Should jinn not be included within the scope of the phrase “every living thing (kulla shayin hayy)” in the verse?

It is stated in the verse that every living thing is created from water. It is stated in your answer that the first addressee is man. However, Allah created jinn and humans so that they would worship. When the word everything is used, everything comes to mind. The word dabba in the sense of struggling creatures used under the answer convinces our minds. However, jinn should still be included within the scope of the phrase “every living thing (kulla shayin hayy)”. The following is stated in verse 30 of the chapter of al-Anbiya: “Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing.”

It is explained in terms of being addressees in your answer. It is said that since this established understanding of the addressees is obvious, a detail like “except for angels and jinn” is not included in the verse.

Are jinn not among the addressees since they are worshipping creatures? These verses were also sent to them. How can it be explained then?

Dear Brother / Sister,

We do not think that the information given on our site is incorrect.

It is not wrong to say that “the first addressee is human”. Jinn are also addressees but they are secondary addressees. That is, the main addressee is the Prophet. Therefore, many issues related to humans do not include jinn. The Quran is wise; it does not act wastefully. It does not address jinn related to the issues that do not concern them.

“Behold! We turned towards thee a company of Jinn (quietly) listening to the Qur'an: when they stood in the presence thereof, they said, “Listen in silence!” When the (reading) was finished, they returned to their people, to warn (them of their sins).” (al-Ahqaf, 46/29)  It is pointed out in the verse above that the jinn conveyed what they heard from the Prophet to other jinn.

Thus, since jinn are not beings that receive divine revelation directly, they are not the first addressees of the Quran either; they are the addressees of the Prophet only. They convey the revelation brought by the Prophet.

In addition, evidences against polytheists and deniers are presented in the verses in question. The evidence must be clearer than the claim. As it can be understood from the context of the verse, the proof of the oneness of Allah, His endless knowledge, wisdom and power is in question. The evidence must be an example from the visible realm in order to be regarded as evidence. It is not appropriate here to give examples from jinn and angels, which are in the invisible realm.

Therefore, in order to convince people who are among human beings and live in the visible realm of martyrdom, it is a requirement of eloquence that the evidence be based on their own observations. For this reason, jinn and angels are not included in the content of the verse.

Although the phrase “kullu shayin (everything)” used in the verse literally expresses generality, there is no harm in expressing specificality in the presence of the implications mentioned above. (Cf. Razi, Abu Hayyan, Alusi, Shanqiti, the interpretation of the verse in question).

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