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Showing posts with label Perspective. Show all posts
Showing posts with label Perspective. Show all posts

Thursday, 23 March 2017

THE MYSTERY OF JERUSALEM, THE ‘TOWN’, IN THE QUR’AN


JERUSALEM IN THE QUR’AN

By Imran N. Hosein

PART ONE
Chapter 2

THE MYSTERY OF JERUSALEM,
THE ‘TOWN’, IN THE QUR’AN

“And there is a ban on (the people of) a town which We destroyed: that they (the people of the town) shall not return (to reclaim their town) until Gog and Magog are released and (eventually) they descend from every height (or spread out in every direction).” 
(Qur’an, al-Anbiyah, 21:95-6)
(When Gog and Magog do so they assume control over the world and rule the world in the World Order of Gog and Magog).

It is strange, mysterious, and enigmatic, … that the name of the city ‘Jerusalem’ (Arabic ‘Quds’ or ‘Bait al-Maqdis’) does not appear in the Qur’an! Yet so many of the Prophets mentioned in the Qur’an had links with that Holy City, and in it is located that only other House of Allah, apart from those built in Makkah and Madina, ever built by a Prophet of Allah, Most High. Not only is that House of Allah (Masjid alAqsa) mentioned in the Qur’an but so, also, is the miraculous night-time journey in which Prophet Muhammad (sallalahu ‘alaihi wa sallam) was taken from Makkah to Jerusalem and to that House of Allah. Perhaps the reason for this mysterious treatment of the subject is located in the Islamic view that Jerusalem is destined to play a central crucial role in the Last Age. Hence there was, perhaps, a divine need to cloud the name of the city, as well as its destiny, with a sacred cloud that would not be lifted until the appropriate time had come, and Jerusalem was poised and ready to play its role in the End of History.

This, perhaps, explains the almost total absence of Islamic literature on the subject of the destiny of Jerusalem, something to which Dr. Ismail Raji al-Faruqi referred when he lamented: Unfortunately, there is no Islamic literature on the subject(see Ch. 1). The fact is that no one could have written on this subject until that time arrived when the cloud was lifted. This book was written in consequence of the conviction that the cloud is now being lifted.

When the Jews rejected Jesus (sallalahu ‘alaihi wa sallam) as the Messiah and subsequently boasted that they had killed him (see Qur’an, al-Nisa, 4:157), they remained convinced that the advent of the Promised Messiah (and with him, the return of the Golden Age of Judaism) was still to come. They believed that the return of that Golden Age required, among other things, the following:

Ø  that the Holy Land would be liberated from the control of Gentiles,
Ø  that the Jews would return to the Holy Land from their exile in order to reclaim it,
Ø  that the State of Israel would be restored,
Ø  that the Temple (or Masjid) would be restored for the (Jewish) worship of the God of Abraham,
Ø  that Israel would eventually become the Ruling State in the world in a manner similar to that achieved in the age of  David (sallalahu ‘alaihi wa sallam) and Solomon (sallalahu ‘alaihi wa sallam),
Ø  that a Jewish King, who would be the Messiah, would rule the world from the throne of David (sallalahu ‘alaihi wa sallam), i.e., from Jerusalem as the ruler of Israel, and finally
Ø  that his rule would be eternal.

Prophet Muhammad (sallalahu ‘alaihi wa sallam) declared that one of the major signs of the Last Day was that Allah Most High would deceive the Jews by raising and sending against them one who would impersonate the Messiah and lead them to believe that the Golden Age was returning. But, instead, that ‘False Messiah’ would lead them by exquisite deception to the greatest divine punishment ever inflicted upon any in Allah’s creation. Al-Masih al-Dajjal or Dajjal, the False Messiah, who is known by Christians as the Anti-Christ, was created by Allah Most High and would be released into the world in the Last Age to accomplish this mission. Now consider the following:

The Holy Land was ‘liberated’ (i.e., from a Jewish perspective) from Muslim ‘gentile’ rule when the British General, Allenby, conquered Jerusalem in 1917;

Israelite Jews have now ‘returned’ to reclaim the Holy Land after their divinely ordained 2000-year exile. This has occurred exactly as the Qur’an declared 1400 years ago that it would happen at the ‘End Time’. The remaining Caucasian Jews in USA and elsewhere seem destined to soon reach there;

A state of Israel was ‘restored’ in 1948 and it lays claim to being the ancient State of Israel;

An Israel which is armed to the teeth with an arsenal of nuclear … weapons seems destined to exploit the Palestinian Intifada … and the September 11th Mossad attack on America (which created conditions favorable for Israel) with a war in which Israel will defy USA, Europe, the UN, and all the rest of the world, to take control of the entire region in which it is located. That Israeli war is likely to witness the expansion of the territory of Israel to that promised in the Torah, i.e., from the river of Egypt to the river Euphrates. With success in that act of defiance of the entire world, including USA, and with the predictable collapse of the US dollar and US economy, Euro-Israel would finally have graduated from dependency, first on the British and then USA. The Euro-Jewish State would finally replace USA and Britain as a military and financial super-power of the world …;

The predictable destruction of Masjid al-Aqsa and the reconstruction of the Jewish temple on the site would then take place. The prediction of the Prophet Nathan who declared, “the Messiah would build a House for God” (1 Chronicles 17:11-15), suggests the destruction of the present Masjid.

    All of this [would] appear very much to Jews as the fulfillment of prophecy pertaining to the return of the Golden Age when Solomon (sallalahu ‘alaihi wa sallam) ruled the world from Jerusalem. From the perspective of this book, however, none of the above could have been accomplished without the intervention of Dajjal, the False Messiah. Therefore all of the above constitute deception. The Holy State of Israel (first established by Prophet Solomon) has not really been restored.  Rather, an impostor Israel is in the place of the real Israel. It is clear to this writer that the cloud has now been lifted and that the ‘End Time’ has arrived ...  That, perhaps, is the reason why the writing of this book at this time is possible. The Qur’an explains all of the above.

The Qur’an referred to Jerusalem, time and again, as a ‘city’ or ‘town’ – but without naming it ... This appears to have been part of the divine cloud that shrouded the subject of the role of Jerusalem in the Last Age. For example, the Qur’an referred to that occasion when the Israelite Jews worshipped a golden calf while their Prophet, Moses (sallalahu ‘alaihi wa sallam), had gone up Mt. Sinai in consequence of a divine summons. The Qur’an warned that such worship of other than Allah Most High …would result in divine punishment:

“Those who took the (golden) calf (for worship and thus committed Shirk) (and whoever thereafter commits Shirk) will indeed be overwhelmed with wrath from their Lord and with shame in this life: thus do We recompense those who invent (falsehoods against Allah).....”
(Qur’an, al-‘Araf, 7:152-3) 

The Qur’an continued to describe the event while the Israelites were still in Sinai, and before they were allowed to enter the Holy Land, and declared:

“We divided them into twelve tribes or nations. (Then) We directed Moses by inspiration when his (thirsty) people asked him for water: ‘Strike the rock with thy staff’: out of it there gushed forth twelve springs: each group knew its own place for water. We gave them the shade of clouds and sent down to them manna and quails (saying): ‘Eat of the good things We have provided for you’: (but they rebelled): to Us they did no harm but they harmed their own souls.”  
(Qur’an, al-‘Araf, 7:160)

 It was after this that the Qur’an then referred to Jerusalem simply and mysteriously as a ‘town’:

And remember it was said to them ‘Dwell in this town (i.e., Jerusalem) and eat therein as ye wish but say the word of humility and enter the gate in a posture of humility’...”
(Qur’an, al-‘Araf, 7:161)
 
There is another more ominous and mysterious reference to Jerusalem as simply a ‘town’ in the following passage of the Qur’an:

“And there is a ban on (the people of) a town which We destroyed (and the inhabitants were expelled) that they (i.e., the people of the town) shall not return (to reclaim the town) until Gog and Magog are released and they (eventually) descend from every height or spread in every direction.”
(Qur’an, al-Anbiyah, 21:95-96)

When then descend from every height, or spread out in every direction they, in effect, assume control over the world and rule the world in the World Order of Gog and Magog.

In order to determine the identity of the ‘town’ referred to above we examined all the material that exists in the Qur’an and Ahadith that pertain to Gog and Magog. We found only one town that is linked to Gog and Magog, and it is Jerusalem (see Chapter 10 of Pt. 1). Hence we concluded that the town referred to in the above verse of the Qur’an is Jerusalem!

When we recognize Jerusalem as the ‘town’ it would then become clear that the cloud over Jerusalem in the Qur’an would be lifted only when Y’ajuj (Gog) and M’ajuj (Magog) are released and when they eventually descend from every height or spread in every direction (i.e., they take control of the world in the World Order of Gog and Magog). The return of the Israelite Jews to the Holy Land confirms that Y’ajuj (Gog) and M’ajuj (Magog) have already been released, have already descended from every height, or have already spread out in every direction, and therefore have already taken control of the world. The World Order which today rules over the world is the World Order of Gog and Magog. Indeed it is Gog and Magog who made the return of the Jews to the Holy Land possible.

It is now possible for us to anticipate the grand design through which Dajjal, the False Messiah, would continue to convince the Jews that he is delivering the return of the golden age. That grand design appears to have commenced when Dajjal sallied forth from Britain (see Hadith of Tamimal-Dari in Sahih Muslim) to transform European civilization into a post-Christian and essentially godless civilization, and to endow it … with the power to achieve whatever goal it chose to pursue. Then the plan witnessed the creation of the Zionist movement. Zionism, in turn, established the State of Israel. The plan seems to include eventual Jewish control over the entire region in which the Holy Land is located, and that would be a step towards the world dominion that Dajjal must deliver in order for the Jews to accept him as the true Messiah. At the very heart of the grand design for the region must be the control over wealth and over water. Prophet Muhammad (sallalahu ‘alaihi wa sallam) has explained the link between Dajjal and Riba, and between Gog and Magog and water! 

The Israelite Jews have returned to the Holy Land. That return could not have been possible without modern western civilization (in which Britain played the most conspicuous role). And hence it is also now clear that not only did Dajjal, the False Messiah, sally forth from the island of Britain, but in addition, that Gog and Magog are located within European civilization. 


to be continued....








Thursday, 22 September 2016

Belief in God includes........


 Belief in God includes the belief that
God alone is the Creator and Sustainer of this world.

Nothing takes place in the universe without His permission. No good can be obtained nor harm avoided unless Allaah decrees it. Humans are enjoined to seek refuge in the Lord of the Dawn from the evil of what He created. (Soorah al-Falaq (113):1-2). Allaah does not attribute evil directly to Himself, because He is Good and all which comes from His is Good. The evil which comes from Allaah is relative evil. It may be good from other perspectives but evil in one perspective.

For example, sunshine is essential for plants to grow and synthesize chlorophyll, yet it causes the rivers and lakes to dry up leading to drought, famine and death. Rain is also essential for plants to grow, yet it also causes floods, drowning and death. Pure evil, on the other hand, is a result of human activity. Humans think evil and, if Allaah permits it, they do evil. Allaah on the other hand does not oppress anyone.

 “Your Lord does no wrong to anyone.” Soorah al-Kahf (18):49

The evil which humans do is by Allaah’s permission, so that that degree it is from Allaah. But humans are responsible for their evil because it is a product of their choice. Regarding God’s permission, Muslim scholars of the past have distinguished between God’s wish and His will. His wish is sometimes referred to as His Legal Wish, meaning that He wishes for humans Islaam; the right way of life consisting of submission to whatever God has instructed. However, He also gave humans the ability to accept His wish or reject it. Consequently, humans may go against God’s Legal Wish. His will, on the other hand, is referred to as His Creational Will, meaning that what takes place is by his permission alone. Among the things which take place are events beyond human will and events which are in accordance with human will. For example, humans are governed by the laws of “nature” which they cannot escape. If one jumps up, he or she must fall back down. If one’s knee is struck by the doctor, the foot kicks out, no matter how hard the mind fights the reaction. Humans cannot go against Allaah’s Creational Will.

When those who deny God’s existence are asked why they are successful and others who have made similar or greater efforts are not, they reply that it is due to their good-fortune and the others’ bad fortune. And when human life is analyzed it is easily concluded that all of it is controlled by good and bad luck. Consequently, life is looked at as being controlled by the goddess of chance, Tyche, in Greek religion, and Fortuna in Roman. Religious rites involve, knocking on wood, crossing fingers, wearing amulets like four-leaf clovers, rabbits’ feet, and horse shoes, while, at the same time, avoiding black cats, breaking mirrors, spilling salt, and the number 13. The goddess of fortune is more appealing to Western atheism because it is a blind force which does not require obedience nor assign obligations.

As a result of modern Western Civilization’s preoccupation with good luck, business men like Donald Trump, have been reported to fly over Feng Shui experts from Main-land China to guide their architects in the design of their buildings. And the commander of Apollo 13 responded to questions about any doubts he had concerning the lift-off by insisting that he should have known it was going to happen because the flight was Apollo number 13, which took off at 1300 hours (i.e. 1 o’clock) on Friday the 13th. Likewise, most high rise hotels, apartment buildings and office blocks do not have 13th floors, nor are houses numbered 13. Instead, floor 13 is renamed 14, and house 13 is labeled 12 ½.

Belief in Allaah requires the purification of the heart from any dependency on these and similar superstitions.
to be continued....



Friday, 19 December 2014

To Christians With Love

To Christians With Love

Based on the lectures delivered by
Dr. Israr Ahmad







Rendered into English by
Dr. Ahmed Afzaal



Publishers
Markazi Anjuman Khuddam-ul-Qur’an, Lahore


Friday, 21 November 2014

The Interpretation of the Qur'an (Tafseer)

The Interpretation of the Qur'an (Tafseer)

by Abû Ammâr Yasir al-Qadhî

The topic of tafseer is the most important topic of 'uloom al-Quraan, since in many ways it is the primary goal of 'uloom al-Quraan — to understand and implement the Qur'aan properly. This has also been the first topic of 'uloom al-Quraan to have been written on, and without a doubt the one in which most of the works in this field have been written about.

I. The Definition of Tafseer and Ta'weel


The word 'tafseer comes from fassara', which means, 'to explain, to expound, to elucidate, to interpret.' The word tafseer is the verbal noun of fassara', and means 'the explanation or interpretation of something.' According to another opinion,[1] the word tafseer is a transposition from s-f-r, which means, 'to expose, to uncover.' Thus, a woman who uncovers her face is called a 'saafirah', and the act of uncovering her face is called 'sufoor.' Therefore, according to this definition, 'tafseer would mean uncovering the meanings and exposing the secrets of the Qur'aan.

However, the stronger opinion is the first one, even though both of these meanings are correct.
In Islaamic sciences, tafseer is defined to be: The science by which the Qur'aan is understood, its meanings explained, and its rulings derived.[2]

Another common word that is heard in this subject is the word 'taweel'. What, then, is the difference, if any, between tafseer and taweel?
The word 'ta'weel' is from a-w-l, which means 'to return, to revert,' which implies going back to the original meaning of a word to see what its meanings and connotations are. The meanings of the word 'ta'weel' were given earlier, and are repeated here.
The word 'taweel' has three meanings:
1) To understand a word in light of one of its connotations, despite the fact that this connotation is not the primary intent of the word.
2) To explain a word or phrase.
3) The actuality of an event.

With these two definitions in mind, there are five main opinions as to the difference between tafseer and taweel, as follows: [3]
  • They are equivalent in meaning. This was the opinion of at-Tabaree (d. 310A.H.), as his commentary of the Qur'aan uses these two terms interchangeably. 
  • Tafseer is used in explaining a word which carries only one meaning, whereas taweel is used in choosing one of the connotations of a word that possesses many connotations. 
  • According to al-Maatureedee (d. 333 A.H.), when the interpretation is based on certain knowledge, this is called tafseer, whereas when it is based on personal reasoning (ijtihaad), it is known as taweel. 
  • Aboo Taalib at-Tha'labee held the view that tafseer was the explanation of the literal meaning of the verse, whereas taweel was the actual intent behind the verse. For example, the tafseer of the verse,
"Verily, your Lord is ever-Watchful [89:14]
is that Allaah is aware of all that man does, but the ta'weel is that the verse is a warning to man not to lapse into sins or to belittle the commandments of Allaah. 
  •  Tafseer is meant to give the meanings of the individual words in a verse, whereas taweel gives the meaning of the verse as a whole.
There is no one correct opinion amongst these five, since various authors use these two words in all of these meanings. However, the most common understanding in modern usage of the two words is the second one, namely that tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas taweel is used when one of the possible connotations of a verse or word is chosen over the others due to external factors.

II. The Necessity and Importance of Tafseer

The question arises: Why is there a need for tafseer? After all, does not Allaah say in the Qur'aan:
"Verily this Qur'aan leads to the path that is most right" [17:9]
and thus everybody can find the Straight Path through this Book? And is not the Qur'aan a complete source of guidance in and of itself, as it says,
"And We have sent down the Book to you as an explanation for everything, a guidance, a mercy and glad tidings for Muslims" [16:89]:
Indeed, it is true that anyone who approaches the Qur'aan with a pure heart, seeking the guidance of Allaah, will find it. As Allaah says,
"This (Qur'aan) is a declaration for mankind, a guidance and an admonition for those who ward off evil" [3:138]

But this in no way implies that a person who is unaware of the numerous hadeeth of the Prophet (SAW) in explaining the Qur'aan, and of the reasons behind the revelation of specific verses, and of the intricacies of Arabic grammar and principles of rhetoric, and of the various qiraaat, and of the knowledge of the abrogated rulings, and of all of the other topics of 'uloom al-Qur aan will benefit from the Qur'aan to the same degree that a person who does know these facts will.

For example, an Arabic linguist or grammarian might be able to see a certain wisdom behind the phrasing of a verse that the average person may not. A person specialised in the topics of 'uloom al-Qur aan will be better able to grasp the intended meanings of a verse, and derive rulings from it, in contrast to the average layman, who is not qualified to derive rulings from the Qur'aan.

As-Suyootee also discusses the necessity of 'tafseer in his al-Itqaan.[4] He begins by stating that it is a known fact that Allaah communicates with man in a way that the will be able to understand. This is the reason that every messenger has been sent in the language of his people. However, there are three basic reasons why tafseer is necessary despite these facts.

  • First of all, Allaah uses the most clear, eloquent and concise language, and in doing so the meaning is clear to those who are well-grounded in the Arabic language, but not so clear to those who are not. 
  • Secondly, the Qur'aan itself does not always mention the events or references for which each particular verse was revealed, and these must be known in order for the verse to be fully and totally understood. 
  •  Lastly, some words may have multiple meanings, and it is the job of the person that does tafseer to explain what is meant by the word.
It can be said that the purpose of tafseer is to elaborate the principles which the Qur'aan came to clarify:[5]
  1. The elaboration of a perfect set of beliefs with regards to the Creator, and the relationship of the created with the Creator.
  2. The perfection of personal conduct and good morals.
  3. The establishment of a set of laws and code of conduct to govern individual and familial relations.
  4. The establishment of laws governing societal and political dealings between com munities and nations.
  5. The narrations of the history of the previous nations, so that the pious among them may be followed, and the impious to act as a warning.
  6. To give the good news of Paradise and the blessings in store for the believers, and the evil tidings of the punishment of Hell in store for the disbelievers.
  7. To prove the truthfulness of the Prophet (SAW), and this is done by explaining the miraculous nature of the Qur'aan (i'jaaz).

Therefore, the job of a mufassir is to explain all of the above points to mankind. From the above discussion, the importance of tafseer should become apparent. The science of tafseer is meant to explain to mankind the Book that has been revealed to them from Allaah. The Qur'aan is like a treasure trapped in a glass receptacle; mankind can view and benefit from this treasure, but they are in need of tafseer, for tafseer acts like the key that unlocks the treasure, so that mankind can benefit from it to the greatest possible extent.

Iyaas ibn Mu'aawiyah (d. 122 A.H.) said, "The example of a people who recite the Qur'aan and do not know its explanation is like a group of people who have a written message from their king that comes to them during the night, and they do not have a lamp. Therefore, they do not know what is in the message. The example of one who knows tafseer is like a person who comes to them with a lamp and reads to them what is in the message." [6]
And the Successor Sa'eed ibn Jubayr (d. 95 A.H.) said, "Whoever recites the Qur'aan and does not explain it, is like an ignorant person.

As-Suyootee said,
(The science of tafseer) is the most honourable of all sciences for three reasons. The first reason is with respect to its topic. It deals with the Speech of Allaah, which contains every kind of wisdom and virtue. It contains pronouncements about what has passed, reports of what will happen and judgements concerning what happens between the people. Its wonders never cease. The second reason is with respect to its goal. Its goal is to lead mankind to the firm handhold of Allaah, and to the true happiness, one that does not end. The third reason is with respect to the great need for this science. Every aspect of this religion and this world, in the near or distant future, is in need of the sciences of the sharee'ah and knowledge of the religion, and this knowledge can only be obtained through the understanding of the Book of Allaah. [7]

Apart from these reasons, the Qur'aan itself commands its readers to ponder over it, and to reflect upon its meanings, for it says,
"(This is) a Book which We have sent down to you, full of blessings, so that they may ponder over its verses, and that men of understanding may remember) [38:29]

It is the science of tafseer which is the fruit of 'pondering over its verses.'


1 az-Zarkashee, v. 2, p. 147.
2 as-Suyootee, v. 2, p. 223.
3 cf, as-Suyootee, v.2, pps. 221-2, ar-Roomee, pps. 8-9, Zarabozo, p. 14.
4 as-Suyootee, v.2, p. 223.
5 cf. Ik, pps. 64-66.
6 Both quotes taken from Zarabozo, ibid., p. 12.
7 as-Suyootee, v. 2, p. 224; c£ Zarabozo, p. 12.

Extracted from “The Sciences of the Qur’aan” published by Al Hidaayah
 

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obedience obligation obsession oil Oklahoma Only oppression oral Orgasm Ottaman Ottoman oxygen pagans Pakistan Palestine panic paper currency Paradise Parents parliament partners path Patience Paul Peace Pearls penetration Penis People of the Cave perception perfume permission Perpetual persecution Persia persistent Perspective persuasion perversion pharaoh philanthropist Philosophy physical Plato please pledge plural society political polytheist poor Porn positions poverty power practice Pray Prayer pre-ejaculatory fluid preaching prediction Premature preparation prevention pride priority prison privacy private parts Proclaim prohibition Promiscuity promise prophecy Prophet Prophethood proposal Prostate protection proteins protestant proxy Psalms pslams Psychology pubic hair public punishment pure purpose pursue Qarun Qiblah Qur'aan Qur'an Quraysh Qurbani rabbis race Racist rain Ramadhan Rape Rayhaanah Read reality realization reason rebellious rectum reformation Refuge rejection relapse relations Relations relatives release religion Remedy Remember repentance repercussions reprieve responsibility resurrection Revelation revenge revert Revolution reward Riba rich ridicule righteousness rights role romance Romans Rome ruling state Russia Sabra Shatila sacrifice Saff Safiyah sagacious Sagging Sahih Saladin Salat Salman Farsi salvation sarcasm Satan satisfaction Satr Saudi Arabia Sawdah scandals scholars school sea of Galilee secular security seduction seek Self Semen Sense sermon Sex Sexuality shade shameful shariah Shawwal sheep Shirk Shoulder show shy Side Sight sign significance sin Sinai skill slaughter slaves Sleep Smile smoke Smoking Smooth snake social society Soldiers solidarity Solomon son Soul source Sovereignty spain Sperm Spider spiritual spoils spouse spread Stages Start stealing stimulation stoning Straight strategy strength Strive structure Struggle submission Subversion subverter success sucking Sufyan suicide suitor sulk Sunnah sunshine Superiority superstitions supplication support Supreme Surah surrender sustenance Sword symbols syphilis Syria system Ta'beer Tafseer Tahirah Tamim Dari tangible Taweel teacher tears Temptation terrorism test Testament Thank Think Thomas throne Thunder Tiberius Time Titus tongue Torah touch trade Transgress Transgressors tree trial triggers trinity triumph trust truth Turkey Turks turmoil TV Ubaidah UFO umar Umm Habibah Umm Salamah Umm ul Hakam unaware Under Understand Underwear Unique unity universe unlettered unseen USA usury Uthman vatican veil verses victory Video violation Violence Virgin virtue Vision wait wajib War Waraqah Warning weakness Wealth week Weishaupt western Wet Dream Whispers White why wickedness widow wife will wills Wisdom witch withdrawal witness Wolverine Woman words Worldly Worse Worship wrath Yakubov Yathrib year Yemen yitzhak Young Zachariah Zayd Zaynab bint Jahsh Zaynab bint Khuzaymah Zionism Zorastrian zughar Zukhruf