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.

 

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  . . . .

Healing Lice

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing Diseases

LICE

رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ

Prophet's Guidance on treating and removing LICE from the head

فى "الصحيحين" عن كعب بن عُجْرةَ، قال: كان بى أذىً مِن رأسى، فَحُمِلْتُ إلى رسولِ اللهِ صلى الله عليه وسلم والقَمْلُ يَتناثَرُ على وجهى، فقال: "ما كنتُ أَرى الجَهْدَ قد بَلَغَ بِكَ ما أرَى"، وفى رواية: فأمَرَه أن يَحْلِقَ رأسَه، وأن يُطعِمَ فَرقاً بَيْنَ سِتَّةٍ، أو يُهدِىَ شاة، أو يَصُومَ ثلاثةَ أيامٍ

In the Sahihain, it is narrated that Ka'ab bin Ujrah Radi Allaho Anh said, "I was suffering from lice and I was carried to Prophet Muhammad Sallallaho Alaihe Wasallam while lice were falling off on my face, the beloved Prophet said: "I did not realize that your trouble had reached the condition that I see (you in). Prophet Muhammad Sallallaho Alaihe Wasallam then ordered him to have his head shaved and either fast three days or feed six poor persons or slaughter one sheep as a sacrifice".


Lice appear on the head and body for two reasons, external and internal. The external cause occurs due to uncleanness and impure substances that the skin might carry. The internal reason is caused by rotted substances that the body expels through the skin and then rots due to wetness in the skins pores. The lice appear then (and feed on these rotted substances). Many times, lice appear after one suffers from various illnesses and diseases, because in this ease cleanliness is ignored. In addition, children are the typical victims of lice because they usually play in and deal with wet things and because of their careless nature. This is why Prophet Muhammad Sallallaho Alaihe Wasallam ordered that the heads of the sons of Ja'far Radi Allaho Anh be shaved, as shaving is one of the best cures for lice because it exposes the skin to the sun and allows the harmful moistures under the skin to evaporate. Then, the head should be anointed with the cures that prevent lice from reproducing and kill them.


Shaving occurs for three reasons, as a legal ritual, as an act of innovation and polytheism, and as a cure. The first type is performed during Hajj and Umrah. The second type occurs for other than Allah.


Shaving the head is an act of humility and worship, and this is why it is a ritual that completes the Hajj acts. Imam Shafi'ee even considers shaving the head a cornerstone of Hajj since it entails lowering the sides of the head in humility before the Lord and since it is an honored act of worship. Furthermore, when Arabs wanted to humiliate a captured warrior and then set him free, they would first shave his head. Later on, the teachers of false guidance and evil who seek to acquire the rights of lordship for themselves and whose ministry concentrates on polytheism and innovations came along. Such evil teachers wanted their students to perform the acts of worship for their sake. Consequently, they encouraged their students to shave their heads for their sake, just as they lured them to prostrate before them, calling this act by other than its true name and claiming that it is not prostrating, but merely lowering the head before the teacher. By Allah! What is prostrating for the sake of Allah, if it is not lowering the head before Him?




The evil teachers lured their students to vow to them, repent to them and swear by their names. This is taking such teachers as gods beside Allah. The All Mighty LORD said:

مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوْا عِبَاداً لِّى مِن دُونِ اللهِ وَلَكِن كُونُواْ رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ وَلاَ يَأْمُرُكُمْ أَن تَتَّخِذُواْ الْمَلاَئِكَةَ وَالنَّبِيِّينَ أَرْبَاباً، أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إذْ أَنْتُم مُّسْلِمُونَ

"It is not (possible) for any human being to whom Allah Has Given the Book and Al-Hukm (the knowledge and understanding of the laws of religion) and Nubuwwah (Prophet hood) to say to the people: "Be my worshippers rather than Allah’s". On the contrary (he would say): "Be you Rabbaniyyeen (learned men of religion who practice what they know and preach others), because you are teaching the Book, and you are studying it. Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah’s Will ?" (3:79, 80)


Prayer is the highest act of worship. Yet the teachers of false guidance, the so-called scholars and tyrants have divided the acts of prayer between themselves. For instance, the teachers of false guidance chose the highest act in the prayer, prostrating, for themselves. Some so-called scholars have acquired bowing down for themselves. When they meet each other, some of them bow down before the others just as one does while praying to Allah. As for the tyrants, they acquired standing up for themselves. (Free and slave men stand up before the tyrants while the tyrants are sitting down).



The Messenger of Allah (Sallallaho Alaihe Wasallam) has prohibited these three acts for other than Allah. Therefore, committing these prohibited acts is a clear violation of our beloved Prophet's commands. Our Prophet prohibited prostrating to other than Allah. He said:

لا يَنْبغِى لأَحَدٍ أنْ يَسْجُدَ لأحَدٍ

"No one should prostrate to any other person".



He criticized Mu’aaz Radi Allaho Anh when he prostrated before him. Since prohibiting prostrating before the creation is clearly indicated in our beloved Prophet’s Sunnah, then those who allow such acts seek to dispute the rights of Allah and His Messenger. Prostrating is one of the essential acts of worship. When the polytheist allows it to the creation, he will be allowing worshipping other than Allah.



Prophet Muhammad Sallallaho Alaihe Wasallam was once asked,

الرَّجُلُ يَلقَى أخاه أَيَنْحَنِى له ؟ قال: "لا". قيل: أَيَلْتَزِمُه ويُقَبِّلُهُ ؟ قال: "لا". قيل: أَيُصافِحُه ؟ قال: "نعم".

"When one sees his brother, should he bow down for him ? He said, "No". He was asked, "Should he hug and kiss him? He said, "No". He was asked, should he shake his hand?’ He said, "Yes".



In addition, bowing down while greeting someone is a type of worship, just as Allah Said:

وَادْخُلُواْ الْبَابَ سُجَّداً

"And enter the gate in prostration". (Or bowing with humility) (2:58)



Besides, prostrating and entering through the door is not possible at the same time [prostration mentioned in the Verse is bowing down]



Prophet Muhammad Sallallaho Alaihe Wasallam prohibited standing up for someone just as the non-Muslims used to do. He even disallowed this act during the prayer and commanded the Muslims to imitate the leader in the prayer, that if he sits down while praying due to an illness, they all sit behind him although they are healthy. Otherwise, they will be standing while the Imam is sitting down, although their standing is for Allah. How about if standing was for other than Allah ?



The ignorant misguided people have associated others with Allah in the worship, thus prostrating before other than Allah and bowing down for other than Allah. They stand up before the creation, just as they do when they are praying. Furthermore, they swear, vow, shave their heads, sacrifice, perform Tawaaf (circumambulation of an object or person), love, fear, and obey other than Allah, just as they do for Allah and even more. They equate Allah, the Lord of the Worlds, Whom they worship, with the creation. They are the enemies of Allah & His Messenger. They are the ones who will say in Jahannam (The Hell), while arguing with the false deities they were worshipping.

تَاللهِ إن كُنَّا لَفِى ضَلاَلٍ مُبِينٍ إذْ نُسَوِّيكُم بِرَبِّ الْعَالَمِينَ

 "By Allah, we were truly in a manifest error, when we held you (false gods) as equals (in worship) with the Lord of Alameen (mankind, Jinn and all that exists); (26:97, 98)



They are the people, whom Allah Described, when He Said:

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِنْ دُونِ اللهِ أَنْدَاداً يُحِبُّونَهُمْ كَحُبِّ اللهِ، وَالَّذِينَ آمَنُوا أَشَدُّ حُبّاً للهِ

"And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who are the believers love Allah more than anything else. (2:165)

Source

to be continued .....