-------------- --------------- -------------- --------

"O you who believe! Be careful of your duty to Allah, and be with the truthful." [Noble Quran 9:119]

"If you obeyed most of those on earth they would mislead you far from Allah's way." [Noble Quran 6:116]

Return to the QURAN only - the complete and final STAND-ALONE Divine Message which also contains the authentic sunnah of the beloved Prophet Muhammad (SAAW)


I bear witness that NONE is worthy of worship except ALLAH, He has NO partner nor partners, and I bear witness that Muhammad is the slave and Final Messenger of Allah.


Zainabs Lounge blog tracker

Saturday, June 26, 2010

Can jinn "possess" humans?

Some say 'yes' while others say 'no.' But as believers, we got to take the Glorious Quran as our Criterion (Furqan). Does the Quran say that jinn can possess humans? The answer is no.

From the information in the Quran, jinn, like humans can be believing or disbelieving. Therefore, they can be obedient or disobedient like humans.

In the Quran there is no such concept as jinn 'possessing' humans. But they can mislead humans invisibly with temptations, similar to Shaitaan who is also a jin and tempts humans to disobey Allah, The Almighty. The disbelieving or disobedient jinn are followers of Shaitaan similar to disbelieving or disobedient humans.

Shaitaan is invisible to human eyes. “Lo! He seeth you, he and his tribe, from whence ye see him not.” (Al-Araf: 27) From this it must be concluded that temptations by jinn are definitely invisible to humans.  Concerning the accuracy of those countless paranormal stories where people emphatically claim to have seen jinn or apparitions or inexplicable figures as passing figures can only be confirmed by Allah.  After all, jinn as elemental spirits do exist, not a doubt about that.  Then again, there are stories from the Hadith about the jinn changing their form into young or old men or women or even animals. But these must be taken as unreliable stories because the Quran does not confirm such notions nor the concept of jinn having the ability to change their appearance.

Some readers have misunderstood and misinterpreted the following Verse of the Glorious Quran as the devil or jin possessing humans.

"And make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): Lo! the devil does afflict me with distress and torment." Saad (38:41)

This verse does not imply that the devil had 'possessed' Prophet Job.  He is crying out to Allah for help because of the misfortunes in his life. What exactly those misfortunes might have been is not possible for us to assert. That's only known to Allah. It's very likely that the misfortunes in his life came as a result of his own mistakes, inadvertently or otherwise, by falling into some undesirable temptation (caused by the devil) and then repenting to Allah. Allah accepted his repentence. Thus, "distress and torment" would refer to the hardships caused by the misfortunes and the anxiety of remorse.

The idea of being "possessed" by jinn originates because of the following reasons:

1) Lack of knowledge of the Glorious Quran
2) Lack of common education
3) Lack of understanding of the human mind, misinterpreting psychological disorders such as schizophrenia, hysteria, manic depression etc. as being "possessed by jinn."

We are certain that the Glorious Quran does not mention nor allude the idea of jinn nor Satan having the ability to physically and perceptibly 'possess' humans against their wishes. But the Quran does confirm that they tempt by whispering invisibly to humans, that is, aspirations of thoughts and ideas that can be categorized as transgressions. Subsequently, those humans who have a weak iman, get trapped into the devils' temptations while those who are firmly grounded in Faith are unhurt by its invisible mischief.

"O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not." Al-Araf (7:16-17)

Sunday, June 20, 2010

Salaat to be offered five times daily, not thrice

As per Quranic dictates it's obligatory for every believer to offer salaat five times a day, and not just three times as wrongly propagated by groups, primarily for the purpose of convenience.

Surprising as it may seem, there are many Muslims who aren't even aware that the Glorious Quran mentions all five prayer timings.

Kindly check the following verses of the Quran on information of the five prayers. Quranic expressions as "celebrate the praise of thy Lord" and "Unto Him be praise" etc. are references to commandments of worshipping Allah.

(1) Dohr and Maghrib prayers are instructed in Verses 11:114,  and references to Fajr and Isha in V. 24:58.

"Establish worship at the TWO ENDS OF THE DAY and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful." (11:114)

"O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before THE PRAYER OF THE DAWN, and when ye lay aside your raiment for the heat of noon, and after THE PRAYER OF THE NIGHT. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise." (24:58)

Please note, "two ends of the day" in verse 11:114 refers to Fajr and Maghrib prayers.

In verse 24:58, the terms "prayer of dawn" and "prayer of night" that is, Fajr and Isha, are directly stated.

(2) The Noon Prayer (Dohr), given in 30:18

"Unto Him be praise in the heavens and the earth! - and at the sun's decline and IN THE NOONDAY. (30:18)

"in the nooday" refers to Dohr prayer, that is, noon time prayer or early afternoon prayer.

(3) The Afternoon Prayer (Asr), given in 2:238

"Be guardians of your prayers, and of the MIDMOST PRAYER, and stand up with devotion to Allah. (2:238)"

"midmost prayer" in 2:238 is the Asr prayer which comes later in the afternoon. Being the third prayer of the five, it is in the center of the five prayers.

(4) The sunset Prayer (Maghrib), given in 11:114 and 17:78

"Establish worship at the TWO ENDS OF THE DAY and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful." (11:114)

"Establish worship at the GOING DOWN OF THE SUN UNTIL THE DARK OF NIGHT, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed." (17:78)

As already mentioned, in 11:114 "two ends of the day" refer to Dohr and Maghrib prayers.

In 17:78, "going down of the sun until the dark of night" is the time after sunset till it turns completely dark .. precisely the time for Maghrib prayers. Very simple.

(5) The Night Prayer (Isha), given in 24:58

"O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after THE PRAYER OF NIGHT. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise." (24:58)

As stated earlier, "the prayer of night" is a direct reference to Isha or night prayers, when night has full taken place at least an hour after sunset or Maghrib prayers.


Verse 20:130 (Surah Ta-Ha) consists of references to all 5 prayers.

"Therefor (O Muhammad), bear with what they say, and celebrate the praise of thy Lord ere THE RISING OF THE SUN AND ERE THE GOING DOWN THEREOF. And glorify Him SOME HOURS OF THE NIGHT and at the TWO ENDS OF THE DAY, that thou mayst find acceptance." (20:130)

"ere rising of the sun" = Fajr
"ere going down thereof" = Asr
"some hours of the night" = Isha, can also include Tahajjud
"two ends of the day" = Dohr and Maghrib

Thus, it's obligatory for every Muslim to offer salaat five times a day. Only in unusual and difficult circumstances, certain prayers can be combined together. Dohr and Asr prayers are sometimes offered together. Maghrib and Isha are also grouped together. However, this is to be done only in extraordinary situations and NOT to be made a practice for the sake of convenience. The purpose of offering prayers five times daily is to distribute our love and remembrance of Allah throughout every single day with a proper balance. Therefore, Allah says "Worship at fixed times hath been enjoined on the believers." (4:103) Mark the words "fixed times."

There are several more verses in the Glorious Quran that mention the times allocated to the five different prayers throughout every single day. The verses quoted above are a few out of many more.

Tuesday, June 15, 2010

The Divine Message does not divide humanity as falsely claimed by secularists

"Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path." (2:213) Surah Al-Baqrah

The above verse is a direct response to the bizarre claim of many secular critics and Islamophobes. Offline, online and on television it's commonplace to watch and hear the belligerent critcs, on the basis of their very limited perception, blaming the Divine Monotheistic Faith for being the cause of creating divisions between people and societies. Modern atheists and agnostics babble to the affect that life was peaceful prior to Religion, and they hold Faith responsible for all upheavels, violence and intolerance. Some even refer to the Divine Faith as a "pawn." They harbor these strange and senseless notions because they analyse matters only at face value. Probably they fear understanding matters at depth as it would expose the discrepancies of their thoughts even to themselves.

The Glorious Quran, which Allah Almighty has confirmed to be "perfected" and "completed" as stated in Verse 5:3 of Surah Al-Maidah, is truly perfect & complete as it doesn't omit nor ignore a single aspect that influences our lives.

In Verse, 2:213 of Surah Al-Baqrah quoted at the beginning of this post, Allah Almighty has discussed precisely that issue which disbelievers today misunderstand and misinterpret. As stated by the Divine Power in Verse 2:213, yes it's true that humankind began getting divided after Allah began sending His Message of Truth about His existence and the light of guidance to humanity. That's when communities began to pick and choose the laws that suited them and rejecting what they personally disliked. They began forming groups, sects, tribes etc. out of enemity and hostility of one another. Such an outcome is a manifestation of their own superficial values and lack of guidance that often make it difficult for them to comprehend the Divine Message in the right perspective. Hence, the Divine Message that upholds kindness, forgivness, justice and mutual consultation among individuals/communities is misconstrued by misguided minds to the opposite. What's worse is that their misunderstandings are dubbed as the 'teachings of Faith.' There are exceptions too, those with wisdom who are able to grasp the Message correctly for the benefit of their own souls. These are the deserving in the Sight of Allah, those whom He considers worthy of His guidance and who do not find themselves confused nor consumed by hate. They are much fewer in number but they are there.

The dictate to stop using Faith to condone violations has been referred to directly in Verse 2:224 of the Glorious Quran.

"And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower." (2:224) Surah Al-Baqrah

One who blames Faith for creating divisions among humankind only displays their own lack of judgment and shallow perception. If mankind is careless enough to misunderstand and defame Faith for their own selfish reasons, the problem lies squarely with them for which they will be responsible and answerable to Allah. This does not mean that Allah Almighty should refrain from sending His Message to humanity for their guidance and with information of the Ultimate Truth.

Saturday, June 12, 2010

Does the term 'theology' connote to true Faith

The word “theology” comes from a Greek term meaning 'the study of God.' The established definition of the term 'theology' is the study of the characteristics of God in the Monotheistic Faith.

Christian theology holds that God can never be fully explained because God is Unseen, Eternal and much higher than humans.

In Islam it's simpler and more comprehensive. The extent to which God wants humans to know and understand Him is already defined by Him in the Glorious Quran. We are not to proceed beyond that nor fall short of it based on our own thoughts. The concept of recognizing the imams as authority on Islamic theology, law and spiritual guide is completely misplaced and amounts to transgression. The spiritual and practical guide for humankind is only the Quran which is independent and self-explanatory.

With the permanent presence of the Glorious Quran, and as a Muslim, I personally would not even accept the idea of theology. It's a notion which often leads to assumptions, philosophies, artificial eloquence and creates a quest for imaginative thoughts. Unlike the Quran which is a uniting factor for humanity, theology is clearly a divisive factor. The concept of God Almighty in the Quran is no "philosophy." It is the most significant Truth. Detailed theological studies as done by many Muslims in the medieval and modern times have contributed more in distracting people from the Quran rather than drawing them to it. The various theological schools among Muslims that began popping up more than 150 years after the death of Prophet Muhammad (SAAW), divided the pure Faith into sects of "Sunnis" and "Shiias," and then further sub-divided these sects into several schools of thoughts or madhabs.

Similarly the practice of religious students of these various schools assuming religious ranks is unwarranted in accordance with Quranic precepts and has been borrowed purely from Christian traditions by medieval Muslims.

The terms "methodology" and "scholars" have been misused much. The "true methodology" is defined by the ulemas as Quran and Sunnah. In truth, it's only the Quran. "Sunnah" is an interpolation of later times and elaborated greatly by the theological studies, a term that was never used by the Prophet (SAAW) nor is it mentioned (not even hinted upon) anywhere in the Quran. Sunni theologians emphasise upon following the "companions" of the Prophet (SAAW) or the sahabahs, while Shiia theologians are focused on the "family" of the Prophet (SAAW). The Glorious Quran instructs neither. The Quran only underscores the importance of following the commandments of God Almighty as stated within the Quran, and accordingly God orders the contemporaries of Prophet Muhammad (SAAW) to follow and obey him as the most perfect example of a Quran follower. At present, since the beloved Prophet (SAAW) is no longer with us, we are to follow the Quran directly to confirm our following of the Prophet. Adhering to the Quran automatically means following the Prophet, while adhering to the philosophies and writings of theologians and imams are no guarantees for following neither the Prophet nor the Quran. Teachings of the Quran are not to be separated from the teachings of the Prophet. The teachings of the Prophet (SAAW) did NOT contradict the Quran (as falsely scribbled by many theologians), but the Prophet's teachings complimented the Quran.

Another aspect which rejects the assertive claims and intrusive approach of various theological sources is the fact that God Almighty does not grant anyone the authority to establish their interpretations of the Quran as universal. The final and correct explanation of every line of the Glorious Quran is known only to God. For more on this, please refer to an earlier blog entry Can there be a universal tafsir of the Quran?

Muhammad Marmaduke Pickthall, a British revert to Islam and one of the best Arabic scholars whose English translations of the Quran I trust the most, elucidated very articulately the insignificance and superficial importance of "theology."

Quoting Pickthall on the issue of theology.

The Jewish tribes of Medina, not long before the coming of Al-Islam had been reduced by the pagan Arab tribes of Aus and Khazraj, each Jewish tribe becoming an adherent of either Aus or Khazraj. But these Jews had preserved a sort of intellectual ascendency owing to their possession of the Scripture and their fame for occult science, the pagan Arabs consulting the Jewish rabbis on occasions and paying heed to what they said. Before the coming of Al-Islam (The Surrender, that is, man's surrender to the will and purpose of God Almighty) these Jewish rabbis had often told their neighbours that a Prophet was about to come .. So plainly did they describe the coming Prophet that pilgrims from Yathrib (Medina) recognized the Prophet when he addressed them in Mecca as the same whom the Jewish doctors had described to them.

But the Jewish idea of a Prophet was one who would give them dominion, not one who would make them brethren of every pagan Arab who chose to accept Al-Islam. When they found that they could not make use of the newcomer, they opposed him and tried to bewilder him with questions from their theology, speaking to him as men who possessed superior wisdom, failing to perceive that from a Prophet's standpoint, theology is childish nonsense, the very opposite of Religion and its enemy. Religion for the Prophet, being not a matter of conjecture and rhetorical speech, but of fact and conduct.