'Aḥsana' (the) best 'l-Hadīthi'

 In the Name of Allah, the Beneficent, the Most Merciful

Allah says, "Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ajinnatun (fetuses) in 'buṭūni' (the wombs.) Therefore justify not yourselves: He knows best who it is that guards against evil." Surah 53:32

It's clear that even Al Insi (mankind) were once Jinns in the wombs of our Mothers.

"Man We did create from a quintessence (of clay);Then We placed him as (a drop of) sperm in a place of rest, firmly fixed;Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!" Surah 23:12-14

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Surah 20:114 "Then High above all is God, the King, the Truth. Do not be hasty with the Quran before its inspiration is completed to you, and say, "My Lord, increase my knowledge."

The Arabic word root for Jinn comes from the root 'Janna' which means:

1) Overshadowed

2) Covered

Jinn means:

1) Definite order of conscious being

2) intelligent

3) corporal 

4) They eat and drink and propgate their species and are subjected to death

Jannun means: Jinn

Now Corporal means:

cor·po·ral

–adjective

1. of the human body; bodily; physical: corporal  suffering.

2. Zoology . of the body proper, as distinguished from the headand limbs.

3. personal: corporal  possessi

In the Dictionary of the Holy Qur'an, the Arabic word for 'Jinn' is جن 'Janna'. 

This Arabic root word means:

1) To be dark

2) cover

3) wrap
4) conceal

5) conceal

6) be mad

7) dark

8) covered (with plants)

9) be mad (with joy or anger)

10) be hidden to

11) be excited

Junnatun means: 

1) Covering

2) Shield

3) Protective

Janin plu Ajinntun means: 

1) Embryo

2) Fetus

3) Anything hidden

Janun means:

1) Madness

2) Insanity

3) Diabolical fury

4) Passion

Majnun means:

1) Mad

2) Possessed

3) Luxuriant (plant)

Jannatun means:

1) Garden

2) Paradise

Now the Arabic word الجن 'Jinn' means:

1) Genius

2) Anything hidden

3) Intense or confusing darkness

4) Evil spirits which inspire evil thought

5) Germ

6) Insect

7) Imaginary beings whom the people worshipped

8) Peoples of different flung countries living detached from other civilized peoples

9) People who inhabited the earth in prehistoric times, subjected to no laws or rules of conduct before the birth of Adam who lad the foundation of the civilization and the laws of Allah.
10) Jews of Nasibin
11) Stalwarts whom Solomon had taken into custody and having subjected them and made them work as constructors of huge buildings and who were expert divers.
12) Ibn Manzur in his Dictionary Lisan al-Arab has quoted a verse of an ancient poet in which he calls his beloved by the word of Jinni
13) People who are peerless, having no match or equal
14) Jinn is a being who is higly potent, shrewd and possessed of great powers and abilities
15) Whatever hides or conceals or covers
16) Whatever remains hidden or becomes invisible
17) Such thing or beings that remain aloof from the people as if remaining concealed from eyes of the common folk as, Kings and other potentates generally do
18) The primary meaning of the word 'Mashar' in the Surah 6:128 


"One day will He gather them all together, 'yāmaʿshara' (and say): "O ye assembly) of Jinns! Much (toll) did ye take of 'l-insi' (the mankind.)" Their friends amongst 'l-insi' (the men) will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth." for thy Lord is full of wisdom and knowledge." 


" 'yāmaʿshara' (O assembly) of Jinns and 'wal-insi' men! came there not unto you apostles from amongst you, setting forth unto you My signs, and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. So against themselves will they bear witness that they rejected Faith." Surah 6:130  


" 'yāmaʿshara' (O assembly) of Jinns and 'wal-insi' men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!" Surah 55:33


Note: Ash'arahu means he lived in close communion with him and was on intimate terms. Thus by calling 'Jinn' and 'Nas' (human beings) as a single community clears that here Jinn and 'Nas' (human beings) are not two different kind of beings. 

Among the creation of man Allah has also created a vast number of other creations throughout the heavens and the earth, as Allah states: 

"And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills." (42:29) 'l-insāna' (humankind)

In the Qur'an Allah makes it clear that he has created several living beings throughout the heavens and the earth, one of these creations is the 'l-insāna' (humankind) of course:

"We created 'l-insāna' (humankind) from sounding clay, from black mud moulded into shape" (15:26)

"He Who has made everything which He has created most good: He began the creation of 'l-insāni' (man) with (nothing more than) clay, from a quintessence of the nature of a fluid despised: 'naslahu' (progeny)And made his But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!" (32:7-9)

"Behold, thy Lord said to the angels: "I am about to create 'basharan' (a human being)  from clay: (38:71)

"He created 'l-insāna' (man) from sounding clay like unto pottery, from fire free of smoke: And He created(55:14)

'l-malāikati' Angels

Among his other creations are the Angels of course: 

messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things." 'l-malāikati' (angels,)"Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the (35:1)

Another creation of Allah are the animals:

"When the wild beasts are herded together (in the human habitations); (81:5)

"Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills. (22:18)

Now among these creations Allah has also created another race of people, called the Jinn. There are several mis-conceptions about the jinn, the main one is the belief that all jinn's are invisible and that they are demons and devils, this is not true, jinn's are mortal beings just like humans and there are good and bad, and the bad jinns are the ones known as the devils and demons just like there are human devils.

'l-jāna' (Jinns) 

Here is a little research about the true nature and overstanding of the jinn that are reference from the Quran alone first then versus hadith, this will give us clarity and a better and proper overstanding as to who the jinn are, what their purpose is from the Qur'an, and why they were created.  

1- What are the Jinn created from according to Qur'an alone? 

As we overstand the Quran tells us that 'l-insāna' (humankind) have been made from clay, while 'l-malāikati' (Angels) have been created and made messengers with wings,- two, or three, or four (pairs) and concerning now dealith with the creation of jinn, the Quran alone tells us clearly:

" 'wal-jāna' (And the Jinn), We had created before, from the 'nāri' (fire) of a 'l-samūmi' (scorching). (15:27)

" 'wakhalaqa' (And He created) 'l-jāna' (Jinns) from 'mārijin' (a smokeless flame) of fire.  (55:15)

From the above research thus far the jinns have been created from a  'mārijin' (smokeless fire), so the Jinn, (We created earlier) means before creating 'l-insāna' (humankind). So naturally due to the jinn's creation from 'mārijin' (smokeless fire), this would make us believe the Jinn are much different from us, in physical terms and in their nature. As we can also see the jinn were created before mankind, as the Quranic verse proves yet  'l-insāna' (humankind) and 'l-jāna' (Jinns) are mortal beings on earth sharing very similar more than you know.

 2- Why were the Jinn created?

Allah says in the Qur'an that the Jinns were created for the same reason that humankind was, as the Quran brings us clarity to this question:

"I have only created 'l-jina' (Jinns) 'wal-insa' (and the mankind), that they may serve Me." (51:6)

Allah created the 'l-jāna' (Jinns) to worship Him and the jinn just like mankind will be held accountable for their deeds and actions:

"And they have invented a 'nasaban' (blood-relationship) between Him and the ' l-jinati' (Jinns): but the Jinns know (quite well) that they have indeed to appear (before his Judgment-Seat)! (37:158)

"One day will He gather them all together, (and say): "O ye assembly of 'l-jini' (Jinns)! Much (toll) did ye take of 'l-insi' (the mankind)." Their 'awliyāuhum' (friends) amongst 'l-insi' (men) will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth." for thy Lord is full of wisdom and knowledge." (6:128)

And just like 'l-insāna' (humankind) , the jinn will also be thrown in the hell fire, or be granted paradise:

"Except those on whom thy Lord hath bestowed His Mercy: and for this did He create them: and the Word of thy Lord shall be fulfilled: "I will fill Hell with 'l-jinati' (jinns) 'wal-nāsi' (and men) all together." (11:119)

"If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, "I will fill Hell with 'l-jinati' (Jinns) 'wal-nāsi' (and men) all together." (32:13)

It's clear that from the result of this decree is that from those whom Allah has created, some 'l-jinati' (Jinns) 'wal-nāsi' (and men) deserve the Paradise and some deserve the Hell Fire. From this decree is that Allah will fill the Hellfire with both  'l-jinati' (Jinns) 'wal-nāsi' (and men).

The 'l-jinati' (Jinns) will also be admitted to paradise just as 'wal-nāsi' (and men) will:

"They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach). Then which of the favours of your Lord will ye deny? In them will be (Maidens), chaste, restraining their glances, whom no 'insun' (man) or 'jānnun' (Jinn) before 'yaṭmith'hunna' (them has touched);- Then which of the favours of your Lord will ye deny?- Like unto Rubies and coral. Is there any Reward for Good - other than Good? Then which of the favours of your Lord will ye deny? And besides these two, there are two other Gardens,-  (55:54-62)

Now given this can be metaphorically describing the rewards of paradise of beautiful maidens yet Allah includes this metaphor in His description and clearly says that beautiful maidens await the righteous in paradise AND these maidens are obviously virgins who have neither been touched by 'insun' (man) or 'jānnun' (Jinn). 

Now irony of this is if the Jinn were invisible beings unlike mortal creation like human kind then how could an invisible spooky ghostly like creature be able to copulate with an earthly woman? To me this is clear that Jinn have the capacity to procreate with earthly woman or why would Allah include them in the metaphor? And of course Jinn CAN copulate with earthly women because they are earthly themselves.

So this is a whole description of how it will be in heaven, and as you can see, the jinn's will be in the paradise with the humans. So jinn's are not exempt from their actions, they are held accountable, what this therefore means is that the jinn have a free will just like 'insun' (man).

 3- The Jinn community 

 Just like 'insun' (man) the jinn have their own communities, and their own life-styles with their own dwelling places. 

The jinn just like 'insun' (man) receive their own messengers:

"O ye assembly of 'l-jini' (Jinns) 'wal-insi' (and men!) 'yatikum' (came there not unto you) 'rusulun' (messengers) 'minkum' (from amongst you), setting forth unto you My signs, and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. So against themselves will they bear witness that they rejected Faith (6:130)

This ayat from the Qur'an makes it clear that the jinn themselves received messengers to them, to convey the truth.

Allah tells the Jinns and Humans after their own admission that Allah sent messengers to them and Allah will punish the disbelieving Jinns and humans on the Day of Resurrection, when He asks them, while having better knowledge, if the Messengers delivered His Messages to them,

"O you assembly of Jinn and humans! Did not there come to you Messengers from among you'' and as it is given that the Messengers are from among 'insun' (mankind) only, not vice versa,

The Bayyinat (Clear Evidence) for this is that Allah said: 

 "Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him. [4:163],

until,

"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers." [4:165]

Allah said, concerning the Prophet Ibrahim:

 "And We ordained among 'dhurriyyatihi' (his offspring) prophethood and the Book" [29: 27]

According tot he Qur'an it is clear that the prophethood and the Book exclusively is through the 'dhurriyyatihi' (offspring) of the Prophet Ibrahim. No one has claimed that there were Prophets from among the Jinns before the time of Ibrahim, but not after that.

Allah said,

"And We never sent before you any of the Messengers but verily, they ate food and walked in the markets." [25:20],

and,

"And We sent not before you any but men unto whom We revealed, from among the people of townships.) [12:109]

Therefore, concerning prophethood, the Jinns follow 'insun' (mankind) in this regard and this is why Allah said about them,

"O you assembly of Jinn and 'insun' (mankind)! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours" They will say: "We bear witness against ourselves.'') meaning, we affirm that the Messengers have conveyed Your Messages to us and warned us about the meeting with You, and that this Day will certainly occur.

Allah said then said:

"It was the life of this world that deceived them and they wasted their lives and brought destruction to themselves by rejecting the Messengers and denying their miracles. This is because they were deceived by the beauty, adornment and lusts of this life. And they will bear witness against themselves) on the Day of Resurrection, that they were disbelievers...in this worldly life, rejecting what the Messengers. 

Its clear that BOTH mankind and Jinn can and will be deceived by this 'Dunya' (worldly life). So if the Jinn were not of this world and of some metaphysical form, invisible form, spooky form lliving between the earth and the sky, this warning would not need include them, the Jinn but it most certainly does also both Al Jinn and Al Insan (humankind) appear as antithetical to one another.

Antithetical means:

Directly opposed or contrasted; mutually incompatible

• - people whose religious beliefs are antithetical to mine
• - two antithetical emotions pulled at her

In Surah 6:130

يَا مَعْشَرَ الْجِنِّ وَالإِنسِ

Ya maAAshara aljinni waalinsi alam

"O ye assembly of Jinns and men!

1) aljinni ---> Jinn <----

2) wa alinsi ---> men <---

From the Arabic untranslated text it's a mistake equating Insan to mankind because if indeed all mortal men were spoken of in this ayat then it would have used the Arabic word 'bashar', but the word isn't in this ayat. So this tells us that the usage of specific titles is being used to describe two races of mortal men on Al Ard (Earth.)

In the Dictionary of the Qur'an, Basharun means:

1) Human being, Human beings is called Bashar because of his good body, image, figure and capacities.

The Arabic word Bashar appears approximately 36 times in Quran.  The form of 'bashar' will appear after the 

Ali Imran – Amramites 3:79 "It is not for a mortal (libasharin) to whom God reveals the Book and the judgment and the prophet hood to say to the people: "Be my votaries instead of God's," but (to say): "Become learned in divine law, by virtue of teaching and studying the Book." 

Al Ma'edah – The Feast 5:18 "The Jews and Christians say: We are sons of Allah and His loved ones. Say: Why then doth He chastise you for your sins? Nay, ye are but  'basharun' (mortals) of His creating."  

Hud 11:27 "The chieftains of his folk, who disbelieved, said: We see thee but a 'basharan' (mortal) like us, and we see not that any follow thee save the most abject among us, without reflection."

Dictionary of the Holy Qur'an:

بشار Bashara means:

1) To lay bare one's skin

2) take off the bark

بشارات Basharat means:


1) Fine looking appearance


Or


1) Exterior shape
2) Fine feature
3) the outer and visible part of the skin


Basharun means:


1) Human being


Basharian means:


1) Two human beings


Bushrun/Bushran means:


1) Bearing good news

In the Qur'an it is clear that another mortal trait which is the Jinn do live alongside Al Insan and they both grow old and die. This fact alone tells us clearly tells us that the qualities of something supernatural, with unspectacular powers, residing between the earth and the sky and metaphysical does not exist.

"And We have appointed for them comrades so they have made fair-seeming to them what is before them and what is behind them, and the word proved true against them-- among the 'umamin' (nations) of the 'l-jini' (jinn) wal-'insi' (and the men) 'qad khalat' (that have passed away) before them-- that they shall surely be losers." Surah 41:25


Here we have here 'umamin' (nations) and the Arabic root word for 'umamin' is 'Ummatun' which means:


1) Community
2) Nations
3) Group of living things having certain characteristics or circumstances in common
4) Any grouping of human or animal


This word is derived from Amma meaning:


1) To repair to or direct one's course to a thing to seek with aim


Ummah means:


1) a way
2) course
3) manner or mode of acting
4) It also means faith
5) Deen
6) Nation
7) generation
8) time or period of time
9) righteous person
10) or a person who is an object of imitation and who is known for goodness
11) and who combines all kinds of good qualities
12) a person who has no-equal and one who combines within himself virtues

Now in this ayat we are given not 'one' but 'two' very earthly qualities that are applied to both Jinn and Insan (men).

1) It mentions that BOTH Jinn and Insan live in nations.

2) This ayat clearly states that BOTH Jinn and Insan pass away or die and have so before this verse was revealed.

So as Allah's Sunnah never changes, His Laws are precise this Earth has seen numerous nations of BOTH Jinn and Insan come and go over the hundreds of thousands of years since the beginning of time and since we have been here, as the laws of nature dictate to us that we Both Jinn and Insan (men) ALL grow old and die to be replaced by continuing generations after generations.

To reiterate about the mortality of the Jinn is in Surah 55:74, this verse not only defines the physical and mortal qualities of Jinn but does so within the context of metaphorically describing attributes of Janna or paradise. This verse appears in a long series which paints a picture to the reader of what paradise might be like.

"They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach). Then which of the favours of your Lord will ye deny? In them will be (Maidens), chaste, restraining their glances, whom no 'insun' (man) or 'jānnun' (Jinn) before 'yaṭmith'hunna' (them has touched);- Then which of the favours of your Lord will ye deny?- Like unto Rubies and coral. Is there any Reward for Good - other than Good? Then which of the favours of your Lord will ye deny? And besides these two, there are two other Gardens,-  (55:54-62)

And just like 'insun' (man) the Jinn also reject their messengers and cause a lot of hardships on them:

The Arabic word for 'Devil' is misunderstood to be Satan but Allah gives us a clear meaning of the word 'shaitan'.

Likewise did We make for every 'nabiyyin' (Prophet) an enemy,- 'shayāṭīna' (evil ones) among 'l-insi' (men) 'wal-jini' (and jinns), inspiring each other with flowery discourses by way of deception. If thy Lord had so planned, they would not have done it: so leave them and their inventions alone. (6:112)

This ayat is clear that the Arabic word shaitan is intended to be an adjective describing the qualities of a given group or individual and is not a proper noun, name or title. Satan is not any single individual nor the name of any particular personality and based upon the ayat above it tells us that both Humans and Jinns can fit the descriptive title of Satan/Shaitan based on their actions to deceive.

Now what does 'Shaytan' mean? 

This reference breaks down the word 'shaitan' and shows how it can be formed by a contraction of the Arabic words 'Shay' and 'Tiyn' which would mean 'a thing of clay' in English. It also includes this was the physical state of Iblis, who was a Jinn, when he came to Earth. This makes perfect sense when we consider the conditions of a physical existence that we live out on this Earth and a metaphysical existence that was inhabited by both Iblis and Adam before they came to Earth.

But the jinn just like 'insun' (mankind), would rebel against the Prophets of Allah, causing them a lot of hardship, they did the same thing us humans did, ridicule, mock, and insult the Prophets, while also at the same time becoming violent. 

"Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt..." [6:34],

and

"Nothing is said to you except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment." [41:43]

and

"Thus have We made for every Prophet an enemy among the criminals.) [25:31]. 

So Shayatin among mankind only refers to, enemies of the Prophets among the devils of mankind and the devils of the Jinns. The word Shaytan, describes one who is dissimilar to his kind due to his or her wickedness. Indeed, only the Shayatin from among mankind and the Jinns oppose the Messengers. 


The Arabic word Shaytan comes from the Arabic root word شطنا 'Shatana' which means:


1) To be obstinate
2) perverse
3) become remote or far from the truth and from the mercy of Allah


Shaitan means:


1) A being who is not only himself far from the truth but also turns others away from it.
2) Who burns with hatred and anger and is lost
3) Every insolent or rebellious one from among Jinns, 'insun' (mankind) and the beast.
4) Shaitan does not necessarily mean devil by Shaitan is also meant the leader, rebellious, noisy, evil, troublesome person.

So it's clear that there are Shayatin (devils) among mankind and Jinn and there are devils among the Jinns and devils among mankind who inspire each other.

Allah's said:

"inspiring one another with adorned speech as a delusion" only means, they inspire each other with beautified, adorned speech that deceives the ignorant who hear it, If your Lord had so willed, they would not have done it so all this occurs by Allah's decree, will and decision, that every Prophet had enemies from these devils, so leave them alone with their fabrications and lies.

So in the Qur'an we are told that the jinn have their good and bad, not all jinns are bad, and not all jinn's are demons and devils as some wrongly believe.

Allah tells us in the Qur'an:

"There are among us some that are righteous, and some the contrary: we follow divergent paths. (72:11)

This ayat tells us about the jinn community and makes it clear that there are bad jinn's, and there are good jinn's, each have their own different paths which they follow just like 'insun' (mankind).

Now do jinn's also have sex and reproduce? The answer is yes, as the Quran says:

"They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach). Then which of the favours of your Lord will ye deny? In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;- (55:54-56)

Surah 55:74 "Whom no 'insun' (man) or Jinn before them has touched."

The Arabic words 'Al Jinn' and 'Al Insan' appear together in the same verse about 18 times. Recognize and overstand that these words use the definite article 'Al' which is the equivalent of the English article 'the' but yet Bashar is not the case. What does that mean, that Bashar does not use this title? This means that 'Insan' is a specific and definite noun, a definite name or title of something. As we can see above that it has been translated as humans, mankind, and men or man. 

However, Bashar has also been translated as these words but again, the difference is that Insan is a definite or a specific title. When we research the Arabic word 'Insan' we can better overstand in English as the equivalent to 'mankind'. Also 'Insan' is ALWAYS used as an opposite or in opposition to 'Jinn'. Again, the Arabic word 'Bashar' is NEVER used along side Jinn. If you reading this research, how many of us knew this?

We never see Jinn and 'bashar' together in the same ayat when Allah is addressing 'Insan' (mankind) and Jinn at the same time, why is that? Well, it's obvious and clear that 'bashar' means mortal being and it has been used in contrast to angels, if Jinn are immortal or supernatural, why are they never used in contrast with 'bashar'?

Now the 'l-malāikati' Angels:

When we are in the Spiritual Realm, our body is a spirit which has no mass, no physical flesh, bones but when we are in the Physical Realm our body becomes physical with flesh, bonee because Allah's laws of physicality.  

Here are a few examples of this LAW of the Physical and Spiritual State because the Angelic Being Gabriel who takes on a different form while in Paradise they 'Malaa’ikah' which are spiritual beings but when they come to the Al Ard ( the earth) they become physical human beings:

"They say: "Why is not an 'malakun' (angel) sent down to him?" If we did send down an 'malakan' (angel), the matter would be settled at once, and no respite would be granted them. If We had made it an 'malakan' (angel), We should have sent him as a 'rajulan' (man), and We should certainly have caused them confusion in a matter which they have already covered with confusion." Surah 6:9

"Has the 'ḥadīthu' (narration) reached thee, of the honoured guests of Ibrahim? Behold, they entered his presence, and said: "Peace!" He said, "Peace!" a 'qawmun' (people) unknown." Surah 51:24-25

The Qur’aan makes it very clear that the Angelic Being went to Mary in the form of a human being:

"While a barrier separated her from them, We sent to her 'rūḥanā' (Our Spirit). He went to her in the form of 'basharan' (human being.)" Surah 19:17 

The Arabic word for human being is “bashar ( بَشَرً)". This same Arabic word is also found in Surah 15:28 when Allah was telling the 'lil'malāikati' (Angelic Beings) that He will create a human being out of black mud.

وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ

Waith qala rabbuka lilmalaikati innee khaliqun basharan min salsalin min hamain masnoonin

"Behold! thy Lord said to the angels: "I am about to create 'basharan' (a human being), from sounding clay from black mud moulded into shape..." Surah 15

The Arabic word bashar ( بَشَرً) means a human being, complete human. As stated when Angelic Being was on earth they were in the form of human beings while on earth and not some spook floating around in the air but yet when he is in Heaven they are spiritual being Angelic 'Malaa’ikah'.

If we thoroughly study the Qur'an the angels when sent to Earth are Bashar (human beings) men in all regards. Again, this is the law of physicality of Allah's laws. That when in Al Ard (Earth), these creations must take on a physical mortal/human being form. As the Qur'an explains itself, Allah strengthens this basic point by conveying to us that the 'Malaa’ikah' (angels) could have been chosen as vicegerents on this planet instead of humans in Surah 43:60.

 In Surah 11:69-70

"And Our messengers (angels) came unto Abraham with good news. They said: Peace! He answered: Peace! and delayed not to bring a roasted calf. And when he saw their hands reached not to it, he mistrusted them and conceived a fear of them. They said: Fear not! Lo! we are sent unto the folk of Lot."

It's clear in this ayat that the 'Malaa’ikah' messengers who approached Prophet Ibrahim looked so much like Bashar (human beings) that Prophet Ibrahim invited them in as strangers even though they were unknown and prepared a meal for them. They finally reveal their true identity to Prophet Ibrahim after he became suspicious because they did not eat which was against their norm or custom.

Yet, these same 'Malaa’ikah' messengers in the form of 'Bashar' (human beings) approach Lot:

In Surah  11:77-79

"And when Our messengers (angels) came unto Lot, he was distressed and knew not how to protect them. He said: This is a distressful day. And his people came unto him, running towards him - and before then they used to commit abominations - He said: O my people! Here are my daughters! They are purer for you. Beware of Allah, and degrade me not in (the person of) my guests. Is there not among you any upright man? They said: Well thou knowest that we have no right to thy daughters, and well thou knowest what we want." 

The above Hadith about Sodom and Gomorrah is repeated several times in Quran. When the same 'Malaa’ikah' messengers who approached Prophet Ibrahim went to Lots 'qawmun' (people), the  'Malaa’ikah' were so much like Bashar (human beings) men in particular that the homosexuals of the village pursued them to Lot's house out of lust.

I suppose not only did these angels look like Bashar (human beings) but they must have been quite attractive for them to pursue them to Lot's house. There is the universal law of physicality which governs our mortal plane of existence makes no exception regardless if we belong to the Insan, Jinn or Angel, once we are in the physical realm of Al Ard ( on earth), we are mortal 'Bashar' (human beings), which means us live, die and procreate in the manner subjected to the same laws that all of us familiar with.

Insan, Jinn and Angels are all creations of Allah, and each one could have played the role of mortal men on Earth. It just so happens that the two races which are here now and represent mankind on Earth are of Jinn and Insan, and we are ALL mortal beings who live and die. Finally there is a good story from Quran which nicely illustrates how angels appear as men on Earth when they are sent to do their duties.

I believe the facts present themselves in the Qur'an with consistency that BOTH Jinn and Insan fall into the category of bashar. Jinn and Insan are both mortal beings, but they are addressed as different  'tribe' is 'qabiluhu' groups of people because they are a different race of people. As Iblis was a Jinn, it is his bloodline or lineage that is recognized as Al Jinn by Allah and it is Adam's bloodline that is recognized as Al Insan. 

Note the following occurrence in Surah 15:26

"Verily We created 'al-insana' (man) of potter's clay of black mud altered,"

In Surah 15:27

"And the Jinn, We had created before, from the fire of a scorching wind."

In Surah 15:28

"And when your Lord said to the angels: Surely I am going to create 'basharan' (a human being) of the essence of black mud fashioned in shape.."

Please pay close attention to Surah 15:26 the Arabic word 'Insan' is used but in Surah 15:28 the Arabic word 'bashar' is used so what is the difference between the two? If we look at that sequence of events using what these two Arabic words are to be understood as, it would be conveying to us that the race of Jinn (descendants of Iblis), were created first with intense heat, then the race of Insan (descendants of Adam) were created with black clay or mud, and finally mortal beings (bashar) were created out of the essence of black mud.

So bascially the Arabic word, 'Insan' and 'bashar' are regarded as different things. This must be understood to help us better know not only who we are but who the Jinn are and how we are related to one another. This could be understood as BOTH 'Insan' and 'Jinn' are 'bashar' or 'mortals' while on Earth, but it appears that their initial creations took place outside of the physical realm.

However, because Allah's laws of physicality once they descended to Al Ard (the earth), they obviously became physical mortal beings. There are other anomalies that must be considered. For example, why whenever Allah warns of avoiding temptation from the Satan or Devil, does He only profess this warning to Insan and not bashar or Jinn?

In verses, 12:5, 17:53, 25:29, and 59:16 it is only the Insan who are warned about the devil, but no special warning is made to the Jinn or to mortals/bashar in general. 

In Surah 15:33

"He said: I am not such that I should make obeisance to a 'libasharan' (mortal) whom Thou hast created of the essence of black mud fashioned in shape." 

I reference this important ayat because it has revelant to how Iblis refuses to bow not just to a bashar or mortal, but to a human being made of BLACK mud. This indicates his arrogance and feeling of superiority does not come from an idea that he is better than a a human being at all or that he is any different than a human being, or mortal, but that this very human being who is told to bow down to is made from BLACK mud. As Iblis is also of the order bashar (a mortal), though of the Jinn, his haughtiness can only come from the idea that he is superior in original composition not ultimate function. Yet, this is idealy where racism came from.

"O children of Adam, do not let the 'l-shayṭānu' (devil) dupe you as he did when he caused the eviction of your parents from Paradise, and the removal of their garments to expose their bodies. He and his 'waqabīluhu' (TRIBE) see you, while you do not see them. We appoint the 'l-shayāṭīna' (devils) as companions of those who do not believe." Surah 7:27

Arabic dictionary which defines the word 'Dhurriyyatahu' which appears in 18:50 and is translated as'off sp rin g', but can also be translated as 'descendants' or 'progeny'

This fact alone reveals that Allah explicitly reveals that Iblis and the Jinn have another very real and mortal quality about them that they too share with  'insun' (mankind) and that is they reproduce and have offspring and this is a earthly quality because reproduction is a physical act limited to the physical world and is done by very real mortal beings not some invisible spooks existing beyond time and space. This is not an act which applies to the ethereal or metaphysical

world.  

It is clear that Iblis, a Jinn, had offspring or children just like Adam 'insun' (mankind) had offspring. These children are not invisible phantoms but very real human beings bound, like all others on Al Ard (on Earth), by Allah's laws of physicality.

Again, we have to remember Allah reiterates how these Jinn are our enemies. Allah first stated this, in Surah 7:24 when mention was made of Adams descent to Earth. This race of men, Al Jinn, will be, by Allah's plan, a perpetualenemy to the Insan (humankind), sons of Adam, until the last day.

Definition of PERPETUAL:

1: continuing forever : everlasting <perpetual motion>b (1) : valid for all time <a perpetual right> (2) : holding (as an office) for life or for an unlimited time

2: occurring continually : indefinitely long-continued<perpetual problems>

3: blooming continuously throughout the season — per·pet·u·al·ly adverb

This indicates further that they will not be an enemy in the form of an apparition, but as mortal men who we can touch, feel and live among. The children of Iblis are alive and well today and still remain our very mortal enemies.

Definition of APPARITION:

1: an unusual or unexpected sight : phenomenon b : a ghostly figure

2: the act of becoming visible : appearance

We are presented in Surah 7:27 another very physical quality applied to the Jinn and that is they are a 'tribe' or 'group'of people right here on Al Ard (on earth). The Arabic word translated as 'tribe' is 'qabiluhu' which very mean 'family' or 'clan' in English language. Basically, these very mortal beings called 'Jinn' not only still live among us asclans or families, but that they are also obsessive about maintaining this lineage and keeping it as pure as possible.

There is a part of In Surah 7:27 many traditional Muslims who follow Hadith/Sunnah outside of the Qur'an and some Muslims who follow Qur'an alone are misinformed people about a particular ayat justify supernatural abilities to the Jinn and believe are invisible because Allah says, 'his tribe see you while you do not see them'.

Unfortunately, people make illogical and ridiculous conclusions that, because it says we cant see Jinn this means that the Jinn must be invisible. But we have to study the Qur'an thoroughly because the Qur'an explains itself. We also have to appeal to sound reason just because we can't see a normads, hermits, monks, people ‘not seen’ in the populated societies, goverment officials, but rest assured these people are very tangible and visible. And when a security guard watches the feed from a surveillance camera, he can see you while you do not see him, but most certainly this security guard is also very solid and tangible or a Doctor or Police wearing not in uniform doesn't mean that they still aren't Doctors and Polices officers. They are just 'titles' such as the Jinn. 

"O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open (mubin) enemy." Surah 2:168

From (mubin) the triliteral root bā yā nūn (ب ي ن) which comes Bana ( ب ن)

The root to Bana is:

1) To be distinct and separate

2) far away

3) remote from

4) divorced (women)

5) clear

6) obvious

7) appear

8) explain

Tabyyana means: 

1) to be clear

2) easily understood

3) appear

Bayyinah means: 

1) Evidence

2) Clear proof 

3) Argument

4) Precise testimony

5) Clear

Mubin means:

1) Explaining clearly

2) Clear

3) Beyond doubt

4) Obvious

5) Parting

6) Cutting

Tabayyana means:

1) To be or become manifest

2) Clear

Mubinun means:

1) Clear

2) Open to see

3) Self expressive

4) Severing

Allah uses the very Arabic word for Shaitan saying, 'surely he is your open (mubin) enemy:

"O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is anopen (mubin) enemy for you." Surah 2:208        

"O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open (mubin) enemy." Surah 2:168

In the above two ayats the Arabic word translated as open is 'Mubin'. As what is indicated from the root word this word also means clear, patent (which means open to public inspection), obvious, evident.

The title 'the shaitan' can apply to both Insan (humankind) and Jinn and it states that any one can fall into this category are 'clear' enemies. However, if Jinn can be shaitan and be clear, open and evident, how can they be invisible? 

The two Surahs/ayats of 7:27 and 2:168, may think to believe that there is a huge contradiction that exist. However this supposed contradiction only exists if we assume or believe because Allah says, 'we can not see them' means, 'that which we do not see is automatically invisible.' I know this may be hard for many to digest and swallow because we have been brain washed and indoctrinated with a false concept of satan/devil/shaitan or Jinns being an invisible spirit floating in the air. 

But to believe that a contradiction exist in the Qur'an is a ridiculous conclusion because of the fact that 'we do not see something' can be subjected to abstract interpretations because its precise and understood that the Arabic word'mubin' in is very specific in its meaning. Something that is 'mubin' is open to public inspection or scrutiny,therefore cannot be invisible. 

The concept of the invisible Jinn, is an unquranic concept yet if the Qura'n itself in Surah 7:27 does mean invisibility, then it contradicts with 2:168 that says, Allah uses the very Arabic word for Shaitan saying, 'surely he is your open (mubin) enemy.

And if this contradiction exists, then these same Muslims would have to admit that Quran is not from Allah. However, since all Muslims believe the Quran is the word of Allah and we know that there are no contradictions in the Qur'an. The truth is, although we may acknowledge and submit ourselves to the abstract meanings of verse Surah 7:27, however, when it is compared with the many verses showing the Jinn to be mortal, evident, physical and real, we have to logically conclude and submit and believe that without a doubt that no intent is made by Allah to infer or conclude that this ayat is indicating or hinting at invisibility when it is mentioned that 'we do not see them'.

So just like us humans the jinn too also die, they are mortals and not immortals:

"And We have destined for them intimate companions (of like nature), who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men, who have passed away, is proved against them; for they are utterly lost." (41:25)

Unfortuntely,  in the Islamic mythology and other mythology around the world, there are Muslims who believe that the Jinn, or Al Jinn, are invisible spooks that tempt mankind and that they are composed of fire and cause mischief throughout the land. However this concept is unquranic and completely contradictory to what Quran says about the Jinn.

Allah explicitly tells us the Jinn are mortal men:

"And surely that they were mortal men from among human beings, sought refuge with mortal men who are from among the jinn so they increased their oppression." Surah 72:6

This is a crucial ayat in overstanding the true nature of the Jinn because for us to have a better grasp what is being said here we have to study the Arabic: Surah 72:6

Waannahu kana rijalun mina al-insi yaAAoothoona birijalin mina aljinni fazadoohum rahaqan.

"And surely that they were mortal men from among human beings, sought refuge with mortal men who are from among the jinn so they increased their oppression." Surah 72:6

Here we have basically two antithetical titles of Al Insi (Insan) and aljinni (Jinn). 

These two titles represent, respectively, of Adams blood line (Insan) and of Iblis' bloodline (Jinn). If you study the Qur'an its clear that the Arabic word for Jinn is never translated but Insan is often translated as mankind or human beings, which can be very misleading.

As mentioned before the Arabic word for human being is 'Bashar' and is consistently translated as this in Quran. Also,Insan is preceded by the Arabic article 'Al' meaning 'The', which means that Insan is a definite title and not an indefinite or non-specific object or thing. These two titles of Al Insan and Al Jinn are consistently portrayed and consistently given to us throughout the Qur'an as antithetical to one another in Quran, that is they are titles which represent two different races of man.

Waannahu kana rijalun mina al-insi yaAAoothoona birijalin mina aljinni fazadoohum rahaqan.

More Bayyinat (Clear Evidence) comes to us from the Arabic word 'Rijaal', seen above in the forms 'rijalun' and 'birijalin'.

In the Qur'an, this word is being used as an adjective to describe the similar qualities that exist between Al Insan andAl Jinn. 

“The Arabic word Rijaal means men, human being in all respects (e.i., talking, feet, hands, walking, masculinity, etc.). The word Rijaal stems from the word Rajil."

In Surah 72:6, both Insan and Jinn are identified by Allah as having very mortal qualities or being 'Rijaal'. The Qur'an makes it clear that many Insan or lineage of Adam, conspire with the very mortal Jinn, or lineage of Iblis. 

Reference: Arabic dictionary which shows the meaning of the word 'Rijaal' that is used in Surah  72:6  

 It's clear and obvious that the Arabic word 'Rijaal' is a quality that applies to everything masculine and mortal. That is, this word in it's true meaning can never be used to describe qualities of something metaphysical, spooky, invisible, ethereal or anything else of such abstract nature. In fact, the qualities of both Insan and Jinn are being described by Allah not as something esoteric or incorporeal, spooky, or invisible but as something solid, physical and real rather something tangible, we can touch.

From Project Root List

Ra-Jiim-Lam =

1)      to go on foot,

2)      urge with foot,

3)      walk, tie by the feet,

4)      let (a female) suckle her young, be curly (hair),

5)      set free with his mother.

rajjala –

1)      to comfort anyone,

2)      comb the hair,

3)      grant a respite.

tarajjala –

1) to go down without rope.

Rijlatun - vigour in walking.

Rijlun - foot, soldiers, good walker, tramp.

Arajil - hunters, pedestrian.

Rajulun - male human being, man, a person with heir.

Rajilun - foot, footmen (slow walkers).

Rijlain - two feet. arjul (pl.) - feet. 

In Sura Nisa 4:1 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'.

It’s quite clear if one takes the initiative to reflect upon the Arabic grammar of the Qur’an.

يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِي

Al-Nisa'a 4.1Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min NAFSIN WAHIDATIN wakhalaqa minha zawjaha wa baththa minhuma rijalan katheeran wa nisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban

“O mankind! reverence your Guardian-Lord, who created you from a single nafsin a soul, created, of like nature, Hiszawjahā mate, and from them twain scattered (like seeds) countless rijālan men wanisāan and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.” Surah 4:1

‘minhuma’ is a dual Masculine & Feminine pronoun which is in the Nominative, governing the words 'Rijalan' & Nisaan - Male and Female , respectively

In Sura Nisa 4:1 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'. 

It’s clear in the Qur’an, the Arabic word rajal or rajul, has only one use in the scriptures and Qur’an and the usage is the authority of men, the foot of men. I have not read in the Qur’an where one example from the scriptures or the Qur’an, one mathala, where the rajal is used in connection with a woman's foot. 

Rajul is an Active Participle and means to 'walker, come forward, step up' it does NOT mean 'leg'

When Allah mentions 'leg' the word are rijlayni / رِجْلَيْنِ

The obvious meaning of Raj'a-lan and Nisa'a is derived from Sura Nisa 4.1 where Allah, swt defines:

‘from that soul countless men and women / and baththa minhuma rijalan katheeran wa nisa'a / مِنْهُمَا رِجَالاً كَثِيرًوَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء

min-huma is a dual, masculine and feminine pronoun reference that governs and defines rijalan / رِجَالاً and nisa'a / نِسَاء as Men and Women, respectively.

rijalan / رِجَالاً is a broken plural, masculine

nisa’a / نِسَاء  is feminine singular, indicated by the feminine marker, extended alif & hamza /  ـَاْء 

In Sura Al-Baqarah 2:282 there is a dual form of the Active Participle 'Rajul', which is both male & female:

rajul-ayni (dual, male & female) farajulun / رَجُلَيْنِ فَرَجُلٌ  means  Urge witnesses to come forward (male & female) 

The feminine form of rajul / rijal / rajula(tun)   رَجُلَةٌ  means "a woman" and this is NOT in the Quran and is NOT used in 'Classical' Arabic or 'Standard' Arabic.

RAJIL  n.m. (pl.  rijal)-foot,  foot-soldier;  (adv) on  foot,  walking

2:239   if you are in fear, then afoot or mounted

17:64   rally against them thy horsemen and thy foot

22:27   they shall come unto thee on foot and' upon every lean beast

RAJUL  n.m.  (pl. rijal)-a man:

2:228 “but their  ‘lirrijaali’ (men) have a  degree  above them”

2:282  call  in to  witness two witnesses, ‘rijālikum’ (your men)

2:282   or if the two be ‘rajulayni’ (two men)

2:282  then (2:282:60) ‘farajulun’ (then one man)  and wa-im'ra-atāni (and two women),. such witnesses  as you  approve  of

4:1  from the pair of them scattered  abroad  many  ‘rijālan’ (men) and (4:1:17)

‘wanisāan’ (and women)

4:7  for the ‘lilrrijāli’ (men) a  share  of what  parents  and kinsmen  leave

4:12 if a ‘rajulun’ a (man) or a  im'ra-atun  (women)  'have' no  heir  direct  "

4:32  to the  ‘lilrrijāli’ For (men) a share  from  what they have  earned

4:34 ‘al-rijālu’ (men) are the managers of the affairs of ‘ l-nisāi’ (women)

4:75 for the ‘l-rijāli’ (men),  ‘wal-nisāi’ (and the women),  and  ‘wal-wil'dāni’ (children)  who, being  abased

4:98 except ‘l-rijāli’ (the  men), ‘wal-nisāi’ (and the women),  ‘wal-wil'dāni’ (and children)

4:176  if a ‘im'ru-on’ (man)  perishes  having no children

5:23  said two ‘rajulaan’ (men) of those that feared  God.

6:9  We would  have made  him  a  ‘rajulan' (man)

7:46  on the Ramparts  are ‘rijaaluni’ (men)  knowing each  by their  mark

7:48  the dwellers  on the  Battlements  shall  call to  certain  ‘rijaalani’ (men)  they know

7:63   by the lips  of a  ‘rajulin’ (man) from  among  you

7:69   by the lips  of a ‘rajulin’ (man)  from among you

7:81  you  approach  ‘rijaala’ (men) lustfully  instead

‘doonin-nisaaa’ (of  women)

7:155  Moses  chose  of his  people  ‘sab’īna rajulan’ (seventy  men)

9:108  therein  are  ‘rijaalun’ (men) who love  to  cleanse themselves

10:2  was it a  wonder  to the  ‘linnaasi’ people that We  revealed  to a  ‘rajulin’ (man)  from  among them

11:78  " is  there  not one  ‘rajulun’ (man) among  you of a right  mind?

Reading the Qur’an its good to learn the Arabic root but it doesn’t mean it’s the gospel truth because also what has to be considered is the circumstance or context for instance ‘rijal’ can mean both men/women:

12:109  “We  sent  not  forth any  before thee,  but  ‘rijaalan’ (men) We  revealed to”

16:43  “We  sent not  any  before thee,  except  ‘rijaalan’ (men)  to whom  We  revealed”

People who continues to suggest that 'rajul' means 'leg, women, etc.', or that it does not mean men does NOT realize that rajul / rajil are Active Participle's. Nor does the individual know the difference between a Verb, Verbal Noun and Active Participle as it relates to the word.

I have read from different Quranist that nisaa' is NOT the plural of imra'a (woman) but rather of nas' which they say is the latest, something coming behind or late, remaining as in riba alnasee'a: usuary where the initial agreement is changed later and they say it is use to mean women is just sociolinguistic, not real; just as the usage of rajul for "emri'un".

More references:

16:76  God  has  struck a  similitude:  ‘rajulayni’ (two men),  one of them dumb

17:47  you  are  only  following  a ‘rajulan’ (man)  bewitched

18:32  strike  for  them  a  similitude:  two  ‘rajulayni’ (men)

18:37  Him  who  created thee  of dust,  then of a  sperm-drop,  then  shaped  thee  as  a ‘rajulan’ (man)

21:7  We  sent  none before thee,  but ‘rijaalan’ (men)  to whom We  made  revelation

23:25  he  is  naught  but ‘rajulun’ (a-man)  bedeviled

23:38  he  is  naught  but a  ‘rajulun’ (man) who  has  forged  against 'God  a lie

24:37  ‘Rijalun’ (men)  whom neither  commerce  nor trafficking  diverts  from  the  remembrance  of God

25:8  you  are  only following  a ‘rajulan’ (man)  bewitched

27:55  do  you approach  ‘rijaala’ (men) lustfully  instead of women

28:15  and  found there  two ‘rajulayni’ (men) fighting;  the  one  was  of his  own  party

28:20  "  then  came a  ‘rajulun’ (man)  from  the furthest  part of the  city,  running

29:29  do you  approach  ‘rijaala’ (men),  and  cut the  way, and commit in  your assembly  dishonour

33:4  God has  not assigned  to any  ‘lirajulin’ (man) two hearts  within  his  body

33:23  among the  believers  are ‘rijaalun’ (men)  who  were true to  their covenant

33:40  Muhammad is 'not the father  of any  one of your ‘rijalikun’ (men)

34:7  shall  we  point you  to  a ‘rajulin’ (man)  who  will tell  you.

34:43  this is  naught 'but  a ‘rajulun’ (man) who  desires to  bar you

36:20  then came  a ‘rajulun’ (man)  from the  furthest  part of the  city,  running

38:62  how is it with us,  that  we  do not  see  ‘rijalan’ (men)  here

There is no doubt that the Arabic word Rijal means: human being, men, people, and in Sura 72:6, Allah used the Arabic word Rijaal for humankind as well as the jinn. Allah is telling humankind that the jinns are human beings, a race,

men, people, while on al ard (the planet earth), the Physical Realm and this is why Allah revealed in the Qur’aan:

Waannahu kana rijalun mina al-insi yaAAoothoona birijalin mina aljinni fazadoohum rahaqan.

"And surely that they were 'rijalun mina al-insi' (mortal men from among human beings), sought refuge with 'birijalin mina aljinni' (mortal men who are from among the jinn) so they increased their oppression." Surah 72:6

Iblis promise:

in Surah 7:11 – 18

"We created you, then we shaped you, then we said to the angels, "Fall prostrate before Adam." They fell prostrate,

except Iblees; he was not with the prostrators. He said, "What prevented you from prostrating when I ordered you?" He said, "I am better than he; You created me from fire, and created him from mud." He said, "Therefore, you must go down, for you are not to be arrogant here. Get out; you are debased." He said, "Grant me a respite, until the Day of Resurrection." He said, "You are granted a respite." He said, "Since You have willed that I go astray, I will skulk for them

on Your straight path. I will come to them from before them, and from behind them, and from their right, and from their left, and You will find that most of them are unappreciative." He said, "Get out there from, despised and defeated. Those among them who follow you, I will fill Hell with you all.

It was Iblis the Jinn who was the rebellious but more so, his rebellious because he simply felt he was better or superior to Adam or Insan. So now we know where racism and discrimination comes from but this is blind racial discrimination. 

Adam and Iblis as representatives of two distinct races, Insan and Jinn, were equal in the eyes of Allah but only were different in regards to the process that they were created. They were both to be bashar (human beings) but simply of a different race.

The fact of the matter is that these Jinn by their characteristics involves Iblis promise stated above ayat. Iblis swears that he will do everything in his power to take us (Insan) from the straight path. He and his  'tribe' is 'qabiluhu' or descendants will come from all sides and be relentless, and this act of vengeance stems from Iblis' deluded concept that it was Allah's fault that he went astray.


by Kidr Amari

Reference:

The word Jinn in the Quran by Arnold Yasin Mol

http://kushite.webs.com/jinn.htm

http://www.scribd.com/doc/36302809/A-Letter-to-David-Livingstone-Al-Jinn-are-a-Race-of-Mortal-Men-on-Earth