See ayat 6 for tafseer.
See ayat 6 for tafseer.
See ayat 6 for tafseer.
See ayat 6 for tafseer.
See ayat 6 for tafseer.
In the interpretation of Surah al‑Ahqaf, verses 29–32, several occasions of revelation have been mentioned which are fully consistent with the content of the present surah (Surah al‑Jinn), indicating that the verses in both contexts relate to a single event. These reports may be summarized as follows: First, it is reported that the Prophet (peace be upon him) traveled from Makkah to the market of ʿUkaz near Taʾif in order to invite people in that large assembly to the truth. However, no one responded positively to his دعوت. On his return, he arrived at a place known as Wadi al‑Jinn, where he spent the night reciting verses of the Qur’an. A group of the jinn listened attentively, believed, and then returned to their people to convey the message (Ref: Tafsir ʿAli ibn Ibrahim, as cited in Nur al‑Thaqalayn, vol. 5, p. 19). Second, Ibn ʿAbbas reports that the Prophet was performing the morning prayer and reciting the Qur’an, while a group of the jinn had set out to investigate the reason why access to heavenly information had been cut off from them. When they heard the recitation of the Qur’an, they realized that this was the cause of that change. They then returned to their people and invited them to Islam (Ref: Sahih Bukhari, Sahih Muslim, Musnad Ahmad, as cited in Fi Zilal al‑Qur’an, vol. 7, p. 429). Third, after the death of Abu Talib, when conditions became extremely difficult for the Prophet, he set out toward Taʾif seeking support. The leaders of Taʾif rejected him harshly and incited people to stone him to the extent that blood flowed from his blessed feet. In a state of exhaustion and injury, he reached a garden, where a servant named ʿAddas accepted Islam. Thereafter, the Prophet returned toward Makkah. At night, he stopped near a date‑palm tree and engaged in prayer. A group of jinn from Nasibin or Yemen passed by and heard his recitation during the dawn prayer, upon which they believed (Ref: Majmaʿ al‑Bayan, vol. 9, p. 92; Sirat Ibn Hisham, vol. 2, pp. 62–63). Many exegetes have transmitted similar occasions of revelation at the beginning of Surah al‑Jinn. However, another report distinct from these has also been mentioned. According to it, some people asked ʿAbdullah ibn Masʿud whether any of the Companions were present with the Prophet on the night of the encounter with the jinn. He replied that none of them were present. They had once searched for the Prophet in Makkah throughout the night and, unable to find him, feared that he might have been harmed by enemies. While searching the valleys around Makkah, they eventually saw him returning from the direction of Mount Hira. When asked where he had been, the Prophet said that a caller from the jinn had come to him, and he had gone with him to recite the Qur’an to them.
Returning to the interpretation of the verses in light of what has been discussed: In the opening verse, it is stated: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا — “Say: it has been revealed to me that a group of the jinn listened attentively and said: we have heard a wondrous Qur’an.” According to lexicographers and exegetes, the term “نفر” refers to a group of three to nine individuals. The expression “أُوحِيَ إِلَيَّ” indicates that the Prophet did not personally observe this event; rather, he was informed of it through revelation, namely that the jinn listened attentively to the Qur’an. This verse clearly demonstrates that the jinn possess intellect, awareness, comprehension, and responsibility. They are capable of understanding language, distinguishing between ordinary and miraculous speech, and recognizing truth. They also consider themselves responsible for conveying the message, and thus are counted among the addressees of the Qur’an. These characteristics alone, as indicated in this verse, reveal part of the nature of this unseen being. They were justified in describing the Qur’an as “عَجَبًا” (wondrous), for its style, tone, and rhythm are unique, as is its penetrating influence and powerful attraction. Its contents, effects, and the identity of the one who conveys it—all are extraordinary. It is a discourse unlike any other, both outwardly and inwardly, and thus their statement constitutes an acknowledgment of its miraculous nature. After this declaration, they presented further statements to their people, which the Qur’an conveys in subsequent verses through a series of emphatic expressions introduced by “أنّ”. They first state: يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا — “It guides to righteousness; therefore we have believed in it and we shall not associate anyone with our Lord.” The term “رشد” is comprehensive, encompassing all aspects of guidance. It signifies a clear, direct path without deviation, leading to ultimate success and perfection. Following the declaration of faith and negation of shirk, they continue: وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا — “The majesty of our Lord is exalted; He has not taken a consort nor a son.” The term “جدّ” in this context conveys greatness and majesty. Its root meaning, as noted in classical lexicons such as Mufradat of Raghib, relates to separation, and by extension denotes elevation and distinction. While various interpretations have been offered—such as attributes, power, dominion, or blessing—they all converge upon the meaning of exalted greatness. The emphasis on God having neither spouse nor offspring likely responds to erroneous beliefs prevalent among some communities, including certain Arab notions that angels were daughters of God. This is also reflected in the verse: “وجعلوا بينه وبين الجنة نسبًا”. They then admit: وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا — “Previously, the foolish among us used to speak unjustly and falsely about God.” This may refer generally to the misguided among the jinn, or specifically to Iblis, who opposed the divine command and made unfounded claims regarding God. The term “شطط” denotes deviation from truth and excess beyond proper bounds. They further confess: وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا — “We had thought that humans and jinn would never attribute falsehood to God.” This reflects their earlier reliance on uncritical acceptance and imitation, through which they adopted incorrect beliefs regarding God. They now acknowledge that such assumptions were misguided, and that both humans and jinn can indeed fabricate falsehood concerning God. They also state: وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا — “Among humans, there were men who sought refuge with men among the jinn, which only increased them in deviation and oppression.” The term “رَهَقًا” denotes overwhelming influence, covering the heart with misguidance, sin, and fear. Many exegetes interpret this verse as referring to practices prevalent in the pre‑Islamic period, when travelers would seek protection from the chiefs of the jinn upon entering valleys, reciting phrases such as seeking refuge in the lord of the valley. This belief only intensified their error and fear. This verse also implies that jinn include both male and female members, as indicated by the expression “رجال من الجن”. Although some have suggested that the humans’ seeking refuge contributed to the arrogance of the jinn, the broader meaning of the verse encompasses all forms of reliance upon jinn, whether through superstition, soothsaying, or similar practices. Indeed, many soothsayers among the Arabs claimed to obtain knowledge or assistance from jinn, thereby misleading large portions of society.
See ayat 10 for tafseer.
See ayat 10 for tafseer.
See ayat 10 for tafseer.
These verses likewise continue the discourse of the believing jinn, namely the statements they presented while inviting their misguided community toward Islam and the Qur’an. They say first: وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَدًا — “Human beings, like yourselves, held the supposition that God would never again raise anyone [as a messenger].” Accordingly, they arose to deny the Qur’an and reject the Prophethood of the Prophet of Islam; however, when we attentively listened to the verses of this heavenly Book, we clearly recognized its truth. Therefore, lest you too become disbelievers like those polytheistic humans and fall into a similar fate, you must beware. This expression serves as an admonition to the polytheists, indicating that if even the jinn have reached such a conclusion, then they too should awaken and attach themselves to the Qur’an and the Prophet. Some have suggested that the phrase “أَن لَّن يَبْعَثَ اللَّهُ أَحَدًا” refers to denial of the Resurrection rather than denial of Prophethood, and others have proposed that these verses represent divine speech inserted parenthetically and addressed directly to the polytheists of Arabia. According to that interpretation, the meaning would be that the jinn, like you, had assumed that no further messenger would be sent, but upon hearing the Qur’an, they realized their error. However, this interpretation appears distant from the ظاهر, and it is more appropriate to consider the passage as a continuation of the speech of the believing jinn, addressing the disbelieving jinn. They then proceed by referring to an observable sign confirming the truth of their claim: وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا — “We sought access to the heavens, but found them filled with strong guards and blazing meteors.” Previously, they explain, we used to sit in positions to eavesdrop and obtain certain information, which we would then convey to our associates. But now, any attempt at eavesdropping leads to being struck by a pursuing meteor: وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا. Does this new state of affairs not indicate that, with the emergence of this Prophet and the revelation of his Book, a profound transformation has taken place in the cosmos? Why was such eavesdropping previously possible, and why is it no longer so? Does this not signify the end of the era of deception, soothsaying, and ignorance, and the dawning of the light of revelation and Prophethood? The term “شهاب” refers to a flaming projectile, and the Qur’an presents it as a means of preventing devils from accessing heavenly information. The term “رصد” denotes vigilant observation or being in wait. They further state: وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا — “We do not know whether evil is intended for those on earth, or whether their Lord intends guidance for them.” In other words, they initially consider whether this prevention of eavesdropping signals impending punishment or a preparation for guidance. However, it is clear that the restriction of such practices—occurring in proximity to the advent of the Prophet—serves as a prelude to guidance and the eradication of superstition and false systems such as soothsaying. It marks the conclusion of an era of darkness and the commencement of a luminous age of revelation. It is noteworthy that in this expression, guidance is explicitly attributed to God, whereas harm is mentioned in the passive form without direct attribution, indicating that what proceeds directly from God is guidance and خیر, while شر and فساد arise from misuse by creation of divine endowments and opportunities.
See ayat 15 for tafseer.
See ayat 15 for tafseer.
See ayat 15 for tafseer.
See ayat 15 for tafseer.
These verses likewise continue the discourse of the believing jinn, namely the statements they presented while preaching to their misguided community. In the first verse, they declare: وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا — “Among us are the righteous and among us are others; we are diverse paths (groups).” This statement may have been made to clarify that the fact that Iblis belonged to the jinn should not lead to the misconception that the entire species of jinn is inherently inclined toward evil, فساد, and شیطنت. Rather, the believing jinn emphasize that freedom of will exists among them as well, and that both righteous and unrighteous individuals are found among their kind. Consequently, they too possess the capacity for guidance. A key aspect of دعوت is to make the addressee aware of his own potential for guidance and perfection. It is also possible that this statement was intended to dissociate themselves from those among the jinn who misused the practice of eavesdropping and misled humans. Thus, they clarify that not all jinn acted in such a manner. This verse also corrects common human misconceptions about jinn, for many associate the term solely with evil, corruption, and misguidance, whereas the verse affirms their diversity, including both righteous and unrighteous groups. Continuing their discourse, the believing jinn warn: وَأَنَّا ظَنَنَّا أَن لَّن نُّعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا — “We have come to know that we can never frustrate God on the earth, nor escape from Him by fleeing.” Thus, any assumption that one can escape divine punishment by fleeing to some corner of the earth or to some domain of the heavens is a grave misunderstanding. The first clause refers specifically to escape within the earth, while the second extends to absolute escape in any domain. Another interpretation is that the first negates overpowering God, while the second negates evading divine justice; therefore, submission to His command remains the only course. They further continue: وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ — “When we heard the guidance (the Qur’an), we believed in it.” This demonstrates that they themselves first acted upon the message before دعوت others to it, thereby presenting a model of sincerity. They then succinctly describe the result of ايمان: فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا — “Whoever believes in his Lord will have no fear of diminishment nor ظلم.” The term “بَخْسًا” indicates loss or deprivation through injustice, while “رَهَقًا” denotes oppression or burdens inflicted with severity. Some exegetes interpret “بخس” as a reduction of rewards and “رهق” as an increase of sins; others interpret them respectively as deprivation of good and imposition of hardship. In any case, the meaning is that the believer receives the full recompense of his deeds without نقصان or ظلم. Although divine justice applies universally, the mention here is specific to believers, since disbelievers possess no righteous deeds to be recompensed. The next verse further clarifies their fate: وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ — “Among us are those who have submitted (Muslims), and among us are the unjust.” The term “قاسط” here denotes deviation from justice and oppression. Those who embrace submission are described as: فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا — “they are those who have sought and attained guidance.” The expression “تحرّوا” indicates intentional pursuit, meaning that believers attain guidance through conscious effort and investigation, not blind imitation. In contrast: وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا — “as for the unjust, they will be fuel for Hell.” This expression conveys the depth of their downfall: punishment emerges from their own reality, as if their very being becomes fuel for the Fire. It is noteworthy that “مسلم” is contrasted with “ظالم,” indicating that faith is what restrains a person from ظلم. Thus, a true believer is one who is free from oppression. This is supported by the Prophetic statement: “المؤمن من آمنه الناس على أنفسهم وأموالهم” — “A believer is one from whom people feel secure regarding their lives and property” (Ref: Ruh al‑Bayan, vol. 10, p. 195). Similarly, another hadith states: “المسلم من سلم المسلمون من لسانه ويده” — “A Muslim is one from whose tongue and hand other Muslims are safe” (Ref: Usul al‑Kafi, vol. 2, Bab al‑Mu’min wa ʿAlamatih wa Sifatih). The phrase “تحرّوا رشداً” further indicates that believers approach guidance consciously, with willpower and deliberation. Their highest reward is the attainment of truth itself, through which they become recipients of divine نعمت, while the ultimate misfortune of the unjust is that they become the fuel of Hell.
See ayat 19 for tafseer.
See ayat 19 for tafseer.
See ayat 19 for tafseer.
These verses, evidently continuing the discourse of the believing jinn addressing their community (although some exegetes have considered them as divine speech inserted as a parenthetical statement), are more appropriately understood as part of the same narrative flow, since treating them as an interpolation is contrary to the ظاهر and their expression closely resembles the tone of the preceding statements of the believing jinn. In the preceding verses, there was discussion of the rewards and recompense of the believers in the Hereafter; here, however, their worldly recompense is addressed. It is stated: وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا — “If they (both jinn and humans) remain steadfast upon the path, We shall provide them with abundant water.” That is, divine mercy would be poured upon them, and life‑giving springs and resources would be placed at their disposal. Wherever there is an abundance of water, an abundance of all forms of provision follows. Thus, they would be granted various kinds of blessings. The term “غَدَقًا” denotes plentiful and abundant water. The Qur’an repeatedly emphasizes that īmān and taqwā are not only sources of spiritual blessings but also lead to material prosperity, increased sustenance, and social and economic flourishing. It is noteworthy that the verse associates the increase of blessings with steadfastness (istiqāmah) in faith, not merely with transient belief, since fleeting belief does not produce such آثار. The essential element is persistence in faith and taqwā, a stage at which many falter. The following verse adds another important dimension: لِّنَفْتِنَهُمْ فِيهِ — “so that We may test them thereby.” This indicates that abundance of نعمت is itself a means of divine trial. The question is whether increased blessings lead to arrogance and heedlessness or to gratitude, awareness, and greater توجه toward God. Indeed, the test through نعمت is often more subtle and difficult than the test through hardship, because abundance tends to lead to complacency, negligence, and indulgence in desires, thereby distancing the human being from God and opening the way for satanic influence. Only those who remain constantly mindful of God and preserve remembrance (dhikr) in their hearts can remain protected from these dangers. It then states: مَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهٖ يَسْلُكْهُ عَذَابًا صَعَدًا — “whoever turns away from the remembrance of his Lord, He will cause him to enter into an ever‑ascending, difficult punishment.” The term “صَعَدًا” implies hardship and ascent; it conveys the idea of a difficult and increasing punishment. Thus, the verse points simultaneously to three realities: the relationship between īmān and increase in blessings, the relationship between abundance of blessings and divine testing, and the connection between turning away from remembrance and severe, escalating punishment. This meaning is also reflected in other Qur’anic verses, such as: وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا (Ta Ha 124), and the statement of Sulayman: هَذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ (al‑Naml 40), as well as: وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ (al‑Anfal 28), all emphasizing the testing nature of blessings. The next verse records the speech of the believing jinn in inviting others to tawḥīd: وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا — “the places of prostration belong to God; therefore, do not call upon anyone alongside Him.” Here, “المساجد” has been interpreted in several ways. The most apparent meaning is places of worship, such as al‑Masjid al‑Haram, other mosques, or, more broadly, any place where prostration occurs. This interpretation aligns with the معروف hadith: “جُعِلَتْ لِيَ الأَرْضُ مَسْجِدًا وَطَهُورًا” (Ref: Wasa’il al‑Shi‘ah, vol. 2, p. 970). In this sense, the verse rejects the practice of associating others with God in worship, whether in the context of Arabian polytheism or certain distorted practices among other communities. Continuing, the verse states: وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا — “when the servant of God (Muhammad) stands to call upon Him, they almost crowd densely around him.” The word “لِبَدًا” indicates something layered or densely accumulated, depicting the remarkable gathering of the believing jinn around the Prophet during their first encounter with the Qur’an. It illustrates both the intensity of their eagerness and the powerful attraction of the Prophet’s recitation and worship. Alternative interpretations suggest that it may describe the believers among humans gathering closely around the Prophet to listen to his message, or the hostile gathering of the مشرکین who surrounded him to mock and harm him. However, in the context of the believing jinn’s دعوت and narrative, the earlier interpretations appear more appropriate. Provide your feedback on BizChatDrop your files here
The issue of tawassul through the Prophet and the awliyaʾ of religion—namely, taking them as a means and intercessors in the court of God—is a concept that neither contradicts the reality of tawḥīd nor the verses of the Qur’an; rather, it constitutes an affirmation of tawḥīd and acknowledges that all matters ultimately derive from God. The Qur’anic verses themselves repeatedly refer to the concept of intercession (shafāʿah) and to the Prophet’s seeking forgiveness on behalf of the believers. (For a detailed discussion of shafāʿah in the perspective of the Qur’an and hadith, see Tafsir Nemuneh, vol. 1, under Surah al‑Baqarah, verse 48; and for the reality of tawassul, see Tafsir Nemuneh, vol. 3, under Surah al‑Ma’idah, verse 25.) Despite this, some individuals—who are distant from the teachings of Islam and the Qur’an—insist on rejecting all forms of tawassul and intercession, and in order to substantiate their claim, they refer to certain evidences. Among these is the verse: وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا. They argue that, according to this verse, one should not mention anyone alongside the name of God, nor call upon anyone other than Him, nor seek intercession. However, the correct interpretation is that this verse bears no relation to such a claim; rather, its purpose is to negate shirk, that is, to associate anything with God in worship or in seeking needs. In other words, if a person truly seeks from someone other than God independently and considers them an autonomous source of effect, then such a person is a polytheist. The expression “مع” (in فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا) indicates that no one should be considered as God’s partner or as possessing independent efficacy. But if a person seeks intercession from the prophets of God or requests mediation in the divine court, this not only is not negated, but the Qur’an itself at times encourages the Prophet to pray for others and at other times instructs believers to seek such intercession. For example, Surah al‑Tawbah, verse 103 states: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً … وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ, indicating that the Prophet’s prayer brings tranquility to them. Similarly, in Surah Yusuf, verse 97, the brothers address their father: يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا, and Yaʿqub responds: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّيَ, thereby affirming the legitimacy of seeking forgiveness through another. Therefore, the concept of tawassul and seeking intercession, in the sense described above, is explicitly established in the Qur’an.
See ayat 24 for tafseer.
See ayat 24 for tafseer.
See ayat 24 for tafseer.
See ayat 24 for tafseer.
In these verses, in order to strengthen the foundations of tawḥīd and to negate every form of shirk—a theme already indicated in the preceding verses—the Prophet is first instructed: قُلْ إِنَّمَا أَدْعُوا رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا — “Say: I call only upon my Lord and I do not associate anyone with Him.” Thereafter, it is stated: قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا — “Say: I do not possess for you any harm or guidance.” Then it adds: قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا — “Say: if I were to act in opposition to Him, no one could grant me protection against God, nor would I find any refuge besides Him.” (According to Tafsir Abu al‑Futuh al‑Razi, vol. 11, p. 293, this verse was revealed in response to the Quraysh’s suggestion that the Prophet abandon his religion in exchange for protection.) Thus, neither can anyone protect me, nor can anything serve as my refuge. These statements, on the one hand, constitute a declaration of complete servitude before God, and on the other hand negate all forms of exaggeration regarding the Prophet. They further indicate that not only are the idols powerless, but even the Prophet himself—despite his exalted status—cannot independently serve as a refuge against divine punishment. Moreover, they nullify unjustified expectations that obstinate individuals held regarding the Prophet, including demands for divine acts, and they establish that tawassul and shafāʿah occur only by divine permission. The term “مُلْتَحَدًا” denotes a secure refuge and is derived from “لحد,” referring originally to a side‑grave, and by extension to any place of protection. As previously noted, these expressions aim to clarify that the Prophet holds no independent power in relation to God. Nevertheless, he may supplicate to God on behalf of people, or seek guidance for those who are worthy, which remains fully consistent with tawḥīd rather than constituting shirk. It is noteworthy that “ضَرّ” (harm) is paired with “رَشَد” (guidance), indicating that true benefit lies in guidance. This conceptual pairing also appears in earlier verses concerning the statements of the jinn. The subsequent verse states: إِلَّا بَلَاغًا مِّنَ اللَّهِ وَرِسَالَاتِهِ — “My duty is only to convey the message from God and His رسالات.” This expression parallels numerous Qur’anic verses, such as: أَنَّمَا عَلَى رَسُولِنَا الْبَلَاغُ الْمُبِينُ (al‑Ma’idah 92), indicating that the responsibility of the messenger is solely clear conveyance. Likewise, Surah al‑Aʿraf 188 states: قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ… إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ — emphasizing the same limitation and role. Some exegetes have interpreted this clause differently, suggesting that it implies that the Prophet possesses no refuge except in fulfilling the divine mission of conveying revelation. The distinction between “بلاغ” and “رسالات” has also been discussed: some regard the former as referring to foundational doctrines and the latter to practical laws; others interpret “بلاغ” as the declaration of divine commands and “رسالات” as their implementation. However, it appears that both expressions converge in meaning and serve as mutual reinforcement, as reflected in verses such as: ابلغكم رسالات ربی (al‑Aʿraf 62). The verse concludes with a warning: وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا — “whoever disobeys God and His Messenger, for him is the Fire of Hell, abiding therein forever.” It is evident that this relates specifically to disbelievers and polytheists, not to all sinners. It further states: حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا — “this condition will persist until they see what they have been promised; then they will know who is weaker in support and fewer in number.” The expression “مَا يُوعَدُونَ” may refer to punishment in this world, the Hereafter, or both. Many exegetes have associated it with the Battle of Badr, where the strength of the believers became manifest, while certain narrations relate it to the ظهور of al‑Mahdi. In a broader interpretation, it encompasses all such instances. Similarly, Surah Maryam 75 states: حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ… indicating either worldly punishment or the Hour itself. The tenor of the verse suggests that the opponents of Islam took pride in their numbers and strength, regarding the believers as weak. Through this statement, the Qur’an consoles the believers and assures them of the eventual triumph of truth and the defeat of falsehood.
Divine leaders possess a distinguishing characteristic: unlike “satanic leaders,” they never make exaggerated promises, nor do they consider themselves great, nor do they exhibit arrogance and pride. In contrast, Pharaoh raised the foolish cry: أَنَا رَبُّكُمُ الْأَعْلَى — “I am your supreme lord,” and also declared: وَهَٰذِهِ الْأَنْهَارُ تَجْرِي مِن تَحْتِي — “and these rivers flow beneath me.” However, divine leaders, with humility and modesty, would present themselves as merely one of God’s servants, declaring that they possessed no independent power in opposition to His will. In Surah al‑Kahf, verse 110, it is stated: قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ — “Say: I am only a human being like you, except that revelation is made to me.” Elsewhere it is stated: وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ — “I do not know what will be done with me or with you; I only follow what is revealed to me, and I am nothing but a clear warner” (al‑Ahqaf 9). In another verse: قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللّهِ وَلاَ أَعْلَمُ الْغَيْبَ وَلاَ أَقُولُ لَكُمْ إِنِّي مَلَكٌ — “Say: I do not claim that the treasures of God are with me, nor do I possess knowledge of the unseen (except what God teaches me), nor do I claim that I am an angel” (al‑Anʿam 50). Even if they attained the highest levels of material power, they would never lose their composure; rather, like Sulayman, they would say: هَٰذَا مِن فَضْلِ رَبِّي — “This is from the فضل of my Lord” (al‑Naml 40). It is noteworthy that in the Qur’an, there are numerous strong expressions in which the Prophet himself is addressed directly with admonition, reminding him to exercise the utmost care in fulfilling his responsibilities. These verses, together with earlier passages of this kind—whose number in the Qur’an is not insignificant—constitute a living testimony to the truthfulness of the Prophet. Otherwise, what would have prevented such a figure, before people who were prepared to accept for him any rank or status, from claiming the highest possible مقام, one even beyond the reach of human imagination and beyond any questioning—just as history provides many examples of such claims among satanic leaders? Thus, the expressions found in these verses and similar passages stand as clear and living evidence of the authenticity and truthfulness of the message of the Messenger of Allah.
It is frequently observed in Qur’anic verses that the ṭāghūt of every age would take pride in their numerical strength and manpower, and they would boast in opposition to the prophets. For instance, Pharaoh, in order to belittle the followers of Musa (peace be upon him), said: إِنَّ هَؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ — “These are but a small band” (al‑Shuʿarāʾ 54). The polytheists of Arabia would likewise claim: نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ — “We possess greater wealth and children, and we shall not be punished” (Sabaʾ 35). Similarly, at times, a disbeliever, in contrast to a believer, would boast of his wealth and manpower, saying: أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا — “I am greater than you in wealth and stronger in manpower” (al‑Kahf 34). In contrast, the believers, following the prophets and divine leaders, did not rely upon numerical strength or material resources. Their guiding principle was: كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللّهِ — “How many a small group has overcome a large group by the permission of God” (al‑Baqarah 249). Amir al‑Muʾminin ʿAli (peace be upon him) states: ایھا الناس لا تستوحشوا فی طریق الھدی لقلۃ اھلہ “O people! Do not feel estranged on the path of guidance due to the paucity of its followers” (Ref: Nahj al‑Balagha, khutbah 201). The history of the prophets, particularly the life of the Prophet of Islam (peace be upon him), clearly demonstrates how large, powerful, and materially abundant disbelieving communities, despite their apparent strength, were defeated and rendered helpless before comparatively small groups of believing supporters. This reality is vividly reflected in the Qur’an in the narratives of Bani Israʾil and Firʿawn, Talut and Jalut, as well as in the accounts related to the Battles of Badr and Ahzab.
See ayat 28 for tafseer.
See ayat 28 for tafseer.
See ayat 28 for tafseer.
In the preceding verses, it had been indicated that the mockery and arrogance of this group would continue until the divine promise of punishment arrives, and from this arises the question: when will that promise be fulfilled? As the exegetes have mentioned in the occasion of revelation of this verse, some of the polytheists, such as Nadr ibn al‑Harith, after the revelation of the previous verses, raised this very question. The Qur’an, in response to this query, states: قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا “Say: I do not know whether that which you are promised (the punishment of this world and the establishment of the Resurrection) is near, or whether my Lord will appoint for it a term.” This knowledge is specific to the pure Essence of God, and He has willed that it remain hidden from His servants so that the purpose of testing and trial may be fully realized. For if they were to know whether it is near or distant, the effectiveness of the test would diminish in both cases. The term “امد” (amad), according to Raghib in al‑Mufradat, refers specifically to the endpoint of a period, unlike “زمان” which includes both beginning and end. Lexicographers have also noted that “امد” and “ابد” are close in meaning, with the distinction that “ابد” can refer to an unlimited duration, whereas “امد” refers to a limited, though possibly lengthy, period. In many Qur’anic verses, whenever the timing of the Day of Resurrection is questioned, the Prophet explicitly declares his lack of knowledge of it and affirms that its knowledge belongs exclusively to God. In a hadith, it is reported that Jibril appeared before the Prophet in the form of a Bedouin and among the questions he posed was: “اخبرنی عن الساعة” — inform me about the Hour. The Prophet replied: “ما المسؤول عنها باعلم من السائل” — the one being asked does not know more than the questioner. When the Bedouin repeated the question, the Prophet responded: “ویحک انها کائنة فما اعددت لها؟” — woe to you, it will certainly occur; but what have you prepared for it? The man replied that he had not prepared much in terms of prayer and fasting but that he loved God and His Messenger. The Prophet said: “فانت مع من احببت” — you will be with whom you love. Anas reports that the Muslims rejoiced over no statement as much as they did over this hadith (Tafsir al‑Maraghi, vol. 29, p. 105). After this, the discourse continues by establishing a general principle concerning knowledge of the unseen: عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا — “He is the Knower of the unseen, and He does not disclose His unseen to anyone.” Then an exception is stated: إِلَّا مَنِ ارْتَضَى مِن رَّسُولٍ — “except a messenger whom He has chosen.” To such a messenger, God grants as much knowledge of the unseen as He wills, conveying it through revelation. Furthermore, He appoints watchers and guardians: فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا — who surround the messenger from before and behind, protecting the revelation from interference by devils among jinn and humans, as well as from any alteration, ensuring that the divine message reaches humanity without addition or omission. This protection itself serves as evidence for the infallibility of the Prophet, in that through divine assistance and the supervision of angels, he is safeguarded from error and deviation. In the final verse of the surah, the purpose of these guardians is explained: لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا — “so that it may be known that they have conveyed the messages of their Lord, and He encompasses all that is with them and has enumerated everything precisely.” Here, “knowledge” refers to actualized knowledge, meaning that the divine knowledge becomes manifested in external reality—not that God acquires new knowledge, for His knowledge is eternal and all‑encompassing. Rather, it signifies that the message is practically conveyed by the messengers, thereby completing the proof upon humanity.
In the various verses of the Qur’an, it becomes clear upon reflection that there are two categories of passages concerning knowledge of the unseen (ʿilm al‑ghayb). The first category consists of those verses that restrict knowledge of the unseen exclusively to God and negate it from all others. For example, Surah al‑Anʿam, verse 59 states: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ, meaning that the keys of the unseen are with God alone, and none but Him knows them. Similarly, Surah al‑Naml, verse 65 declares: قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ, “Say: no one in the heavens or the earth knows the unseen except God.” Likewise, regarding the Prophet (peace be upon him), Surah al‑Anʿam, verse 50 states: قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلاَ أَعْلَمُ الْغَيْبَ, “Say: I do not tell you that the خزائن of God are with me, nor that I know the unseen.” Similarly, Surah al‑Aʿraf, verse 188 states: وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ, “If I had knowledge of the unseen, I would have acquired much good,” and in Surah Yunus, verse 20: فَقُلْ إِنَّمَا الْغَيْبُ لِلّهِ, “Say: the unseen belongs exclusively to God.” There are many other verses of this kind. The second category of verses states explicitly that the awliyaʾ of God possess, in a general sense, some awareness of the unseen. For example, Surah Al ʿImran, verse 179 states: وَمَا كَانَ اللّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ, meaning that God does not disclose the unseen to all, but chooses certain messengers and grants them knowledge of it. Similarly, among the miracles of ʿIsa (peace be upon him), it is stated: وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ (Al ʿImran 49), indicating that he informed people of what they ate and what they stored in their homes. The verse under discussion also, through its exception, indicates that God grants a portion of knowledge of the unseen to His chosen messengers, since an exception following negation implies affirmation. In addition, the Qur’an itself contains numerous accounts of unseen events. For example, Surah al‑Rum, verses 2–4: غُلِبَتِ الرُّومُ… وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ فِي بِضْعِ سِنِينَ, foretelling that although the Romans had been defeated, they would soon be victorious again. Likewise, Surah al‑Qasas, verse 85 states: إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ, indicating the Prophet’s return to Makkah, and Surah al‑Fath, verse 27: لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ, promising entry into al‑Masjid al‑Haram in safety. Fundamentally, revelation itself is a form of knowledge of the unseen granted to prophets. Thus, it cannot be maintained that they possess no awareness of the unseen while receiving revelation. In addition to these verses, numerous traditions indicate that the Prophet (peace be upon him) and the Imams possessed general knowledge of the unseen and occasionally disclosed it. Examples include the incident of the Conquest of Makkah involving Hatib ibn Abi Baltaʿah and the intercepted letter carried by a woman named Sarah, whom ʿAli (peace be upon him) and others were sent to intercept. Similarly, during the expedition of Muʾtah, the Prophet informed the people of Madinah of the martyrdom of Jaʿfar and other commanders at the very moment it occurred (Kamil ibn al‑Athir, vol. 2). There are also numerous prophetic predictions, such as those concerning Hujr ibn Qays (Mustadrak al‑Sahihayn, vol. 2, p. 358), Marwan (Tabaqat Ibn Saʿd, vol. 5, p. 30), Kumayl ibn Ziyad (al‑Isabah Ibn Hajar, vol. 5, part 3, p. 325), and the Khawarij of Nahrawan (Majmaʿ al‑Zawaʾid by al‑Haythami, vol. 6, p. 241), as well as statements regarding Karbala narrated from Asbagh ibn Nubatah (al‑Riyad al‑Nadirah, vol. 2, p. 222). Numerous traditions also attest to the vast knowledge of ʿAli (peace be upon him) (Fadaʾil al‑Khamsah, vol. 2, pp. 231–253). In Shiʿi sources, particularly in al‑Kafi and Bihar al‑Anwar (vol. 26), many traditions affirm that the Maʿṣūm Imams possessed knowledge of the unseen. These reports are numerous and reach the level of tawatur. The remaining question is how to reconcile verses and traditions that deny knowledge of the unseen with those that affirm it. Several approaches have been proposed: First, the exclusivity of knowledge of the unseen for God refers to intrinsic and independent knowledge. No being possesses such knowledge independently; rather, whatever knowledge others possess is granted by God and is dependent. Second, knowledge of the unseen is of two types: one exclusive to God alone (e.g., the exact timing of the Hour), and another which He imparts to His prophets and awliyaʾ. This distinction is reflected in Nahj al‑Balaghah, sermon 128. Third, unseen knowledge is recorded in two domains: Lawh Mahfuz (unchanging divine knowledge) and Lawh Mahw wa Ithbat (subject to change). The former is known only to God, while the latter may be disclosed. A narration from Imam al‑Sadiq states: “God has a knowledge known only to Him, and a knowledge He has taught His angels and messengers; what He has taught them, we also know” (Bihar al‑Anwar, vol. 26, p. 160). Fourth, God possesses complete knowledge of the unseen actually (bi’l‑fiʿl), while prophets and Imams may not know all unseen matters at all times, but are informed whenever they will to know—by divine permission. Traditions in al‑Kafi support this: “When the Imam wishes to know something, God teaches it to him.” Fifth, some traditions differ because of differences in audience. Complex truths were sometimes expressed differently depending on the listener’s capacity. For instance, a report in al‑Kafi recounts that Imam al‑Sadiq denied having knowledge of the unseen in a public gathering, but later clarified to his close companions that he possessed such knowledge in the qualified sense described above. These various approaches to reconciliation are not mutually exclusive, and all may be valid in their respective contexts.
Here are two additional lines of reasoning to establish that the Prophet (peace be upon him) and the Maʿṣūm Imams, in a general sense, possessed knowledge of unseen realities: First, their mission was not confined to a specific place or time; rather, the Prophethood of the Prophet and the Imamate of the Imams are universal and enduring. Accordingly, how is it possible that an individual entrusted with such a vast mission and responsibility would possess awareness only of his immediate time and environment? Would a person, for example, appointed as the governor over a large region, remain unaware of that region and still successfully fulfill his duties? In other words, the Prophet and the Imam were required, during their lifetimes, to articulate and implement divine laws in such a way that they would respond to the needs of all human beings across all times and places. This would not be possible unless they possessed knowledge of at least a portion of the unseen realities. Second, there are three verses of the Qur’an which, when considered together, clarify the issue of the knowledge of the Prophet and the Imams. The first concerns the individual who brought the throne of the Queen of Sheba to Sulayman before the blinking of an eye (namely Asif ibn Barkhiya): قال الذي عنده علم من الكتاب انا اٰتيك به قبل ان يرتد اليك طرفك فلما راٰه مستقرا عنده قال ھٰذا من فضل ربي “That person who had some knowledge of the Book said: ‘I will bring it to you before your glance returns to you’; when he saw it placed before him, he said: ‘This is from the فضل of my Lord’” (al‑Naml 40). The second verse states: قُلْ كَفَى بِاللّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ “Say: Allah is sufficient as a witness between me and you, and [also] the one who possesses knowledge of the Book” (al‑Raʿd 43). On the basis of numerous traditions reported in both Sunni and Shiʿa sources, Abu Saʿid al‑Khudri narrates that he asked the Messenger of Allah about the meaning of “الذي عنده علم من الكتاب,” and he replied: it refers to the wasi of my brother Sulayman ibn Dawud. Then he asked about “ومن عنده علم الكتاب,” and the Prophet said: ذاك اخي علي بن ابي طالب “That is my brother ʿAli ibn Abi Talib.” (Ref: Ihqaq al‑Haqq, vol. 3, pp. 280–281; Nur al‑Thaqalayn, vol. 2, p. 523). Considering that “علم من الكتاب,” attributed to Asif, denotes partial knowledge, whereas “علم الكتاب,” attributed to ʿAli (peace be upon him), denotes comprehensive knowledge, the difference in their respective ranks of knowledge becomes evident. The third verse states: وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ “We have sent down upon you the Book as a clarification of all things” (al‑Nahl 89). It is clear that one who possesses knowledge of the depths and realities of such a Book must necessarily have knowledge of unseen matters. This serves as a clear indication that certain among the awliyaʾ of God may, by divine permission, be informed of aspects of the unseen. Regarding the subject of knowledge of the unseen (ʿilm al‑ghayb), further discussion has been presented under Surah al‑Anʿam, verses 50 and 59 (vol. 3), and Surah al‑Aʿraf, verse 188 (vol. 4).
“Jinn,” as is evident from the lexical meaning of the term, refers to an unseen entity, many of whose characteristics have been mentioned in the Qur’an. Among these are the following: 1. It is a being created from a flame of fire, in contrast to humans who are created from clay (وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ) (al‑Rahman 15). 2. It possesses knowledge, perception, the ability to distinguish between truth and falsehood, and the capacity for reasoning and argumentation (as indicated in various verses of Surah al‑Jinn). 3. It is subject to obligation and responsibility (duties and commandments) (as indicated in Surah al‑Jinn and Surah al‑Rahman). 4. Among them are believing and righteous individuals, as well as disbelievers (وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ) (al‑Jinn 11). 5. They are subject to resurrection, accountability, and the Hereafter (وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا) (al‑Jinn 15). 6. They possessed the ability to ascend toward the heavens, eavesdrop, and obtain certain information, although this capacity was later restricted (وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا) (al‑Jinn 9). 7. At times, they established contact with certain humans, and through limited knowledge of hidden matters, they misled them (وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا) (al‑Jinn 6). 8. Some among them possess extraordinary strength, just as certain humans do (قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ) — “an ‘ifrit from among the jinn said to Sulayman: ‘I will bring it to you before you rise from your place’” (al‑Naml 39). 9. They have the ability to perform certain services and tasks for humans (وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ… يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ) — a group of jinn worked for Sulayman by the command of God, constructing sanctuaries, images, and large vessels (Saba 12–13). 10. Their creation preceded that of human beings (وَالْجَآنَّ خَلَقْنَاهُ مِن قَبْلُ) (al‑Hijr 27), alongside other characteristics. Additionally, Qur’anic verses clearly indicate that, contrary to popular belief—which considers jinn to be superior—human beings constitute a higher and more elevated form of creation. This is demonstrated by the fact that all divine prophets were chosen from among humans, and even the jinn believed in and followed the Prophet of Islam. Furthermore, the obligation imposed upon Iblis (who belonged to the jinn, according to the Qur’an) to prostrate before Adam (al‑Kahf 50) serves as evidence of the superiority of humankind over the jinn. Up to this point, the discussion has been confined to those characteristics of this unseen being that are derived from the Qur’an and are free from superstition and unscientific notions. However, it is well known that the general populace has fabricated numerous myths about the jinn that are incompatible with reason and logic, thereby constructing an irrational and fantastical image of this entity. For instance, they are imagined as grotesque, terrifying beings with tails and horns, harmful and malicious, capable of igniting houses merely by pouring hot water in an empty space, and other similar superstitions. In contrast, when the concept of the jinn is separated from such superstitions, its essence becomes entirely acceptable. There exists no rational proof that living beings are confined solely to those that are perceptible to human senses. Indeed, scholars and experts in the natural sciences assert that the entities perceived through human senses constitute only a minute fraction in comparison with those that are imperceptible. Until relatively recent times, prior to the discovery of microorganisms through the microscope, no one could have imagined that a single drop of water or blood contains thousands of living organisms invisible to the naked eye. Likewise, it is established that human vision perceives only a limited spectrum of colors and that human hearing detects only a limited range of sound frequencies, whereas innumerable colors and sounds exist beyond our perceptual capacity. Given such a reality, it is not at all surprising that various forms of living beings exist in the universe that are beyond human sensory perception. Therefore, when a truthful messenger such as the Prophet of Islam reports their existence, there is no reason to reject it. In summary, the Qur’an—being truthful divine speech—affirms the existence of the jinn with the aforementioned characteristics, and no rational argument exists to negate this. Consequently, their existence should be accepted, while avoiding erroneous interpretations and popular superstitions. It is also noteworthy that the term “jinn” is sometimes employed in a broader sense to include various unseen entities, whether they possess intellect and awareness or not. Even certain categories of visible creatures that tend to remain hidden, such as some animals, may be included within this extended meaning. A supporting narration from the Prophet states: خلق الله الجن خمسۃ اصناف: صنف کالریح فی الهواء، و صنف حیات و صنف عقارب، و صنف حشرات الارض، و صنف کبنی آدم علیهم الحساب والعقاب “God created the jinn in five categories: one category exists like the wind in the air; one resembles serpents; one resembles scorpions; one consists of insects of the earth; and one resembles human beings, upon whom rests accountability and punishment.” (Safinat al‑Bihar, vol. 1, p. 186, under the entry ‘jinn’). Considering this narration and its broad conceptual scope, many difficulties arising from various reports and accounts about the jinn can be resolved. For example, in a narration from Amir al‑Mu’minin ‘Ali, it is stated: لا تشرب الماء من ثلمة الاناء ولا من عروته فان الشيطان يقعد على العروة و الثلمة “Do not drink water from a broken part of a vessel or from its handle, for Satan sits upon those parts.” (al‑Kafi, vol. 6, p. 385, Kitab al‑Ashribah, Bab al‑Awani, hadith 5). Given that “Satan” belongs to the category of jinn, and considering that broken edges and handles of vessels often harbor various impurities and microbes, it is not far‑fetched that terms such as “jinn” and “Satan,” in a general sense, may include such entities as well—although they also possess a more specific meaning referring to conscious, responsible beings. (For further details, see Awalin Daneshgah va Akharin Payambar, vol. 1.) O Lord! On that Day when both jinn and humans shall stand in Your court of justice and all wrongdoers shall regret their deeds, include us within the shade of Your mercy. O God! Your dominion is vast, while our knowledge is limited; protect us from error, misjudgment, and deviation from truth. O Lord! The station of Your Prophet is so elevated that even the jinn responded to his call; include us among those who sincerely believe in that call. Amin ya Rabb al‑‘Alamin.
