What is Jinn?
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What is Jinn?
1 6 , (S, Mgh, K,) aor. 3 , (Mgh, TA,) inf. n. , (TA,) It veiled, concealed, hid, covered, or protected, him; (S, Mgh, K said of the night; (S, K as also , (S, Msb, K,) aor. 3 , (S, Msb,) inf. n. , (S,) or , (K,) or both; (TA so in the Kur vi. 76, meaning it veiled him, concealed him, or covered him, with its darkness; (Bd and (S, Msb, K ) or this last signifies he, or it, made, or prepared, for him, or gave him, that which should veil him, conceal him, &c. accord. to Er-R?ghib, the primary signification of is the veiling, or concealing, &c., from the sense. (TA.) And means It (anything) was veiled, concealed, or hidden, from him. (K.) -b2- He concealed it; namely, a dead body; as also (S, TA ) or the latter, he wrapped it in grave-clothing (K ) and he buried it. (TA.) And I concealed the thing in my bosom. (S.) And , (S,) or , (K,) said of a woman, (S,) or a pregnant female, (K,) She concealed . (TA.) -A2- , aor. 3 , inf. n. , It (an embryo, or a f?tus,) was concealed in the womb. (K.) -b2- Also, It (the night) was, or became, dark. (Golius on the authority of Ibn-Maaroof.) -A3- , (S, Msb, K,) inf. n. (S, K) and (S) and ; (K and , and , and ; (K He (a man, S) was, or became, . (S, Msb, K.) -b2- , (S, A, TA,) inf. n. , (TA,) (assumed tropical ) The flies made much buzzing (S ) or made a gladsome buzzing in a meadow. (A, TA.) -b3- , inf. n. , (tropical ) The herbage became tall, and tangled, or luxuriant, or abundant and dense, and put forth its flowers or blossoms (S, TA ) or became thick and tall and full-grown, and blossomed. (M, TA.) And , (Fr, K,) inf. n. , (K,) (tropical ) The land produced pleasing herbage or plants (Fr, TA ) or put forth its flowers and blossoms; as also . (K, TA.) 2 3 see 4. 4 3 see 1, in four places -A2- and see 8. -A3- Also He (God) caused him to be, or become, . (S, Msb, K.) -b2- is anomalous, (Th, S,) being formed from a verb of the pass. form, namely, ; (Th, TA for of the one should not say, ; nor of the should one say, (S ) Sb says that the verb of wonder is used in this case because it denotes want of intellect . (TA.) -A4- also signifies . (TA.) 5 3 see 1, in two places. -b2- , and , (S, K,) and , (S,) He feigned himself to him; (S, K not being really so. (TA.) 6 and see 1 -b2- and see also 5. 8 , (accord, to the S,) or , (accord. to the K,) He was, or became, veiled, concealed, hidden, covered, or protected, or he veiled, concealed, hid, covered, or protected, himself, (S, K,) from him, or it; (K as also . (S, K.) You say, He was, or became, veiled, &c., or he veiled himself, &c., by a thing whereby he was veiled, &c. (S.) 10 3 see 8, in two places -A2- and see also 1. -A3- is also syn. with ; (S, K meaning , i. e. He excited him to mirth, joy, gladness, or sport. (TK.) The darkness of night; as also and , (K, TA,) the last with fet-h (TA ) or all signify its intense darkness (TA ) or all, the confusedness of the darkness of night (K ) the last, , also signifies night (K ) or the dense black darkness of night (S, K ) and , the veiling, or concealing, or protecting, darkness of night. (ISk, S.) -b2- Concealment so in the phrase, There is no concealment with this thing. (K, * TA.) One of the Hudhalees says, ?
? . (TA.) -A2- accord. to some, the spiritual beings that are concealed from the senses, or that conceal themselves from the senses; all of such beings; (Er-R?ghib, TA the opposite of ; (S, Mgh, Msb, Er-R?ghib, TA thus comprising the angels; all of these being ; (Er-R?ghib, TA thus called because they are feared but not seen (S ) or, accord. to others, certain of the spiritual beings; for the spiritual beings are of three kinds; the good being the angels; and the evil being the devils ( and the middle kind, among whom are good and evil, being the ; as is shown by the first twelve verses of ch. lxxii. of the Kur (Er-R?ghib, TA ) or it here means intelligent invisible bodies, predominantly of the fiery, or of the aerial, quality or a species of souls, or spirits, divested of bodies or human souls separate from their bodies (Bd ) or the are the angels ; (K these being so called in the Time of Ignorance, because they were concealed, or because they concealed themselves, from the eyes so, accord. to some, in the Kur , where it is said that Iblees was of the and so, as some say, in the Kur , where it is said that they called the partners of God (TA ) but some reject the explanation in the K, because the angels were created of light, and the of fire; and the former do not propagate their kind, nor are they to be described as males and females; contrary to the case of the ; wherefore it is generally said that in the phrase , what is excepted is disunited in kind from that from which the exception is made, or that Iblees had adopted the dispositions of the (MF, TA ) or, as some say, the were a species of the angels, who were the guardians of the earth and of the gardens of Paradise (TA ) , also, signifies the same as (S, Msb, K ) so in the last verse of the Kur (S ) in the Kur xxxvii. 158 meaning the angels, whom certain of the Arabs worshipped; (TA and whom they called the daughters of God (Fr, TA ) a single individual of the is called , (S, TA ) and , also, is syn. with (Msb ) or means the father of the ; (S, Mgh, TA the pl. is , like pl. of (S, TA ) so says El-Hasan it is said in the T, on the authority of AA, that the is, or are, of the (TA ) or is a quasi-pl. n. of ; (M, K like and (M, TA ) so in the Kur lv. 56 and 74 in reading the passage in the Kur lv. 39, 'Amr Ibn- 'Obeyd pronounced it (TA ) it is related that there were certain creatures called the , who were upon the earth, and who acted corruptly therein, and shed blood, wherefore God sent angels who banished them from the earth; and it is said that these angels became the inhabitants of the earth after them. (Zj, TA.) means, in a desolate place, in which was no one that might cheer him by his society or converse. (TA.) The saying of Moos? Ibn-J?bir, ?
? may mean And my companions, who were like the , did not flee when I came to them and informed them, nor was my tongue, that is like the file, deprived of its sharp edge or by his he means his familiar , such as were asserted to aid poets when difficulties befell them; and by his , his tongue (Ham p. 182 ) or by his he means his heart; and by his , his tongue. (S.) The Arabs liken a man who is sharp and effective in affairs to a and a and hence they said, , meaning (assumed tropical ) He became weak and abject. (Ham ubi supr?.) -b2- The greater, main, or chief, part, or the main body, or bulk, of men, or of mankind; as also ; (K because he who enters among them becomes concealed by them (TA ) or the latter means the general assemblage, or collective body, of men (IAar, S, * TA ) or what veils, conceals, covers, or protects, one, of a thing. (AA, TA.) -b3- (tropical ) The flowers, or blossoms, of plants or herbage. (K, TA.) -b4- (tropical ) The prime, or first part, of youth (S, K, TA ) or the sharpness, or vigorousness, and briskness, liveliness, or sprightliness, thereof. (TA.) You say, (tropical ) That was in the prime, or first part, of his youth. (S, TA.) And (tropical ) I will do that thing in the time of the first and fresh state of that. (S, TA.) may also signify (assumed tropical ) The madness, or insanity, of exultation, or of excessive exultation. (TA.) And one says, , meaning (assumed tropical ) Fear thou the she-camel, for she is in her evil temper on the occasion of her bringing forth. (TA.) -b5- Also i. q. ; because it is a thing that is an accompaniment of thought, or reflection, and is concealed by the heart. (TA.) A (S, Mgh ) or a garden, or walled garden, (, Msb, K,) of trees, or of palm-trees, (Msb,) or of palms and other trees (K ) or only if containing palm-trees and grape-vines; otherwise, if containing trees, called (Aboo-'Alee in the Tedhkireh, TA ) or any having trees by which the ground is concealed and sometimes concealing trees (Er-R?ghib, TA ) and palm-trees (S ) or tall palm-trees (Mgh ) or shadowing trees; because of the tangling, or luxuriousness of their branches; as though concealing at once what is beneath them then a ; because of its dense and shadowing trees (Bd in ii. 23 ) or a of palms and other trees, dense, and shadowing by the tangling, or luxuriousness, and denseness, of their branches; as though it were originally the inf. n. of un. of , and meaning ? a single act of veiling ? or ? concealing ? &c. (Ksh ib. ) then, with the article , the abode of recompense; because of the therein; (Ksh and Bd ib.; ) or because the various delights prepared therein for mankind are concealed in the present state of existence (Bd ib. ) hence , (so in a copy of the S,) or (so in another copy of the S ) the pl. of is (Mgh, Msb, K) and (Msb, TA) and , but this last is strange. (MF, TA.) A thing by which a person is veiled, concealed, hidden, covered, or protected an arm, or armour, with which one protects himself (S ) anything protective (K ) or coats of mail, and any defensive, or protective, arm or armour (TA ) pl. . (S.) -b2- A piece of cloth which a woman wears, covering the fore and kind parts of her head, but not the middle of it, and covering the face, and the two sides of the bosom, (K,) or, accord. to the M, the ornaments of the bosom, (TA,) and having two eyeholes, like the . (K.) see its syn. -A2- and . A grave; (S, K because it conceals the dead (TA ) and so , of the measure in the sense of the measure . (Er-R?ghib, TA.) -b2- Grave-clothing; (K for the same reason. (TA.) -b3- A garment that conceals the body. (TA.) -A2- A dead body; (S, K because concealed in the grave; the word being of the measure in the sense of the measure , like in the sense of . (TA.) see . see , first sentence, in two places -A2- and see the same in the latter part of the paragraph. -b2- Also A garment (K ) or a garment that conceals one; as in the saying, . (S.) -b3- The (K, TA) of a house; because concealing the house. (TA.) -b4- The interior of a thing that one does not see; (K because concealed from the eye. (TA.) -b5- The heart; (T, S, M, Msb, K because concealed in the bosom; (T, M or because it holds things in memory (M, TA ) or its ; (K which is more deeply hidden (TA ) and (sometimes, TA) the soul, or spirit; (IDrd, K because the body conceals it (IDrd, TA ) pl. . (IJ, K.) You say, . (TA.) -b6- A secret and bad action. (TA. ) see -A2- and what here next follows. see , first sentence, in two places. -A2- Also, inf. n. of ; (S, K loss of reason; or madness, insanity, or unsoundness in mind or intellect; (Mgh or deficiency of intellect (Sb, TA ) is a contraction thereof; (S, K or accord. to some, an original form (MF, TA ) and , also, (an inf. n. and a simple subst., S,) signifies the same as (S, Msb, K ) as also , (S, K,) and , but this last is vulgar. (TA.) -b2- Also Persistence in evil; and pursuance of a headlong, or rash, course. (Ham p. 14.) Anything veiled, concealed, hidden, or covered (K ) applied as an epithet even to rancour, or malice. (TA.) -b2- Buried; deposited in a grave. (IDrd, S.) -b3- An embryo; a f?tus; the child, or young, in the belly; (S Msb, K in the womb (Mgh ) pl. (S, Msb, K) and . (ISd, K.) -b4- And the former of these pls., Waters choked up with earth. (TA.) -A2- See also . -b2- Also The vulva. (TA.) see . , accord. to the copies of the K, but in the M , (TA,) A , (K, TA,) of a round form, (TA,) like the , (K, TA,) worn by women (TA ) in the T, said to be certain well-known garments. (TA.) see , last sentence. Of, or relating to, the , or . (K.) -b2- See . In the saying, ?? , a woman resembling a is meant, either because of her beauty, or in her changeableness. (TA.) -A2- The tallness, or length and height, of a camel's hump. (TA.) -A2- See also and and (S, K) and (K) and (as some say, TA) (K) are sings. of , which signifies The bones of the breast (S, K ) or the heads of the ribs of men and of others (M, TA ) or the extremities of the ribs, next the sternum. (T, TA.) see what next precedes. see what next precedes. see . -b2- Also A white serpent (Lth, S, Msb ) or a small white serpent (Mgh ) or a great serpent (Zj, TA ) or a species of serpent (AA, M, K) having black-bordered eyes, (M, K,) inclining to yellow, (M, TA,) harmless, and abounding in houses (M, K ) pl. , (AA, TA,) or . (TA.) i. q. ; (S, K from which it is contracted by suppressing the and and transferring the kesreh of the to the (S.) A poet says, ?
? . (S.) The is omitted as in the phrase for . (Ks, TA.) What is said by the or, accord. to Es-Sukkaree, strange, uncouth speech or language, difficult to be understood. (TA.) see . A shield; (S, Mgh, Msb, K because the owner conceals, or protects, himself with it; (Mgh, Msb as also (Lh, K) and and (K ) pl. . (S, Msb.) Sb held it to be of the measure , from ; but his opinion is opposed by the fact that the word is of the form which is significant of an instrument, by the doubling of the , and by the syns. and . (MF, TA.) It is said in a trad., that the hand shall not be cut off save for the value of a ; which in the time of the Prophet was a deen?r, or ten dirhems; for this is the lowest amount for which that punishment is to be inflicted. (Mgh.) You say, , meaning (tropical ) He dropped shame, and did what he pleased or he became absolute master of his affair, or case. (K, TA.) And , meaning (assumed tropical ) I became hostile to him after reconciliation. (Har p. 265.) -b2- Also A (Az, K.) A place in which one is veiled, concealed, hidden, covered, or protected; or in which one veils, conceals, hides, covers, or protects, himself. (S.) -b2- A land having in it (S ) or abounding with . (K.) -A2- See also . see . part. n. of (Msb ) or anomalously used as pass. part. n. of (S, * K, * TA ) one should not say (S, TA ) -b2- (tropical ) A tall palm-tree (S, K, TA ) pl. . (S, TA.) And (tropical ) A plant, or herbage, that is tangled, or luxuriant, or abundant and dense, in part, and strong. (TA.) And (assumed tropical ) Land producing much herbage, that has not been depastured. (TA. ) (tropical ) Land having much herbage, so that it extends in every way. (K, TA.) and see art.corpus
Peace
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It veiled, concealed, hid, covered, or protected, him
You copy-pasted the answer. The coating/dress of something is jinn.
Be well
Amenuel -
actually people always try to see the words meanings by root,, all the time its cannot be work,, let say..
jin what somepeople claim derived from jannat ,, jannat is a garden unseen by eyes ..
and khalqat(population) derived from khaliq (creator).. khalq (creation)
in not necessary that we understand each and every word to its root, sometimes the root words are totally different in meaning from original meanings...
peace.
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But you can know 100% what a word means from its root.
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actually people always try to see the words meanings by root,, all the time its cannot be work,, let say..
jin what somepeople claim derived from jannat ,, jannat is a garden unseen by eyes ..
and khalqat(population) derived from khaliq (creator).. khalq (creation)
in not necessary that we understand each and every word to its root, sometimes the root words are totally different in meaning from original meanings...
Arabic is root based language. Khalqat means population in Urdu brother not in Arabic.
Peace
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Arabic is root based language. Khalqat means population in Urdu brother not in Arabic.
Peace
i just said it as a example,, i know its urdu word but urdu also derived from arabic and persian,,
let say malik,, it got meanings of king controller, master owner.. but when adresses to God it can understood by different ways respect to human beings... same root word have another being involved in it angel,,, three different beings used the same root ,, whatever language in this world exist , whether its arabic or sign language,, its to make human mind understand what message we interpret in our mind by the word ... vision , and sometimes language take another word which is closest to understanding,,when something is not calculated by human mind , what we call metaphor or similie,
in the sense of blow of God spirit,,
when God blew his spirit into mankind,, its something we cant really know what is the nature of blow.. i mean exact calculation of word.. things that related to God usually we are unable to understand the science behind it..peace..
God bless you -
But you can know 100% what a word means from its root.
yeh we can understand the meanings .. there are some common features in the rooting,,,
jinn and jannat both are invisible from eyes.. lol
brother amanuel, i requested you to share ur work of chapter 36 with me,, now a days i m really interested in to root meanings of things,, due to this i have also better understanding of quran now a days,, its quite interesting,, i want to do more so may be your work will help me understanding more things about rooting ,,
God bless you
peace -
i just said it as a example,, i know its urdu word but urdu also derived from arabic and persian,,
Urdu is a mixture of different languages like Arabic, Turkish, Persian etc but that does not mean that Arabic roots can be understood with Urdu words. For example word in Arabic means "hard/firm/strong" but in Urdu it has negative meanings. So be careful when you study Quran because Urdu background could give you wrong understanding.
let say malik,, it got meanings of king controller, master owner.. but when adresses to God it can understood by different ways respect to human beings... same root word have another being involved in it angel,,, three different beings used the same root ,, whatever language in this world exist , whether its arabic or sign language,, its to make human mind understand what message we interpret in our mind by the word ... vision , and sometimes language take another word which is closest to understanding,,when something is not calculated by human mind , what we call metaphor or similie,
Word Malik is from root which means "to have control/power" So Malik is one who has control/power. God is the ultimate Malik. A mailk could be an angel or a human. So Arabic roots convey specific meanings and derived words convey these meanings. If you know a root you can understand a word derived from it.
Salaam
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Urdu is a mixture of different languages like Arabic, Turkish, Persian etc but that does not mean that Arabic roots can be understood with Urdu words. For example word in Arabic means "hard/firm/strong" but in Urdu it has negative meanings. So be careful when you study Quran because Urdu background could give you wrong understanding.
did i say arabic root understood with urdu words?
what i say urdu is also a language like other languages that derived from arabic,, arabic is master over it ,,
and i was just giving an example... when i used the urdu word..
Word Malik is from root which means "to have control/power" So Malik is one who has control/power. God is the ultimate Malik. A mailk could be an angel or a human. So Arabic roots convey specific meanings and derived words convey these meanings. If you know a root you can understand a word derived from it.
Salaam
yeh i know what is the route of mlk ,, becoz corupus.quran is there to tell us,,
but nature of malik in three beings are different ,, the malik when reffered to God and its malkiat is eternal,,and over all things competent.
the malik in human is not eternal and have limited powers... and angels also have limits and taskks assigned to them,,,
root better understand when its used in sentence used ... we cannot use malik root for human being if he want to perform the functions of malika,,, for example driving the winds, putting men to death...
and what you want to tell me i still did not understand , i think you are telling me how to study roots or how to use roots in sentence or . ... something else...
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ok ( م
loook at this root.. its meanings womb but same root make the word rehman and raheem...
mercy and womb, big difference... only understood when root used it in a sentence...
now come back to topic it was about jinns i think... if u have something to share regarding these beings plz share and let us know use the roots as well if u want.. .
peace God bless You..
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And rahman and raheem are also incorrectly understood. They mean as according to rahm, e.g. raheem means the complete/absolute. Rahm means womb because it is analogous about the process that goes on in the mother's belly, i.e. it is a "completer".
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And rahman and raheem are also incorrectly understood. They mean as according to rahm, e.g. raheem means the complete/absolute. Rahm means womb because it is analogous about the process that goes on in the mother's belly, i.e. it is a "completer".
i know you already told me this concept brother, but you are coming from far side of moon..lol
amanuel, i ask something from you..but you keep ignoring me,, you was telling me you prepare chapter 36 according to rooting,, and i told you it will be really great if i will see you work , but i think i am asking like college notes if you give it to me examiner will not give you marks,,
but dnt worry examiner is Allah and if you share your work it will rewarded .. lol
peace..
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Jinns in Qur'an have most probably nothing to do with superstitions running in most muslim countries.
The root jim-nun points out to something that grows continously, for example, garden/jannt, or foetus/janin (see 5332).
Reading 2710
27.10.
27.10. Waalqi AAasaka falamma raaha tahtazzu kaannaha jannun walla mudbiran walam yuAAaqqib ya moosa la takhaf innee la yakhafu ladayya almursaloona
27.10 . And throw down thy staff! But when he saw it writhing as it were a demon (or snake) , he turned to flee headlong ; ( but it was said unto him ) O Moses! Fear not! Lo! the emissaries fear not in My presencewe see that Moses' staff moved as it were the fruit of his imagination.
A jinn in Qur'an is actually just that imaginary of a human. A human is composed of a corporal body (bashar) and an imaginary in his mind, i.e. a jinn.
It is because imagination is concealed and veiled that the root jim-nun has also taken this meaning of something being concealed or veiled.This verse
72.6.
72.6. Waannahu kana rijalun mina al-insi yaAAoothoona birijalin mina aljinni fazadoohum rahaqan
72.6 .And they were individuals of humankind who sought refuge in the individuals of the jinn so that they increased them in revoltmeans that some people sought refuge in their own imaginary.
This verse
6.112
6.112. Wakathalika jaAAalna likulli nabiyyin AAaduwwan shayateena al-insi waaljinni yoohee baAAduhum ila baAAdin zukhrufa alqawli ghurooran walaw shaa rabbuka ma faAAaloohu fatharhum wama yaftaroona
6.112 . Thus have We appointed unto every Prophet an adversary devils of humankind and jinn who inspire in one another plausible discourse through guile . If thy Lord willed , they would not do so ; so leave them alone with their devising ;means that with a lot of imagination, people are able to invent fairy tales that contradict what the prophets say.
This typically apply to hadiths. -
ok ( م
loook at this root.. its meanings womb but same root make the word rehman and raheem...
mercy and womb, big difference... only understood when root used it in a sentence...
root mean to be merciful and not womb http//corpus.quran.com/qurandictionary.jsp?q=rHm
Womb is a noun derived from this root and have the meaning of original root i. e. to be merciful.
Womb provides everything to the fetus which is required for its stay in there. Womb does it irrespective of the fact that fetus is sound or defective. It does not ask for anything in return.That is what this root alludes to.
Now apply this root to "Rehman and Raheem" and see what these words convey.
Does our Creator provides to everyone irrespective of the fact whether they are sound or not? Does He require anything from us in return?
I hope you can see how root meanings are reflected in derived words of a root.