The Miraculously Integrated Surah 95 “The Fig”

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 Surat At-Teen (“The Fig”) 95 brings us more than meets the eye. Often not much attention is paid to the oaths that headline some surahs, but they do indeed have meaning as we shall see here. This is also a highly integrated and “celestial” surah that brings us a wealth of clarity to the idea that Islam is specifically designed by Allah as a system which, if we follow its beautiful and enlightened path, will enable us to become the enlightened and even “celestial” beings we were created to be. (Below is a YouTube reading of the surah in Arabic with the text as a visual.)

Integrity of Meaning and Structural Details 

The word for “the most just of judges” in the final aya 95:8 above in yellow is aḥkami l-ḥākimīn coming from the root h-k-m which refers to wisdom, justice/judgment, and … something that is tightly-woven or perfectly-woven, and thus holds together. In this context, such “tight-weaving” is exemplified in the tightly integrated Quranic text itself, particularly evident in this surah. In fact, it is so tightly woven that any color-coding of its structure cannot fully convey the fullness of its interrelationships. This, rather surprisingly, results in a wider spectrum of interpretation, due to the breadth of meaning in the original terms, such as this word for wisdom, judgement, and tight-weaving or “integration of elements.”

Although this surah is not a ring composition, it does have a clear structure illustrated above.

  • Ayat 1-3 are oaths, explained in details later below, and the final aya is a question that invites us to consider Allah’s wisdom in giving us the ability to learn and discern on a higher level, and sending us guidance in the form of both human “guides” (prophets, messengers, teachers) and Books, tying the first 3 ayat to the final 8th (in yellow).
  • The 4th aya is also from Allah the Exalted’s perspective, telling us we were created in the best “form/mould” which is a gift from Him — the “body” being a means toward the development of our “souls.” It is the gift of a higher purpose, the highest possible in fact, to learn by experience in time and choose, of our own free will, that highest path leading to Allah the Exalted and His light. Which is the true enlightenment, Allah being the Truth, the Light, and Almighty, All-Merciful.
  • The bluegreen color code shows aya 4’s relationship with aya 6, which refers to the righteous people who have fulfilled their purpose of returning to Allah as fulfilled humans in the “highest stature” intended by Allah as expressed in aya 4.
  • The two ayat 3 and 7 in pink refer to the deniers/ violators whom — after and because of their denial/ violations — Allah “returned to the lowest of the low,” which more accurately can be described as “the lowest low” without the word “the” implying a potentially equal “low,” but more like lower than anything or anyone else (this is precisely expressed in the Arabic grammar). But the possibility of forgiveness and correction for even those is raised in the final two ayat, beginning with aya 7 in which Allah the Most High asks “what yet causes you to deny the Recompense?” The “Recompense” being a translation for al-deen which word encompasses both the sense of deen as a “path” and also, as Judgment Day, accountability for our actions in a “higher Reality” both in the Hereafter and in terms of Allah’s eternal Truth (that exists without time restrictions). 

The Oaths: Ayat 1-3

The first 3 ayat are oaths and have been interpreted in an unusual way, bearing in mind that Allah makes it unequivocally clear that all “religions” are from Him alone, with some differences and changes from their original message, which was the same goal of “God-consciousness” or taqwa and charitable giving: 

  • Some scholars (Yousef Ali quoted here) have said, in reference to this surah, that the fig is associated with the original Buddha or Siddhartha Gautama, the name Buddha being more of a title meaning “awakened one” — not the overweight laughing bald guy (whose image was actually taken from a Chinese fertility god). If indeed this idea is true, one must presume his “enlightenment” — which occurred under a fig tree — to have been Divine revelation (Allah being the “light of the heavens and the earth”) which underwent many complex changes in how it was understood after his death, spreading from India to Asia. This would contradict the traditional versions of Buddhism known today, which posit a system of natural order wherein there is “no need” for a God and calls itself “not by revelation” (although “the earliest scriptures give us only occasional, fleeting glimpses of the human being he [Buddha] might have been” and said scriptures were kept in a “hit-or-miss way”). Even that understanding is decidedly non-polytheistic (“gods can neither help nor hurt you,” a statement also repeated often in the Quran) and not atheistic either. This 8-fold path has many similarities to Islamic ethics, lending some credence to this reference, the absence of specific references to God being the major difference. But this document (of which a “small” quote is below) seems to indicate there was no absence of God in the original Buddha’s religion or worldview, but rather it was a rejection of idolatry, according to this excerpt:

The king’s son said: “As to the idols, I do not cease to hate them, as I despair of their [being anything] good. Then inform me what the first thing is thou invitest me to, in [the articles of] the religion?” He then replied: “Two things, namely, a knowledge of Allah, and practising what pleases Him.” He asked: “How am I to know Him?” He replied: “Thou must know Him by the unity, by the power, and by His justice, His greatness and knowledge of all things [i.e. omniscience], and by His exaltation above all things.”1 He asked: “And what is the indication to all this?” The philosopher replied: “Thinkest thou not that when thou beholdest a made thing, thou knowest that it has a maker, although he may be absent from thee? In the same manner thou knowest Him in what thou seest of these made things, [such as] the sky, the earth, the sun, the moon, the stars, the revolving of the spheres, the flowing of the water, the motion of the wind, of fire, and the design of all created things, that they have a powerful, wise creator, and he is the Most High, the Great.” He asked: “Then what will please Him in us?” He replied: “That every one should do to another what he loves that he should do to him, and that he should abstain from doing to him what he would like another to abstain from doing to him.1Herein is righteousness, and in righteousness towards Allah the righteous [man] is [also] pleased.” He said: “Verily, now thou hast made me acquainted with the deficiency in the religion of idols, and with the position [of myself therein ?], which is not correct.” “Verily, the position in any other except the religion of Allah will not expand [i.e. be of advantage to] thee.” 

The fig tree is also mentioned as an allegorical reference in the existing Gospels, but is unrelated to Isa (Jesus) receiving the “light” of the Gospel itself (whereas the “olive” reference likely is). Having said this, it must also be noted that the fig has been associated with Adam and Noah as well. And the fig itself, both as a fruit and as a type of tree with many species and varieties, is worth considering on its own, as it is one of the most ancient, lending to the plausibility of multiple references.

Fig tree
  • The olive symbolizes the place where Isa (Jesus) received the original Divine revelation of the Gospel, as even what exists today of that original (now four canonized Gospels) describes the Mount of Olives as where he used to go to pray (away from his people, similar to both prophets Mohammad and Musa/Moses). 
Mount of Olives
  • Mount Sinai is associated with Judaism (the Quran considers it the same religion as Islam, not a separate “Judaism” for a specific ethnicity, but now “opened up” to “all worlds”) as the place where prophet Moses received the Torah (also away from his people). 
Mt. Sinai
  • Makkah is the new qibla (direction of salat prayer) in Islam, the focal point of the Hajj pilgrimage, and in this reference is also where prophet Mohammad received the Quran, Allah’s final revelation. 
Historical Makkah including the Kaaba

Thus all four oaths are possibly places where significant messages were sent to their respective messengers. This interpretation makes more sense than others, as it shows a consistent link between all four oaths as referring to Allah’s guidance, and supports the concept of the Quran being a universal message, not therefore limited to the Abrahamic tradition, as is often believed, noting that some Eastern religions have lost the sense of the Divine as Alive and a Being, the most Real, not a mere principle or abstraction. It also expresses that these were not “different religions” but in a sense different cultural and linguistic expressions of the same deen or Way/ System of Allah the Almighty All-Merciful.

The oaths also follow a {3,4} pattern with 3 verses containing 4 separate oaths. Given the above interpretation, one could speculate the first two references in verse 1 represent East and West, and the remaining two represent Old (by lineage) and New (for all peoples and eras). However, the main significance is the connection between Allah’s guidance and His chosen human “teachers”/ messengers. 

Comparing Humans by Choice of Paths: Ayat 4-7

Thus when Allah swears by these four places associated with “enlightenment”/ “receiving Allah’s message” He is reminding us of how His messengers showed us sacred paths leading to Him, and to humanity’s fulfillment of their connection to His Divine Light, expressed in the next statement:

The word “stature” is translated from taqweem which can also mean “form” or even “proportion” — to get a sense for its range of meaning, the same root is used to mean “upright,” “to stand up,” “to raise,” and “to establish.” So it carries the sense of “uprightness” — bearing in mind then that Al-Insan or “the human” is essentially a soul in a body, and so the best form or even stature (rightly used to convey that “uprightness” idea) is an attribute of a human’s attitude and behavior more than physical appearance. This also makes sense in the light of the aya that follows it:

This does not refer to the human body but to the human soul or essence within it, and how one develops his inner stature in that body (and physical world) to fulfill one’s potential expressed in aya 4. So will he be compassionate and just, or a self-serving and arrogant tyrant (even in his smaller sphere such as with family or other people)? Thus “the lowest low” means that when people act with injustice and immorality, they lose touch with their higher calling. Thus they become of far lower status than animals because of their original God-given stature and capabilities to make moral choices, including evil ones, giving them the responsibility that goes with this. We can see this manifested in the horrors perpetrated in the modern world by those who are truly evil, committing genocide and torture of innocents, destroying whole ecosystems and wreaking destruction on the entire planet. 

In the Quran we are informed that Allah forgave Adam for his disobedience and thus there is no issue of original sin, as it was not an act of arrogance but rather he was deceived, a new experience for him, and Allah the All-Merciful “gave him some words” with which to ask for and receive forgiveness. So the idea that we “need a savior” to absolve us of a sin that was committed without guile or any experience of deception is entirely false. Allah alone is “the most merciful of the merciful” and trusting this is at the very heart of what it means to have faith or be muslim — to surrender to Allah as Creator/Sustainer and Supreme Power — in equal measure believe in His power and His mercy, neither subsuming the other, always in perfect balance with Allah unlike any other. 

The longest aya is regarding the exception to the previous statement — those who maintain their stature by acting in a moral upright way, keeping the faith and way of Allah/God — and is  given special emphasis in this surah. 

In Arabic, this aya 6 has truly “celestial” word and letter counts: 10 words, 40 letters, total 50. I refer to the number 10 and its multiples as “celestial” because Allah multiplies good deeds by ten (6:160), plus the number of needy people to feed in expiation breaking an oath (5:89) is also ten. And the numbers 10 and 40 (word and letter counts for this verse) are mentioned together in this aya:

And We made an appointment with Moses for thirty nights and perfected them by [the addition of] ten; so the term of his Lord was completed as forty nights. (Al-A’raf 7:142)

In Surat Al-Fajr (89:2), Allah the Exalted swears “and (by) the ten nights.” Thus we have a body of evidence that ten and multiples of ten are used in the Quran to give (additional) “celestial value” to something — indicative of Divine mercy or intervention. 

Allah the All-Merciful is emphasizing here that the reward for those “who believe and do righteous deeds” is certain and of celestial value — giving such people the highest status or “stature,” thus, in the context of this surah, restoring them to “the best (of) stature” in which they were originally created. This distinct connection is shown by the matching bluegreen highlights for 95:4 and 95:6. 

The final two ayat are questions — the first, an interrogation of those who deny the Way or path of Allah, and the Hereafter, here translated “Recompense” to emphasize Divine justice as a reality on Judgment Day. 

The word translated “Recompense” (capitalized to infer Judgment Day) is in Arabic deen, a word also translated “religion” or “system” as it is commonly understood to be a belief system and a system of moral values and behaviors. It could also be referred to generally as a Way or path Divinely designed to develop both a just society and enlightened, compassionate, responsible, reasonable, cooperative human beings as individuals. The word “religion” is often associated with “personal” as differentiated from “political” beliefs, but such distinctions belie the human reality that we are not compartmentalized by nature. Such dogmatic presumptions are often promoted by the most political and unjust people — politicians and leaders whose primary objective is to remain in power and minimize the efficacy or power of those under their rule.

The second question here refers to Allah as aḥkami l-ḥākimīn — “the most just of judges” or “the wisest of the wise” — incorporating both meanings into the same Arabic word — posed to the denier in the previous question. And it also means “tightly-woven” or “perfectly-woven” as described at the beginning of this post. How can humans deny Allah who is the most wise and just? And whose knowledge encompasses the tightly interwoven universe and its unimaginably complex relationships? Are they then denying His very mercy, without which there could be no justice? Or His knowledge of all things, without which His mercy would be insufficient? Then how do they imagine such refusal could possibly benefit them? Do they think all this universe is merely a projection of their minds, and not realize that if it was, they would have control over it?

Here we need to understand that at the time the Quran was sent, the Quraish (the polytheist tribe into which prophet Mohammad was born, who were the first to hear Allah’s message through the prophet), and indeed all people of the ancient world, were not atheists as it is thought of in the modern world. Denial of God’s existence was not something people thought of; rather they worshipped different gods, but in the background was the idea that these “gods” would bring them closer to the Creator (39:3), who was thought of as perhaps distant or unreachable. 

By referring to Himself as “the most just of judges,” Allah the Merciful is showing His very Being as not that of a “cruel taskmaster” as people often depict their idea of “God,” but rather the only One worthy to be worshiped, the only One who can grant them the encompassing love that is meant by the word “mercy.” And yet many people literally deny Allah’s direct unmitigated mercy, thus denying it literally from themselves. This surah conveys, then, its final question as a point where the denier could also change his status by reconsidering his relationship to Allah and what harm his denial does to him, the denier himself. The question in fact is another opening to Allah’s mercy and from that, His ultimate love, the Origin of all love and all comfort. And all fulfillment. 

Celestial Elements: Integrating Word and Letter Counts

Below one can see the individual verse word/letter counts in the context of the surah’s structure. And these counts are absolutely astounding. 

The numbers below represent words, letters, total (words + letters). The numbers in bold are discussed below. This listing of the numbers makes it easier to see patterns in their distribution. 

  1. 4, 14, 18
  2. 3,  9,  12
  3. 4, 15, 19 
  4. 6, 25, 31
  5. 4, 16, 20 
  6. 10, 40, 50
  7. 4, 17, 21
  8. 4, 20, 24 

Totals

  • Words: 39 (3•13)
  • Letters: 156 (4•39!) (2²•3•13)
  • Total: 195 (5•39) (5•3•13)

The word count is a major factor in the letter count. This is highly unusual (the only example I’ve found thus far is in Surat Al-‘Adiyat 100), and signifies (in both this and surah 100) that Allah’s words (commands) are reflected directly in our deeds in response (represented in letter counts). And thus also in our final outcome (represented in the total). 

Color-coded totals:

  • Yellow: 19, 75 (3•5²), 94 (2•47)
  • Bluegreen: 16 (2⁴ or 4²), 65 (5•13), 81 (3⁴)
  • Pink: 8 (2³), 33 (3•11), 41 (prime)

The takeaway from the color-coded totals are (thus far) in the relative size: yellow, representing Allah’s input, is the largest; in fact, we could add one of the bluegreen ayat, 4, since Allah the Exalted created the human — the color match was to show how Allah’s grace can return the righteous among humanity back to the Garden as the ultimate Fulfillment of one’s original destiny. If we add the {6,25,31} set of aya 4 (how Allah created us in the best stature) to the above yellow total of {19,75,94), we get {25, 100, 125} – an amazing set of numbers representing what Allah originally planned for us

  1. The number of letters in the total ayat representing Allah’s input is a perfect 100 representing 100% fulfillment of His plan for us, wherein our faith and good deeds will bring us fulfillment.
  2. The number of words is 25, which is the number of prophets mentioned in the Quran, hence this number represents prophecy and human messengers as how Allah’s directives and guidance are presented to humanity, exemplified in the 4 oaths. The number 25 can also refer to prophet Mohammad, the final prophet, hence symbolically the 25th. This also shows that prophet Mohammad’s mission will be fulfilled.
  3. The total in aya 6 is 50, of which 40 are our deeds. That too represents fulfillment, 40 being mentioned in the Quran as the age of maturity, the “high point” of one’s life. But if we add the three elements of aya 6, we also get a total of exactly 100. This matches the 100 letters mentioned above, showing that it is not entirely on our own that the righteous reach their goal, but by the grace of Allah the All-Merciful Almighty. Thus our fulfillment is in the totality of His plan, expressed in this surah and many others.
  4. The total for bluegreen is 81 or 3⁴ – a {3,4} number that is also the number of times the adjective raheem — mercy — is mentioned in the Quran. The name Al-Raheem is also mentioned 34 times, connecting His name with the adjective in this {3,4} set. This also affirms that it is Allah’s mercy, and also our actions that confirm mercy on our part in the form of charitable deeds, that uplift us to the final success in the Hereafter/ Celestial realm. 

Another feature: if we add the numbers in the two contrasting ayat 5 and 6, we get another astounding result: {4,16,20} + {10,40,50} = {14,56,70}. The totals are all multiples of 7: (2•7), (2²•7), and (7•10), and the total of totals is 70. This also shows that everything is according to Allah’s plan. “Returning to the lowest of the low” is an act of God here, and aya 5 accordingly has powerful numbers: 2² and 4² (4 and 16) are powers, i.e. numbers with exponents; the total of 20 is, as a multiple of ten, a celestial number. The number 7 as a multiple here indicates both a test and Divine intervention in its Quranic associations with 7 heavens, 7 gates of hell, and the 700-fold increase given for “spending wealth” in charity (2:261) mentioned below. 

Primes

4 Primes: 3, 17, 19, 31 (not counting color code totals whose counts are redundant) – none are repeated and there are no primes in the totals (factors don’t count). The total count of these primes is 70. A stunning result, noting that 70 is also found when aya 5 and 6’s counts are added, in the “another feature” above, showing us that from literally any angle you look, this surah is both warning those who deny and unequivocally reassuring the faithful that Allah’s promise is 100% true and guaranteed. And of all numbers, 70 is an especially celestial Quranic number, multiplying by ten (thus conveying “celestial” value) by the number of heavens, plus this reference:

The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing. (2:261)

Why count primes? We are searching for patterns, and sometimes prime number counts yield those patterns or correspondences. For example, this short surah has relatively fewer prime numbers. What is significant here is the number 4, as shown in the 5 verses that contain 4 words each, and the 40 letters in aya 6 representing the exceptional fulfillment for those who trust Allah and do righteous deeds — which means especially charitable deeds to help others for nothing in return except Allah’s acceptance. Primes represent that which cannot be divided, thus 4 primes reinforces the significance of 4 here as being somehow “indivisible” — although it is itself a composite number — but here it means (signifying the heart) the “undivided heart” of the faithful righteous person whose loyalty/fealty is to Allah, and thus pure. 

More Amazing Numbers

The total of words and letters in this surah is 195. The surah number is 95, so the difference between the total count and the surah number is 100 (a celestial value). This matches the 100 counts above (expressing fulfillment of Allah’s plan and His promises), and shows a significant correlation between the surah and the total word and letter counts. Indicating that this surah is tightly integrated as are Allah’s commands and our deeds as shown in this surah. The key takeaway from that is that if we follow Allah’s words — His directives — then we will be fulfilled as human beings in His celestial realm known as Paradise or the Eternal Garden.

The number 40, associated here with the deeds of the righteous, has significance in the Quran as the age of maturity (46:15) and the number of nights prophet Moses stayed on Mt. Sinai to receive the Torah (2:51, 7:142). It is also the period of time the children of Israel wandered in the wilderness as punishment for refusing to enter the promised land (5:26). Note that these are 4 mentions, the total number for the Quran. The total value of all four 40’s mentioned in the Quran is 160. 

Interpreting the number 4: it represents the heart wherein resides the soul and therefore whose contents — per the Quran our intentions, attitudes, and inner desires/motivations — reflect the quality of our faith/trust in Allah the All-Knowing Merciful. This actually serves Justice, because one may unwittingly cause harm and others will blame that person, but Allah knows what is in the heart and therefore such a person would be blameless — and all judgments of the All-Merciful are weighed with mercy.

If we add the verse count (8) to the total 195, we get 203 (7•29). If we add the surah number 95 to the total 195, we get a celestial number, 290 (2•5•29). Interestingly, both additions considered separately add to a number divisible by 29 — the only prime number that approximates a lunar cycle or one month. A month in the Quran’s architecture is equal to a surah — so this symbolically reinforces the surah itself as being tightly integrated in its words, letters, verses, and even surah number, which represents the surah’s order in the Quran’s very structure

Key points: 

  • The surah number 95 plus 100 (a celestial number and the number of Surat Al-‘Adiyat whose word count is also a key factor in its letter count) equals the word+letter count for the whole surah, 195
  • The word count 39 is a factor in the letter count, thus also a factor (by one more) in the total.
  • This pattern — letter count = word count x 4 — is also in Surah 100 Al-‘Adiyat. 
  • There are 5 verses with word counts of 4 (4•5=20) in an 8-verse surah
  • 5+8 (verses with word count 4 + total verses) =13, a factor in the word, letter, and total counts as well as bluegreen letter count for this surah
  • Also, two of the verses with 4 words contain a 20 count (1 letters, 1 total).
  • If one adds the counts of multiples of ten, their total is 10+20+20+40= 90 + 50 — the surah number 95’s digits each separately multiplied by ten. This gives us a total of 140 — the sum of the surah number’s digits (14) multiplied by 10. 
  • Thus the surah number itself is highlighted, a number that is also a multiple of 19 (5•19), by which the total number of surahs, 114, is divisible (6•19). 
  • If we add all the numbers in aya 6 (which would be a redundancy, since the third number is a total of the other two — but nonetheless this sort of “overlap” occurs in mathematics and thus also in the Quran when considering “sets” — here we add together the “set of all multiples of ten” including those that overlap), we get an even 100 = 10+40+50. 
  • If we add all multiples of ten in all counts, this would add the remaining two 20’s as (20+20=) 40 to aya 6’s count above, 100, for a sum of 140 (14•10 or 2²•5•7). If we add to that the number 20, as the total value of words whose count in individual verses is 4, the resulting sum is 160, equal to the total value of all mentions in the Quran of the number 40, discussed above. 

Note regarding counting methods: In case you read (as I did) in a search engine that the word count for this surah is 34 — mine is 39 — this is because, per Quran scholar Dr. Kaheel, I count the letter waw as a word when used as a word meaning “and,” yielding meaningful results in many analyses that clearly shows Allah’s spectacular use of such details (for example, in descriptions of the balance scales). Online counts often miscalculate letters as well, due to technical interface problems.

3 thoughts on “The Miraculously Integrated Surah 95 “The Fig”

  1. jacktomchang

    I believe the Fig reference is to Adam. Buddha, although enlightened, like Lao Tzu, did not experience Allah as the Revealed Creator. This might possibly be due to his begging for food alongside the road, which is not condoned in the Quran. The Tree was a Ficus, a member of the Fig family, but not a tree bearing fruit. The oaths are for Adam, Isa, Musa and Muhammad is my take.

    • An interesting idea. I was reading about how ancient the fig tree is (it didn’t specify which species that would be), saying it may have been in existence at the time of the dinosaurs. Also a number of scholars suggested this refers to prophet Noah, who is supposed to have brought a fig tree with him. Indeed either of these ideas may be the case, though I think Noah is more likely than Adam — I think this refers to someone more recent to show the continuity.

      My personal take is that what ties these oaths together is they refer to places where a human-Divine connection took place. I do not believe we can know for certain who the fig refers to, possibly it is meant to allow for multiple interpretations so we can find more essential meanings in it. As I mentioned, quite possibly what the original “Buddha” experienced and his “message” may have been lost or altered, as those seeking original documents or evidence have said. The current claim that it was NOT a revelation from God may be the very thing that was lost.

      The Quran states that Allah sent messages to the entire world — this has to include Asia, which has very different traditions than the Middle East. I also believe Lao Tse is likely a “messenger.” The idea of the Tao is of something so ineffable one refuses to “pin it down.” There must have been others in more ancient China as well. The approach may have been different, but I believe there were Divinely-“enlightened teachers” — another name for God is Truth, and this may have been changed to a more abstract “concept” rather than the idea of a living “Being” but it seems that the concept of God is so ineffable that it’s easy to go to one extreme (abstract, disconnected) or the other (“incarnated”/ anthropomorphic), and we have seen this in Buddhism on the one hand and Christianity on the other.

      I understand the apparent lack of a God in Buddhism seems to go way back, but the way documents can be lost, replaced, and altered means we cannot exclude that possibility. Even the story of Gautama’s life may have been changed, but my understanding is that he underwent changes during his lifetime due to his father trying to prevent him from any “spiritual” pursuits by overprotecting him. To presume that he was denied knowledge of God due to some of these stories seems too much presumption. It may be the subject of Divinity was handled with such delicacy for fear of idolatry that something of the essence was lost. My hope is to show the Quran as truly universal. And I’m very open to the possibility that this idea is wrong (before publishing I’ve had many arguments about it, this apparently isn’t an easy idea to accept).

  2. Nazmul Kaonine

    Hi Umu,

    I read your quora post on your series of events with the djinn and I was utterly shocked.

    Starting from seeing a peach colored abaya worn woman in my somewhat dream, to seeing shapeless smoky creature running and floating infront of me inside the house to hearing non human deep out of the world shrill voices on the phone to actually seeing the presence in my room of someone watching me while i was lying in my bed.

    Please get in touch with me. Inwould like to know all your experiences as I have some more too.

    nkaonine@gmail.com
    Whatsapp +61432434213

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