DİNSEL ve MİTOLOJİK YÖNLERİYLE CİN ve ŞEYTAN ALGIMIZ

Cin kelimesinin görünmezlik, gizlilik ve yabancılık anlamı; kelimenin Arapçadaki kullanımı ve Kur’anda geçtiği yerler incelendiğinde belirginleşmektedir. Görünmezlik özelliği sebebiyle, melek dâhil varlığına inanılan ama görülemeyen varlıklar cin kapsamındadır. R.İsfehânî’nin tanımlamasıyla, bu anlamda her melek cindir ama her cin melek değildir.2 Bu kelimenin bir kullanımı da; Arapların tanımadıkları insanlara cin demeleridir. 

The term djin with its diverse connotations is among by far the most complicated and most exploited ones in the Holy Qur’an. The term can be traced back to pre-Islamic era, when people fabricated and made up many false beings like djin, gods and goddess, etc. and venerated some and hate some others. The Holy Qur’an, when mentioned all these beings, first reviewed them and wanted to correct some misconceptions on them.. Djin was believed to have domination and sovereignty over people. Holy Scripture desires to save man from this fabricated and false dominating power. Although this is the case in the Qur’an, Islamic tradition has rather different picture on djin and its relation. The picture we inherited from tradition very much resembles the pagan picture which was already in use in pre-Islamic pagan mind. When we scrutinize the verses from the Surah Djin and Ahqaf and the story of Solomon with djins we can easily notice that the Holy Qur’an wanted to overturn the relationship between man and unseen beings and entrusted man the control of the universe not these unseen beings, including satan/devil.