The end of history

 

An Islamic View of Gog Magog in the Modern World

 

The end of history

The viewpoint of Islam is that the End of History would occur when the religion or ideology that is authentically founded on ‘truth’ achieves its final and conclusive triumph over all other rival religions and ideologies and, just as important, when the authentic expression of truth prevails over all rival sects within that religion or ideology. The Qur’an has thrice repeated a verse which clearly refers to such an end of history:

“He it is who has sent forth His Messenger with the (task of spreading) guidance and the religion of truth, so that (eventually at the end of history) He may cause it to prevail over all (false) religions (ideologies etc.), however hateful this may be to those who ascribe divinity (sovereignty, supreme authority, supreme law, etc.) to aught beside Allah.”  (Qur’an, al- Taubah, 9:22; al-Saff, 61:9) 

 

“He it is who has sent forth His Messenger with the (task of spreading) guidance and the religion of truth, to the end that He make it (eventually) prevail (at the end of history) over all (false) religions (ideologies etc.), and none can bear witness (to the truth) as Allah does.”  (Qur’an, al-Fath, 48:28) 

 

The most spectacular and compellingly insistent of all ideological claims to truth emerged in the world when modern Western secular civilization was born. With this civilization a ‘sun’ has risen triumphantly on the world from the ‘west’ with an emphatic declaration that all claims to truth that preceded it are now superseded and redundant. Arnold Toynbee was quite honest when he declared “Western civilization is aiming at nothing less than the incorporation of all of mankind in a single great society and the control of everything in the earth, air and sea . . .” (Toynbee, Civilization on Trial, p 166)

 

Not only has this civilization succeeded in dominating the whole world but in addition, it has laid audacious claim to bringing history itself to an end. Western philosophers of history such as Francis Fukuyama argue that this civilization represents the culmination of the historical process and the end of history since there is nothing that can possibly challenge or replace its triumphant dominance over all of mankind and over all its rivals including Islam.  

 

However, Fukuyama was completely innocent about the real movement of history which would culminate with the dramatic return of the true Messiah, Jesus the son of Mary.

 

While this writer confesses his sense of surprise and astonishment at the absolutely amazing spectacle of a Western sunrise that continues to rise triumphantly, he recognizes it nevertheless to be a false sunrise and, indeed, to be the fulfillment of one of the Signs of the Last Day as prophesied by Prophet Muhammad (sallalahu ‘alaihi wa sallam), i.e. that the ‘sun would one day rise from the west’. The above verse of the Qur’an, repeated three times in that blessed book, has conveyed a Divine assurance that history will end differently. Islam is destined to prevail over modern secular Western civilization as well as all other rivals at the end of history. 

 

The Islamic view on the subject is further revealed in verses of the Qur’an and prophecies of Prophet Muhammad (peace and blessings of Allah Most High be upon him) that depict the final triumph of truth and the consequent end of history to occur at the time of the return of the true Messiah, Jesus, the son of Mary, and the advent of the Imam al-Mahdi. Together they would rule the world from Jerusalem with justice and such rule would also represent the triumph of truth in the religion of Islam over all its rivals. Islam has designated that moment in time as the major or ultimate ‘Sign’ of the Sa‘ah’ (i.e. Last Hour) and it is in connection with that ‘Last Hour’ that Prophet Muhammad prophesied ten (major) Signs. 

 

Since the dramatic return of the true Messiah, Jesus the son of Mary, would validate Islam’s claim to truth, it may be that with his return the Sa‘ah will commence. And Allah Knows best! But the Last Hour would not end until the material universe ceases to exist. All the Signs occurring prior to Jesus’ return would be Signs foretelling the approaching Sa‘ah. 

 

Some of these Signs are plainly visible. A dramatic example of this was recorded in the Qur’an. The disbelievers of Makkah taunted the Prophet: “If you are indeed a Prophet then why do you not split the moon and we will then believe in you.” The Prophet responded by praying to Allah Most High to grant him this miracle and the moon was promptly split. One half was seen over Mt. Saffa and the other half over Mt Kaikaan. The Qur’an made reference to this event and declared that it represented a Sign that the Sa‘ah or Last Hour had now drawn near:

 The Last Hour draws near, and the moon is split asunder! (Qur’an, al-Qamar, 54:1)

 

Source

to be continued . . . .

 

12. The Intellectual & Social Evolution of Humanity

The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

12. The Intellectual & Social Evolution of Humanity

According to a published paper of Dr. Rafi-ud-Din, referred to earlier in this monograph, the period from the creation of Adam (pbuh) down to the present day can be taken generally as the period of conceptual or ideological evolution. However, in all humility and modesty, I beg to differ with him here and dare to present a more analytical, detailed and deeper view of humanity’s evolutionary process. I believe that the first stage of evolution consisted of purely physico-chemical changes and mutations. And the second level or stage of evolution, i.e. the biological evolutionary process, has already passed through two stages of evolution; while the third stage is presently under way.

In my estimation, the first stage of the human developmental ladder can be referred to as the phase of “intellectual evolution” the climax of which enabled man to transcend the limitations of physical/material existence and appreciate the ultimate ontological reality of the one true Lord, the Creator, on the basis of his own pristine pure nature and uncorrupted reason without the help of revealed knowledge and guidance. This indeed represents a major leap from the contingent and created beings to the affirmation of the existence and reality of the Creator and Initiator of the heavens and the cosmos. And this means not just the recognition of the one true Lord, rather it also means that, far from being earth-rooted or a person interested in immediate material gain here and now (in this world) or taking blood relations as above all else, God becomes the ideal of all moral-devotional pursuits and developing rapport with Him is seen as the summum bonum or the highest moral/spiritual achievement leading to eternal bliss and felicity.

Not obsessed with the material ephemera, the trivial and the immediate, he rejects all false demi-gods. This leap of faith brings him away from the maelstrom of daily life, suspending it. Calmness, resolute determination and peace characterize it. The monotheistic believer is led to think of the timelessness of God and the transience of life on earth making the Lord the ultimate object of his spiritual and moral endeavour. This indeed represents the first evolutionary stage of the intellectual development of humans which achieved its highest zenith in the person of Ibrahim (pbuh) (Abraham) --- roughly after 5,000 years of the appearance of Adam (pbuh).

The biographical details of the life and conduct of Ibrahim (pbuh) are highly telling. He lived among the Chaldeans who worshipped stars and other heavenly bodies. The ancestral idols were also worshipped and, in addition to this, the political ruler of the land Nimrod was too believed to be invested with divine powers. Three verses of Surah An`aam (6:76-78), according to one interpretation, show the stages of reasoning through which Ibrahim (pbuh) passed and finally reached --- on the basis of rational human thought --- monotheistic belief in one God, the Creator. Some may argue here that Ibrahim’s reasoning only led to the negation and rejection of polytheism i.e. associating partners with Allah (swt), whereas a positive insight into the unity of the Creator --- the true spiritual enlightenment --- is the result of divine grace. However, the element of rational reasoning and argument is quite clear in Ibrahim’s dialogue with his father and idolatrous people, refuting them conclusively. The whole thrust of Ibrahim’s reasoning in verses 76-78 is directed against the superstitious beliefs of his people and demonstrate the folly of worshipping stars and other heavenly bodies. As such, his statements may be seen as premises of his arguments against polytheism and nature worship. The English translation of the verses reads:

“So when the night darkened on him, he saw a star. He said: This is my Lord. But when it set, he said: I do not love the setting ones.”

“So when he saw the moon rising in splendour, he said: This is my Lord. But when it set, he said: Unless my Lord in splendour guide me, I shall certainly be among the people who go astray.”

“When he saw the sun rising in splendour, he said: This is my Lord. This is the greatest of them all!

But when it set, he said: O my people! I quit that you associate (with Allah).”[6:76-78]

True knowledge shows that stars, sun and moon --- indeed all heavenly bodies --- rise and set according to laws whose author is Allah (swt). What folly and how foolish to worship creatures, when we might turn to the one true God. Let us abjure all these follies and proclaim the one true God, argued Ibrahim (pbuh). Thus, he expresses his final conclusion in these words:

“Surely I have set my face towards Him who has created heavens and the earth, firmly and truly upright, and never shall I associate partners with Allah.” [6:79]

This total and enthusiastic commitment to one Lord made Ibrahim (pbuh) place Allah (swt) at the forefront of his personal loyalties. Ibrahim (pbuh), the iconoclast of the Qur’an is the highest of the typical seminal religious figures and a staunch believer in the oneness of God. The monotheistic belief fully permeated his entire self and conduct and therefore the Qur’an rightly calls him a friend of Allah (swt) [Khaleel Allah; 4:125]. On the other hand, he was declared a leader (imam) for the entire humankind [2:124]. He was subjected by Allah (swt) to immense trials of greatest magnitude and he failed in none of them. In everything, Ibrahim (pbuh) fulfilled Allah’s wish and thus became the epitome of “Islam”. As such, he fully deserved the promised leadership of the people for all times to come.

After the completion of intellectual evolution in the person of Ibrahim (pbuh), it was the right moment for the kick-off of gradual human social evolution. In Ibrahim (pbuh), the monotheistic belief was internalized to the maximum degree as a result of which he became a paragon of the highest moral virtues like truthfulness, fidelity, affability and gentleness. Of course, this was all at the level of an individual’s thought and behaviour. At this juncture of human history, however, the need of the hour was to externalize these moral virtues in human collectivities and corporate life. The society and the state, as a result of this, should fully reflect the Divine sovereignty and His universal providence and sustenance --- thus exemplifying Allah’s attributes of “The Just” and “standing firm on justice” [3:18].

The Qur’an mentions three messengers --- Nuh, Hud and Saleh (pbut) --- who came before Ibrahim (pbuh) and contains extensive detail about the preaching of these probably all Arabian prophets. They were sent to wayward tribes in pre-Islamic times in regions that were, judging by clues in the Qur’an, close to locales and haunts frequented by the contemporaries of Prophet Muhammad (pbuh). Prior to Ibrahim (pbuh), people generally indulged in only one error: the erroneous belief in polytheism, otherwise living a simple and moral life. The evils of civilization had not yet tainted their life and conduct. Therefore, the earlier messengers only focussed on the affirmation of tawheed (monotheism) and negation of Shirk (polytheism).

With Ibrahim (pbuh) we see that human societies, going beyond their earlier simple lives, started showing all sorts of imbalances and moral turpitude. They indulged not only in all types of sexual perversion, but also exhibited social disruption through trade and monetary irregularities and worst economic and political exploitations.

Source:  The Process of Creation

 to be continued  . . . .

Fasting in Islam – laws and linkages

Fasting in Islam – Laws and Linkages

T he compulsory fast of Islam is to be observed during Ayyam M’aduda (a fixed period of time):

“[fasting] is during a certain specific number of days…” 

 (Qur’an, al-Baqarah 2:184)

and the Qur’an identifies this fixed time as the lunar month of Ramadhan in the Hijri calendar:

“It was the month of Ramadhan in which the Qur’an was [first] bestowed from on high …. Hence, whoever of you lives to see this month shall fast throughout it ….”

 (Qur’an, al-Baqarah 2:185)

The compulsory fast commences when the new crescent moon of Ramadhan is visible, or when the month of Shaban (which precedes Ramadhan) has completed its thirtieth day, whichever is first. The fast is observed daily from dawn to sunset. During this time one must refrain from eating or drinking anything. One must also refrain from sexual intercourse. After the sun has set and the daily fast has ended, one may partake of food and drink, and may engage in sexual relations. The month-long fast ends when the new crescent moon of Shawwal is visible or the month of Ramadhan has completed its thirtieth day, whichever is first.

In the very process of instituting fasting with an imperishable link with the lunar month – a span of time determined by nature – of which Allah Most High is the author, the Qur’an provides a built-in mechanism in religion which safeguards against the process of the secularization of time.

The Qur’an itself claims that it was revealed in the month of Ramadhan, and this was so momentous an occasion that the believers were required to fast for the entire month in order to show their gratitude to Allah Most High. And so Islam forged an imperishable link between the revealed scripture (the Qur’an) and fasting. Now this is a matter of great importance for, as we have already noted, the goal of fasting is Taqwa and Taqwa ‘reaches’ Allah Most High. The Qur’an, on the other hand, is an unbroken link between man and Allah Most High. It is the Word of Allah Most High and hence possesses the Divine quality of uncreated eternity. Yet it exists in a living human language (Arabic) and is thus readily accessible. The Qur’an is, therefore, a rope from Allah by holding on to which man can either ascend to Allah, or be drawn to Allah:

“And hold fast, all together, unto the rope of Allah, and do not draw apart from one another…”

 (Qur’an, ale-’Imran, 3:103)

In the secular society the fast of Ramadhan plays the strategically important role of restoring the consciousness of the existence of the unseen world and of the revelations which have been sent from that world as guidance for mankind. Once such Divine revelations are accepted by man, he is obliged to submit to them.

We are also informed that the Qur’an was revealed (or sent down) on a single night in Ramadhan, namely the ‘grand night’ or the ‘night of power’ (Lailatul Qadr). Now this is a matter of tremendous importance. Ramadhan is the month of the compulsory fast, and Ramadhan is also the month in which is located the night when the Qur’an was revealed. That night is the night of power. There is, therefore, a clear link between fasting and power, a link determined by Allah Most High Himself Who chose Ramadhan for the compulsory month-long fast. Our view is that the power of that holy night is actually spiritual power. And Allah Knows best!.

Historically, however, it is clear that the Qur’an actually reached the Prophet (through the medium of the archangel Gabriel) in bits and pieces over a period of twenty-three years. The explanation for this appearance of contradiction is that when Allah said that He sent down the Qur’an in Ramadhan, what He meant was that the Qur’an was sent down to the lowest heaven (al-Sama al-Dunya) in Ramadhan during the “night of power.” Indeed, it still exists there where its verses (ayah) adorn the lowest heaven as lamps:

“And, indeed, We have adorned the Sama nearest to the earth with lights…”  (a Sama is a world of space and time that is located beyond/beside/parallel to the material universe)

 (Qur’an, al-Mulk, 67:5) 

Like all the other revealed scriptures, the Qur’an is described as a light from Allah Most High and therefore each verse of the Qur’an is a “light”:

“Believe then, [O men,] in Allah and His Apostle, and in the light [of revelation] which We have bestowed [on you] from on high! And Allah is fully aware of all that you do.”

 (Qur’an, al-Taghabun, 64:8)

It was, therefore, from the lowest heaven that the angel Gabriel brought the Qur’an piecemeal to the heart of the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) over a period of twenty-three years. The first revelation came to the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) on the ‘night of power’ when he was meditating in the Cave of Hira! Allah Most High chose to give to the night of the first revelation the name ‘night of power’. He could have named it the night of ‘Truth’, or of ‘Peace’, or of ‘Deen.’ He did not! Since He named it the ‘night of power’, the implication is that the Qur’an contains within it that through which power can be acquired! We thus have linkages between fasting and power, and between the Qur’an and power i.e., spiritual power!

In the establishment of a direct link between the month-long compulsory fast of Ramadhan and the continuous recitation and study of the revealed scripture (Qur’an), religion has, in fact, reached a stage in its development never reached before. No other religious community was ordered to fast for as long a period as one month of every year. Nor was fasting so organically linked to the recitation of the revealed scripture in any previous religious community*. Not only do Muslims recite the Qur’an while fasting but, in addition, they perform during the nights of Ramadhan, the prayers of the “night vigil” (Qiyam al-Lail or Tarawih) in which the entire Qur’an is sometimes recited. This recitation, like all others in Salat, is always performed in the original Arabic text of the Qur’an.

[*Muslims, indeed, are so fond of reciting the Qur’an while fasting that the writer was amazed when, as a young student just arrived in Cairo, he found so many people reciting the Qur’an while traveling in crowded buses to work in the mornings of Ramadhan. Some, in fact, were standing in those packed buses with one hand clasping the Qur’an and the other holding the rail.]

Although the Qur’an recognized that other religious scriptures also possess “light” (Qur’an, al-Ma’ida, 5:47-49), and hence can be used in conjunction with fasting for achieving spiritual mobility, a major problem exists since people are seldom in a position to recite their scriptures in the original language in which they were revealed, and in which language alone they possess ‘light’. Such scriptures no longer exist in their original language, and when they do, the language is either dead or archaic and hence not readily accessible to the believing masses. Only a very tiny fraction of Christians today have ever read the Hebrew Bible, for example.

In a very real sense, the Qur’an is, perhaps, the only revealed scripture which is readily accessible today to the overwhelming majority of those who believe in it, accessible, that is, in the original language and text in which it was revealed. This supports the claim of the book to be the revealed Word of the One and only God!

Source: Fasting and Power 

To Be Continued ....

https://www.youtube.com/watch?v=ipTVRuWfX_o