جِنَّ
Appears 13 times in Quran
Derived Words (20)
Words derived from the stem "جِنَّ".
- the Jinn
- insanity
- embryos
- embryos
- the disobedient Jinn
- the Jinn
- insanity
- madness
- afflicted with madness
- there is madness
- madness
- with Jinn
- between Him and the Jinn
- the Jinn themselves know
Occurrences in Quran
Found 13 verses containing "جِنَّ".
وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا۟ لَهُۥ بَنِينَ وَبَنَٰتٍۭ بِغَيْرِ عِلْمٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
2:117; 9:31; 10:19.
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
2:117; 9:31; 10:19.
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
444
جِنّ (Jinn, 大人物) 是一般人看不见, 或远离他们的这样一种人。这节经文意指, 人类在拒绝安拉的启示并听从他们自己的判断和推理把大人物和天使连系起来作为安拉的合伙者并认为安拉有儿女的时候, 他们就会走入邪道。
a
2:117; 9:31; 10:19.
843
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
885
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
أَوَلَمْ يَتَفَكَّرُوا۟ ۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ مُّبِينٌ
23:26; 34:47; 52:30; 81:23.
23:26; 34:47; 52:30; 81:23.
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
23:26; 34:47; 52:30; 81:23.
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
g
23:26; 34:47; 52:30; 81:23.
b
23:26; 34:47; 52:30; 81:23.
1071
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
a
23:26; 34:47; 52:30; 81:23.
1078
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
15:44; 32:14; 38:85, 86.
15:44; 32:14; 38:85, 86.
15:44; 32:14; 38:85-86.
Commentary:
The words, for this has He created them, mean that it is for mercy that God has created men. This interpretation is supported by 7:157.
The words, the word of thy Lord shall be fulfilled, show that it is only the followers of Satan and evildoers that will be cast into Hell. The verse does not at all mean that all men will be thrown into Hell. In the words, the word of thy Lord shall be fulfilled, God mentions a promise, so the verse must be interpreted in harmony with that promise. But no promise is to be found in the Quran to the effect that all men will be cast into Hell. On the contrary, there is a definite promise in which it is said that Hell will be filled with those who follow Satan (7:19). It is to this promise that the verse under comment refers, for the Quran makes mention of no other promise except this.
So the verse means only that those who follow Satan will be thrown into Hell.
It was stated in the previous clause that God had created man for mercy. Now the question naturally arose, if man had been created for mercy, why were men to be cast into Hell? The present verse answers this question by saying that it is true that man has been created for mercy, but it was also declared that this promise of mercy would not be fulfilled immediately with regard to people who followed Satan. These companions of Satan will first be thrown into Hell on account of their affinity with him, and after they have been purged of their sins, they will go to Heaven. Moreover, the preceding verse speaks of disbelievers "who would not cease to differ". So the jinn and men spoken of here are none but the wicked among them. For a discussion of the jinn see 15:28.
f
15:44; 32:14; 38:85, 86.
b
15:44; 32:14; 38:85-86.
1500
Commentary:
The words, for this has He created them, mean that it is for mercy that God has created men. This interpretation is supported by 7:157.
The words, the word of thy Lord shall be fulfilled, show that it is only the followers of Satan and evildoers that will be cast into Hell. The verse does not at all mean that all men will be thrown into Hell. In the words, the word of thy Lord shall be fulfilled, God mentions a promise, so the verse must be interpreted in harmony with that promise. But no promise is to be found in the Quran to the effect that all men will be cast into Hell. On the contrary, there is a definite promise in which it is said that Hell will be filled with those who follow Satan (7:19). It is to this promise that the verse under comment refers, for the Quran makes mention of no other promise except this.
So the verse means only that those who follow Satan will be thrown into Hell.
It was stated in the previous clause that God had created man for mercy. Now the question naturally arose, if man had been created for mercy, why were men to be cast into Hell? The present verse answers this question by saying that it is true that man has been created for mercy, but it was also declared that this promise of mercy would not be fulfilled immediately with regard to people who followed Satan. These companions of Satan will first be thrown into Hell on account of their affinity with him, and after they have been purged of their sins, they will go to Heaven. Moreover, the preceding verse speaks of disbelievers "who would not cease to differ". So the jinn and men spoken of here are none but the wicked among them. For a discussion of the jinn see 15:28.
e
15:44; 32:14; 38:85, 86.
إِنْ هُوَ إِلَّا رَجُلٌۢ بِهِۦ جِنَّةٌ فَتَرَبَّصُوا۟ بِهِۦ حَتَّىٰ حِينٍ
54:10.
54:10.
54:10.
Commentary:
In this and the preceding verse Noah’s opponents are represented as having brought forward six objections to reject his message: First, that he was only a man like themselves. Secondly, that he sought to impose his leadership on them. Thirdly, that no angel had descended from heaven to testify to his truth. Fourthly, that his teaching was opposed to the time-honoured beliefs of their forebears. Fifthly, that he was stricken with madness, and sixthly, that sooner or later he was sure to come to grief. These objections have always been raised against every Prophet and Divine Reformer in every age.
f
54:10.
a
54:10.
2530
Commentary:
In this and the preceding verse Noah’s opponents are represented as having brought forward six objections to reject his message: First, that he was only a man like themselves. Secondly, that he sought to impose his leadership on them. Thirdly, that no angel had descended from heaven to testify to his truth. Fourthly, that his teaching was opposed to the time-honoured beliefs of their forebears. Fifthly, that he was stricken with madness, and sixthly, that sooner or later he was sure to come to grief. These objections have always been raised against every Prophet and Divine Reformer in every age.
b
54:10.
أَمْ يَقُولُونَ بِهِۦ جِنَّةٌۢ ۚ بَلْ جَآءَهُم بِٱلْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَٰرِهُونَ
7:185; 34:47.
7:185; 34:47.
7:185; 34:47.
Commentary:
This verse continues the theme of the preceding one and embodies a repudiation of the foolish charge of disbelievers that the Holy Prophet has been smitten with insanity, and mentions also the cause and reason for their denial of him. It throws a challenge to them by saying that there could possibly be no insanity or madness about the Holy Prophet inasmuch as maniacs have never produced such wonderful results as he has done. He has changed the whole face of Arabia. Nor have the teachings of madmen or impostors offered such satisfactory solutions of all the difficult human moral, social and economic problems as the Quran has done. The verse gives the reason for the disbelievers’ rejection of the Message of Islam in the words that they hate the truth, meaning thereby that they know that by accepting it they will have to undergo untold hardships and privations and to suffer loss of power, prestige and property. This they by no means are prepared to do.
h
7:185; 34:47.
a
7:185; 34:47.
2558
Commentary:
This verse continues the theme of the preceding one and embodies a repudiation of the foolish charge of disbelievers that the Holy Prophet has been smitten with insanity, and mentions also the cause and reason for their denial of him. It throws a challenge to them by saying that there could possibly be no insanity or madness about the Holy Prophet inasmuch as maniacs have never produced such wonderful results as he has done. He has changed the whole face of Arabia. Nor have the teachings of madmen or impostors offered such satisfactory solutions of all the difficult human moral, social and economic problems as the Quran has done. The verse gives the reason for the disbelievers’ rejection of the Message of Islam in the words that they hate the truth, meaning thereby that they know that by accepting it they will have to undergo untold hardships and privations and to suffer loss of power, prestige and property. This they by no means are prepared to do.
b
7:185; 34:47.
وَلَوْ شِئْنَا لَءَاتَيْنَا كُلَّ نَفْسٍ هُدَىٰهَا وَلَٰكِنْ حَقَّ ٱلْقَوْلُ مِنِّى لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
11:120; 15:44; 38:86.
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
11:120; 15:44; 38:86.
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
11:120; 15:44; 38:85-86.
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
4
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
a
11:120; 15:44; 38:85-86.
3067
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
2325
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
أَفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةٌۢ ۗ بَلِ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ فِى ٱلْعَذَابِ وَٱلضَّلَٰلِ ٱلْبَعِيدِ
17:11; 27:5.
17:11; 27:5.
17:11; 27:5.
c
17:11; 27:5.
a
17:11; 27:5.
a
17:11; 27:5.
قَالُوا۟ سُبْحَٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِم ۖ بَلْ كَانُوا۟ يَعْبُدُونَ ٱلْجِنَّ ۖ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ
25:19.
25:19.
25:19.
Commentary:
The reference in the word jinn is to the proud, wicked and ungodly people who are not the followers of any revealed religion and who have been spoken of in vv. 32, 33 and 34 above. The word may also mean hidden forces of evil, the root جن (janna) meaning, it veiled, concealed or covered (Lane).
d
25:19.
a
25:19.
3164
Commentary:
The reference in the word jinn is to the proud, wicked and ungodly people who are not the followers of any revealed religion and who have been spoken of in vv. 32, 33 and 34 above. The word may also mean hidden forces of evil, the root جن (janna) meaning, it veiled, concealed or covered (Lane).
a
25:19.
۞ قُلْ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍ ۖ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
7:185; 23:71.
7:185; 23:71.
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
a
7:185; 23:71.3168
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
2403
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
6:101.
6:101.
6:101.
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
e
6:101.
a
6:101.
3361
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
d
6:101.