Jinns: What the lexicons say about these invisible and intelligent creations of God (I)
In this article the true and classical meaning of jinns is discussed in juxtaposition to the new, innovative and proposed meaning of Jinns. This is done in the light of the criteria established by Hadrat Ahmad, the Imam of the Age (Qutub Al-Zaman)
Quoting the view of the revered Hadrat Bashirudeen, our second Khalifa, we read:’’ We learn from the Holy Quran that the people to whom Prophet Adam was sent were not a developed race and were completely bereft of human social development and organisation. The Holy Quran describes them as Jinns i.e people who lived in caves and did not dwell on land communities … On the call of the Prophet Adam, some of them accepted the concept of community life and civilization and so were called Insaan (Civilised human). And those who refused to accept the message of Adam were Jinn as related in the Holy Quran, because they preferred to stay in the caves in seclusion. Those who followed Prophet Adam, learned to make dwellings on land and were given the tittle Bashar and Insaan (Civilized humans) (Al- Fazal25th January, 1947-ppl-3), Anwar al-ulum, Vol.18,pp495-502).
Briefly the sum total of his new and innovative definition of the jinns is that they were the uncivilised and undeveloped human beings who lived in caves. Those who accepted the message of the Prophet Adam, on whom be peace, became known as Insaan (Human beings) for the fact that they moved from the caves and lived on land in civilised communities. Thus whether uncivilized or civilised Jinns are still human beings. As against this new definition the common definition of Jinns, upheld by the unanimity of Muslims, is that Jinns are intelligent and invisible creations of God separate from men. Let us apply the following set of criteria established by Hadrat Ahmad, Imam of the Age, to the two definition: ‘’ And we are not entitled to invent the meanings (of words) by ourselves, we have rather to follow the meanings which have existed from ancient times as having proceeded from God’’.(Ahmad,Minan –Al-Rahman, p48). Meaning that if the meaning cannot be traced to ancient times then that is not its true meaning. The reason being that it is God who created words of language and invest the words with meanings in accordance with the Quranic verse: ‘’ And He (Allah ,God) taught Adam all the names (Asmaa)’’(Quran 2:32). Having taught
Adam words and their meanings of that divine language created by God, Adam and his children and subsequent progenies spoke that divine language and transmitted them from generation to generation till they were compiled into dictionaries and lexicons.
This fact is perfectly endorsed by the Holy Bible where it is stated: ‘’ And the whole earth spoke one language ‘‘(Gen 12:1). That was after Noah’s floods that destroyed the entire human race. We shall defer its discussion to subsequent articles. In effect the meanings of words were neither created by philologists nor by lexicographers. They only studied the words and then compiled them into dictionaries. They are in these respects like geologists who isolate gems, precious stones and minerals then polish and name them. It is God who created them and stored them in the bowels of the earth for men’s use.
A typical example is the diamond that was first formed in the immense pressures and high temperatures that existed during the big bang when the Omnipotent God created the universe!
Writing further says Ahmed: ‘’No man is entitled to invest any word with an honourable status which philologists have not been able to attach to it. This is the reason why God’s speech too does not overstep the bounds of philology; all intellectuals agree that one should have recourse first do the lexicons to reveal the dignified or honourable status of a word.
In order to find how far the language of which it forms a unit, has bestowed on it’’ (Ahmad, Minan Al-Rahman, p47).
Philology is the study of words and the way words and language develop. Thus a philologist must be able to tell us the true meaning of word and how it has developed in that language.
The meanings of words determined by them as traceable to ancient times are therefore their true meanings. If that is the truth then when God, through revelation, speaks to a chosen Prophet and is recorded in a revealed book, the words and expressions used by God in the
Book cannot contradicts those compiled by Philologists. Why? Simply for the fact that God who created those words, later to be compiled in Lexicons, cannot contradict Himself by using the same words and expressions in a different sense or meanings. Little wonder words and beautiful Arabic expressions found in Arabic Dictionaries and Lexicons correspond exactly to the same words and expressions used by the All-knowing Allah in the Holy Quran.
This is what Ahmad means by:’’ That is the reason why God’s speech too does not overstep the bounds of philology’’.
In the light of the above criteria and arguments Ahmad makes Lexicons and dictionaries the true judge of the meanings of words. In other words if the Lexicons invest the meaning of the word with an honourable status and meaning then that is its true meaning. If in a state that is not honourable then that must be its true meaning. We are not entitled to add new adjectives to a word to make it honourable.
Finally Ahmad confirms the reliability of Arabic Lexicons in the words:’’ The Lisanul Arab and Taj-Al-Aruus, are very reliable dictionaries’’ (Ahmad, Minan Al- Rahman, p42). Having Ahmad, Imam of the Age, made Lexicons the Judge of the true meanings of words, let us examine the two definitions of Jinn in the light of lexicons. To remind ourselves let us quote the two definitions as follows: The first definition proposed by Bashirudeen is that human beings, civilized and uncivilized, are basically Jinns. Hence a Jinn is a human being. The second definition which is the popular view is that Jinns are intelligent and invisible beings created by God like we humans also created by God. Quoting the view of Lisanul Arab we read:’’ Jinns are different from men (Ins). They are so- called because they are hidden from the view of men and are not seen. Al-Ja’an is the father of the Jinns and was created from fire ‘’ (Vol. 13, p95). From Taj. Al- Aruus we read: ‘’ Human beings are called Insiyuun for the fact that they are visible, while Al-Jinn is called Jinn for the fact that they are hidden such that the eyes of men cannot see them’’ (Vol.15, p408).
According to Lane:’’ Jinns are intelligent and invisible ‘’ (Lanes Arabic English Lexicon). The three views are unanimous that Jinns are intelligent and invisible.
In the light of the criteria established by Hadrat Ahmad, making lexicons the judge, Jinns are intelligent and invisible beings created by Allah, the Omnipotent.
Conclusions;
The awaited Imam whose verdicts are flawless and binding has spoken. His verdicts are in favour of Jinns being invisible and intelligent created by God from clay, water and mud.
BY KHALID KOFI AHMAD
