Alhassanain(p) Network for Heritage and Islamic Thought

1. What is the purpose of mankind’s creation?

It is rare to find someone who has not asked himself or others the question: “What is the purpose of our creation?” A group of people continuously come into this world while another group leave it, becoming extinguished for ever - what is the idea behind this coming and going?

If we humans had not been living on this planet, what difference would it have made? Is it necessary for us to know why we have come and why we shall go? If we discover the reason, do we have the ability to acquire this objective? Subsequent to this question, numerous other questions loom, plaguing man's mind and thoughts.

Whenever the materialists ask themselves this question, they apparently cannot answer it since matter does not possess perception and intellect for it to pursue an objective. Hence, they have put themselves at ease in this regard by convincing themselves of the insignificance of man's creation!

Is it not strange that these people envision precise aims and plan systematic programs for the minute details of life such as education, job, work, treatment, medication and sports, but, when they view life as a whole, they considers it to be aimless?

Thus, it is not astonishing that when a group from amongst such people reflect upon these issues, they become discontented by this vain and purposeless life and consequently resort to suicide.

However, when a God-worshipping person asks himself this question, he never finds himself in despair. Primarily, he knows that the Creator of this world is Wise and therefore His act of creation is undoubtedly based on wisdom - although some men might not be aware of it; secondly, viewing every part of himself, he observes that each one possesses an objective. Not only the brain, heart, blood vessels and the nerves, but even the nails, eyelashes, fingerprints, the depressions in the palms and the feet; each has a philosophy attached to its presence which has been identified and proven today.

How naïvely we reflect when we consider all of these to individually possess a purpose but to collectively lack an objective!

What kind of absurd judgment it is that identifies an objective for the construction of each building within a city, yet denies the existence of any purpose for the city itself!

Is it conceivable that an engineer constructs a great building in which all the rooms, passages, doors, hatches, ponds, gardens and the décors have been meticulously built with a particular purpose in mind, whilst the building itself has been constructed without any objective?

These are the points which provide conviction to a believing person that this creation pursues a great objective, which he should strive to comprehend by means of his intellect.

Furthermore, it is amazing that when the advocates of the purposelessness of creation venture into the fields of physical sciences, they relentlessly endeavor to uncover the aim of various phenomena which they happen come across; so much so that they are unwilling to consider the insignificance of even one small gland situated in a corner of the body - experimenting for years to uncover the reason behind its existence. However, when it comes to the creation of man, they unequivocally claim it to be without an objective! What a bizarre contradiction!

In any event, belief in the Wisdom of Allah (s.w.t.) and attention towards the purpose of the various parts of man, imparts a firm conviction to us that there exists a great significance behind the creation of man.

Having comprehended this, we ought to strive to understand this purpose and, to the best of our abilities, set off towards achieving it.

Attention towards one fundamental point might serve to illuminate our path and thereby make our journey easier:

All of our actions are always motivated by an objective; and this goal usually involves combating our flaws and fulfilling our requirements. Even acts such as serving someone, helping a person in distress or practicing self-sacrifice; each serve to do away with shortcomings and fulfill our spiritual needs.

Accordingly, in contemplating the attributes and acts of Allah (s.w.t.) we usually blunder by comparing them with ours, often asking: What flaws and shortcomings did Allah (s.w.t.) possess that could possibly be eliminated by creating us? Or, when we read in the Qur’an, which states that the purpose of man's creation is worshipping Allah (s.w.t.), we ask: Why does He need our worship? We do not realize that these thoughts stem from an erroneous comparison of the attributes of the Creator with the created.

Man indeed is a limited and confined entity which strives to do away shortcomings and hence concentrates its efforts towards achieving this objective. However, this concept is meaningless with respect to an Entity that is unlimited and infinite, and hence we ought to seek the objective and purpose of His acts in entities other than Him.

He is an abundant overflowing spring and the bounty-creating Originator who, having taken the entire creation within the canopy of His support, nourishes and fosters them, leading them from imperfection towards perfection. This is the actual purpose of our servitude (towards Allah (s.w.t.) ) and this is the philosophy of our worship and prayers, which are indeed training classes for leading us towards perfection.

Consequently we conclude that the purpose of our creation is the (achievement) of perfection of our selves.

Basically, the actual act of creation - that is to move from non-existence into existence, from a non-entity into an entity, from zero to a figure - is a huge step towards perfection, subsequent to which start the other phases that lead towards this goal, including the entire religious set-up which emphasizes this objective.1

Note

1. Tafsir-e-Namuna, vol. 22, pg. 389

2. Why did Allah (s.w.t.) not create mankind perfect from the onset?

This objection stems from an oversight of the fact that the main branch of perfection is voluntary perfection. In other words, perfection (and development) means that man traverses the path using his own feet and by means of his resolve. If he were to be held by the hand and taken by force, neither would it be a matter of glory nor would real perfection be achieved.

For example, if a person out of his own will decided to give one riyal from his wealth in charity, he would have progressed towards moral perfection in that same ratio, whereas if millions were to be taken forcefully from him and given in charity, he would not have advanced even one step towards this goal. It is for this reason that in various verses of the Qur’an this reality has been asserted that had Allah (s.w.t.) desired, all the people would have become believers, under compulsion. However such faith would not have proved beneficial to them.1

وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا

“And if your Lord had pleased, surely all those who are in the Earth would have believed - all of them.” 2

Notes

1. Ibid., vol. 13, pg. 375

2. Surat Yunus (10), Verse 99

3. What is the purpose of the perfection of man?

Some ask that although the aim of our creation is human perfection, what is the purpose of this goal?

The answer to this question shall become clear by considering the fact that perfection is the final aim or in other words, it is:

غَايَةُ الْغَايَاتِ

Explanation

If we were to ask a student: Why do you study? He would say: So that I can gain admission into a university.

If we ask: Why do you desire to get yourself admitted into a university? He would answer: So that I can become an able doctor or an engineer (for example).

If we ask again: Why do you desire to possess a medical or an engineering degree? He shall say: So that I may engage myself in a productive activity and also that I earn a good income.

If we were to persist and ask: Why do you need a good income? He would say: So that I can lead a respectable and comfortable life.

Finally if we ask him: Why do you desire to lead a respectable and comfortable life? At this juncture we shall notice that his tone changes and he will say: Well, so that I can lead a respectable and comfortable life.

He repeats his previous answer.

This proves that he has reached his final answer and, technically speaking, he has reached the غَايَةُ الْغاَياَت - the final aim of his efforts beyond which there exists no answer and which constitutes his final aim and objective. This is with regard to the material life.

The case is similar in respect to the spiritual life too. When it is said: What was the purpose of the prophets, the revelation of the Divine Books, the religious obligations, and the educative set-up? We say: For achieving human perfection and attaining proximity to Allah (s.w.t.).

Now, if it is said: What is the purpose of achieving human perfection and attaining proximity to Allah (s.w.t.)? We say: For proximity to Allah (s.w.t.)!

This is the final aim. Expressing it differently, we desire everything for the sake of perfection and attaining nearness to Allah (s.w.t.), but we seek nearness to Allah (s.w.t.) for itself (i.e. nearness to Allah (s.w.t.) ).1

Note

1. Tafsir-e-Namuna, vol. 22, pg. 393

4. Why does Allah (s.w.t.) test people?

The topic of Divine trial is an issue of great debate and discussion. The first question that comes to mind is: Are trials not for understanding matters which are obscure, hence eliminating our ignorance? If so, why does Allah (s.w.t.), Who possesses knowledge of the hidden and the manifest of everything within the heavens and the earth, have to examine and test (the people)? Does there exist something, which is concealed from Him and which may become manifest for Him by means of examination?

The answer lies in the fact that the concept of examination with respect to Allah (s.w.t.) is vastly different from that, with respect to us.

Our examinations are that which has been stated above, i.e. for a better comprehension and for clearing away ambiguity and ignorance, whilst the Divine trials are, in reality, development and training.

Explanation

In the Noble Qur’an there are more than twenty instances of examinations that have been attributed to Allah (s.w.t.). This is a general law (of conduct) of Allah (s.w.t.), implemented by Him for the development of man's hidden abilities (and bringing them from potentiality into actuality), thereby enabling him to progress. Just as iron, for acquiring greater strength, is put into a furnace to make it tempered, similarly man is also nurtured within the furnace of adversities in order that he becomes steadfast.

In reality, the examination of Allah (s.w.t.) resembles the work of an experienced gardener, who sows the seeds in a fertile soil. These seeds, benefiting from the natural bounties, begin to grow gradually - combating adversities, battling unfavourable conditions and enduring violent storms - until they end up in the form of a spray or a copious gargantuan tree, capable of continuing their existence in the face of hardships.

For the purpose of making soldiers tough, militarily, they are made to participate in numerous different exercises and war games, wherein they are subjected to various hardships such as hunger, thirst, heat, chillness, adverse conditions and severe obstacles, in order that they develop into accomplished, conditioned and proficient soldiers.

And this is the secret of Divine examinations.

The Noble Qur’an has asserted this reality, when it says:

وَ لِيَبْـتَلِيَ اللٌّهُ مَا فِي صُدُورِكُمْ وَ لِيُمَحِّصَ مَا فِي قُلُوبِكُمْ وَ اللٌّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

“And that Allah (s.w.t.) might test what was in your chests and that He might purge what was in your hearts; and Allah (s.w.t.) knows what is in the hearts.” 1

The Commander of the Faithful (a.s.), in a statement very profound in meaning regarding the philosophy of Divine trials, says:

وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْـفُسِهِمْ وَ لٌكِنْ لِتَظْهَرَ الأََفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ‏ .

“Although Allah (s.w.t.) s more aware of their souls than they themselves are, He tries them so that their deeds, which necessitate reward and punishment, become manifest.” 2

Accordingly, the internal attributes of man can only be a measure for reward or chastisement when they manifest themselves in man's actions. Allah (s.w.t.) tries man to enable that which he possesses in the interior to become manifest in deed and, his talents and abilities emerge from potentiality into actuality.

In the absence of Divine examination, these talents and abilities would have never flourished, and consequently the fruits of deeds would have never manifested themselves upon the branches of the tree of human existence; and this is the philosophy of Divine trials from the Islamic perspective.3

Notes

1. Surat Ale 'Imran (3), Verse 154

2. Nahjul Balagha, Short Saying 93

3. Tafsir-e-Namuna, vol. 1, pg. 526

5. Is the ‘prosperity’ or ‘wretchedness’ of mankind, inherent?

In verse 105 of Surat Hud, we read:

يَوْمَ يَأْتِ لاَ تَکَلَّمَ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ

“On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.”

The question which arises is: Does this verse indicate that man's prosperity and wretchedness is inherent?

There are several points that need to be taken into consideration:

1. It as we had mentioned earlier, there are some who, on the basis of such verses, have sought to prove that man's prosperity and wretchedness is inherent. However, not only do they fail to prove this point, but they clearly prove that wretchedness and prosperity are states which are acquired. This is because the verse says:

أَمَّا الَّذِينَ شَقَوْا …

“As for those who will be wretched…”

And:

أَمَّا الَّذِينَ سُعِدُوا …

“As for those who are fortunate…”

indeed, if prosperity and wretchedness were inherent, the verse should have said:

أَمَّا الأَشْقِيَاءُ ءِ وَ أَمَّا السُّعَدَاءُءِ …

'As for the wretched ones' and 'as for the fortunate ones',

or something similar to this.

Accordingly, it becomes evident that what Fakhr Razi has said in his commentary, when he says - In these verses, Allah (s.w.t.) has already ruled that on the Day of Judgment a group shall be fortunate and blessed whilst another group shall be wretched; and it is impossible for those, regarding whom Allah (s.w.t.) has passed this ruling and about whom, He knows whether they shall be fortunate or wretched, to bring a change within themselves. This is because, should such a thing ever take place, it would mean that the words of Allah (s.w.t.) were lies and His knowledge was (in fact) ignorance - and this is impossible!! - is totally baseless.

This is the popular 'knowledge of Allah' objection, which is propounded in connection with the issue of jabr (compulsion) and ikhtiyar (choice). The answer to this claim is as follows:

If we desist from imposing our pre-conceived opinions upon the verse, then its meaning is clear, for it says: On that Day, a group shall be fortunate as a result of their deeds, while a group shall become wretched due to their deeds, and Allah (s.w.t.) is aware of those, who shall traverse the path to prosperity out of their own free will, and those, who shall advance towards wretchedness, out of their own will and choice.

Thus, contrary to what Fakhr Razi has said, if the people were compelled to select a path, His knowledge would in reality be His ignorance since He had known that all the people would opt for the blessed and wretched path of out of their own will and choice.

A proof to what has been stated above is the fact that the above verses are mentioned pursuant to the narratives of the previous nations, a large number of whom, as a result of deviation from the path of truth and opposition to the divine leaders, were seized by a painful chastisement in this world. And the Qur’an, with the objective of guiding us by distinguishing the paths leading towards prosperity and wretchedness, has recounted these narratives for us.

Essentially, as Fakhr Razi and other like-minded individuals imagine, if we were to possess inherent fortunateness and wretchedness, and if it were to be drawn towards good and evil deeds without any choice, all the teaching and training would be vain and futile. The coming of the prophets, the revelation of the Divine books, the advices, admonitions, encouragements, censures, rebukes, criticisms, remonstrations, Reckoning and finally, rewards and punishments - all of them - would be looked upon as either useless, or tyrannical!

Even those, who regard man as being compelled with respect to performing good or evil acts - irrespective of whether they consider this compulsion to be Divine compulsion, natural compulsion, economic compulsion or circumstantial compulsion, only advocate this theory when speaking or studying; however, when it comes to real life actions, even they do not profess this opinion.

And it is for this reason that when their rights are trampled they regard the transgressor as deserving rebuke and punishment, never willing to condone him on the basis that he had been 'compelled' into performing this act (on the part of Allah (s.w.t.) ) or regard punishing him as being unjust, or say: he could not refrain himself from committing the act, for Allah (s.w.t.) or nature or the environment forced him into it. This is another proof of the inherent nature of ikhtiyar (choice).

Furthermore, we do not observe any of those who follow the belief of jabr (compulsion), adhering to this belief in the course of their daily activities; rather, in their interaction with the people, they always look upon them as individuals, who possess freedom and choice.

All the world's inhabitants, by setting up judicial systems for meting out punishments to the offenders, have practically acknowledged man's freedom of will.

All the educative institutions of the world too have implicitly accepted the opinion that man performs actions by means of his own will and inclination, and it is possible, by means of education, to distance him from errors, lapses and deviated thinking.

2. Interestingly, in the above verses, the word (شقوا ) is in the active voice whereas the word (سُعِدُوا ) is in the passive. This difference in expression could be a subtle allusion to the point that man advances upon the path of wretchedness by his own self, yet in order to advance upon the path of prosperity, he requires Divine assistance, in the absence of which he shall never be successful.

Undoubtedly, only those who have stepped out in this direction out of their own choice and will, and have developed within themselves the worthiness to benefit from such support, shall come to receive it.1

Note

1. Tafsir-e-Namuna, vol. 9, pg. 236

6. What is the difference between Islam and Iman?

In verse 14 of Suratul Hujurat, we read:

قَالَتِ الأََعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لٌكِنْ قُولُوا أَسْلَمْنَا وَ لَمَّا يَدْخُلِ الإِِيْمَانُ فِي قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.”

The question that arises here is: What is the difference between 'Islam' and 'Iman'?

According to this verse, the difference between them lies in that Islam possesses the external form such that whoever recites the shahadatayn1 enters into the category of Muslims, after which all the Islamic rulings shall become applicable with respect to him.

But Iman is an issue, which is internal (to man), and is associated neither with his tongue nor his exterior, but rather his heart.

There could be various motives for Islam - even material and personal benefits, yet Iman always stems from knowledge, awareness and spiritual motives and it is due to this Iman that taqwa (piety) manifests itself. This is witnessed in an eloquent statement of the Noble Prophet (S):

اَلإِسْلاَمُ عَلاَنِيَيَّةٌةُ وَ الإِيـمَانُ فِي الْقَلْبِ‏

“Islam is (a) proclaimed (issue), whereas Iman is housed in the heart.”2

In another tradition, Imam as-Sadiq (a.s.) has said:

اَلإِسْلاَمُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الأََمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلـى الإِِيـمَانِ

“By means of Islam, the blood (of man) is safeguarded, trusts are returned, matrimony becomes lawful; but rewards are on account of Iman.”3

And it is for this very reason that in some traditions the concept of Islam has been confined to the vocal testimony, whereas Iman has been emphasized as being testimony in conjunction with deeds.

اَلإِِيـمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الإِِسْلاَمُ إِقْرَارٌ بِلاَ عَمَلٍ

“True faith is to testify and to act while submission (al-Islam) is to testify prior to acting.”4

This meaning is also seen under the discussion 'Islam and Iman'; Fudhail ibne Yasar states: I heard Imam as-Sadiq (a.s.) say:

إِنَّ الإِيـمَانَ يُشَارِكُ الإِِسْلاَمَ وَ لاَ يُشَارِكُهُ الإِِسْلاَمُ إِنَّ الإِِيـمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الإِِسْلاَمَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حِقْنِ الدِّمَآءِ

“Verily, Iman teams up with Islam but Islam does not team up with Iman. Indeed, Iman is that which settles into the heart whereas Islam is that, which governs the rules of marriage and inheritance, and safeguards the (shedding of) blood (of man).”5

Nonetheless, this difference in meaning is applicable only when both these terms are used alongside each other, however if they are used separately, it is possible that Islam may refer to the same thing, which is referred to by Iman; i.e. each of these two terms may be used synonymously.6

Notes

1. 'The two testimonies' - testifying to the Unity of Allah (s.w.t.) and the Prophethood of the Noble Prophet (S). (Tr.)

2. Majma'ul Bayan, vol. 9, pg. 138

3. al-Kafi, vol. 2, Chapter Inna al-Islam Yuhqanu bihi al-Damm, no. 1 and 2

4. Ibid.

5. Ibid., no. 3

6. Tafsir-e-Namuna, vol. 22, pg. 210

7. What is meant by ‘Shaytan’ in the Noble Qur’an?

The word Shaytan is derived from the roots (شطن ) and شاطن means 'impure and base'.

Shaytan refers to an entity that is rebellious - irrespective of whether it is of the humans, jinn or animals. It is also said to mean 'a nefarious soul, who is distanced from Allah (s.w.t.) and Truth'; all of these meanings, in reality, can be observed to be turning back to one common element.

It should be noted that Shaytan is a 'common noun' whereas Iblis is a 'proper noun'. In other words, every harmful, deviating and rebellious entity - human or otherwise - is referred to as Shaytan. Iblis is the name of that Shaytan, who deceived Adam and even presently, together with his soldiers and forces, lies in ambush of the humans.

From the usage of this word in the Qur’an, it can also be inferred that Shaytan is used to denote a harmful being - one who has deviated from the right path and has embarked upon a mission of distressing others; an entity that attempts to create division, discord and corruption, just as we recite:

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَ الْبَغْضَاءَ

“Surely Shaytan only desires to cause enmity and hatred to spring in your midst.” 1

The word يُرِيدُ is in the imperfect tense which denotes 'continuity', indicating that this 'desire' is a continuous and perpetual desire of the Shaytan.

Furthermore, we observe that in the Qur’an, the use of the term Shaytan has not been restricted for a specific being; rather it has been used to refer to wicked and corrupt humans too. The Qur’an says:

وَ كَذٌلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الإِِنْسِ وَ الْجِنِّنِ‏

“And thus did We make for every prophet an enemy, the Shaytans from among men and jinn.” 2

That Iblis has also been referred to as Shaytan is because of the evilness and corruption that exists within him.

In addition to this, the word Shaytan has been employed to refer to microbes too:

For example, the Commander of the Faithful (a.s.) has said:

لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”3

Imam as-Sadiq (a.s.) has also said:

وَ لاَ يُشْرَبُ مِنْ أُذُنِ الْكُوزِ وَ لاَ مِنْ كَسْرِهِ إِنْ كَانَ فِيهِ فَإِنَّهُ مَشْرَبُ الشَّيَاطِينِ

“(Water) should not be drunk from the handle (side) of a jug and nor from the broken portion of it, if present, for these are the drinking-place of the 'Shaytans'.”4

The Noble Prophet (S) has said: “Do not lengthen (the hair of) your moustaches, for the Shaytan makes it a haven for himself and conceals himself there!”5

Thus, it becomes clear that one of the meanings of Shaytan is 'harmful microbes'. Nevertheless, this does not mean that it possesses this meaning on all occasions and in all instances. Rather, it means that Shaytan has several meanings, one of the most obvious of them being 'Iblis and his assistants'; another being 'corrupt humans'; while at times it is also employed to refer to 'harmful bacteria'.6

Notes

1. Suratul Maidah (5), Verse 91

2. Suratul An'am (6), Verse 112

3. al-Kafi, vol. 6, Kitab al-Ati'mah wa al-Ashribah, Chapter Bab al-Awani.

4. Ibid.

5. Ibid.

6. Tafsir-e-Namuna, vol. 1, pg. 191

8. What is the reality of the Jinn?

It can be deduced from the literal meaning of this word that the Jinn is an entity that is invisible; numerous characteristics of this being are mentioned in the Qur’an, such as:

1. It is an entity that has been created from the flames of fire, unlike man, who has been created from earth:1

وَ خَلَقَ الْجَآنَّ مِنْ مَارِجٍ مِنْ نَارٍ

2. Possesses knowledge, perception, the faculty of logic, the power of reasoning, and can distinguish between truth and falsehood (various verses of Suratul Jinn).

3. Possesses (religious) obligations and responsibilities (verses of Suratul Jinn and al-Waqi'ah).

4. Some of them are believers while others are disbelievers:

وَ أَنَّا مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٌلِكَ‏ …

“There are among us some that are righteous, and some the contrary…”2

5. They shall be resurrected:

وَ أَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَباً

“And as to the deviators, they are fuel of hell.” 3

6. They initially possessed the power to penetrate into the skies, eavesdrop and procure news but were later prohibited:

وَ أَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الآنَ يَجِدْ لَهُ شِهَاباً رَصَداً

“And that we used to sit in some of the sitting-places thereof to steal a hearing, but, he who would (try to) listen now would find a flame lying in wait for him.” 4

7. They used to establish contact with some of the people and, by means of the limited knowledge of the Unseen that they possessed, endeavoured to misguide the people:

وَ أَنَّهُ كَانَ رِجَــالٌ مِنَ الإِِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقاً

“And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing.” 5

8. From amongst them there are those who, like some humans, possess great powers:

قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ‏

“One audacious among the jinn said: I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.” 6

9. They possess the power to perform some of the tasks that are required by man:

وَ مِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ يَعْمَلُونَ لَهُ مَا يَشَآءُ مِنْ مَحَارِيبَ وَ تَمَاثِيلَ وَ جِفَانٍ كَالْجَوَابِ‏

“And of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place.” 7

10. Their creation on the earth was prior to man's creation:

وَ الْجَآنَّ خَلَقْنَاهُ مِنْ قَبْلُ‏ مِنْ نَّارِ السَّمُوْمِ

“And the jinn We created before, of intensely hot fire.” 8

In addition, it can be clearly inferred from the verses of the Noble Qur’an that, contrary to what is popular amongst the common masses, humans are a species superior to them. This can be concluded by the fact that all the divine prophets had been chosen from the humans; moreover, many jinn too had believed in the Noble Prophet (S) - who was a human - and pledged allegiance to him. Additionally, the obligation upon the Shaytan of prostrating before Adam at a time when he (the Shaytan), according to the explicit statements of the Qur’an, had been of the elders of the Jinn9 , further reinforces this idea of superiority.

The discussion thus far has revolved around the aspects that can be inferred about this invisible entity from the Noble Qur’an, which is devoid of all superstitions and non-scientific issues. However, we do know that the general and the unaware masses have concocted great superstitions about this entity which neither conforms with logic nor intellect, and consequently have imparted an irrational appearance to this being such that whenever the word 'jinn' is uttered, a handful of strange ideas immediately come to mind - entities possessing dreadful appearances, who have horns and tails, are harmful, troublesome, malicious and ill-mannered, who can set a house on fire by pouring a cauldron of boiling water in one corner of the house! These are examples of such fanciful and superstitious beliefs!

If our perspective of the existence of jinn is purified from such superstitions, the main issue is totally acceptable for, there exists no reasoning to restrict living entities to only those that can be seen by us. On the contrary, scholars of natural sciences state: The entities that man can perceive by means of his senses are marginal in comparison to those that cannot be perceived by means of them.

Prior to the discovery of microscopic organisms, no one would have believed that in one drop of water or blood, there existed hundreds of thousands of living entities that man could not see.

The scientists also state: Our eyes can perceive a limited (range of) colours and our ears can hear a limited (range of) sound waves; the colours and sounds that cannot be perceived by means of our eyes and ears are more numerous than those that can be perceived by them.

When the state of the world is such, why should the existence of a species of living entities, whom we cannot perceive by means of our senses, be so fantastic and astonishing? And why should we not accept it when we have been informed of it by a truthful informer like the Noble Prophet (S)?

In any event, on the one hand, the Qur’an has informed us of the existence of the jinn possessing the aforementioned characteristics; while on the other hand, there exists no rational proofs which deny the existence of such an entity. Accordingly, we ought to accept their existence but simultaneously disregard the inappropriate superstitions of the general public in connection with these beings.

It is important to note that at times, the term jinn is used in a more expansive meaning - one that tends to encompass a number of invisible entities, irrespective of whether they possess intellect and perception or not. In this expanded meaning of the word, even animals that are not seen by the eyes, usually remaining hidden in their lairs, are included.

This is proved by a tradition of the Commander of the Faithful (a.s.) wherein he says: “Allah (s.w.t.) has created the jinn in five kinds - some are like the wind in the air (invisible), some are in the form of snakes, some in the form of scorpions, some in the form of the insects of the earth while some are like the humans and they shall be subjected to Reckoning and punishment.”10

In the light of the above tradition and its expansive meaning, numerous problems encountered in narratives with respect to the jinn appear to be solved.

For example, in some of the traditions of the Commander of the Faithful (a.s.), we read:

لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”11

In view of the fact that Shaytan is from the jinn, and knowing the fact that the broken portion of the vessel and similarly its handle are places of accumulation of numerous microbes, it does not appear too far-fetched that jinn and Shaytan, in their expansive meanings, should also include these entities too, in addition to possessing a specific meaning, i.e. an entity, who possesses understanding, intelligence and religious obligation.

And traditions in this regard are numerous.12 and13

Notes

1. Suratul Rahman (55), Verse 15

2. Suratul Jinn (72), Verse 11

3. Suratul Jinn (72), Verse 15

4. Suratul Jinn (72), Verse 9

5. Suratul Jinn (72), Verse 6

6. Suratul Naml (27), Verse 39

7. Surat Saba (34), Verses 12, 13

8. Suratul Hijr (15), Verse 27

9. Suratul Kahf (18), Verse 50

10. Safinatul Bihar, vol. 1, pg. 186 (under جن )

11. al-Kafi, vol. 6, pg. 385, Kitab al-At'imah wa al-Ashribah, Chapter Bab al-Awani, no. 5.

12. In vol. 1 of the book Awwalin Danishgah Wa Aakhirin Payam, approximately 20 traditions have been complied in this regard.

13. Tafsir-e-Namuna, vol. 25, pg. 154