Document Type : Academicm and Research
Author
Assistant Professor, Department of Quran and Hadith Sciences, Maragheh Quranic Sciences Faculty, University of Qurʾanic Studies and Sciences, Qom, Iran
Abstract
Highlights
In the Makkan chapter, al-Saffat, God mentions some beliefs of the polytheists to prove His oneness and presents arguments against their falsehood. Among these, He refers to their belief in a connection between God and al-jinnah (the jinn), declaring God’s sanctity above such descriptions: “And they have set up a kinship between Him and the jinn, while the jinn certainly know that they will be presented [before Him]. Clear is Allah of whatever they allege [about Him] —[all] except Allah’s exclusive servants.” Exegetes have mentioned the relationship between al-jinnah and God in the aforementioned verse differently. Some of them, attributing their view to the majority of exegetes, consider al-jinnah to mean angels, believing that the polytheists regarded them as daughters of God. The second group has focused on the apparent wording of the verse and linked it to the polytheists’ belief in a genealogical connection between God and the jinn.
In examining relevant literature on the subject, particularly sources addressing jinn or angels, despite the extent and diversity of discussions, no specific source other than Quranic exegeses was found that addresses the meaning of “al-jinnah” in the verse in question and clarifies the nature of the relationship. The present study aims to conduct a comparative analysis of the views of exegetes regarding the interpretation of the verse, resolve contradictions among their opinions, and elucidate God’s seriously intended meaning. This is achieved through library research and analysis of Quranic verses as well as consideration of contextual factors, the culture at the time of the Quran’s revelation, and the lexical meanings of terms. The study seeks to answer the following questions: What is the intended meaning of “al-jinnah” in the verse under discussion? What are the strengths and weaknesses of exegetes’ opinions in determining the meaning of this term? And what kind of relationship did the polytheists believe existed between God and the jinn?
Most exegetes, due to the compatibility of the lexical meaning of “jinn” with the hiddenness of angels from human sight, have interpreted “al-jinnah” in the verses in question as referring to angels. They believe that, according to some polytheists, angels are daughters of God. Verses 149–157 of the same chapter also allude to this belief among pre-Islamic Arabs. Narrations from a number of Tabiʿīn in the Makkann school of exegesis—such as Saeed b. Jubayr, Mujahid, and Ikrimah—and later in the Iraqi school of exegesis, like Qutadah and Suday, promoted this interpretation among the majority of exegetes, to the extent that this view gained acceptance among most later exegetes. According to this group of exegetes, the relationship mentioned in the verse between God and “al-jinnah” is that of father and daughter.
The Quran frequently refers to angels using the term “al-malāʾkah” and to jinn using the term “jinn,” and the application of “jinn” to angels is not common in the Quran. Therefore, deviating from the established term for jinn would contradict the Quran’s wise nature. Fundamental differences between jinn and angels in their creation, infallibility, reproduction, etc., also invalidate interpreting “al-jinnah” as angels. Other verses also declare God free from having a spouse, including the statement from the jinn: “Exalted be the majesty of our Lord; He has taken neither any spouse nor son.” This statement by the jinn denying God’s marital status may indicate that some believed there was a spousal relationship between God and the jinn. In addition to Quranic verses, narrations from some Tabiʿīn also indicate that “al-jinnah” refers to the jinn. For instance, reports from Atiyyah, Mujahid, Kalbi, and Qatadah mention that the polytheists claimed God had married noble female jinn, becoming their son-in-law, and that from this union, angels were born as God’s daughters. These narrations are supported by the context of the verses and the culture of pre-Islamic Arabs. The context of the verses indicates that God’s purity above any relation to jinn was revealed to condemn the beliefs of certain Arab tribes who fashioned idols in the form of daughters and worshipped them as God’s daughters. Additionally, some Arabs worshipped jinn. According to this group of exegetes, the type of relationship mentioned in the verse in question is that of God’s marital bond with the jinn.
The arguments of the first group of exegetes lack sufficient strength, as the similarity between the lexical meaning and the hiddenness of angels from the external senses cannot prove that “al-jinnah” in verse 158 of the al-Saffat Chapter refers to angels. Rather, it requires evidence of usage in pre-Islamic Arabic poetry and expressions, prophetic traditions, and the expressions of the companions of the Prophet, none of which are found in lexical or exegetical sources.
The findings of this research indicate that the context of the verses supports the view of the second group. In addition to the context, other Quranic verses also refer to the polytheists’ belief in a marital relationship between jinn and God. The existence of narrations from the Tabiʿīn, the occasion of revelation of the verses, and the culture of pre-Islamic Arabs provide further evidence confirming the chosen meaning. Thus, the verse in question exalts God’s sanctity from any relationship, particularly a marital relationship with the jinn.
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