’an understood the various subjects this word ‘jinn’ referred to, which is one reason why the Qur’an does not explain much.  Note that both Yusuf Ali and Muhammad Asad tell us in their commentaries that this could ALSO refer to people who, unbeknownst to the Messenger, had accepted his Message. 
So, does the word ‘Jinn’ here, refer to people who may be incognito, OR to ‘unseen living-forces’? 
Today, we are so far removed from these incidents that only God knows.  I’ll leave it to you, dear Reader, to make up your mind about this (if you wish to.  Or else leave it open as I am doing for now). 
We have to remember however, that as Islam came to incorporate other cultures and traditions, and people reverted to their superstitions and fears, the word ‘jinn,’ which simply means ‘unapparent/ concealed/ unseen,’ came to mean only one thing in their minds, taking ‘Muslims’ back hundreds of years to Biblical connotations.  
To summarize the entire subject:
When we base our study on the MEANING of ‘janna’ and on Qur’anic CONTEXT, we conclude that:
·    JINN’ sometimes refers to PEOPLE who may be temporarily ‘incognito’ to others, or who operate covertly, and go undetected or unregistered at a given time.
Example: Those who came covertly to listen to the Qur’an, mentioned in HQ 46:29, discussed earlier.  See below ([i]). 
We might interact with such persons, and should try to be aware of them in case they intend to harm us physically, psychologically, or socially (see HQ 113, 114).
Note: Transgressing PEOPLE may be called ‘sheyaTeen’ (plural) as is plainly obvious in HQ 2:14; 6:112.
·   JINN’ sometimes refers to MICRO-ORGANISMS which the naked eye cannot see (such as germs), and NOCTURNAL insects and animals (bugs, bats, snakes, scorpions, mice) which may escape our sight.
We might interact with such organisms/pests, and should take precaution so that their natural instincts and tendencies do not cause us bodily harm.
Examples: The Prophet warned his followers that, unlike stones, bones DO sustain ‘jinn’ and should never be used to rub one’s skin.
Also, the famous ‘Hadeeth’ about covering utensils, closing water-skins, and keeping children close at night, since nighttime is when the ‘jinn’ spread out ([ii]).
Note: Transgressing ORGANISMS may be called ‘sheyaTeen’ (plural) as is obvious in the retelling of the same above Prophetic Hadeeth, from a different source, using ‘sheyaTeen’ instead of ‘jinn.’  And there also are other sayings using these two terms interchangeably (remember that Prophetic Sayings can -and often were- narrated by meaning, NOT word for word, narrators switching words as understood or remembered).
·    JAAN’ (appearing 7 times in Qur’an) refers to a category of BEINGS who are beyond our detection in this life, having been created from energy/ fire in its purest form. Some of them, trustworthy and above reproach, have been charged with certain affairs related to our existence.  These trustees are called CUSTODIANS/ Malaa-ikah/ Angels.’ 
Custodians/ Angels seek to provide various services for us, attempting to raise our levels of performance and help us realize potential as Cognizant Beings.  They transmit positivity.
Jaan’ are also referred to sometimes as ‘Jinn,’ seeing that they are imperceptible to us (so ‘angels’ are ‘Jinn,’ as early scholars have noted ([iii]).  Besides the ‘Custodians/ Angels,’ there seem to be other ‘jinn’ who do not share their title and duties, but are nevertheless compliant with God’s commands. 
Juxtaposed to them, are the ‘deviant/ transgressors/ sheyaTeen,’ whose figurehead, The SheyTaan’ (in the singular) we are constantly warned of. 
Before ‘SheyTaan’ earned this title, he was ‘Iblees, whose position was either ‘with’ or ‘one of’ the ‘Custodian/ Angels’ commanded to show deference to ‘Adam.’  He was considered a ‘jinn’ among them, worshipping God as they all did, whilst covertly harboring insurmountable Arrogance.       
We do NOT interact with ‘Jaan’ (we do not relate), and seem only to be influenced indirectly by them, depending on the receptiveness of our own channels of positivity or negativity.  This is why the Qur’an, which has given us advice on everything in life and trained us on how best to deal with people, has NOT given us any resources or defenses against this kind of  ‘SheyTaans’ other than Honesty, exercises in raising our Awareness (including prayer, fasting, healthy family relationships, staying away from intoxicants), and seeking Refuge in God.
What some might consider a demonic ‘apparition’ is a projection of their minds.  What some might consider ‘possession’ by a ‘sheyTaan’ is a mental disease. When mental diseases didn’t have names, they were called ‘possession.’ The first community to do something about mental disease was ‘Muslim.’  The age-old Arabic word ‘majnoon’ is so accurate (it also appears in Qur’an):  It means literally ‘afflicted by the imperceptible.’  Does it surprise us then to know that the first mental hospital in the world was founded in Baghdad in 765 AD, during what were the ‘Dark Ages’ of Europe?
Perhaps many Readers would be even more surprised to know that belief in demons is getting a come-back now, even in the western world, and that ‘exorcisms’ are now being repackaged and resold as ‘Devil Detox.’  Go figure.

Back to our subject:
·   The SheyaTeen/ Transgressors (human and otherwise) seek to do us a DISservice, attempting to lower our levels of performance and help us fall way below our potential as Cognizant Beings. 
They transmit negativity ([iv]).
THE SheyTaan (singular) is our avowed enemy, and is someone whom WE should consider an enemy (HQ 35:6).
If we are NOT careful, we might be seduced by him, drifting further and further away from our better selves, destroying our happiness in this life and our chances for happiness in the Hereafter. 
How does he seduce us? 
By ‘waswaas/ whispering suggestions’ which play on our natural weaknesses and tendencies and affect us WHEN WE ARE RECEPTIVE TO THEM. 
The more aware we are, the less receptive to negativity, which is another reason why AWARENESS IS ALWAYS OUR AIM (put ‘awareness taqwa’ in ‘Search’).
The best way to help widen our channels for positivity, and narrow our channels for negativity is by EXERTING and RECEIVING positivity through:
· Our relationship with God (Salaah).
· Self-betterment (tazkiyat nafs).
· Helping others.
This is why performing ‘jihaad/ positive self-exertion in Wealth and Self is SO important, There can be no ‘jihaad’ without day-by-day perseverance, and that is what leads to spiritual Growth!

For Yusuf Ali and Muhammad Asad’s opinions on ‘Jinn,’ see below ([v]). 
PAGE 572 Arabic Qur’an
1. In the first verse we find the Messenger being commanded to proclaim that he had received exclusive information (waHi/وحي) with regard to those who had COVERTLY listened to Qur’an, and had announced their wonder at it (note that they had referred to it by name as ‘Qur’an’.  It is interesting to note that, even if the Prophet had known of their presence, he couldn’t have known of their private conversation, revealed to the world in these verses).
In Verses 2- 3, we find these ‘covert attendees’ not only acknowledging the guiding purpose of the Qur’an, but also its success when they announce that they have attained Faith in it, and shall not associate any partners to their Lord who, exalted and esteemed as He is, did NOT take unto Himself neither companion (f) nor child.
In Verses 4- 5 they mention the ‘weak of judgment/ safeeh/سفيهنا’ among them, who had been saying ‘deviance/شططا’ (outrageous allegations) about God, (deviances) which they themselves had believed when they (wrongly) presumed that neither ‘Ins nor Jinn’ would tell Falsehood about God.
2.   In Verses 6-7 they say that ‘active individuals/ rijaal’ from among the ‘Ins’ used to seek refuge in similar individuals from among the ‘Jinn,’ who would only increase them in ‘overbearing lies’/ rahaq/ رهقا ([vi]).  They add that they were all sharing the presumption that God was not going to ‘raise’ anyone (as Messenger from among the people).  See Verse 7 (Asad’s interpretation).  Note that he thinks that they are Jews who had just realized that they had been constantly LIED TO by their rabbis, and he also refers to their dealing with the occult.
3.  I think that Verses 8- 10 are the main reason why ‘Jinn’ have come to mean ‘supernatural beings’ to the general public (while anyone who reads ‘tafseer’ will note that the word ‘lamasa’ is explained as ‘to seek/ probe’ ([vii]), and NOT ‘to touch,’ with which ‘probing the sky’ becomes acceptable.  Also, when the Qur’an indicates actual ‘touching by hand,’ it says so clearly: ‘…so they touched it with their handsلمسوه بأيديهم HQ: 6:7).
Furthermore, shouldn’t someone have noticed that the ‘listening’ in Verse 9 seems directly related to the ‘listening’ in HQ 52: 38, which is clearly about the Deniers of Qureish, and NOT about Jinn at all?
Back to context:
The ‘covert attendees’ describe their ‘probe’ into space, and say that they suddenly found changes there:  They used to set up positions earlier to listen (to space), but now, they find it abounding with ‘severe guard’ حرسا and fiery flame شهبا , the latter thwarting their probe.
They wonder at what was intended for the inhabitants of this earth, be it something bad, or did their Lord intend for them ‘rashada’ (a direct, straightforward path to guidance).
Then, in Verses 11- 13 they speak of themselves, indicating that they are comprised of Doers-of-Good, and others less than that; they were of varying ways.  They believe that they cannot elude God on earth or escape Him in any way, and that when they heard (this) Guidance they had faith in it, for whoever has faith in his Lord has no fear of being wronged or over-charged.
Q. Were these individuals ‘supernatural,’ or were they people who used to read events via astrology, which was very common at the time?
A. As we go on, it seems more and more to be the latter; the next verses are also important.
PAGE 573 Arabic Qur’an

4. In Verses 14- 15 they acknowledge that some of them are ‘Muslim/ Free of fault or defect/ Pure in reverence to God and behavior,’ while others are ‘QaasiT.’  
QaasiT is about meting out ِjustice UNEQUALLY to people; it’s about bias in one’s justice system; it’s about some people having rights that others don’t. 
Perhaps that is another reason why Muhammad Asad thought these ‘Jinn’ were Jews at the time, seeing that they believed they were the ‘chosen’ of God, and what applied to others did not apply to them (and we know how that played in the Zionist ideology and history of the Middle-East, to this present day).  But honestly, isn’t this a common malady EVERYONE should overcome?
We already know that Qureish treated non-Meccans differently, always showing superiority over them.
As for the rest of the world, well, wasn’t social discrimination ‘the norm’ at the time?  Take a look at serfdom in Medieval Europe, at the history of the ‘class system’ in the Far East, and at the caste system in India.
Didn't ‘Christians’ feel so ‘superior,’ that they thought little about killing millions of indigenous people all over the world? Didn't the Catholic Church propagate the pursuit of ‘Holy’ wars and Crusades ([viii])?
Didn't ‘Muslims’ –more so after their initial Golden Age- often feel the same, calling themselves ‘chosen’ and applying ‘legal’ rulings prejudicially? 
What about the polarization going on today, with most everyone becoming more and more prejudicial?
When people are UNJUST to each other in the application of ‘legal’ measures, they are ‘QaasiT.’  No wonder the next verse throws such persons straight into the Abyss of ‘Jahannam,’ making them its ‘fire-wood!!’
What I find interesting here, is that this seems to be the Jinn’s closing statement, meaning that those who had come to listen to Qur’an، were speaking about themselves and their compatriots, and they KNEW the consequence of injustice.
'QaasiT' (appearing here) denotes an UNfavorable attribute, and is from the root-verb 'qaSaTa.'
MuqSiT’ (appearing in other verses) denotes a FAVORABLE attribute, and is from the same root-verb, 'qaSaTa.'
QaasiT’ and ‘MuqSiT’ are OPPOSITES, denoting being inequitable (unfair) or equitable (even-handed) in one's personal justice system and in dealing with others.
MuqSiTs’ are loved by God HQ 5:42; 49:9; 60:8), whereas 'QaasiTs' shall be the 'firewood' of 'Jahannam' .
Nevertheless, it is interesting to note that the term ‘QaasiT’ appears here in OPPOSITION to ‘Muslim:’ 
I think we should elaborate today on the the term ‘Muslim,’ which is a general assessment about being ‘free of fault/ defect.’ 
  • When limited to FAITH , 'Muslim' is about ‘pure reverence to God.’
  • When it refers to BEHAVIOR, 'Muslim' is about being 'free of fault/ defect' in that respect as well.
    In our verse today, context tells us that it is about being ‘free of fault’ in one’s personal justice system.
Readers will remember that a few posts ago, in HQ 68:35, we encountered the term ‘Mujrim’ presented in OPPOSITION to ‘Muslim.’
Although we had explained ‘Muslim’ at the time as ‘purely reverent, a second look at context now tells us that our understanding should have expanded to include being ‘free of fault’ in 'tasbeeH,' in one's motivation. We should be motivated towards God by serving others, rather than being motivated by 'self-service' (remember, it came right after the story of the harvesters who sought to prevent the poor from any part of their crop). 

5.   In Verses 16 -19 the Qur’an elaborates on the subject, although it now switches to the ‘voice of God:’
Had they (the ‘QaasiT/ unfair' individuals) ‘straightened themselves’ on The ‘Tareeqah/ Approach’طريقة [ix]- they would have been given to drink of abundant water.
Dear Reader:
What is THE 'Tareeqah,' other than staying true to the previous Message they had mentioned, in its original untampered form?
And of what benefit could 'abundant drinking-water' be to Jinn, unless they are human?

The verses continue, saying that:
(We would do that so as) to try them with it, for whoever turns aside from the Remembrance of God shall be ‘caught’ in rising Suffering.  All ‘places/ forms’ of ‘reverence/ prostration’ are (owed) to God, therefore you (all) should not call on anyone else, with God.
And when God’s Worshipper rose to 'call upon Him (God),' they nearly became ‘compressed/ concentrated’ UPON him عليه (in their numbers- see ‘dense/لبد (see Yusuf Ali’s interpretation). Note that here, Muhammad, peace upon him, is referred to simply as 'God's Worshipper'; neither by his title as 'Prophet' (indicating superiority among others), nor by his title as 'Messenger' (indicating that he was relaying the Message). He was simply calling upon God when they gathered upon him, and the Qur'an draws attention to that fact.
So, who is 'they' referring to, and were they 'thronging' him in appreciation, or 'mobbing' him?
  • Most Commentators read the pronoun 'they' as most probably referring to Qureish, who were near-mobbing the Messenger whenever he recited Qur'an or prayed, similar to HQ 70: 36-37.
    { فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ } * { عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ }
  • A few Commentators have posited that it could be referring to 'non-human Jinn,' invisibly 'thronging' upon him in their desire to listen to Qur'an.
    But the the noun 'QaasiT' precedes the 4 pronouns 'they' which follow.
    Furthermore, the next verses tell the Messenger how to respond in the face of RELUCTANCE at accepting his Message.
    It therefore seems that the pronoun 'they' here refers to the 'QaasiT' individuals of Qureish, and NOT to the Jinn who were 'Muslim' and had come in faith!
    Back to our verses:
The following three Verses 20- 22 all begin with the command 'Say:' as the Messenger is told how to respond to the reluctance of his listeners.
  • He is told to state to them, that all he is doing, is calling upon his Lord, associating none with Him.
  • And that he neither possesses to harm, nor to guide them.
  • And that he himself has no one to save him from God, and would never find any sanctuary other than Him, except in the Proclamation (of what he receives) from God, and the elucidation of His Messages (xi).
Here again we 'hear' the 'voice' of God, loud and clear, commanding his Messenger to say something, and his Messenger complying.
These verses show listeners that Muhammad is simply a 'worshipper of God,' and is as vulnerable as anyone else, and also as culpable WERE HE to disobey God. Unlike them, however, his responsibility is far more serious than theirs: His responsibility is in the proclamation of God's Message, whether people believed or not!
After stating this important fact in Verse 23, the verse goes on: It also states that, for whomever disobeys God AND His Messenger, there shall indeed be the Fire of the Abyss (Jahannam), where they (he and others) shall be 'stuck fast/ khalid' 'indefinitely/ for an extensive period of time'أبد (xii). Verse 24: It is when they actually see what they were promised, that they shall 'mark/ know' who is of less support and fewer numbers (they, listeners who were thronging upon him, OR him and his followers).
This shows us how 'weak' the Messenger must have seemed at the time. But he wasn't. He was aided by God, who was informing him at his weakest moment that there were strangers who had been listening to him, had appreciated his Message, and had then gone and convinced many of their own to believe in it! Not only that, but that he should deliver an ultimatum to his own people, that this Message shall be supported by strength and followers, and that they'd better get on board, because others definitely shall be doing so.
Dear Reader: This Chapter being a precursor to the Emigration to Yathrib, were those who listened covertly here, perhaps a group from Yethrib? Perhaps Jewish, or others who were very familiar with the faith?
Take a look for yourself at the descriptions of their acts, after putting various words in the search-engine and seeing their Qur’anic context (‘listened/ استمع, ‘forth-going group/نفر), and also how the mention of of ‘jinn’ in Chapter 46 relates to our verses today, and they called their fellow 'citizens: 'Ya Qawmanaيا قومنا'... Oh Our People! This is either one incident, mentioned twice, or refers to two similar incidents with the SAME KIND OF VISITORS.
Muhammad Asad says:
All this leads one to the assumption that they may have been Jews from distant parts of what is now the Arab world, perhaps from Syria or even Mesopotamia. (Tabari mentions in several places that the jinn referred to in his surah as well as in 46:29 ff. hailed from Nasibin, a town on the upper reaches of the Euphrates.) I should, however, like to stress that my explanation of this occurrence is purely tentative.”
Dear Reader, I must say the same: Mine too must remain a TENTATIVE explanation. Today, ONLY God knows who these 'jinn' really were.
After this Chapter had mentioned the Jinn's covert attendance, AND their thoughts, AND what they went and confided to their own people, AND their choices, AND what was to be the result of their choices, Verses 25- 28 conclude, as the Messenger is commanded to make three clarifying statements about himself, about his Lord, and about the Messages entrusted for delivery:
  • First, the Messenger is told to say that he cannot determine (أدري) whether what they've been promised (judgment) is near, or whether his Lord shall render a continuance for it.
    (This shows his limits with regard to knowledge of the future, therefore anyone who alleges that the Prophet knew the future is grossly mistaken!)
  • Then, he is to state that his Lord is:
'Knower of the Gheyb 'the Imperceptible/ what is BEYOND apprehension,' and He does NOT let anyone 'prevail over/ take command of' His Gheyb.'
(A strong statement, befitting God.)
  • Finally, he is to show the extent to which others are allowed in dealing with 'Gheyb:'
Although no one 'prevails/ takes command of' His 'Gheyb,' yet to whomever He has approved of Messengers (to deliver certain 'Gheyb'), He directs Monitors (to keep watch) from his front and back, so that He would 'mark out/ confirm by evidence' that they have delivered their Lord's Messages, and He has encompassed all what they have, and He has 'enumerated/ taken count of' everything, in number and worth.
That IS powerful! We hear once again the 'voice' of God, loud and clear. The Qur'anic Message is NOT in any way emanating from the Messenger! His duty is its DELIVERY. Full-stop. Period. Punto. That's it.
Put 'adda aHsaa' in 'Search.'
See 'raSada/ رصد ([x])
Although most commentators explained the term 'yuth-hiru 'ala/ على + يُظْهِرُ' as 'disclose' or 'acquaint,' it has more to do with 'taking over' something (see other occurrences in Qur'an).
So, as you can see, dear Reader, NO ONE knows or controls or has any power over 'Gheyb,' not even the Messengers entrusted with the delivery of 'gheyb' matters. And although God encompasses everything, not just one-by-one (in number), but EACH little iota in its worth (at creation plus later projection), He assures us that He provides evidence TO US of what He already knows.
Dear Reader: Convincing us of the Truth is part and parcel of Accountability!
Peace unto all!

Let us read Verses 29- 32:
And when We brought back to you a forth-going group of Those in concealment/ Incognito, listening to the Qur’an, and as they attended it, they said: ‘Be quiet (and listen)!’ And after it had ended, they returned to their people, warning.
They said:  O our People!  We have indeed heard a Compilation sent down after Moses, confirming that which came before it, guiding to the Truth and to the Straightened Path.
O our People!  Respond to the Caller to God, and have faith in him/Him; He (God) will absolve you of a part of your misdeeds and deliver you from painful suffering.
And whoever does not respond to the Caller to God, shall find no escape through the earth, and shall have no Protector other than Him; these are in manifest Loss!”
So, about whom are these verses?
These were obviously cognizant beings who had made their way to the Messenger, whose community did not live nearby, who knew well the Compilation of Moses, and who did not interact with anyone while listening attentively to the Qur’an.  They returned thereafter to their own people with eloquent warning.  Their entire meeting with the Messenger seems to have been a ‘covert’ operation on their part (they were ‘jinn’: unseen/incognito). 
Q. Could they have been the imperceptible ‘non-human’ creatures ‘jinn’?
A. I don’t think so because these particular verses provide the word ‘qawm-قوم ’[iv] -which means ‘People’ - repeated three times, twice in their own address to their people. 
I see them simply as persons who were believers in the Compilation of Moses and had come covertly to see the Messenger. This is to be expected, seeing how many verses in the Qur’an speak to those who believed in previous Messages.  Also, since Quraish was ostracizing and persecuting anyone who followed Muhammad, only God knows if that was one reason for their covert encounter in Mecca.
خمروا الآنية وأوكوا الاسقية وأجيفوا الابواب واكفتوا صبيانكم عند المساء فإن للجن انتشار وخطفة، وأطفئوا المصابيح عند الرقاد ، فإن الفويسقة ربما اجترت الفتيلة فأحرقت البيت
Without preconception, this ‘Hadeeth’ would obviously be referring to nocturnal creatures foraging by night:
Cover your utensils, tie your water skins, close your doors and keep your children close to you at night, as the jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mouse may drag the fire and burn the house down upon its inhabitants.”
WITH preconception however, it takes on a scenario of superstition, or even horror; ‘Evil Spirits’ galore.
Let us THINK:
In two narrations we know about, the Prophet tells people to ‘cover their drinking vessels at night’ because jinns or shayTaan might get into them, and ‘turn out their fires’ because a little mouse could burn their homes down.  But there is a third narration in which he asks them to take similar precaution, but rather than the words ‘jinns’ or ‘shayTaan,’ we find he uses another word as reason for protecting one’s food and drink:  It is ‘wabaa,’ which means a wide-spreading disease!  This is probably because all three narrations (and all three words) refer to the SAME thing.
غطوا الإناء وأوكوا السقاء فإن في السنة ليلة ينـزل فيها وباء لا يمُّر بإناء ليس عليه غطاء أو سقاء ليس عليه وكاء إلا نزل فيه من ذلك الوباء
Al Razi (deceased 1209 AD) says:

قيل الجن يتناول الملائكة لأن الجن أصله من الاستتار وهم مستترون عن الخلق ، وعلى هذا فتقديم الجن لدخول الملائكة فيهم وكونهم أكثر عبادة وأخصلها 
His view is that perhaps the name of ‘Jinn’ appears first in the Qur’an (as in HQ 51:56) because their worship of God is more consistent than ours, seeing that the ‘angels’ are among them.  I think it might also be because they were created way before us.  But that’s not the point:  The point is that many scholars HAVE said that the ‘angels’ are ‘jinn,’ both early scholars and recent ones.  So why do we CONTINUE TO MAKE ‘JINN’ INTO SOMETHING ELSE, BASED ON INHERITED FEARS AND SUPERSTITION?
Notice this important fact:  You will get these two verses HQ:15:27; 55:15 when you put خلق جان (create Jaan) in search, and NOTHING relevant if you searched for خلق جن (create Jinn).  This in itself proves that the word ‘Jinn’ –as we noted above- is not limited to those created from fire, but rather denotes ANYone hidden from sight.  This used to be common knowledge at one time.  Now, unfortunately, the terms Jinn and Jaan have become synonymous, and SheyTaan sometimes joins them, all blending into one connotation of ‘genie, demon, devil.’
Put the word in ‘Search.’
SheyaTeen’ earn this title by being transgressors who have gone beyond bounds in behavior OR in being a chieftain/band-leader, from ANY of the groups above (a violating visible living organism/person created from earth, OR an invisible one, created from fire).  The Hadeeths of the Prophet in this respect are quite clear (once you’ve cleared your mind of preconception). 
Let us THINK.  One reason why Muslims in their ‘Golden Age’ were able to advance so far past the rest of the world in Science (and everything else) was that they had shed their misconceptions.  How sad it is that Muslims today have regressed so far behind the rest of the world in everything.
[v] Yusuf Ali says in his commentary:
Jinns: who are they? In xviii. 50 we are told that Iblis was one of the Jinns, and it is suggested that that was why he disobeyed the Command of God. But in that passage and other similar passages, we are told that God commanded the angels to bow down to Adam, and they obeyed except Iblis. That implies that Iblis had been of the company of angels. In many passages Jinns and men are spoken of together. In lv. 14-15, man is stated to have been created from clay, while Jinns from a flame of fire. The root meaning of janna, yajinnu, is "to be covered or hidden," and janna yajunnu, in the active voice, "to cover or hide," as in vi. 76. Some people say that jinn therefore means the hidden qualities or capacities in man; others that it means wild or jungle folk hidden in the hills or forests. I do not wish to be dogmatic, but I think, from a collation and study of the Quranic passages, that the meaning is simply "a spirit," or an invisible or hidden force. In fok-lore stories and romances like the Arabian Nights they become personified into fantastic forms, but with them we are not concerned here.” End Quote
Muhammad Asad says in his commentary:
IN ORDER to grasp the purport of the term JINN as used in the Quran, we must dissociate our minds from the meaning given to it in Arabian folklore, where it early came to denote all manner of "demons" in the most popular sense of this word. This folkloristic image has somewhat obscured the original connotation of the term and its highly significant - almost self-explanatory -verbal derivation. The root-verb is JANNA, "he [or "it"] concealed" or "covered with darkness": cf. 6:76, which speaks of Abraham "when the night overshadowed him with its darkness (janna alayhi)". Since this verb is also used in the intransitive sense ("he [or "it"] was [or "became"] concealed", resp. "covered with darkness"), all classical philologists point out that al-jinnsignifies "intense [or "confusing"] darkness" and, in a more general sense, "that which is concealed from [man' s] senses", i.e., things, beings or forces which cannot normally be perceived by man but have, nevertheless, an objective reality, whether concrete or abstract, of their own.
In the usage of the Quran, which is certainly different from the usage of primitive folklore, the term jinn has several distinct meanings. The most commonly encountered is that of spiritual forces or beings which, precisely because they have no corporeal existence, are beyond the perception of our corporeal senses: a connotation 'which includes "satans" and "satanic  forces" (shayateen - see note 16 on 15:17) as well as "angels" and "angelic forces", since all of them are "concealed from our senses" (Jawhari, Raghib). In order to make it quite evident that these invisible manifestations are not of a corporeal nature, the Qur'an states parabolically that the jinn were created out of "the fire of scorching  winds" (naar as-samoom, in 15:27), or out of "a confusing flame of fire" (maarij min naar, in 55:15), or simply "out of fire" (7:12 and 38:76, in these last two instances referring to the Fallen Angel, Iblis). Parallel with this, we have authentic ahadith to the effect that the Prophet spoke of the angels as having been "created out of light" (khuliqat min noor: Muslim, on the authority of Aishah) - light and fire being akin, and likely to manifest themselves within and through one another (cf. note 7 on verse 8 of surah 27).” End Quote

Rahaq seems to be about something becoming quickly overbearing upon another.  It could be a compulsive lie or a misdeed, occurring like a ‘spurt.’  It hastens one thing as it delays another, which is why the ‘teen years’ are called ‘muraahaqah’ in Arabic.  

 رهقأصلان متقاربان: فأحدهما غِشيان الشّيءِ الشيءَ، والآخر العَجلة والتأخير.
  فأمَّا الأوّل فقولُهم: رَهِقَه الأمرُ: غَشِيَه. والرَّهُوق من النُّوق: الجوادُ الوَسَاعُ التي تَرْهَقُك إِذا مددتَها، أي تغشاك لسَعَة خَطْوها. والمرَاهِق: الغلام الذي دَانَى الحُلُم. وأرهق القومُ الصّلاةَ: أخَّروها حتى يدنُوَ وقتُ الصّلاةِ الأُخرى. والرَّهَق: العَجَلة والظُّلم. والرَّهَق: عجلةٌ في كذب وعَيب.

لمس: يدلُّ على تطلُّبِ شيء ومَسيسِه أيضاً. تقول: تلمّست الشّيءَ، إذا تطلَّبْتَه بيدك. قال أبو بكر بن دريد: اللّمس أصلُه باليد ليُعرَف مَسُّ الشّيء، ثم كثُرَ ذلك حتَّى صار كلُّ طالب مُلتمِساً. ولَمَسْت، إذا مَسِسْتَ. قالوا: وكلُّ مَاسٍّ لامس. قال الله سُبحانه: {أَوْ لاَمَسْتُمُ النِّسَاءَ} [النساء 43، المائدة 6]، قال قومٌ: أُريد به الجماع. وذهَبَ قوم إلى أنَّه المَسيس، وأنَّ اللَّمْس والملامَسة يكون بغير جماع.

There is nothing ‘holy’ whatsoever about war!  The definitions of the Arabic words for ‘war & peace’ /‘Harb & salaam’ prove that.

طرق: أربعة أصول: أحدها الإتيان مَسَاءً، والثاني الضَّرْب، والثالث جنسٌ من استرخاء الشيء، والرابع خَصْف شيء على شيء.

·       فالأوَّلُ الطُّرُوق. ويقال إنَّه إتيان المنزلِ ليلاً. قالوا: ورجلٌ طُرَقَةٌ، إذا كان يَسْرِي حتى يطرُقَ أهلَهُ ليلاً. والدَّليل على أنَّ الأصلَ اللَّيل تسميتُهم النَّجم طارقاً؛ لأنَّه يَطلُعُ ليلاً. قالوا: وكلُّ  من أتى ليلاً فقد طَرَق.
ومن الباب، والله أعلم: الطَّريق، لأنه يُتَوَرَّدُ. ويجوزُ أن يكون من أصلٍ آخَر، وهو الذي ذكرناه من خَصْف الشيء فوق الشيء.

·       والأصل الثَّاني: الضَّرْب، يقال طَرَقَ يَطْرُقُ طَرْقاً. والشيء مِطْرَق ومِطْرَقة.

·       والأصل الثالث: استرِخاء الشيء. من ذلك الطَّرَق، وهو لِينٌ في ريش الطائر. ومنه أطْرَق فلانٌ في نَظَره. والمُطْرِق: المسترخِي العَين.

ومن الباب الطِّرِّيقة، وهو اللِّين والانقياد. يقولون في المثل: "إنّ تحت طِرِّيقَته لَعِنْدَأْوَةً". أي إنّ في لِينه بعضَ العُسر أحياناً.

·       والأصل الرابع: خَصْفُ شيء على شيء. يقال: نعلٌ مُطارَقة، أي مخصوفة. وخُفّ مُطارَق، إذا كان قد ظُوهِر لـه نعلان. وكلُّ خَصْفةٍ طِراق. وتُرسٌ مُطرَّق، إذا طورِق بجلدٍ على قَدْره. ومن هذا الباب الطِّرْق، وهو الشحم والقُوّة، وسمِّي بذلك لأنّه شيءٌ كأنّه خُصِف به.
ومن الباب، وقد ذكرناه أوَّلاً وليس ببعيد أن يكون من هذا القياس: الطَّريق؛ وذلك أنَّه شيءٌ يعلو الأرضَ، فكأنَّها قد طُورِقَتْ به وخُصِفت به. ويقولون: تطارَقَت الإِبلُ، إذا جاءت يتبع بعضُها بعضاً. وكذلك الطَّرِيق، وهو النَّخْل الذي على صفٍّ واحد، وهذا تشبيهٌ، كأنَّه شُبِّه بالطَّرِيق في تتابُعه وعلوّه الأرض. وخرج القومُ مَطارِيقَ، إذا جاؤوا مُشاةً لا دوابَّ لهم، فكأنَّ كلَّ واحدٍ منهم يَخْصِف بأثر قدَميه أثَر الذي تقدَّم. ويقال: جاءت الإِبلُ على طَرْقَة واحدة، وعلى خُفٍّ واحد؛ وهو الذي ذكرناه من أنَّها تَخصف بآثارها آثارَ غيرها.

(رصد: هو التهيُّؤُ لِرِقْبةِ شيءٍ على مَسْلكِه، ثم يُحمَل عليه ما يشاكلُه. يقال أرصدتُ لـه كذا، أي هيّأْتُه له، كأنّك جعلتَه على مَرصَده. وقال الكسائيّ: رصدتُه أرصُدُه، أي ترقَّبتُه؛ وأرصَدْت لـه، أي أعدَدْت. والمَرْصَد: موقع الرَّصْد. والرَّصَد: القوم يَرصُدون. والرَّصْد الفِعل. والرَّصود من الإبل: التي ترصُد شُربَ الإبل ثم تَشرَب هي. ــــــــــــــــ


رسل: يدلُّ على الانبعاث والامتداد. فالرَّسْل: السَّير السَّهل. وناقةٌ رَسْلَةٌ: لا تكلِّفك سِياقاً. وناقة رَسْلَهٌ أيضاً: ليِّنة المفاصل. وشَعْرٌ رَسْلٌ، إذا كان مُسترسِلا
والرَّسَل: ما أُرسِل من الغَنَم إلى الرَّعي. والرِّسْل: اللَّبَن؛ وقياسُه ما ذكرناه، لأنَّه يترسَّل من الضَّرْع.
ويقال أَرسَلَ القومُ، إذا كان لهم رِسْلٌ، وهو اللَّبَن. ورَسِيلُ الرّجُل: الذي يقف معه في نِضالٍ أو غيرِه، كأنَّه سُمِّي بذلك لأنّ إرساله سهمَه يكون مع إرسال الآخرِ. وتقول جاءَ القومُ أَرْسالاً:
والرِّسْل: الرَّخاء. يقول: يُنِيلُ منها في رَخائه وشِدّته. واسترسلتُ إلى الشَّيء، إِذا انبعَثَتْ نفْسُك إليه وأَنِسْتَ. والمرَسلات: الرِّياح.‏

أبد: يدلّ بناؤها على طول المدّة.

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