Section The Jinn – Part 10

Let us continue with our study of Section Al-Jinn from the Quran where we last discussed verse 21 from this section that mentioned to say that it is not in my power to harm you, nor to guide you rightly. We mentioned that this verse addresses the prophet (pbuh) first and then generally addresses all of us to recognize this message for ourselves. 

We should realize that we don’t have any power to harm anyone, especially those who do not accept the Creator of the universe, reject the message of the prophets and the Qur’an. We can simply convey the message to them where one is free to accept the message or not. If they don’t try to harm us bodily, we should not be dealing with them physically as we have no power to harm them or guide them rightly. This is what the prophet is advised to say to his opponents and rejectors. The prophet who is employed by the Creator of the universe to convey His message is advised this message that he has no power, but all power belongs to God alone. We should follow the same principle. 

Let us continue with the following verse:

قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌۭ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا

72:22 Say, “No one can protect me from God, and I will never find any refuge except in Him”.

This verse is continuing the thought from the previous verse where in this verse the emphasis is on the phrase “إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌۭ ” translated as “No one can protect me from God”. From the time before the message of the Creator of the universe was delivered to people until now, there has been this custom of interpreting harm to something external to themselves. If something happens to human beings that is harmful, especially the psychological harm, they refer it to something that they don’t know physically within the body. Nowadays, it commonly falls within the category of Mental health. Physical harm can easily be found through the body, such as an organ that is not working properly can be identified. Whereas when it is a psychological problem, rather than going deep down into one’s problems which was a result of one’s choices, their obsessions, neglecting something, misunderstanding of the purpose of creation, rather than going into their own area of responsibility, they want to refer the harm to something else. This is generally the case unless the harm is a result of some biological factor related to some organ or the brain. Any harm from biological factors must be treated by means that can include biological treatments. 

Most of our psychological problems stem from our negligence of some sort of responsibility, by not taking our personal responsibilities seriously. Assuming something else is influencing the problem rather than holding up to the responsibility on how one uses their free will, to make firm decisions. Some weaknesses that are not worked on in one’s being may develop into certain habits and addictions within them resulting in such problems. 

What is of concern for us is to make sure that everything comes from God. We can only take protection from God and find refuge in Him only. Why is this important to understand? Many think that Jinn are possessing them as they hear from previous cultures. The people are innocent but must suffer because of their misunderstanding of the effect of Jinn. They take comfort in throwing the responsibility of the harm on something else that they do not really know about. The scapegoat is to put the responsibility on “Jinn” because they hear it from previous Revelations and human reasoning confirms that this universe cannot consist of only matter, there must be other types of creation as well. These other elements are known throughout history as “Jinn” without knowing who they are, what they are, what their reality is. Rather than looking for a solution within themselves, one puts the responsibility on something external called “Jinn”. They say that the Jinn are responsible whereas they themselves are innocent and have become possessed by them. This further aggravates the problem and makes it impossible to be solved.

We are created with free-will, we must learn and know our limitations and our responsibilities. We must use our free will to control our caprices and improve on our weaknesses to strengthen ourselves rather than escaping from it. It is understood from this verse as well as the previous verse that Jinn or anything else cannot harm us psychologically as far as our belief is concerned. No one can make me believe in what they want; they cannot get into my mind or heart to change it. I can verbally say something, but it doesn’t mean that I am confirming it. Someone may force me to express what they want to hear but it doesn’t mean that I confirm that statement. By force they cannot get into the personal belief that I hold, neither disturb my psychological stability.

The word “مُلْتَحَدًا” is translated as “refuge”. The word “ لحَدً” means a “a recess in the grave” which in the Islamic jurisprudence is explained that the body is not put straight into the soil, but they have a recess dug on the Qibla side to place the body in that recess. This is the technicality detailed in the Islamic jurisprudence.

Taking refuge can be seen as going on the right path analogous to driving on a highway and when it is needed using the shoulder to not be harmed. For example, driving a car on the lane straight and going on the side of that lane reserved for emergencies to protect yourself from any dangerous threat. Those who are on the path but when there is a menacing attack they need a recess to seek refuge so that they would be protected. This place is called “مُلتَحَدً”. The Prophet and as an extension we are advised in this verse in case of danger if we cannot protect ourselves then we should look for a place of refuge which cannot be other than God’s protection. The Qur’an reminds us to say to the people who are intending to harm us that “I will never find any refuge except in Him (God)”, which means that I will take my own responsibility. But when I cannot do anything within the capacity of my free will, I will leave it to God. When I use my free will, I will be conscious that the result is created by God. In following my free will, I make the choices in what is presented to me and the results are created by God. When I do not have any choice within my capacity in case of need for protection I seek it only from God; He is my only refuge.

For example, I have a few bottles of water in the kitchen, and I would like to grab a bottle of water to drink. I cannot say that I take refuge in God and He will give me the bottle of water. That is not God’s responsibility. He gave me the ability to go to the kitchen, pick up the bottle of water which He created and the ability for me to drink it. What is expected of me? My responsibility is to acknowledge that the satiation or quenching of my thirst which is my need is the creation of God. I must take care of my free will and not imagine something that doesn’t exist by giving it the appearance of existing, i.e., imagining what is non-existing to be affecting me is false imagination.

إِلَّا بَلَـٰغًۭا مِّنَ ٱللَّهِ وَرِسَـٰلَـٰتِهِۦ ۚ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا

72:23 “I only deliver what I receive from God and His messages. He who disobeys God and His Messenger, will have the fire of Hell where they will be forever,

The previous verse mentioned that “I cannot force you to accept the message, I have no power, God gave me the message to deliver to you”. This verse continues by clarifying the sole purpose of a messenger is to deliver the message of God. The phrase “نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا” is translated as “fire of Hell where they will be forever”. This is somewhat interesting to note about living in Hell forever. The word  أَبَدًا is used in the Qur’an usually to mention that the life in paradise will be forever, the people of paradise will live there forever أَبَدًا. It is the rare case that is used in the Qur’an for life in Hell.

This verse acts as a good reminder exemplifying the prophet to deliver the message of God and as an extension for us as to follow suit in the same manner as well. If someone is open minded to listen to us, without forcing them, we should deliver the message to them. The verse is also mentioning that if we disobey God and His Messenger, we will be in Hell. We understand this as an obvious result of our choices while living in this world where the result extends to the hereafter. These kinds of verses should be understood as follows: if we do not obey God’s message and do not accept the representation of the message in the life of the prophet, then I will be feeling the pain in my feelings and spiritual life if I remain in disobeying God and His messenger while living in this world. This will continue in the hereafter according to the conditions of existence there.

When it is said to obey God, most people find it easier to obey God as it is not heavy on the human ego, arrogance, self-centered concern. Someone may say that I am a good man, God will reward me because I am doing good things. They have no problem in obeying God or accepting that they must obey God. However, it is very hard for any human being to obey any other human being who is equivalent to the human status of existence. The prophets are human beings. If one understands that while obeying the message of the prophets that is represented throughout the life of the prophet, one is obeying God then it would be easy. However, many may think that they are obeying the human personality of the prophet, and this becomes very difficult for them. 

For many years, many of the stories narrated in the Qur’an mention that the contemporaries rejected the prophet saying that “you are a man like us. Why should you receive the message from God rather than me? What is there more in you than in me?” The case is much more difficult in prophet Muhammad’s (pbuh) time where he was poor, had no status in society being an orphan, he had no quality to lead in poetry, something valued at that time. He was one of the ordinary residents that had no protection as an orphan. He was known as the poor honest person that can be trusted but had no voice in the social tribal affairs, having nothing worthy of value that would give him some status. Power was based on the number of children one had as equivalent to now where it is how much monetary wealth one holds. At that time, family power was coming from the number of children and nowadays one’s financial portfolio is seen as power. This situation made it challenging for the prophet in his mission to be accepted.

Islam is such a religion that makes everyone equal and rejects the elitist superiority understanding. Someone may think they are elite and that  they should be respected because of their money, family lineage or status in the society, knowledge etc. For these people it becomes more difficult if they do not give up their self announced superiority  to submit to the reality that the message of God may be presented by an ordinary person to an elite. In this society having some status financially or position wise, having guaranteed income from a job can become dangerous in submitting to the message; if they think their life is guaranteed by these properties  and they attribute importance to them, it can hinder spiritual progress and is more damaging than being financially poor. This does not mean that Islam encourages to be poor, but it is a social reality that poor people find it easy to accept the message of the prophet and the obedience of God and His messenger because they do not have much to rely on and be proud of. The prophet is not claiming that he is a superior being, the message that he shares is that everyone is equal before God. Those who have no claim on anything accept Islam easily as they are not going to lose anything. However, those who feel that they will lose some status hesitate to accept the prophetic message as they feel that they will lose their “false” pride. In the prophetic time, mostly slaves and poor people gathered around him and accepted the prophetic life, not admiring his personal status in the society. There are many narrations showing that the prophet took care of his own responsibilities and never asked anyone to do anything personal for him. The prophets fulfill their responsibility by delivering the message without imposing anything on anyone. 

Nowadays, one may look at the Muslim community and see them as poor people. Historically till this day, they have been colonized and taken advantage of, their resources have been extracted from their lands to serve the greed of the colonizers. A believer in God cannot cheat anyone, cannot use advertisements to attract and arouse emotions in people. A believer cannot enslave people as the colonizers have done where they declare their power in developing their industries, technologies, and infrastructure by historically enslaving people. For example, the railroad tracks, roads, and bridges are made in these countries with almost free labor by usually exploiting slaves they forcefully brought from poor, defenseless countries. The believer must give the due right to the workers for the work that has been performed. That is why the believers could not compete with the colonizers in this world not because they were lazy, but because they were truthful to human values. It was the colonizers who were lazy and sacking and living on defenseless people’s labor and resources. If the competition starts with these conditions it is inevitable that believers will remain way behind  in material development when compared to the unjust cruel nations.

The obedience of the messenger is important for us. I must obey and follow the exemplary life of the prophets to be comfortable in my own living.  I must organize my ethical and moral values according to the teachings of the prophet. While one is following the prophet, ultimately he is obeying God. Similarly, when one is disobeying the prophet, they are disobeying God, the Creator of the universe, who has employed the messenger to convey His message. We need to understand that when we obey the prophetic guidance we are not obeying the personal preferences of the prophet.

حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًۭا وَأَقَلُّ عَدَدًۭا

72:24 “until they see that which they were promised, and they will know who is most helpless and counts for less.”

When the promised end comes one will see who is most helpless and counts for less. This is indicating that everyone is going to be given death which is something I can realize. When the time approaches for my death, I can understand that I am the most helpless one. I cannot stop aging, cannot avoid dying. I may be the CEO of a huge corporation where my position, power and influence cannot do anything to prevent my death. I will understand that all that status that I held dear to me was in reality nothing for me, I was cheating myself till now. Only through the reality of death, if not now when I will be facing it, will I understand the value of things that I held while living. The phrase “أَضْعَفُ نَاصِرًۭا”, translated as “most helpless person” is our reality. I am the most helpless who cannot sustain my being for even a second. I need to be created at every moment to be aware that I cannot carry my life from one moment to the next.

قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌۭ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا

72:25 Say, ‘I do not know whether what you have been warned about is near, or whether a distant time has been appointed for it by my Lord.’

No one can guarantee their life for tomorrow. I can never make sure that I will be alive tomorrow. This inability to guarantee my tomorrow is God’s warning with the phrase “مَّا تُوعَدُونَ” translated as “what you have been warned”. I don’t even know for sure what will happen to me the next moment; I am completely dependent on the will of God. I cannot stop the changes in my life; I cannot stop what has been decided by God in my life. 

Historically people asked the prophet where he replied that “I don’t know when I am going to die and when you are going to die”. Whether it is near or distant is within the knowledge of the Lord of the universe. In a way I experience death at every moment in my existence including the body which is continuously changing and will experience death.

عَـٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا

72:26 He alone knows “ghayb” [the essence of beings which is beyond our perception,] and He doesn’t disclose His knowledge of it to anyone,

The essence of beings is not known for everyone. Yes, we see in a laboratory that a water molecule is made up of two atoms but how do they combine to become liquid water? How is it that the same water evaporates to steam upon heating? I see what is happening, but the essence of the event is not known. I only observe that it is happening in the way it is. For example, what is the essence of heat? We never know the essence of anything. I know that there must be a Creator of the universe, but I have no idea what His Essence is like. However, we are sure that He must exist. None of the elements of this world can give me existence; my spirit tells me that I need eternity and there is no eternity here. 

إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍۢ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًۭا

72:27 except to a Messenger He has chosen. He then dispatches guards [to protect the message from any defect] before him and behind him.

The messengers received the message of God transferred via the angel Gabriel. Only the appointed messengers can get His message and transfer it to us. The messengers have been chosen by Him, to whom He transfers His Absolute Speech into a speech form that can be used by human beings. The universe is also the transformation of the qualities of the Creator into a form of the universe that we experience here. We know that the Creator of anything in this universe manifests His qualities where we understand only the One who knows the whole universe can create for example a small insect that is perfectly created. Everything is arranged perfectly for this insect to conveniently continue its life within the context of the universe. Just like the universe being a transformation from an Absolute form into a form that I can understand, the Revelation of the Qur’an is also the speech of the Absolute Being, Absolute Knowledge, and Absolute Speech, coming to me through the vocalization of it by the prophets in the form that I can understand. This transformation is made by angels as the Qur’an describes them. 

The Qur’an and other monotheist traditions describe the Angel Gabriel employed to carry the message. Whatever the name, it is important to understand that a messenger is employed to transform the Absolute speech into a form that I can understand. 

The appointment of guards (رَصَدًۭا) before and behind him means that the message is protected. Other angels are there as well, the universe protects the reality and truthfulness of the message by acting as the evidence for the message to be the truth. These Qur’an and the universe must confirm each other because, by definition, the message in the speech form is presented to me by the Creator of the universe, and therefore, the Speech should not contradict the act of this Creator. Any creation is the protector of the message as evidence that we receive from the Qur’an. Angels are protecting the message, represented in the Qur’an as the agents employed by God to transfer the message to us through transferring the Will of the Absolute Creator into a created physical existence. The transformation from Absolute to a transient form of existence of the universe is done by angels where the universe acts as the witness so that no one can deny the message or find any fault in it.

لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَـٰلَـٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا

72:28 to ensure that each of His messengers indeed delivers his Lord’s message: He knows all about them, and He takes account of everything [that exists] one by one.”

The messengers are referring to the angels as protectors. The angels are the witness manifesting the Will of the Creator, acting in the position of a transformer of His message from the Absolute Speech of God into a form that any human being can hear and pronounce. 

The phrase “وَأَحَاطَ” means that God knows all about them as He has created them. Being the Lord of the universe, He keeps account of everything. We are free to do whatever we want with the message, and He will take care of the results of our choices as well.