Tafsir of Ar-Rahman 55:15

Surah Ar-Rahman (The Most Merciful): Verse 15

وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ (And He created the jinn from a smokeless flame of fire.)

Regarding "the Jinn" (الْجَانَّ), there are two interpretations:

1. The Father of the Jinn: He is the progenitor of the Jinn, just as the "human" mentioned previously (Adam) is the father of humankind.
2. The Jinn Themselves: The term refers to the Jinn as a whole. In this case, al-Jānn (الجان) and al-Jinn (الجن) are two descriptions from the same root, similar to how one says māliḥ (salty) and māriḥ (salty one), or we can say al-Jinn is the collective noun (like salt), and al-Jānn is the descriptive term (like salty).

There is a linguistic point to consider: Arabs say, "A man has become junn (جنّ)," without mentioning an active agent. The verb is constructed based on the passive form. The origin is that al-Jānn (the Jinn) afflicted him, so he became majnūn (possessed/insane). The agent is omitted because it is unknown.

It should be noted that the first opinion (that al-Jānn refers to the father) does not claim that al-Jānn is a proper noun like Ādam for us. Rather, it means the intended meaning of al-Jānn is their father, just as the intended meaning of al-Insān is our father, Adam.

Thus, the first of our kind was created from dry clay, and those after him were created from his loins. Similarly, the first of the Jinn was created from fire, and those after him from his offspring were created from mārij (a mixture).

Regarding Mārij (مَارِجٍ): This means a mixture, and there are two views on its meaning:

1. Mixed Fire and Smoke: The mārij is fire mixed with smoke.
2. Pure Fire: The mārij is pure, unmixed fire.

The second view (pure fire) is stronger based on both wording and meaning:

• Wording: Because the Almighty said, "{from a mārij from fire}" (مِنْ مَارِجٍ مِنْ نَارٍ), meaning a mārijah (a fiery substance). This is like saying, "It is forged from gold" (مِنْ ذَهَبٍ). The phrase "from gold" clarifies the nature of the mixture—the whole thing is gold, albeit in different, mixed forms. If one said, "This is wheat mixed with something," and they only replied, "From wheat," one would ask, "Mixed with what?" If the statement was restricted to "from wheat," it would require further explanation regarding what else it was mixed with.
• Meaning: Because the Almighty stated, "{He created man from clay}" (الرَّحْمَنِ: 14), meaning pure clay. Likewise, He clarified that the creation of the Jinn was from pure fire.

Objection: If mārij means mixed, how can it be pure fire?

Response: When fire intensifies, it burns fiercely, and parts of it merge into one another with such a thorough blending that the constituent parts cannot be distinguished, appearing as a single entity, like fermented clay. This is evident in a blazing furnace (al-furn al-masjūr). If wood is brought near it, it burns it. Similarly, the parts of the mārij fire are merged such that no smoke or earthy elements can be discerned between its parts. We will explain this further when discussing "{He merged the two seas}" (الرَّحْمَنِ: 19).

Objection: The purpose here is to enumerate the blessings upon mankind. What is the reason for mentioning the creation of the Jinn?

Response: My answer involves several points:

1. Addressing Both Species: As we previously explained, the phrase "{Which of the favors of your Lord will you both deny?}" (Rabbukumā) addresses both humans and Jinn, enumerating blessings upon them both. (Alternatively, it addresses only humans).
2. Highlighting Human Virtue: It demonstrates God's favor upon humanity. He created humans from a dense, dark origin (clay), while He created the Jinn from a subtle origin (fire). Yet, He made humans superior to the Jinn. When humans reflect on their origin, they realize that the honor they attained was only through God's grace, so how can they deny His signs?
3. Demonstrating Power: The verse is mentioned to show God's absolute Power, not just His blessings. After mentioning the eight blessings enumerated at the beginning of the Surah, it is as if He mentioned the seven, and the eighth (the number eight) indicates an excess beyond the count of seven. As we explained, Arabs often introduce the conjunction 'and' (و) when reaching the eighth item, signaling it belongs to a different category. After completing the first seven, He began to demonstrate His perfect power: "He created man from dust, and He created the Jinn from fire." Then He asks: "So which of the many favors previously mentioned (the seven) and those indicated by the eighth (the number eight), will you both deny?" When you consider what the number eight signifies, and His statement "{Every day He is in a new state}" (Kullu yawmin huwa fī sha'n), the validity of what we mentioned—that He demonstrated His Power and Majesty—becomes clear. Then He asks: "Which of those favors that I enumerated first will you deny?" We will elaborate on this near those verses.

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ Lord of the two easts and Lord of the two wests,

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ So which of the favors of your Lord will you both deny?