وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ (15)
(55:15) and has created the jinn from the flame of fire. *15
*15) The words in the original are: mim-marij-im-min-nar. Nar signifies fire of a special nature and not the fire which is produced by burning wood or coal, and marij means a pure, smokeless flame. The verse means that just as the first man was created out of earth, then passing through various stages of creation, the clay model adopted the shape of a living man of flesh and blood, and then his progeny spread by means of the sperm-drop, so was the first jinn created from a pure flame of fire, or a fire free of smoke, and then the species of jinn spread from his progeny. The position of the first jinn among the jinn is the same as of Adam (peace be upon him) among human beings. After taking the shape of a living man, the body of Adam and the human beings born of his progeny retained no relationship with the dust from which. they were originally created. Though even now our body is entirely a compound of the earthly substances, these substances have taken the from of flesh and blood and after being made a living body it has become quite a different thing from a mere lump of clay. The same also is true of the jinn. Their being also is essentially fiery. But just as we are not a mere lump of earth, so also they arc not a mere flame of fire. This verse proves two things. First, that the jinn are not simply spirit, but are material beings of a special nature, but since they have been composed of pure fiery substances, they remain invisible to human beings who have bean created of earthly substances. The same has been referred to in this verse: "Satan and his party see you from where you cannot see them." (AI-A`raf: 27) Likewise, the jinn's being fast-moving, their adopting different shapes and forms easily and their penetrating into different places imperceptibly where things made of earthly substances cannot penetrate, or if they do, their.penetration becomes perceptible, all these things are possible and understandable only because they are essentially a fiery creation. The other thing that we come to know from this verse is that the jinn are not only a creation of a wholly different nature from human beings, but the substance of their creation also is absolutely different from that of man, animal, vegetable and solid matter. This verse explicitly points out the error of the viewpoint of those people who regard the jinn as a kind of haman beings. According to their interpretation, the meaning of creating man of the dust and the jinn of the fire is to describe the difference of the temperamental nature of the two kinds of the people; one kind of them are humble by nature, and they are men in the true sense, and the other kind of the people are wicked by nature and fiery in temper, who may better be called devils. This is, however, no commentary of the Qur'an but its distortion. In E.N. 14 above we have shown in detail how the Qur'an itself has fully described the meaning of creating man from the earth. After reading aII these details, can a reasonable person understand that the object of aII this is only to define the humility of the good men ? Moreover, how can a sound-minded person understand that the meaning of creating man of rotten, dry clay and the jinn of the flame of pure fire is the difference of the separate moral characteristics of the two individuals or groups with different temperaments belonging to the same human species? (For further explanation, see E.N. 53 of Surah Adh-Dhariyat).