If Jinns were literally made out of fire, and if they read the same Qur'an as us for guidance, then how are they to perform Wudu (Ablutions)? Do fiery creatures eat and fast? I think Parwez is on to something that needs further exploration.
Salamun Alaikum brother Mubashir
The premise for the support of G. Parwez's argument that you have presented, in my humble opinion is seriously contestable.
First premise:"If Jinns were literally made out of fire..."Response:
This assumption is false. The Quran is best describing in the language of the Arabs what creative essence has been used to create the Jinn. This is where English renditions can be left wanting.
The Quran describes their essence as 'nare-sumun' (15:27) and 'mariji-min nar' (55:15)
This is not literal fire. There is some semblance of fire but it is also
'sumun' which gives us a sense of ferocity, intensity and
'marij' which means confused, impaired, mixed and something which is unsteady.
It is a description used by the Quran to best describe to a 7th century Arab audience a substance which they may not be familiar with. Clearly this is not the same substance by which mankind was created (15:26).
Second premise:"and if they read the same Qur'an as us for guidance..."Response:At no place in the Quran does it categorically state that the Quran was revealed to the Jinn as well as for man for complete guidance. There is absolutely
no warrant for this understanding in light of the Quran and remains a theological position often based on Islamic secondary sources.
The Quran gives
incidents in which the 'jinn' were inclined to
'listen in' (is'tama'a) and acknowledged the veracity of the Quran. This is rather different from concluding that the Quran was
also revealed for the 'Jinn'. Incidents such as '72:1' and '46:29' are examples.
If you note the claim by the Jinn in 46:30 that they
'...heard a Book revealed after Moses...' one will clearly note that this was a rather exceptional 'inclination'. I don't think the book of Moses was revealed to
'Bedouins, nomadic tribes or gypsies who kept on wandering from place to place and remained in deserts' that G. Parwez expresses.
Furthermore, from the Prophet's statement
"'Say: It has been revealed to me that a party of the jinn listened ..." (72:1),, it is clear that the Prophet did not
expect the Jinn's to have listened in to the Quran nor are we to conclude that he was aware himself of their presence nor that the Quran was also revealed for them.
Indeed, the Quran
acknowledges the Jinn's
capacity to 'listen in' (istama'a) but it was merely a group (nafarun - 72:1) which seems to me an
exception rather than a rule. This recognition of the Jinn's ability to listen in is also possibly why we find the 'duality' in Surah Rehman correctly noted by Truth seeker. 'Also' a mere 'group' (nafarun) that the Quran has captured as to those that 'listened in' finds tension with Parwez's view that
"In Arabia such people were great in number"..
Furthermore, there is a possibility that both incidents of 72:1 and 46:29 may be a reference to the same incident. Again, one possible incident
does not establish a rule.
In conclusion therefore, I find both premises in support of G. Parvez's view
seriously contestable. Therefore, I cannot support the conclusions you have drawn from them or Parwez's views on this matter. It simply serves little to reconcile all the Quranic narratives cogently.
Thank you for sharing your views to facilitate the debate. It is truly appreciated, albeit I beg to differ.
Your brother in faith,
Joseph.
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