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Jinn

Written by Abdun Núr J.

It is stated by some, Allah has created a universe that has access to our own, populated by a life form generated from fire, under the same obligation and requirements as man himself, they further state the Jinn, as they believe them to be named, are a malevolent force in the main upon the Earth, conversely man has no power or force upon their world, however they believe that man can summon these malevolent spirits on demand, and further more can in fact become home to them, having them exist within, (as a parasite), the human body. This would mean the Jinn are a far greater power than man, under the logic expressed by the majority of Muslims, as I have stated above.

Under this premise they deflect responsibility for the actions of others or themselves, they believe that it was not their fault as the Jinn had influenced or tricked them, they feel that actions done they know are offensive to Allah with negative intent, are under the possession or direction of a dark Jinn spirit, allowing them to escape responsibility and therefore castigation in the eyes of Allah.
In order to grasp the Qur’anic meaning of the word Jinn you must firstly dissociate yourself from the meaning denoting all manner of “demons” and malevolent beings as is the prevalent understanding, concepts extracted from the Christian doctrine.
The root-verb is janna, “he (or “it”) concealed” or “covered with darkness”. Classical philologists point out that al-jinn signifies “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. Also it can be understood to mean people dwelling in a far off place or land, i.e., a foreigner, or those whom the eye cannot see.
　“And when We said to the Angels: Make submission to Adam, they submitted except Iblis. He was of the Jinn, so he transgressed the Commandment of his Lord. Will you then take him and his offspring for friends rather then Me. And they are your enemies? Evil is the exchange for the unjust.” (18:50)
To understand the concept of Iblis (or Iblees), please read ‘The Human Soul Nexus’, on this website.
Allah tells us here Iblis is a Jinn, Iblis is also an angel (meaning a force of nature), so Allah is referring to Angels (the forces of nature) as Jinn. This force of nature is also known under a more specific name, the Nafs soul energy of each human being.
“And indeed, We have created man out of sounding clay, out of dark slime transmuted, whereas the invisible beings (Jinn) We created long before that, out of the essential fire.” (15:26,27)
Here Allah is describing the creation of man and the earlier creation of the Angels (the forces of nature been bound to govern the elemental energy, electromagnetism).
“And they have made (i.e., claimed) between Him and the Jinn a lineage, but the Jinn have already known that they (who made such claims) will be brought (to punishment).”
Here Allah warns man to understand the Angels are a creation of Allah, as is man, the universe and all existence so do not be confused or deceived into thinking the Angels are anything greater.
Let us look at the story of Solomon, which is often used to justify or support the argument for the Jinn’s as first described above as malevolent entities, again we‘ll look at the Qur‘an.
“And of the devils there were those who dived for him (Solomon) and did other work besides that; And We kept guard over them:” (21:82)
“….And of the jinn there were those who worked before him (Solomon) by the command of his Lord….” (34:12)
“And the devils, every builder and diver, and others fettered in chains.” (38: 37,38)
The reference made here to builders and divers and others fettered in chains could not possibly refer to anything other than physical beings, for how could a devil or invisible and immaterial being serve a man as a man, and be placed in chains which would have no effect on a spirit entity.
“Say: I seek refuge in the Lord of men… From the evil of the whisperings of the slinking (devil) who whispers (evil) into the hearts of man, from among the Jinn and the men.” (114: 1,6)
Another use of the word this time in a different context. The devil reference is to the conscious mind of man, the harbour of all evil on earth. The word devil is employed to denote a man without conscience, spreading evil ideas and promoting evil actions. The Jinn are the human beings of the world we do not see, the hidden multitudes, invisible, concealed from man’s senses.
Another misconception is that of the devil existing in a literal sense, if this was the case Allah would surely have commanded us to believe in the devil along with the angels ( the forces of nature ), but contrary to this Allah tells us again and again in the Holy Qur’an to believe in Allah and the angels but to disbelieve in the devil. See the following verse:
“…So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing.” (2: 256)
The devil referred to repeatedly is man’s conscious mind, again anything else would be detrimental to the test.
Next I want to look at the impact on Islam as an understanding this misconception of the words Jinn and devil has. The entire basis of Islam the true foundation of the understanding as expressed throughout the Qur’an is simple, you are the sum of your actions linked with intension. If the belief as I’ve described initially was correct, this would remove the foundation of Islam, no longer would it be possible to argue the test was fair and above reproach, if the intentional action of any individual was the result of a dark spirit it would be impossible for the nature of existence to be Islamic.
“And certainly We have created for hell many of the Jinn and the men- They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not. They are as cattle; nay, they are more astray. They are the heedless ones.” (7: 179)
To reinforce this understanding the Qur’an describes a man physically, hearts, eyes and ears, three things an entity made from fire would not posses.
If we understand the principle of this explanation, man will not be able to place the blame for his wrong doings on others as he is prone to do. It is inconceivable that Allah should create something more powerful than man, from which man has no protection or defence, because he is unable to recognise his adversary, while demanding man be accountable for his wrong doings on this Earth. This is not the way of Allah who is always generous and benevolent. (For more clarification see the essay; ‘Seeds’)

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