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What is Jinn?

Started by Fritz, June 22, 2016, 04:15:18 PM

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Fritz

What is Jinn?

جن

1 جَنَّهُ 6 , (S, Mgh, K,) aor. جَنُ3َ , (Mgh, TA,) inf. n. جَنٌّ, (TA,) It veiled, concealed, hid, covered, or protected, him; (S, Mgh, K;) said of the night; (S, K;) as also جَنَّ عَلَيْهِ, (S, Msb, K,) aor. جَنُ3َ , (S, Msb,) inf. n. جُنُونٌ, (S,) or جَنٌّ, (K,) or both; (TA;) so in the Kur vi. 76, meaning it veiled him, concealed him, or covered him, with its darkness; (Bd;) and ↓ اجنّهُ : (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 جَنٌّ is the veiling, or concealing, &c., from the sense. (TA.) And جُنَّ عَنْهُ means It (anything) was veiled, concealed, or hidden, from him. (K.) ― -b2- He concealed it; namely, a dead body; as also ↓ اجنّهُ : (S, TA: ) or the latter, he wrapped it in grave-clothing: (K: ) and he buried it. (TA.) And الشَّىْءَ فِى صَدْرِى ↓ أَجْنَنْتُ I concealed the thing in my bosom. (S.) And وَلَدًا ↓ أَجَنَّتْ , (S,) or جَنِينًا, (K,) said of a woman, (S,) or a pregnant female, (K,) She concealed [or enveloped in her womb a child, or an embryo, or a f?tus]. (TA.) -A2- جَنَّ, aor. جَنِ3َ , inf. n. جِنٌّ, It (an embryo, or a f?tus,) was concealed in the womb. (K.) ― -b2- Also, [inf. n., probably, جِنٌّ and جُنُونٌ and جَنَانٌ, explained below,] It (the night) was, or became, dark. (Golius on the authority of Ibn-Maaroof.) -A3- جُنَّ, (S, Msb, K,) inf. n. جُنُونٌ (S, K) and جِنَّةٌ (S) and جَنٌّ; (K;) and ↓ اُسْتُجِنٌّ , and ↓ تجنّن , and ↓ تجانّ ; (K;) He (a man, S) was, or became, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; possessed by a devil or demon; (see Bd li. 39;) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: the verbs may generally be rendered he was, or became, possessed; or mad, or insane]. (S, Msb, K.) ― -b2- جُنَّ الذُّبَابُ, (S, A, TA,) inf. n. جُنُونٌ, (TA,) (assumed tropical: ) The flies made much buzzing: (S: ) or made a gladsome buzzing in a meadow. (A, TA.) ― -b3- جُنَّ النَّبْتُ, inf. n. جُنُونٌ, (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 جُنَّتِ الأَرْضُ, (Fr, K,) inf. n. جُنُونٌ, (K,) (tropical: ) The land produced pleasing herbage or plants: (Fr, TA: ) or put forth its flowers and blossoms; as also ↓ تجنّنت . (K, TA.) 2 جَنَّ3َ see 4. 4 أَجْنَ3َ see 1, in four places: -A2- and see 8. -A3- Also اجنّهُ He (God) caused him to be, or become, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein]. (S, Msb, K.) [And so, vulgarly, ↓ جنّنهُ , whoever, or whatever, be the agent.] ― -b2- ما اجنّهُ [How mad, or insane, &c., is he!] is anomalous, (Th, S,) being formed from a verb of the pass. form, namely, جُنَّ; (Th, TA;) for of the مَضْرُوب one should not say, مَا أَضْرَبَهُ; nor of the مَسْلُول should one say, مَا أَسَلَّهُ: (S: ) Sb says that the verb of wonder is used in this case because it denotes want of intellect [which admits of degrees]. (TA.) -A4- اجنّ also signifies وَقَعَ فِى مَجَنَّةٍ [app. meaning He fell into, or upon, a place containing, or abounding with, جِنّ]. (TA.) 5 تَجَنَّ3َ see 1, in two places. ― -b2- تجنّن عَلَيْهِ, and ↓ تَجَانَنَ , (S, K,) and ↓ تَجَانَّ , (S,) He feigned himself مَجْنُون [i. e. possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, &c.;] to him; (S, K;) not being really so. (TA.) 6 تَجَانَّ ذ and تَجَانَنَ : see 1: ― -b2- and see also 5. 8 اجتنّ جن جنه جنة , (accord, to the S,) or ↓ اجنّ , (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,) عَنْهُ from him, or it; (K;) as also ↓ استجن . (S, K.) You say, بِجُنَّةٍ ↓ استجن He was, or became, veiled, &c., or he veiled himself, &c., by a thing whereby he was veiled, &c. (S.) 10 إِِسْتَجْنَ3َ see 8, in two places: -A2- and see also 1. -A3- اِسْتِجْنَانٌ is also syn. with اِسْتِطْرَابٌ; (S, K;) استجنّهُ meaning استطربهُ, i. e. He excited him to mirth, joy, gladness, or sport. (TK.) جِنٌّ جن The darkness of night; as also ↓ جُنُونٌ and ↓ جَنَانُ , (K, TA,) the last [written in the CK جُنان, but it is] with fet-h: (TA: ) or all signify its intense darkness: (TA: ) or all, the confusedness of the darkness of night: (K: ) [all, in these senses, are app. inf. ns.: (see 1: )] the last, ↓ جَنَانٌ , also signifies night [itself]: (K: ) or [so in copies of the K, accord. to the TA, but in the CK ? and, ?] the dense black darkness of night: (S, K: ) and ↓ جُنُونٌ , the veiling, or concealing, or protecting, darkness of night. (ISk, S.) ― -b2- Concealment: so in the phrase, لَا جِنَّ بِهٰذَا الأَمْرِ There is no concealment with this thing. (K, * TA.) One of the Hudhalees says, ? وَلَا جِنَّ بِالبَغْضَآءِ وَالنَّظَرِ الشَّزْرِ
? [And there is no concealment with vehement hatred and the looking with aversion]. (TA.) -A2- [The genii; and sometimes the angels;] 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 إِِنْسٌ; (S, Mgh, Msb, Er-R?ghib, TA;) thus comprising the angels; all of these being جِنّ; (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 (شَيَاطِين); and the middle kind, among whom are good and evil, being the جِنّ; 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 جِنّ are the angels [exclusively]; (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 [xviii. 48], where it is said that Iblees was of the جِنّ: and so, as some say, in the Kur [vi. 100], where it is said that they called the جِنّ partners of God: (TA: ) but some reject the explanation in the K, because the angels were created of light, and the جِنّ 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 جِنّ; wherefore it is generally said that in the phrase [in the Kur xviii. 48, above mentioned] إِِلَّا إِِبْلِيسَ كَانَ مِنَ الجِنِّ, what is excepted is disunited in kind from that from which the exception is made, or that Iblees had adopted the dispositions of the جِنّ: (MF, TA: ) or, as some say, the جِنّ were a species of the angels, who were the guardians of the earth and of the gardens of Paradise: (TA: ) ↓ جِنَّةٌ , also, signifies the same as جِنٌّ: (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 جِنّ is called ↓ جِنِّىٌّ , [fem. with ة:] (S, TA: ) and ↓ جَانٌّ , also, is syn. with جِنٌّ: (Msb: ) or الجَانٌ means the father of the جِنّ; (S, Mgh, TA;) [i. e. any father of جِنّ; for] the pl. is جِنَّانٌ, like حِيطَانٌ pl. of حَائِطٌ: (S, TA: ) so says El-Hasan: it is said in the T, on the authority of AA, that the جانّ is, or are, of the جِنّ: (TA: ) or جَانٌّ is a quasi-pl. n. of جِنٌّ; (M, K;) like جَامِلٌ and بَاقِرٌ: (M, TA: ) so in the Kur lv. 56 and 74: in reading the passage in the Kur lv. 39, 'Amr Ibn- 'Obeyd pronounced it جَأَنٌ: (TA: ) it is related that there were certain creatures called the جَانّ, 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.) بَاتَ فُلَانٌ ضَيْفَ جِنٍّ [Such a one passed the night a guest of جنّ] 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, ? فَمَا نَفَرَتْ جِنِّى وَلَا فُلَّ مِبْرَدِى
? may mean And my companions, who were like the جِنّ, 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 جنّ he means his familiar جنّ, such as were asserted to aid poets when difficulties befell them; and by his مبرد, his tongue: (Ham p. 182 [where other explanations are proposed; but they are far-fetched]: ) or by his جنّ he means his heart; and by his مبرد, his tongue. (S.) The Arabs liken a man who is sharp and effective in affairs to a جِنِّىّ and a شَيْطَان: and hence they said, نَفَرَتْ جِنُّهُ, 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 ↓ جَنَانٌ ; (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, كَانَ ذٰلِك فِى جِنِّ شَبَابِهِ (tropical: ) That was in the prime, or first part, of his youth. (S, TA.) And أَفْعَلُ ذٰلِكَ الأَمْرَ بِجِنِّ ذٰلِكَ (tropical: ) I will do that thing in the time of the first and fresh state of that. (S, TA.) جِنٌّ may also signify (assumed tropical: ) The madness, or insanity, of exultation, or of excessive exultation. (TA.) And one says, اِتّقِ النّاقَةَ فَإِِنّهَا بِجِنِّ ضِرَامِهَا, 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. جدّ [app. جِدٌّ, as meaning (assumed tropical: ) Seriousness, or earnestness]; because it is a thing that is an accompaniment of thought, or reflection, and is concealed by the heart. (TA.) جَنَّةٌ جن جنه جنة A [garden, such as is called] بُسْتَان: (S, Mgh: ) or a garden, or walled garden, (حَدِيقَة, 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 حديقة: (Aboo-'Alee in the Tedhkireh, TA: ) or any بستان 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 بستان; because of its dense and shadowing trees: (Bd in ii. 23: ) or a بستان 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 جَنَّهُ, and meaning ? a single act of veiling ? or ? concealing ? &c.: (Ksh ib.: ) then, with the article ال, [Paradise,] the abode of recompense; because of the جِنَان therein; (Ksh and Bd ib.; ) or because the various delights prepared therein for mankind are concealed in the present state of existence: (Bd ib.: ) [and] hence الجَنَّاتُ [the gardens of Paradise], (so in a copy of the S,) or جَنَّاتُ عَدْنٍ [the gardens of continual abode]: (so in another copy of the S: ) [for] the pl. of جَنَّةٌ is أَجِنَّةٌ (Mgh, Msb, K) and جِنَيْنَة (Msb, TA) and جُنَّةٌ, but this last is strange. (MF, TA.) [Dim. ↓ جُنَيْنَةٌ , vulgarly pronounced جِنَيْنَة, and applied to A garden; as though it were a little Paradise.] جُنَّةٌ جن جنه جنة 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. جُنَنٌ. (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 [حُلِىّ instead of جَنْبَى] of the bosom, (TA,) and having two eyeholes, like the بُرْقُع. (K.) جِنَّةٌ جن جنه جنة : see its syn. جِنٌّ: -A2- and جُنُونٌ. جَنَنٌ جن جنن جننن A grave; (S, K;) because it conceals the dead: (TA: ) and so ↓ جَنِينٌ , of the measure فَعيلٌ in the sense of the measure فَاعِلٌ. (Er-R?ghib, TA.) ― -b2- Grave-clothing; (K;) for the same reason. (TA.) ― -b3- A garment that conceals the body. (TA.) [See also جَنَانٌ.] -A2- A dead body; (S, K;) because concealed in the grave; the word being of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ. (TA.) جَنُنٌ جن جنن جننن : see جُنُونٌ. جَنَانٌ جنان جنة : see جِنٌّ, 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, مَا عَلَىَّ جَنَانٌ إِِلَّا مَا تَرَى [There is not upon me a garment that conceals me save what thou seest]. (S.) [See also جَنَنٌ.] ― -b3- The حَرِيم [or surrounding adjuncts, or appertenances and conveniences,] (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 رُوع [i. e. the heart's core, or the mind, or understanding, or intellect]; (K;) which is more deeply hidden: (TA: ) and (sometimes, TA) the soul, or spirit; (IDrd, K;) because the body conceals it: (IDrd, TA: ) pl. أَجْنَانٌ. (IJ, K.) You say, مَا يَسْتَقِرُّ جَنَانُهُ مِنَ الفَزَعِ [His heart does not rest in its place by reason of fright]. (TA.) ― -b6- A secret and bad action. (TA. [Before the word rendered ? secret ? is another epithet, which is illegible.]) جُنَانٌ جنان جنة : see مِجَنٌّ: -A2- and what here next follows. جُنُونٌ جنون : see جِنٌّ, first sentence, in two places. -A2- Also, inf. n. of جُنَّ; (S, K;) [originally signifying A state of possession by a جِنِّىِّ, or by جِنّ; diabolical, or demoniacal, possession; and hence meaning] loss of reason; or madness, insanity, or unsoundness in mind or intellect; (Mgh;) or deficiency of intellect: (Sb, TA: ) [it may generally be rendered possession, or insanity:] ↓ جُنُنٌ is a contraction thereof; (S, K;) or accord. to some, an original form: (MF, TA: ) and ↓ جَنَّةٌ , also, (an inf. n. and a simple subst., S,) signifies the same as جُنُونٌ: (S, Msb, K: ) as also ↓ مَجَنَّةٌ , (S, K,) and ↓ جُنَانٌ , but this last is vulgar. (TA.) ― -b2- Also Persistence in evil; and pursuance of a headlong, or rash, course. (Ham p. 14.) جَنِينٌ جنى جنين 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;) [i. e.,] in the womb: (Mgh: ) pl. أَجِنَّةٌ (S, Msb, K) and أَجْنُنٌ. (ISd, K.) ― -b4- And the former of these pls., Waters choked up with earth. (TA.) -A2- See also جَنَنٌ. ― -b2- Also The vulva. (TA.) جُنَانَةٌ جنانه جنانة جنة : see مِجَنٌّ. جَنِينَةٌ جنى جنين جنينه جنينة , accord. to the copies of the K, but in the M ↓ جِنِّيَّةٌ , (TA,) A [garment of the kind called] مِطْرَف, (K, TA,) of a round form, (TA,) like the طَيْلَسَان, (K, TA,) worn by women: (TA: ) in the T, said to be certain well-known garments. (TA.) جُنَيْنَةٌ جنى جنين جنينه جنينة : see جنَّةٌ, last sentence. جِنِّىٌّ جن جنى جني Of, or relating to, the جِنّ, or جِنَّة. (K.) ― -b2- See جِنٌّ. In the saying, ? وَيْحَكِ يَا جِنِّىَّ هَلْ بَدَا لَكِ
أَنْ تُرْجِعِى عَقْلِى فَقَدْ أَنَى لَكِ
? [Mercy on thee! O Jinneeyeh, جِنِّىَّ being for جِنِّيَّةُ,) doth it appear fit to thee that thou shouldst restore my reason? for the time hath come for thee to do so], a woman resembling a جِنِّيَّة 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.) جِنِّيَّةٌ جني جنيه جنية [fem. of جِنِّىٌّ, q. v. ] -A2- See also جَنِينَةٌ جِنْجِنٌ جنجن and جَنْجَنٌ and ↓ جِنْجِنَةٌ (S, K) and ↓ جِنْجَنَةٌ (K) and (as some say, TA) ↓ جُنْجُونٌ (K) are sings. of جَنَاجِنُ, 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.) جَنْجَنَةٌ جنجنه جنجنة : see what next precedes. جُنْجُونٌ جنجون : see what next precedes. جَانٌّ جان جاني : see جِنٌّ. ― -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. جَوَانُّ, (AA, TA,) or جِنَّانٌ. (TA.) أَجِنَّكَ كَذَا ذ i. q. مِنْ أَجْلِ أَنَّكَ [Because that thou art thus]; (S, K;) from which it is contracted by suppressing the ل and ا and transferring the kesreh of the ل to the ا (S.) A poet says, ? أَجِنَّكِ عِنْدِى أَحْسَنُ النَّاسِ كُلِّهِمْ
? [Because that thou art in my estimation the goodliest of all mankind]. (S.) The مِنْ is omitted as in the phrase فَعَلْتُهُ أَجْلَكَ for مِنْ أَجْلِكَ. (Ks, TA.) تَجْنِينٌ أجن جن جنى تجنى تجنين [an inf. n. used as a simple subst.,] What is said by the جِنّ [or genii]: or, accord. to Es-Sukkaree, strange, uncouth speech or language, difficult to be understood. (TA.) مُجَنٌّ ماج مجن مجنن : see مَجْنُونٌ. مِجَنٌّ ماج مجن مجنن A shield; (S, Mgh, Msb, K;) because the owner conceals, or protects, himself with it; (Mgh, Msb;) as also ↓ مِجَنَّةٌ (Lh, K) and ↓ جُنَانٌ and ↓ جُنَانَةٌ : (K: ) pl. مَجَانُّ. (S, Msb.) Sb held it to be of the measure فِعَلٌّ, from مجن; 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 ن, and by the syns. جنان and جنانة. (MF, TA.) It is said in a trad., that the hand [of a thief] shall not be cut off save for the value of a مِجَنّ; 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, قَلَبَ مِجَنَّهُ [He turned his shield], meaning (tropical: ) He dropped shame, and did what he pleased: or he became absolute master of his affair, or case. (K, TA.) And قَلَبْتُ لَهُ ظَهْرَ المِجَنِّ [I turned towards him the outer side of the shield], meaning (assumed tropical: ) I became hostile to him after reconciliation. (Har p. 265.) ― -b2- Also A [woman's ornament such as is commonly called] وِشَاح (Az, K.) مَجَنَّةٌ ماج مجن مجنه مجننه مجنة 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 جِنّ: (S: ) or abounding with جِنّ. (K.) -A2- See also جُنُونٌ. مِجَنَّةٌ ماج مجن مجنه مجننه مجنة : see مِجَنٌّ. مَجْنُونٌ مجنون [Possessed by جِنِّىّ, or by جِنّ, or by a devil, or demon; a demoniac: (see Bd li. 39: ) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: (see جُنُونٌ: ) it may generally be rendered possessed; or mad, or insane:] part. n. of جُنَّ: (Msb: ) or anomalously used as pass. part. n. of أَجَنَّهُ: (S, * K, * TA: ) one should not say ↓ مُجَنٌّ : (S, TA: ) [pl. مَجَانِينُ.] ― -b2- نَخْلَةٌ مَجْنُونَةٌ (tropical: ) A tall palm-tree: (S, K, TA: ) pl. مَجَانِينُ. (S, TA.) And نَبْتٌ مَجْنُونٌ (tropical: ) A plant, or herbage, that is tangled, or luxuriant, or abundant and dense, in part, and strong. (TA.) And أَرْضٌ مَجْنُونَةٌ (assumed tropical: ) Land producing much herbage, that has not been depastured. (TA. [See also what next follows.]) أَرْضٌ مَتَجَنِّنَةٌ ذ (tropical: ) Land having much herbage, so that it extends in every way. (K, TA.) مَنْجَنُونٌ منجنون and مَنْجَنِينٌ: see art. منجن

corpus

Peace

Man of Faith

Quote
It veiled, concealed, hid, covered, or protected, him

You copy-pasted the answer. The coating/dress of something is jinn.

Be well
Amenuel
Website reference: [url="http://iamthatiam.boards.net"]http://iamthatiam.boards.net[/url]

Fritz

I believe the Quran cannot be understood or translated word by word but through the context of the whole Quran. That's why I have posted the context to find out what it really means.

Peace

Comrox

This is difficult to read as a wall of text. But thank you for posting it. :)
10:109 Follow what is being inspired to you and be patient until God judges.

57:3 He is the First and the Last, the Evident and the Innermost. And He is fully aware of all things.

Fritz

True.  ;D

But it is easy for quoting the context.

Peace

imrankhawaja

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.

Man of Faith

But you can know 100% what a word means from its root.
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Novice

Quote from: imrankhawaja on June 22, 2016, 10:20:38 PM
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


imrankhawaja

Quote from: Novice on June 23, 2016, 03:32:31 AM
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


imrankhawaja

Quote from: Man of Faith on June 23, 2016, 03:16:44 AM
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

Novice

Quote from: imrankhawaja on June 23, 2016, 05:06:14 AM
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 غَلِيظ 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.

Quote from: imrankhawaja on June 23, 2016, 05:06:14 AM
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 م ل ك 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



imrankhawaja

Quote from: Novice on June 24, 2016, 12:19:52 AM
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 غَلِيظ 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..

Quote from: Novice on June 24, 2016, 12:19:52 AM
Word Malik is from root م ل ك 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...




imrankhawaja

ok (ر ح 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..

Man of Faith

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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imrankhawaja

Quote from: Man of Faith on June 24, 2016, 04:00:38 AM
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..

Anoushirvan

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/jannāt, or foetus/janin (see 53:32).

Reading 27:10

27.10. وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ يَا مُوسَى لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ
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 presence


we 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.وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقاً
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 revolt


means that some people sought refuge in their own imaginary.

This verse

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِيٍّ عَدُوّاً شَيَاطِينَ الإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً وَلَوْ شَاء رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ6.112
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.

Novice

Quote from: imrankhawaja on June 24, 2016, 03:57:08 AM
ok (ر ح 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...

ر ح م 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.