The Need to locate ‘system of meaning’

 

An Islamic View of Gog Magog in the Modern World

 

Need to locate ‘system of meaning’

In order to correctly interpret the meaning of mutashabihat verses, learned servants of Allah Most High must employ a methodology which recognizes the ‘totality’ of the Qur’anic guidance on any subject to be from Allah Most High. And it is precisely for this reason that they declare in the above verse, “the whole (of the Book, or the whole of the divine guidance on a particular subject) is from our Lord-God”. As a consequence, understanding of the ‘part’ would be possible only when they have a grasp of the ‘whole’ (i.e. both muhkamat and mutashabihat). 

 

Indeed the Qur’an has itself delivered a subtle warning of the danger inherent in the use of a deficient methodology of focusing attention on a single stand-alone verse of the Holy Book or a single stand-alone Hadith and deriving there-from conclusion concerning meaning. It has done so in the passage which describes the Divine announcement to the angels that a Khalifah (i.e. viceregent or a person who acts in the place of a ruler, governor, or sovereign) would be placed on earth (Qur’an, al-Baqarah, 2:30). The Qur’an then informed us that Allah Most High ordered the angels to prostrate before Adam (‘alaihi al-Salam) “and they (all) did so, illa Iblis”. Here is the verse with Muhammad Asad’s translation:

And when We told the angels, "Prostrate yourselves before Adam!" – they all prostrated themselves, save Iblis, who refused and gloried in his arrogance: and thus he became one of those who deny the truth.  (Qur’an, al-Baqarah, 2:34) 

 

There is great wisdom indeed in the Divine choice of words and subtle construction of this sentence informing of that command to the angels to prostrate before Adam (‘alaihi al-Salam) fa sajadu illa Iblis. 

 

The Arabic word illa has many different meanings such as, “unless”, “except”, “save”, “only”, “not until”, "certainly not," "but," "but ... not," "on the other hand ...did not...," a conditional "if not," etc. A deficient methodology which focuses on the study of a single stand-alone Qur’anic verse in isolation and without reference to a system of meaning (or in other similar cases to a single Hadith) can lead in this case to illa being understood as ‘exception’, and hence to the conclusion that at the time of the command Iblis was an angel. His refusal to obey the command led to him becoming a fallen angel. There is absolutely nothing in the stand-alone verse indicating that he was not an angel!

 

When, on the other hand, the subject is studied with a methodology (i.e. Usul al-Tafsir) that seeks to grasp the totality of the subject or its system of meaning, that false conclusion is soon exposed. Angels do not have a free will. They do not have ‘choice’ and so, when ordered by Allah Most High, they have to obey. There are no exceptions! (see Qur’an, al-Nahl, 16:50, al-Anbiyah’, 21:27). Had Iblis been an angel he would have had no choice in the matter. He would have had to obey the Divine command to prostrate before Adam (‘alaihi al-Salam). The fact that he disobeyed very clearly indicated the presence of ‘free will’ and ‘choice’, hence he could not have been an angel. Sure enough the Qur’an elsewhere repeated the same divine command to the angels to prostrate before Adam “and they (all) did – but not Iblis”, but then went on to declare that “he was a Jinn!” (Qur’an, al-Kahf, 18:50). Iblis could never have been an angel who became a fallen angel, and then a Jinn, since Allah’s creation does not change la tabdeela li khalq Allah (Qur’an, Rum, 30:30)

 

Our conclusion is that the Divine wisdom ordained the subtle construction of the verse 2:34 above in order to direct attention to the proper methodology for study of the Holy Qur’an, i.e. never to study any verse or Hadith stand-alone in isolation, but rather to study the whole of which it is a part, and only then to derive meaning.  

 

Maulana Dr Ansari has described that grasp of the ‘whole’ as the system of meaning which binds and integrates the totality of a subject into a harmonious and integrated whole:

“Now, besides consistency, the conformability of the Holy Qur’an in its various parts .  .  .  brings us to the logic of theoretic consciousness, which too is inherent in the holy book, even as the logic of religious consciousness is enshrined therein. 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’, www.fazlurrahmanansari.org, Volume 1, p. 192)

 

A grasp of the system of meaning of the entire Qur’an is not possible without a prolonged and dedicated struggle in the path of knowledge and without internal intuitive spiritual insight; and that in turn is not possible unless one sees with the Nur (i.e. light) of Allah Most High. Thus Allah Most High keeps with Himself the keys of such understanding which He delivers to those of His learned servants whom He chooses to bless with Nur and with capacity to correctly interpret certain verses of the Qur’an. When such explanation is given, regardless of whether or not it is given for the very first time, it is naturally recognized as Truth. 

 

Very few scholars of Islam in this age can, perhaps, qualify to be among those who have grasped the system of meaning of the entire Qur’an and this writer is most certainly not one of them. We have struggled rather, to grasp the system of meaning in the Qur’an as it pertains to this subject.

 

Our methodology of study requires us to locate the system of meaning which binds the totality of our data pertaining to the subject of ‘Signs of the Last Day’ into a harmonious and integrated whole. That system of meaning, in turn, would allow us to identify those Ahadith which are, or appear to be, in conflict or discord with the main body of data of the subject as derived from the Qur’an and the Ahadith. Since the Qur’an has proclaimed that discrepancies, contradictions and discord would have been found in abundance within its text had it come from a source other than divine, the implication is that no contradictions (external or internal) exist in the text.

 

Our method is therefore one of incrementally expanding on the system of meaning of the subject as derived from the Qur’an by integrating into it those Ahadith pertaining to ‘Signs of the Last Hour’ that are in harmony with the Qur’an. We then exclude from our study such Ahadith or interpretations of Ahadith that are in contradiction or discord with that expanded system of meaning. 

 

Others who adopt a different methodology of study than the one here explained, and who may not wish to exclude such a Hadith (or interpretation thereof) from their study, would perhaps arrive at conclusions different from ours. 

 

We found one such Hadith in our study of this subject i.e. the Hadith which has been understood to imply that Gog and Magog would be released only after Jesus (‘alaihi al-Salam) returns and only after he kills Dajjal:

“.  .  .  It will be under such conditions that Allah will reveal to Jesus these words: I have brought forth from among My servants such people against whom none will be able to fight; you take these people safely to the mountain, fa yab’athullahu Y’ajuja wa M’ajuj (and then Allah Most High will send or raise Gog and Magog) and they will spread out in every direction or occupy every place of advantage. The first of them will pass by Lake Tiberias (i.e. the Sea of Galilee) drink out of it, and when the last of them passes, he will say: ‘There was once water here .  .  .  .’” (Sahih Muslim)

 

A deficient methodology which focused on this solitary standalone Hadith led many to conclude that Allah Most High would release Gog and Magog into the world (and hence destroy or level the barrier built by Dhul Qarnain) only after Jesus (’alaihi al-Salam) returns and kills Dajjal. But the Hadith uses the word send or raise. It does not use the word ‘release’.

 

A methodology which seeks to grasp the system of meaning of the subject has led us, on the other hand, to recognize that the release of Gog and Magog commenced when, in the Prophet’s lifetime, Allah Most High destroyed the barrier built by Dhul Qarnain. Their gradual release since then has continued, and still continues, in batches in different periods of history connected to and leading up to the return of Jesus (‘alaihi al-Salam) and to final release (see above Hadith) when the Sea of Galilee would be dry. The world would then witness an eventual Gog vs Magog ‘star wars’ climax in and around the Holy Land. How else do we explain:-

 

• The return of the Jews to the ‘town’ of Jerusalem to reclaim it as their own and to restore a State of Israel in that Holy Land, 

• The water level in Sea of Galilee is now so low that it is only a matter of time before the Sea dries up,

• There is absolutely no physical evidence whatsoever that Dhul Qarnain’s iron barrier is still standing somewhere on earth,

• Numerous Ahadith in Sahih Bukhari and Sahih Muslim which record the extraordinary vision in the life of the blessed Prophet (sallalahu ‘alahi wa salaam) in which he was informed that “a hole was made in the barrier built by Dhul Qarnain” and hence that the divine destruction of that barrier was taking place and the release of Gog and Magog has commenced, and finally 

• The universal Fasad (i.e., that which corrupts and destroys) with ‘war on Islam’ and growing enslavement and slaughter of Muslims that has now overtaken the world of Islam as well as those parts of the non-Mulsim world which dares to resist those who rule the world? 

Source

to be continued . . . .

 

 

THE CHARACTERISTICS OF THE ISLAMIC SOCIETY AND THE CORRECT METHOD FOR ITS FORMATION

 

 MILESTONES 

Sayyid Qutb

THE CHARACTERISTICS OF THE ISLAMIC SOCIETY AND

THE CORRECT METHOD FOR ITS FORMATION

 

The message of Islam brought by the Messenger of Allah, Muhammad pbuh was the last link in the long chain of invitations toward Allah Almighty by the noble Prophets. Throughout history, this message has remained the same: that human beings should recognise that their true Sustainer and Lord is One God, that they should submit to Him Alone, and that the lordship of man be eliminated. Except for a few people here and there in history, mankind as a whole has never denied the existence of Allah Almighty and His sovereignty over the universe; it has rather erred in comprehending the real attributes of Allah, or in taking other gods besides Allah as His associates.

 

This association with Allah Almighty has been either in belief and worship, or in accepting the sovereignty of others besides Allah. Both of these aspects are Shirk in the sense that they take human beings away from the religion of Allah Almighty , which was brought by the Prophets. After each Prophet, there was a period during which people understood this religion, but then gradually later generations forgot it and returned to Jahiliyyahh. They started again on the way of Shirk, sometimes in their belief and worship and sometimes in their submission to the authority of others, and sometimes in both.

 

Throughout every period of human history the call toward Allah Almighty has had one nature. Its purpose is 'Islam', which means to bring human beings into submission to Allah Almighty, to free them from servitude to other human beings so that they may devote themselves to the One True God, to deliver them from the clutches of human lordship and man-made laws, value systems and traditions so that they will acknowledge the sovereignty and authority of the One True God and follow His law in all spheres of life. The Islam of Muhammad pbuh was for this purpose as well as the messages of the earlier Prophets. 

 

The entire universe is under the authority of Allah Almighty, and man, being a small part of it, necessarily obeys the physical laws governing the universe. It is also necessary that the same authority be acknowledged as the law-giver for human life. Man should not cut himself off from this authority to develop a separate system and a separate scheme of life. The growth of a human being, his conditions of health and disease, and his life and death are under the scheme of those natural laws which come from Allah Almighty; even in the consequences of his voluntary actions he is helpless before the universal laws. Man cannot change the practice of Allah Almighty in the laws prevailing in the universe. It is therefore desirable that he should also follow Islam in those aspects of his life in which he is given a choice and should make the Divine Law the arbiter in all matters of life so that there may be harmony between man and the rest of the universe.

 

Jahiliyyahh, on the other hand, is one man's lordship over another, and in this respect it is against the system of the universe and brings the involuntary aspect of human life into conflict with its voluntary aspect. This was that Jahiliyyahh which confronted every Prophet of Allah Almighty, including the last Prophet pbuh in their call toward submission to One God. This Jahiliyyahh is not an abstract theory; in fact, under certain circumstances it has no theory at all. It always takes the form of a living movement in a society which has its own leadership, its own concepts and values, and its own traditions, habits and feelings. It is an organized society and there is a close cooperation and loyalty between its individuals, and it is always ready and alive to defend its existence consciously or unconsciously. It crushes all elements which seem to be dangerous to its personality.

 

When Jahiliyyahh takes the form, not of a 'theory' but of an active movement in this fashion, then any attempt to abolish this Jahiliyyahh and to bring people back to Allah Almighty which presents Islam merely as a theory will be undesirable, rather useless. Jahiliyyahh controls the practical world, and for its support there is a living and active organization. In this situation, mere theoretical efforts to fight it cannot even be equal, much less superior, to it. When the purpose is to abolish the existing system and to replace it with a new system which in its character principles and all its general and particular aspects, is different from the controlling Jahili system, then it stands to reason that this new system should also come into the battlefield as an organized movement and a viable group. It should come into the battlefield with a determination that its strategy, its social organization, and the relationship between its individuals should be firmer and more powerful than the existing Jahili system.

 

The theoretical foundation of Islam, in every period of history, has been to bear witness "La ilaha illa Allah"-"There is no deity worthy of worship except Allah" - which means to bear witness that the only true deity is Allah, that He is the Sustainer, that He is the Ruler of the universe, and that He is the Real Sovereign; to believe in Him in one's heart, to worship Him Alone, and to put into practice His laws. Without this complete acceptance of "La ilaha illa Allah", which differentiates the one who says he is a Muslim from a non-Muslim, there cannot be any practical significance to this utterance, nor will it have any weight according to Islamic law.

 

Theoretically, to establish it means that people should devote their entire lives in submission to Allah Almighty, should not decide any affair on their own, but must refer to Allah's injunctions concerning it and follow them. We know of Allah's guidance through only one source, that is, through the Messenger of Allah pbuh. Thus, in the second part of the Islamic creed, we bear witness 'Wa ashhadu anna Muhammadar Rasul Allah" - "And I bear witness that Muhammad is the Messenger of Allah."

 

It is therefore necessary that Islam's theoretical foundation – belief – materialize in the form of an organized and active group from the very beginning. It is necessary that this group separate itself from the Jahili society, becoming independent and distinct from the active and organized Jahili society whose aim is to block Islam. The centre of this new group should be a new leadership; the leadership which first came in the person of the Prophet pbuh himself, and after him was delegated to those who strove for bringing people back to Allah Almighty's sovereignty, His authority and His laws. A person who bears witness that there is no deity worthy of worship except Allah and that Muhammad is His Messenger should cut off his relationship of loyalty from the Jahili society, which he has forsaken, and from Jahili leadership, whether it be in the guise of priests, magicians or astrologers, or in the form of political, social or economic leadership, as was the case of the Quraish in the time of the Prophet pbuh. He will have to give his complete loyalty to the new Islamic movement and to the Muslim leadership.

 

This decisive step must be taken at the very moment a person says, "La ilaha illa Allah, Muhammadar Rasul Allah" with his tongue. The Muslim society cannot come into existence without this. It cannot come into existence simply as a creed in the hearts of individual Muslims, however numerous they may be. Unless they become an active, harmonious and cooperative group, distinct by itself, whose different elements, like the limbs of a human body, work together for its formation, its strengthening, its expansion, and for its defence against all those elements which attack its system, working under a leadership which is independent of the Jahili leadership, which organizes its various efforts into one harmonious purpose, and which prepares for the strengthening and widening of their Islamic character and directs them to abolish the influences of their opponent: the Jahili life.

 

Islam was founded in this manner. It was founded on a creed which, although concise, included the whole of life. This creed immediately brought into action a viable and dynamic group of people who became independent and separate from the Jahili society, immediately challenging it; it never came as an abstract theory devoid of practical existence. And, in the future it can be brought about only in this manner. There is no other way for the revival of Islam in the shade of Jahiliyyahh, in whatever age or country it appears, except to follow its natural character and to develop it into a movement and an organic system.

 

When Islam, according to the method described above, starts a Muslim community on this basis, forms it into an active group, and makes this faith the sole basis for the relationship between the individuals of this group, its ultimate aim is to awaken the 'humanity of man', to develop it, to make it powerful and strong, and to make it the most dominant factor among all the aspects found in man's being. It seeks to implement this purpose through its teachings, its rules, its laws and injunctions.

 

Some human characteristics are common with those of animals, even with those of inorganic matter. This has misled the exponents of 'scientific Jahiliyyahh' to consider man to be nothing more than an animal, or even than inorganic matter! But in spite of the characteristics which man shares with animals and inorganic matter, man possesses certain other characteristics which distinguish him and make him a unique creation. Even the exponents of 'scientific ignorance' were forced to admit this, the evidence of observational facts choking them; but even then, their admission of this fact is neither sincere nor unequivocal.

 

In this respect the service rendered by Islam's pure way of life has produced concrete and valuable results. Islam based the Islamic society on the association of belief alone, instead of the low associations based on race and colour, language and country, regional and national interests. Instead of stressing those traits which are common to both man and animal, it promoted man's human qualities, nurtured them and made them the dominant factor. Among the concrete and brilliant results of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colours were members, there remaining no trace of these low animalistic traits. The rivers of higher talents and various abilities of all races of mankind flowed into this vast ocean and mixed in it. Their intermingling gave rise to a high level of civilization in a very short span of time, dazzling the whole world, and compounding the essences of all the human capabilities, ideas and wisdom of that period, in spite of the fact in those times travel was difficult and the means of communication were slow.

 

In this great Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians and Africans were gathered together - in short, peoples of all nations and all races. Their various characteristics were united, and with mutual cooperation, harmony and unity, they took part in the construction of the Islamic community and Islamic culture. This marvellous civilization was not an 'Arabic civilization', even for a single day; it was purely an 'Islamic civilization'. It was never a 'nationality' but always a ‘community of belief.’

 

Thus they all came together on an equal footing in the relationship of love, with their minds set upon a single goal; thus they used their best abilities, developed the qualities of their race to the fullest, and brought the essence of their personal, national and historical experiences for the development of this one community, to which they all belonged on an equal footing and in which their common bond was through their relationship to their Sustainer. In this community their 'humanity' developed without any hindrance. These are characteristics which were never achieved by any other group of people in the entire history of mankind!

 

The most distinguished and best known society in ancient history is considered to be the Roman Empire. Peoples of various races, languages and temperaments came together in this society, but all this was not based on 'human relationship' nor was any sublime faith the uniting factor among them; rather their society was ordered on a class system, the class of 'nobles' and the class of 'slaves', throughout the Empire. Moreover, the Roman race - in general - had the leadership and the other races were considered its subjects. Hence this society could not achieve that height which was achieved by the Islamic society and did not bring those blessings which were brought by the Islamic society.

 

Various societies have also appeared in modern times. For example, consider the British Empire. It is like the Roman society to which it is an heir. It is based on national greed, in which the British nation has the leadership and exploits those colonies annexed by the Empire. The same is true of other European empires. The Spanish and Portuguese Empires in their times, and the French Empire, all are equal in respect to oppression and exploitation. Communism also wanted to establish a new type of society, demolishing the walls of race and colour, nation and geographical region, but it is not based on 'human relationship' but on a 'class system'. Thus the communist society is like the Roman society with a reversal of emphasis; there nobles had distinction, while here the proletariat has distinction. The underlying emotion of this class is hatred and envy of other classes. Such a selfish and vengeful society cannot but excite base emotions in its individuals. The very basis of it is laid down in exciting animalistic characteristics, and in developing and strengthening them. Thus, in its view, the most fundamental needs of a human being are those which are common with the animals, that is, ‘food, shelter and sex.’ From its point of view, the whole of human history is nothing but a struggle for food!

 

Islam, then, is the only Divine way of life which brings out the noblest human characteristics, developing and using them for the construction of human society. Islam has remained unique in this respect to this day. Those who deviate from this system and want some other system, whether it be based on nationalism, colour and race, class struggle, or similar corrupt theories, are truly enemies of mankind! They do not want man to develop those noble characteristics which have been given to him by his Creator nor do they wish to see a human society benefit from the harmonious blending of all those capabilities, experiences and characteristics which have been developed among the various races of mankind.

 

Allah Most High says about such people:

 “Say (O Muhammed), ‘Shall we (believers) inform you of the greatest losers as to (their) deeds? 

 (They) are those whose effort is lost in worldly life, while they think that they are doing well in work’ 

 Those are the ones who disbelieve in the verses of their Lord and in (their) meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any weight (i.e. importance). 

 That is their recompense – Hell - for what they denied and (because) they took My signs and My Messengers in ridicule.” Surah al-Kahf 18:103-106.

 

Allah Almighty speaks the truth.

Source

 

Ideology: Creed and Systems

 

Islam's Political System

Al-Khilafah

https://www.slideshare.net/dawah_islam/islams-political-system-alkhilafah

Ideology: Creed and Systems

Khilafah · Islam obliges the Muslim to use his mind to believe in Allah and forbids imitation in Aqeedah. · Islam calls to look deeply in the universe to understand its law and to be guided to the belief in the existence of a Creator

Capitalism · Secularism is not based on mind rather it is built on a compromise between the Clergy and the Philosophers · Instead of coming up with a rationally correct conclusion of the questions secularism compels man not to discuss the issue that if there is a Creator and does He have any relationship with this life, rather settles it by finding a middle path in the form of a compromised solution

· Hence Islam trains a Muslim to always look for the correct solution irrespective of the odds against him and not to compromise on principles for perceived worldly benefits. This produces a society with high moral values seeking the truth (Haq)

· Capitalism guides its adherents to seek a compromised solution in their life’s affairs as well, rather than the correct solution. This is why we hear quite frequently the phrase “lesser of the two evils” in all Capitalist states.

· The correctness of any Ideology is gauged by it’s creed since it is the creed from which all the systems emanate and it is the creed which provides the intellectual basis on which all thoughts are build. Islamic Aqeedah is the only correct creed since it is the only creed which convinces the mind

Evidences

1. When deriving Islamic economic, ruling system etc, we should limit ourselves only to the Shari sources like Qur’an, Sunnah, Ijmah-us-Sahaba and Qiyas and should not accept any law from any other religion or ideology such as Socialism or Capitalism etc. by saying that Islam is silent upon this matter. Allah (subhanahu wa ta’ala) says in the Holy Qur’an: “We have revealed to you the Book as a clarification for all matters.” And Rasululllah (sallAllaho alayhi wasallam) said: “Whosoever introduces into our matter (deen) a matter (law) that is not from this matter (deen), then this (law) is rejected.” And he (sallAllaho alayhi wasallam) said, “Whosoever undertakes an action that is not from our matter, then this (action) is rejected.”

2. As far as technologies and tangible objects are concerned, their nature is different from the laws and systems. Hence, sharia’h allows their use and adoption from any people unless it violates the limits laid down by the Sharia’h e.g. the use of airplanes is allowed, whilst the cloning of humans is rejected due to it conflicting with the Qur’an, but cloning is permitted in plants and animals. Ordinarily technology and objects are not specific to any ideology or religion, but if this were so then their adoption is also Haram, as is the case with idols and the cross. We find the evidence for this principle from the famous Hadith regarding the augmentation of dates in which the Prophet (sallAllaho alayhi wasallam) said: “You are better acquainted with your worldly affairs”. Imam Muslim has also reported this hadith from the Prophet (sallAllaho alayhi wasallam): “I am but a human like you. Hence, if I ordered you something related to your Deen’s affairs, do take it and if I ordered you something related to your worldly affairs, then I am only human”. Here, the “Deen’s affairs” refers to economy, ruling, judiciary, in short all aspects related to man’s relationship with his Creator, fellow human beings and himself. Whilst the “worldly affairs” refers to science and technology, such as the aforementioned case regarding the augmentation of dates.

Adopting from other Ideologies and Civilizations

· There is a difference between the thoughts related to Aqeedah matters i.e. doctrines and Shari’ah rules, and the thoughts related to sciences, techniques, industries and the like

· We are not allowed to take Aqeedah matters as well as laws and principles related to systems and view point towards life from any other system, ideology or civilization. Thoughts such as democracy, privatization of public resources, freedom of expression etc are not to be taken as Allah has given us clear and precise Shari’ah rules in all the above matters.

· We can adopt administrative means and styles as Umar (ra) adopted the system of Diwan from the Romans

· We are allowed to adopt and learn anything related to science and technology or use tangible objects such as tanks, airplanes etc. as long as it doesn’t contradict Shai’ah rules

Source: islams political system al khilafah
to be continued . . . .