Could you explain the meaning of the word "jinn" and "the true nature of them?
The most noticeable meaning of the word jinn is covered or hidden. It indicates that the jinn cannot be perceived through sense organs.
Terminologically it means that they are a type of spirit beings unperceivable to our five senses, having freewill and reasoning, being held responsible for complying with the Divine Orders; there are believers and unbelievers among them. ( TDV. İslam Ansiklopedisi, VIII, Cin Maddesi, s. 5.) At the same time, they can be defined as conscious energy.
The word Jinn is used as a basis for other words originating from this word. It is known that in pre-Islamic years Arabic people used to call the angels as jinn.
THE TRUE NATURE OF JINN
Though their true nature is still mysterious to us, it is stated, according to our sources, that they are made out of smokeless, scorching fire (the Quran 15:27 and 55:15). Regarding the issue, our prophet says the angels are created out of light, and the jinn out of scorching fire. (2)
Gulen draws our attention to the phrase from the fire of scorching wind for jinn in the verse in Chapter al- Hijr.
Jinn means covered or veiled. The phrases such as rays from fire, fire burning brightly, or scorching fire are not enough to reveal their true nature. The morphological structure of human being is collected from the surface of the earth in the form of a protein mixture; similarly, the jinn share the common features of the fire on the grounds that they are created from the essence of fire.
Terminologically it means that they are a type of spirit beings unperceivable to our five senses, having freewill and reasoning, being held responsible for complying with the Divine Orders; there are believers and unbelievers among them. ( TDV. İslam Ansiklopedisi, VIII, Cin Maddesi, s. 5.) At the same time, they can be defined as conscious energy.
The word Jinn is used as a basis for other words originating from this word. It is known that in pre-Islamic years Arabic people used to call the angels as jinn.
THE TRUE NATURE OF JINN
Though their true nature is still mysterious to us, it is stated, according to our sources, that they are made out of smokeless, scorching fire (the Quran 15:27 and 55:15). Regarding the issue, our prophet says the angels are created out of light, and the jinn out of scorching fire. (2)
Gulen draws our attention to the phrase from the fire of scorching wind for jinn in the verse in Chapter al- Hijr.
Jinn means covered or veiled. The phrases such as rays from fire, fire burning brightly, or scorching fire are not enough to reveal their true nature. The morphological structure of human being is collected from the surface of the earth in the form of a protein mixture; similarly, the jinn share the common features of the fire on the grounds that they are created from the essence of fire.
We still do not know whether it is a material like flame which is a composition of air-fire or air and fire, a particle or light of sun. It might be a mixture of all of those materials. Maybe they are particles of atom, or waves, or an ionic alloy coming from the subatomic realm; ether or anti-material beings.
What forms the visible material beings are atoms also called as quanta, which are energy particles; and yet they are dissolved at 5000 centigrade degrees and become separate atoms.
However, there are millions of heavenly bodies living at millions of centigrade degrees in the cosmos. That is to say, there exist beings like energy that are resistant to high fire in the heavens but they are different in that they have conscious and free will.
Yes, indeed, the jinn may have been created out of the ether. They may the creatures hidden inside the light waves displaying the things in various dimensions. We do not know what the terms the fire free of smoke and fire and white heat are. Man who was created out of clay assumes the present shape; then who knows out of what sort of a fire the jinn were created? (3)
Sources:
(1) Rahman, 55/15; Araf, 7/11-12; Hijr, 15/27; Sad, 38/75-76.
(2) Muslim, Zuhd, 60.
(3) F. Gülen, İnancın Gölgesinde, p. 145-146.
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