Surah Al-Jinn (The Jinn)

It is a Meccan Surah consisting of twenty-eight verses.

{Say, [O Muhammad], "It has been revealed to me that a group of the Jinn listened and said, 'Indeed, we have heard a marvelous Qur'an."}

{Guiding to the right path, so we have believed in it. And we will never associate with our Lord anyone.}

Tafsir Notes (Based on Al-Razi's approach):

1. "Say, [O Muhammad]...": This command establishes the context: the Prophet (peace be upon him) is relaying a divine revelation concerning an event that occurred among the Jinn.
2. "...a group of the Jinn listened...": This confirms that the Jinn, like humans, possess intellect and free will, and that the message of the Qur'an reached them.
3. "...a marvelous Qur'an.": The Jinn recognized the extraordinary nature of the revelation. This marvel lies in its eloquence, its truthfulness, and its comprehensive nature, which surpasses all known forms of speech.
4. "Guiding to the right path...": This explains why they believed. The Qur'an directs them toward al-Rushd (sound guidance, truth, and the correct path to salvation), contrasting with the misguidance they might have previously followed.
5. "...so we have believed in it. And we will never associate with our Lord anyone.": Their immediate response to recognizing the guidance was sincere Tawhid (monotheism) and the complete rejection of Shirk (polytheism). This highlights the inherent clarity of the truth presented in the Qur'an, which immediately convinced those who heard it, even among the Jinn.

Surah Al-Jinn (72): Verses 1-2

{Say, [O Muhammad], "It has been revealed to me that a group of the Jinn listened..."}

Issues Arising:

There has been a long-standing debate regarding the existence of the Jinn.

1. Denial by some Philosophers: The apparent view of most philosophers, such as Ibn Sina, was denial. Ibn Sina defined the Jinn as an "aerial animal capable of assuming various forms," but his statement, "This is an explanation of the term," implies this definition describes the word rather than an existing external reality.
2. Affirmation by Religious Scholars and some Ancient Philosophers: The majority of adherents of revealed religions and those who believe in the Prophets affirmed the existence of the Jinn. A great number of ancient philosophers and practitioners of spiritualism also affirmed them, calling them "lower spirits" (الأرواح السفلية). They claimed these lower spirits are quicker to respond but weaker, whereas celestial spirits (الأرواح الفلكية) are slower but stronger.

Sub-Divisions among Affirmers:

• View A: They are non-corporeal entities (Substances/Essences) existing independently:
  • They argued that not being physical bodies does not necessitate equality with God's essence, as being non-physical is a negation (a salb), and sharing negations does not imply sharing the essence (māhiyyah).
  • These essences differ in their māhiyyah (e.g., some are good, some evil, some noble, some base), just as accidental properties differ despite sharing the need for a substrate. Their exact number and types are known only to God.
  • Being purely intellectual entities does not preclude them from knowing news (khabariyyāt) and performing actions. They can hear, see, know news, and perform specific acts. Given their differing essences, some types could perform difficult feats beyond human capacity.
  • It is plausible that each type has a specific connection to a type of body in this world. Just as medical proofs suggest the primary attachment of the rational soul (which is the human being) is to subtle, vaporous bodies generated from the finest parts of the blood in the left side of the heart, it is plausible that each Jinn has an attachment to a specific part of the air. This air becomes the primary attachment for that spirit, and through the circulation of that air in a dense body, the spirit gains attachment and influence over that dense body.
  • Alternative View: Some suggested that these are human rational souls that have separated from their bodies and gained power in the spiritual realm. If they encounter a new body similar to the one they left, this similarity causes an attachment, and the separated soul assists the new soul in its actions and management (as kinship is a cause for union). If the assisting soul is good, it is called an Angel and the assistance ilhām (inspiration); if evil, it is called a Devil and the assistance waswasah (whispering).

• View B: They are physical bodies. Those who hold this view are divided:
  • Sub-View B1: Bodies differ in essence. The commonality among them is only one attribute: being situated in space/place and described by length, width, and depth (dimensions). Sharing an attribute does not necessitate sharing the entire essence.
    • Rebuttal to the counter-argument: The argument that "a body, qua body, has one definition and one essence" is weak. Just as accidents have one essence as accidents but do not share a common essential attribute (otherwise they would be species of one genus, which is false), bodies can have differing essences while sharing a common accidental attribute (being sensible, occupying space, having three dimensions).
    • Rebuttal to the second counter-argument: The division of bodies into subtle/dense or upper/lower does not prove essential similarity, just as dividing accidents into quality and quantity does not prove essential similarity among all accidents.
    • Conclusion: It is possible for some subtle, aerial bodies to differ in essence from other types of air, and this unique essence could inherently grant them specific knowledge and power for wondrous acts, making the existence of Jinn highly probable, including their ability to change shape.

• Sub-View B2: Bodies are identical in essence. This group is further divided: * Group B2a: Structure is not a prerequisite for life. This is the view of Ash'ari and the majority of his followers. Their arguments are strong: If structure were necessary for life, life would either reside in the whole aggregate (impossible, as one accident cannot inhabit multiple places simultaneously) or in each part individually. If in each part, since the parts are equal, the life in each part would be equal, leading to circular dependency if life in one part required life in another. Thus, a single substance (atom) can possess life, knowledge, and power, making the existence of Jinn possible, whether their bodies are subtle or dense. * Group B2b: Structure (solidity) is necessary for life and action. This raises another question: Is perception (idrāk) obligatory when the object is present, senses are sound, and impediments are removed? * Ash'ari View: No, perception is not obligatory. * Argument 1 (Sensory Observation): We see large objects appear small from a distance; we see some parts but not others, even though the sensory relationship is the same for both seen and unseen parts. Thus, perception is not necessitated by the presence of conditions. * Argument 2 (Composition): A large body is just the sum of its parts. If we see the whole body at a distance, we see its parts. If seeing one part required seeing another, it would lead to circularity (since parts are equal). If not, then seeing a single atom at that distance is possible. Since that single atom is not seen when alone, perception upon meeting the conditions is merely possible, not necessary. * Mu'tazila View: Perception is rationally obligatory. * Critique of Mu'tazila: They rely on induction (we always see things when conditions are met), but induction does not yield certainty of necessity. Furthermore, this argument only holds if miracles are denied. If miracles are allowed, one cannot claim necessity based on habit. Arbitrarily distinguishing between habitual occurrences and necessary ones is baseless. * Conclusion on B2b: If perception is not necessary (Ash'ari view), then the Jinn could be present, even if dense, and yet unseen. If perception is necessary (Mu'tazila view), then the Jinn cannot be dense and present without being seen. * Critique of Mu'tazila regarding Scripture: It is strange that the Mu'tazila affirm the existence of Angels and Jinn in the Quran, yet maintain that powerful actions require dense bodies. Angels and Jinn are described as powerful, which implies dense bodies. Yet, the scribes and guardians (Angels) are always present but unseen. If dense bodies must be seen when present, their doctrine fails. If they are powerful without density, then structure is not necessary for life (refuting Group B2b). If they are subtle and cannot perform hard tasks, this contradicts the Quran. Their position is contradictory.

There are conflicting narrations:

1. View of Ibn Abbas: He did not see them.
   • The Jinn used to listen to heavenly news during the interval between Jesus and Muhammad. When Muhammad was sent, the heavens were guarded, and meteors were sent against them. They returned to Iblis, who sent them to search the earth. A group found the Prophet (PBUH) praying Fajr in the 'Ukaz market, heard the Quran, and realized this was the barrier. They returned to their people, saying, {Say, "It has been revealed to me that..."}
   • This implies the Prophet (PBUH) learned of the event through revelation, not sight.
   • Reconciliation: Either the Jinn were with the devils who were struck by meteors, or the ones struck were Jinn who were then called devils (as both humans and Jinn can be called devils for rebellion). The group that heard the Quran were either the ones who returned to their people (as mentioned in Surah Al-Ahqaf) or the Shayshabān (the majority of Iblis's army).

2. View of Ibn Mas'ud: He was commanded to go to them to recite the Quran.
   • Ibn Mas'ud narrated that the Prophet (PBUH) asked companions to accompany him to recite the Quran to the Jinn. When they remained silent, he asked a third time, and Ibn Mas'ud volunteered. The Prophet drew a line at Hujun and told him not to cross it. The Jinn descended like partridges, resembling large men, beating their drums. They surrounded the Prophet, and Ibn Mas'ud could no longer see him but heard his voice rising, and the Jinn pressed close to the ground.
   • They asked who he was; he replied he was God's Prophet. They asked for a witness, so he called a tree, which came dragging its roots, testified to his prophethood, and returned.
   • When the Prophet returned, he told Ibn Mas'ud the Jinn came to listen, then left as warners to their people. They asked him for provisions, so he gave them bones and dung, forbidding anyone to use bones or dung as food.

Reconciliation between the Views: Since both narrations cannot be false, reconciliation is possible in several ways:

1. Ibn Abbas's account happened first, leading to the revelation of this Surah. Then, the Prophet was commanded to go to them later (as per Ibn Mas'ud).
2. The event happened once, but the Prophet (PBUH) did not know what they said or did until God revealed it to him afterward.
3. The Prophet (PBUH) saw them and heard them, and they believed. When they returned to their people, they recounted the event, saying, {Say, "It has been revealed to me that..."} and God revealed to Muhammad (PBUH) what they said to their own people.

The command to the Prophet (PBUH) to reveal what God inspired regarding the Jinn serves several purposes:

1. To show that he was sent to the Jinn as well as to mankind.
2. To inform the Quraysh that even the rebellious Jinn recognized the miraculous nature of the Quran and believed in the Messenger.
3. To establish that the Jinn are accountable (like humans).
4. To show that the Jinn listen to and understand human languages.
5. To demonstrate that a believer among the Jinn calls his own kin to faith.

• Meaning: Revelation (الإيحاء) is the swift casting of meaning into the soul, like inspiration or the descent of an Angel.
• Readings:
  • The famous reading is أُوحِيَ (with alif), meaning "it was revealed."
  • In the narration of Yunus and Harun from Abu 'Amr, it is read وَحْيَ (with dammah on waw but no alif), as both forms are used: waḥya ilayhi and ūḥiya ilayhi.
  • It was also read أُحِيَ (with a hamza instead of waw), where the waw was replaced by a hamza, similar to أَزَنَ (from وَزَنَ) and أَعَدَّ (from وَعَدَ).

Regarding {that a group of the Jinn listened...}:

Issue 1 (Grammar of the Reported Speech):

• Consensus: All agree that أَنَّهُ اسْتَمَعَ (that he listened) is read with fath (accusative) because it is the nā'ib fā'il (deputy subject) of أُوحِيَ (it was revealed), similar to وَأُوحِيَ إِلَى هَذَا الْقُرْآنُ.
• Consensus: All agree on the kasr (subjunctive) of إِنَّا (Indeed, we) in إِنَّا سَمِعْنَا because it is the subject of a statement narrated after a saying (i.e., the Jinn said, "Indeed, we heard...").
• Two Readings for the Remainder:
  1. Follow the consensus: What relates to the revelation (أُوحِيَ) is read with fath (accusative), and what relates to the Jinn's speech (قَالُوا) is read with kasr (subjunctive), except for the last two verses: وَأَنَّ الْمَسَاجِدَ لِلَّهِ (v. 18) and وَأَنَّهُ لَمَّا قَامَ (v. 19).
  2. Read all with fath (accusative): The implied meaning is: "So we believed in Him, and we believed that God is our Lord, and that our foolish one used to say..." (i.e., all are objects of the belief/faith).
  • Objection to Reading 2: It is inappropriate to attribute belief (آمَنَّا) to only part of the Surah (e.g., saying, "We believed that our foolish one spoke unjustly"). Also, one does not typically conjoin a prepositional phrase to a pronoun governed by a preposition without repeating the preposition (i.e., one says āmannā bihi wa bi-Zayd, not bihi wa Zayd).
  • Answer: If آمَنَّا is taken to mean "we testified/witnessed," both objections are resolved.

Issue 2 (The Group of Jinn):

• نَفَرٌ مِنَ الْجِنِّ: A group, typically between three and ten individuals.
• It is narrated that this group included Jews. Al-Hasan reported they included Jews, Christians, Magians, and polytheists.

What the Jinn Narrated (Reported to their People):

1. Type 1: Their Acceptance of the Quran: {Then when they finished [reciting], they returned to their people as warners. They said, "O our people, indeed we have heard a wondrous Quran, which guides to what is right, so we have believed in it. And we will never associate with our Lord anyone.} (vv. 1-2)
   • They said this upon returning to their people (as stated in Surah Al-Ahqaf, v. 29).
   • عَجَبًا (wondrous): A verbal noun used instead of the adjective ‘ajīb (wondrous), which is more emphatic.
   • يَهْدِي إِلَى الرُّشْدِ (guides to what is right): Meaning to the correct path, or to Monotheism (Tawhīd). It can mean they believed in the guidance found in the Quran (i.e., Tawhīd).
   • وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا: They will not return to their former state of polytheism. This indicates that those Jinn were previously polytheists.

2. Type 2: Their Purification of God from Association and Offspring: {And [they said] that exalted is the majesty of our Lord; He has not taken a companion nor a son.} (v. 3)