وَأَنّا ظَنَنّا أَن لَن نُعجِزَ اللَّهَ فِي الأَرضِ وَلَن نُعجِزَهُ هَرَبًا
We know that we cannot thwart Allah on the earth, nor can we thwart Him by fleeing.
EXEGESIS
Ẓanannā is a perfect verb that derives from the root ẓann which means to believe or to assume. However, most lexicologists have held that the noun ẓann is used in the Arabic language to denote two antithetical meanings of knowledge (ʿilm) and doubt (shakk). In the verse under discussion, the verb ẓanannā signifies knowledge and certitude.
Nuʿjiza is the imperfect tense of the noun iʿjāz that lexically derives from the noun ʿajz which is commonly used in Arabic to denote weakness and disability. Iʿjāz, form 4 of the verb ʿajaza, signifies to do something that will overcome one’s opponent. In other words, the noun implies to put one’s opponent in such a weak position that he is unable to have control or influence over the other party. It is probably on the basis of this implication that the term iʿjāz has also been defined by some lexicologists as to escape or to be out of someone’s reach.
The verb nuʿjiza has appeared two times in the verse under discussion. In the context of the statement We know that we cannot thwart Allah on the earth, the verb means to overcome, and as such, this group of jinn acknowledged their inability to override God’s decree by spreading corruption on the earth and violating the natural system that is operative therein; for any form of transgression they may embark upon, is, at the end, part of the universal divine plan and decree (qadar). Furthermore, in the context of the second sentence nor can we thwart Him by fleeing, the verb signifies to be beyond someone’s control. Consequently, what is admitted by the jinn here is their inability to escape from God’s reign such that He cannot have power over them.
Arḍ is a generic noun meaning earth. It however appears to signify in this verse planet earth as mentioned under the Exegesis of verse 10.
Harab is a noun that denotes flight. Muṣṭafawī maintains that harab, like the noun firār, signifies a quick movement aimed at evading a calamity or for deliverance from a tribulation. The term harab has occurred only once in the Quran in the verse under discussion and means to take flight.
EXPOSITION
In this part of their speech, this group of jinn again reveal some of their newly acquired beliefs after they professed faith in the Quran. They admit to the fact that God has absolute dominance over them, and that they are neither able to be outside the universal divine plan, nor can they escape the power of God.
As mentioned earlier under the Exposition of verse 2, this group of jinn were polytheists before they accepted Islam. They ascribed partners to God at the level of lordship by assuming that there are other deities besides Him who had the power to influence their lives and destiny. However, after they heard the divine call to monotheism, they professed strong belief in the oneness of God in all its dimensions, thus admitting that none other than Him has absolute power to influence their lives and control their destiny.
The concept of the absolute dominance of God over His creation has appeared in many occasions in the Quran including in 9:2-3, 11:33, 10:53, and 29:22.
Considering the aim of this group of jinn to persuade their community to believe in the oneness of God, the account given of their speech in this verse could also be viewed as a cautionary statement to their fellow members about their naivety to assume that they can escape divine authority by finding security somewhere on the earth or in the heaven.
REVIEW OF TAFSĪR LITERATURE
Some exegetes are of the opinion that this statement of the jinn reflects the belief of the community of jinn before the advent of Islam. As such, all members of the community, whether they were righteous, sinful, or somewhere in between, equally admitted their disability to overcome divine power and escape God’s control. However, this position does not seem to be compatible with the fact that part of the community of jinn held polytheistic beliefs before the advent of Prophet Muhammad (s). This view can only be justified on the basis that this statement was referring to only those members of the community of jinn before Islam who followed monotheistic traditions.
Rāzī has offered two possibilities with regard to the interpretation of this verse: 1. We cannot escape from God wherever we might be on the earth, nor can we do so by fleeing to the heaven. 2. We cannot override the divine decree on the earth, nor can we flee from Him if He seeks after us.
[1] A detailed treatment of the verb ẓanannā has appeared under the Exegesis of verse 5.
[2] Hans Wehr, under ẓannā.
[3] Bahrayn and Lisan, under ẓ-n-n; Ayn, under ẓ-n-n; Maqayis, under ẓ-n-n, cited in Tahqiq, under ẓ-n-n.
[4] Mizan, 20/45; Tabrisi, 10/559; Zamakhshari, 4/627; Shawkani, 5/367; Alusi, 15/99; Thaalabi, 5/496; Tabari, 29/71; Tibyan, 10/298.
[5] Hans Wehr, under ʿajaza.
[6] Bahrayn, under ʿ-j-z. See also Qamus, under iʿjāz.
[7] Lisan, under ʿ-j-z.
[8] Mizan, 20/45.
[9] For more information on the lexical meaning of this term, see arḍ under the Exegesis of verse 10.
[10] Lisan and Bahrayn, under h-r-b.
[11] Tahqiq, under h-r-b.
[12] Qamus, under harab.
[13] Kashif, 7/438; Tantawi, 15/137; Thaalabi, 5/496; Ahsan al-Hadith, 11/383.
[14] Nemuneh, 25/116.
[15] Zamakhshari, 4/627; Tabrisi.J, 4/375; Ithna Ashari, 13/346.
[16] Razi, 30/670.
[17] See also Zamakhshari, 4/627; Alusi, 15/99; Nemuneh, 25/116.
[18] See also Tabari, 29/71; Tabrisi, 10/559; Safi, 5/236.