Methodology of study

An Islamic View of Gog Magog in the Modern World

 

METHODOLOGY OF STUDY

 

“The conformability however, signifies in the estimation of the best Qur’anic authorities, not only uniformity of teaching but also the principle that all the verses of the holy book are inter-related as parts of an intelligible system whereby the existence of a system of meaning in the Holy Qur’an is positively established, as also the technique of the exposition of that system.” 

(Ansari, FR: ‘Qur’anic Foundations and Structure of Muslim Society’, Volume 1, p. 192)

 

Prophet Muhammad (peace and blessings of Allah Most High be upon him) declared that ‘the rising of the sun from the west’ would be one of the ‘Signs’ of the ‘Last Day’ (Sahih Muslim). This ‘Sign’ poses a number of questions such as: 

• Is the ‘sun’ that would one day rise from the west be the same one always rising from the east, or would it be another sun? 

• Would the sun literally rise from the west one day or is this a case of religious symbolism that must be interpreted? 

• Would the perception of the sun rising from the west constitute an optical illusion? 

• Can the ‘Sign’ of the sun rising from the West have more than one application all of which would be correct? For example, can it be explained symbolically as a false Western sunrise as suggested by this writer, as well as an actual Western sunrise to occur at that time when the material universe would be transformed into ghair al-ard or a different earth (Qur’an, Ibrahim, 14:48)? 

 

We hasten to dismiss any interpretation of the prophecy requiring recognition of a ‘sun’ other than the ‘sun’ described in the Qur’an. Such would constitute deception. For the same reason we dismiss the theory of an optical illusion as a possible fulfillment of the prophecy. 

 

The Qur’an has declared that the ‘sun’ rises from the East (al Baqarah, 2:258) and that is daily confirmed by visual observation even from here in our native Caribbean island of Trinidad where this book is being written. The ‘sun’ to which it refers is of course, the one which we see daily in the sky. The Qur’an has also declared (Rum, 30:30) that Allah’s creation does not change, implying that the ‘sun’ must always rise from the east and can never literally rise from the West.

 

Abraham (‘alaihi al-Salam) disputed with a king concerning the worship of the One God and challenged him as follows: “It is my God who causes the sun to rise from the east. You cause it to rise from the west!” Here is the passage in the Qur’an:

“Are you not aware of that (king) who argued with Abraham about his Lord-God, (simply) because Allah had granted him kingship? Lo! Abraham said: "My Lord-God is He who grants life and deals death."(The king) replied: "I (too) grant life and deal death!" Said Abraham: "Verily, Allah (Most High) causes the sun to rise in the east; cause it then to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for Allah (Most High) does not guide people who (deliberately) do wrong.”  (Qur’an, al-Baqarah, 2:258)

 

Despite this clear declaration from the Qur’an that:

• Allah causes the sun to rise from the East, and 
• Allah’s creation does not change, 

there is a Hadith with a declaration generally interpreted to the effect that the ‘sun’ (i.e. the one that the Qur’an refers to as the ‘sun’) would one day literally rise from the West, and it is generally assumed that the Western sunrise referred to in the Hadith would be the same as that which would be a ‘Sign of the Last Hour’ prophesied by Prophet Muhammad (sallalahu ‘alahi wa sallam):

 

Narrated Abu Dharr: I entered the Masjid while Allah's Messenger was sitting there. When the sun had set, the Prophet said, "O Abu Dharr! Do you know where this (sun) goes?" I said, "Allah and His Messenger know best." He said, "It goes and asks permission to prostrate, and it is allowed, and (one day) it, as if being ordered to return whence it came, then it will rise from the west." Then the Prophet recited, "And the sun runs on its fixed course (for a term decreed)," (36.38) as it is recited by 'Abdullah. (Sahih Bukhari)

 

The Qur’an sits in judgement on the hadith and not vice-versa

Our first methodological response to the above is to recognize at least the appearance of a conflict, if not an actual conflict, between the Qur’an and a literal interpretation of the Hadith to the effect that a western sunrise would occur prior to the return of Jesus (‘alaihi al-Salam), and to respond to such conflict by holding firmly to the Qur’an in preference to such a misinterpretation of the Hadith. This methodology, which was articulated by Islamic scholar, Maulana Dr Ansari, recognizes that “it is the function of the Qur’an to sit in judgement on the hadith and not vice-versa” (Qur’anic Foundations and Structure of Muslim Society Volume 1, p xxiv). 

 

We accept that a Western sunrise as described in the Hadith can occur at the time of the end of the world since Allah Most High has declared that a Tabdil or change in the Samawat and Earth would take place at that time (Qur’an, Ibrahim, 14:48). However a literal Western sunrise occurring at the time of the end of the world would have no relevance whatsoever to the end of history – the key to which is located in the return of Jesus (‘alaihi alSalam) (See next chapter for difference between the ‘end of the world’ and the ‘end of history’). Hence such a possible literal Western sunrise cannot function as one of the ten major Signs of the Last Hour. Secondly such a literal Western sunrise would be possible only at that time of Tabdil or change of the Samawat and Earth mentioned above, and cannot occur before that event because of the declaration in the Qur’an that Allah’s creation does not change!  

 

We consequently recognize the Sign of ‘the sun rising from the west’ to be allegorical in nature and we insist that it has to be interpreted. We recognize the emergence and triumph of modern Western secular civilization with its scientific and technological revolution and its ever-increasing dominance over the whole world, to symbolize that (false) Western sunrise that is a major ‘Sign of the Last Hour’. And Allah Knows best!

 

If there is allegory in the ‘sun rising from the west’ it follows that other ‘Signs of the Last Hour’ as well can be allegorical, hence we need a methodology with which to interpret such allegory in the Qur’an and Ahadith.

The Qur’an has described its verses to be comprised of Muhkamat and Mutashabihat: 

“He it is who has sent the Book (i.e. the Qur’an) down upon thee (O Muhammad), containing verses that are muhkamat - and these are the essence of the Book – as well as others that are mutashabihat. Now those whose hearts are given to swerving from the truth go after that part of the Book which has been expressed in tashabbuh (allegory) seeking a (mis)interpretation of their meaning that sows confusion and discord. But none save Allah, as well as those who are deeply rooted in knowledge, know the interpretation (of such mutashabihat verses). They (i.e. the learned scholars) say: "We have faith in it; the whole (i.e, both the muhkamat and mutashabihat verses) are from our Lord-God”. But none takes this to heart save those who are endowed with insight."  (Qur’an, Ale ‘Imran, 3:7)

 

There are those who have arbitrarily inserted a waqf lazim (i.e. a mark of punctuation equivalent to a full-stop) after the word ‘Allah’ in the text of the above passage. As a consequence of this arbitrary punctuation they understand the verse to declare that ‘only’ Allah, and no one else beside Him, knows the meaning of the mutashabihat verses of the blessed Qur’an. While this is undoubtedly true of verses such as those that refer to the moment when the world would end, etc., which no one knows but Allah, there are other verses whose interpretation by the learned scholars is both possible and permitted. In the case of such verses the insertion of waqf lazim punctuation would be wrong. 

 

What could possibly have been the divine intent for the revelation of verses in the blessed Qur’an which are mutashabihat? Our view, and Allah Knows best, is that divine wisdom and grace would so continuously manifest itself that believers would be capable of distinguishing between learned scholars who correctly interpret such verses and others such as the misguided Mirza Ghulam Ahmad who create Fitnah with their misinterpretations of such verses of the blessed Qur’an. Thus the continuous correct interpretation of the blessed Qur’an by learned scholars would not only be a sign of divine grace but would also assist believers in recognizing and avoiding false sects.

 

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to be continued . . . .

 

 

Appearance and reality are opposite to each other

 

An Islamic View of Gog Magog in the Modern World

 

 

Appearance and reality are opposite to each other

What is the reality of the world today? Our first response is that appearance and reality are opposite to each other; and while those who, like Dajjal the false Messiah, see with only ‘one’ eye (the external) and recognize today’s world to be the best ever, there are others like Khidr (‘alaihi al-Salam) of Surah al-Kahf of the blessed Qur’an who see with ‘two’ eyes (the external and internal), and who consequently recognize it to be the worst ever. 

 

The blessed Prophet Muhammad (sallalahu ‘alaihi wa sallam) declared in a Hadith recorded in Sahih Muslim that Dajjal would come with two things, namely “a river and a fire”, but his “river” would in reality be a “fire”, and his “fire” would be “the cool waters of a river”. There were many, including distinguished  Islamic scholars, who were convinced by the lies that “hatred for America” caused enemies who were inspired by ‘radical’ Islam to plan and execute the 9/11 attack on America. Such people were duped because they based judgement on appearance and failed to penetrate the reality of what transpired. From that day, so filled with misery, to this similar day, many of them have devoted themselves to sinfully support the Western world’s consequent unjust war on so-called ‘Islamic terrorism’. The fictitious definition of a ‘terrorist’ (i.e. anyone who dares to raise his hand in order to resist Western/Israeli oppression) did not dawn upon such people until it was too late for them to extricate themselves from the hole into which they had fallen. They failed miserably to hearken to the divine warning located in Surah al-Hujurat of the blessed Qur’an:

 

“O ye who have faith (in Allah Most High)! If a sinful person comes to you with any news, ascertain the truth, lest you harm people unwittingly and afterwards become full of regret for what you have done (in making a false accusation for example).”

(Qur’an, al-Hujurat, 49:6)

 

Those who were duped by the official explanation of 9/11 must know that the perpetrators of that terrorist attack on America have a long list of previous and subsequent such gory accomplishments in London, Madrid, Mumbai and other places, and unless they understand the reality of such events as explained through the study of Dajjal as well as Gog and Magog, such people will continue to be duped again. And again!   

 

It was because of this writer’s understanding of those subjects that he was not deceived by lies and was able to recognize, within days of the 9/11 attack on America, the link between this act of false-flag terrorism and a similar false-flag terrorism which occurred in the summer of 1914, launching the first world-war. ‘A Muslim Response to the Attack on America’ was published within three months of that 9/11 event with the following comment: “I believe that those who are hell-bent on eventually ruling the whole world, are responsible for both terrorist attacks, and that the Israeli Mossad and its allies acted on their behalf in planning and executing the attack of September 11th.” 

 

‘The Islamic Travelogue’ was published seven years later with this challenge: “I was present at New York’s J F Kennedy Airport on that fateful 9/11 morning when the American CIA and the Israeli Mossad jointly planned, attacked and demolished the World Trade Center’s Twin Towers in Lower Manhattan and then falsely put the blame for that supreme act of terrorism on Arabs and Muslims. The mysterious and essentially godless Jewish-Christian alliance that now rules the world on behalf of the Euro-Jewish State of Israel may wish to challenge my claim of CIA/Israeli Mossad responsibility. They may do so while insisting instead that the American government is truthful in assigning  responsibility, and hence blame, on Arabs and Muslims. In that case I  invite them, as well as others who are stubbornly of the same view to come forward that we might jointly pray for the eternal curse of the One God and of His Prophets on whoever assigns responsibility and blame falsely in this matter.” 

 

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to be continued . . . .

 

The Concept of Justice in Islam by Muhammad Zafrullah Khan

The Concept of Justice in Islam

by Muhammad Zafrullah Khan

A broad definition of justice, of course, is to render to everyone his due. Islam, however, proceeds further in its definition of justice. It lays down that to maintain a proper standard of justice it is necessary that recompense of good should in no case be less than what a person has earned, and that, on the other hand, the penalty for a wrong should not exceed the wrong or transgression committed. A contravention of either of these principles would amount to injustice.

It has sometimes been suggested that the first part of this concept, namely that reward or recompense should not fall short of that which has been earned, is just so far as it goes, but that a strict concept of justice demands that reward or recompense should not be in excess of what may have been earned. Islam does not accept this limitation. It proceeds upon the principle that good multiplies itself and has the quality of prevailing against, or of driving away, evil and that, therefore, the beneficence put in motion by good has no limit. Consequently, there is no reason to put a limit upon the reward or recompense of good.

Surely, good works drive away evil works. This is a reminder for those who would remember. (The Holy Quran XI. 115)

The Quran has at various places reiterated this principle.

And the recompense of an injury is a penalty the like thereof; but whoso forgives and his act brings about reformation, his reward is with God. Surely, He does not like the wrongdoers. (XLII. 41)

This verse lays down the principle that the penalty in respect of a wrong or injury should be in proportion thereto, but that where forgiveness would lead to reformation, the injury should be forgiven or the penalty may be reduced. A Contravention of either of these principles would amount to wrong doing. A penalty severer than that demanded by the wrong or injury done, or, forgiveness or lenience in a case where the circumstances do not indicate that forgiveness might result in improvement or reformation would both be wrong.

Again:

Surely, God wrongs not anyone even by the weight of an atom. And if there be a good deed, He multiplies it and gives from Himself a great reward. (IV. 41)

The same principle is repeated in various contexts. For instance:

For those who do good deeds, there shall be the best reward and yet more blessings. And neither darkness nor ignominy shall cover their faces. (X. 27)

And as for those who do evil deeds, the punishment of an evil shall be the like thereof, and ignominy shall cover them. (X. 28)

It may be pointed out that the safeguarding against darkness and ignominy in one case and being subjected to ignominy in the other is, in the strict sense, not a part of the reward or the penalty, but is a consequence which flows from the nature of the act in each case. It is a quality of good and evil respectively.

Whoso does a good deed shall have ten times as much; but he who does an evil deed, shall have only a like reward; and they shall not be wronged. (VI. 161)

Whoso does evil will be requited only with the like of it; but whoso does good, whether male or female, and is a believer-these will enter the Garden; they will be provided therein without measure. (XL. 41)

It may be explained that as the object of Islam is to bring about complete integration and planned development between all faculties and in all spheres, the sanctions in respect of all action and conduct are not only material but also moral and spiritual. In fact it is interesting to note in connection with the controversy what is the province of religion and what is the province of law and politics, or, in other words, the controversy with regard to a secular state and a religious state, that Islam does not make that distinction at all. Islam is a way of life and is a code of laws regulating all aspects of human life. From that point of view it is, if one may so express it, the most secular of all religions. It is common knowledge that there is no priesthood or church hierarchy in Islam. Consequently, there are no sacraments nor any ceremonial which can be performed only by or through an ordained priesthood.

Before Islam, the concept of justice in Arabia was purely patriarchal inside the family and the tribe, and between different tribes a rough and ready balancing up through a succession of tribal feuds and vendettas. The administration of justice on the basis of law, rights, duties, and penalties through the machinery of courts and judges was something unfamiliar to the Arabs. Islam not only introduced this concept but made the settlement of disputes through judicial determination obligatory upon Muslims.

But no, by thy Lord, they are not believers until they make thee judge of all that is in dispute between them and then find not in their hearts any demur concerning that that which thou decidest and submit with full submission. (IV. 66)

This verse lays down, first, the obligation that disputes must be judicially determined; then the moral duty that once the judicial process has terminated in a final decision, the decision must be accepted, without leaving a trace of resentment or demur in the minds of the parties whichever way the decision may have gone, and finally that it should be submitted to and carried out to the full.

Those who are not familiar with the style and idiom of the Quran might be disposed to restrict the operation of this verse to judgements delivered by the Holy Prophet himself. This would not be correct. Very often when the Prophet is addressed directly, the commandment, injunction, or obligation is laid upon all believers, or has a general application. Nor is there any room here for attributing special sanctity to judgements delivered by the Holy Prophet. He has himself been quite clear on the point. He has explained that in determining a dispute he tries to arrive at the truth of the matter on the basis of the presentation of the case by the parties. He may go wrong and award something to a party to which the party is not entitled. Should that happen the party that under the judgement takes or recovers that to which he or she is not entitled is guilty of appropriating wrongfully that which does not belong to him or her.

This verse is thus emphatic in making obligatory the determination of disputes through judicial process and complete submission to the final judgement in not merely carrying it out, but in reconciling oneself to the judgement in one's mind so that no resentment or sense of privation is left behind.

Judges have been commanded to perform their duties impartially.

Verily, God commands you to make over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which God admonishes you! God is All-Hearing, All­Seeing. (IV. 59)

The obligation to do justice is absolute and is not subject to any limitation or modification with reference to the parties to a dispute, or with reference to their being Muslims or non-Muslims, or their being in conflict with the Muslims or in alliance with them.

Oh ye who believe! Be steadfast in the cause of God bearing witness in equity; and let not a people's enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear God. Surely God is aware of what you do. (V. 9)

As already observed, Islam is a way of life and is also a code of laws and regulations. As illustrations of the manner in which, and the care with which, the Quran seeks to set up standards of conduct and to preserve and safeguard testimony, attention may be drawn to the following:

O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because God has taught him, so let him write and let him who incurs the liability dictate; and he should fear God, his Lord, and not diminish anything therefrom.

But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can watch his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of the two women should err in memory, then one may remind the other. And the witnesses should not refuse when they are called. And do not feel weary of writing it down, whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of God and makes testimony surer and is more likely to keep you away from doubts; therefore omit not to write except that it be ready merchandise which you give or take from hand to hand, in which case it shall be no sin for you that you write it not.

And have witnesses when you sell one to another; and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear God. And God grants you knowledge and God knows all things well.

And if you be on a journey, and you find not a scribe, then let there be a pledge with possession. And if one of you entrusts another with something, then let him who is entrusted surrender his trust and let him fear God, his Lord. And conceal not testimony; and whoever conceals it, his heart is certainly sinful. And God is well aware of what you do. (II. 283-284)

And:

And ·approach not the property of the orphan, except in a way which is best, till he attains his maturity. And give full measure and weight with equity. We task not any soul save according to its capacity. And when you speak, observe justice, even if the concerned person be a relative, and fulfil the covenant of God. That is what he enjoins upon you, that you may remember. (VI. 15 3)

It will be seen that these two brief passages embody a variety of substantive procedural and evidencial ordinances and rules. All contracts, save in exceptional cases, are required to be reduced to writing. The writing is to be at the dictation of the party assuming or undertaking the obligation and where such a party is not fully competent, at the dictation of his guardian. The scribe and the witnesses are put under obligation to write justly, to come forward to bear witness when required to do so, and to bear true witness.

There are other injunctions with regard to the administration of the property of an orphan and giving full weight and measure. There is particular emphasis on speaking truthfully and justly where the person concerned is a relative. The discharge of these obligations is described as fulfilling the covenant of God. The emphasis on the moral and spiritual sanctions is maintained.

The dignity of the judicial office has always been fully safeguarded in Islam. Complete independence of the judiciary was established at the very beginning. There are recorded instances where the judge adhered to the strictest standards of justice and of the evidence required to establish a fact, even where one of the parties concerned was the Head of the State himself, though, of course, in his private capacity.

It is worth remembering that all this was laid down and was scrupulously observed and acted upon more than thirteen hundred years ago. It is greatly to be regretted that some of the high standards set up in Islam have not been uniformly observed during later periods but the eagerness with which Muslims are anxious to re-establish Islamic values is a reassuring augury with regard to the future.

by

Sir Muhammad Zafrullah Khan

Judge of the International Court of Justice

Published by:

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Summary of an address delivered by Sir Mu~ammed Zafrullah Khan, Judge of the International Court of Justice, to the Seminar on Islamic Studies at the Institute of Islamic Studies, McGill University, Montreal, Canada, on November 4. 1954. Editor. 

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