Thursday, April 24, 2014

Qur'an, Realities of Time and Other Dimensions - Part 2

Alif Laam Meem


(is) the book

lā rayba
no doubt

in it,

a Guidance

for the God-conscious.

those who

have faith

in the unseen reality


~ The Qur'an 2:1-3 ~


Religion has always affirmed the existence of unseen transcendental worlds which exist beyond (normal) observation and, hence, scientific enquiry, in dimensions of space and time other than our own, and has always required of believers that they believe in these unseen worlds.

When Dajjāl or the False Messiah is in a ‘day’ other than ‘our day’ it would not be possible for us to see him (even though he would be on earth) since he would be in a different dimension of existence in that unseen world (al-Ghaib). This is precisely the case with Angels and Jinn who are on earth and yet cannot be seen by human beings. The Qur’ān has declared that there are two angels (on the shoulders of) each human being:

“But verily over you (are appointed angels) to protect you, kind and honourable; writing down (your deeds): they know (and understand) all that ye do.” (Qur’ān, al-Infitār, 82:10-12)

It has further informed us that there is an evil Jinn (i.e., a Satan) who is attached to every such human being who turns away from the Dhikr  (remembrance) of his Lord-God:

“If anyone withdraws himself from remembrance of (Allah) Most Gracious, We appoint for him a Satan (i.e., a disbelieving Jinn) to be an intimate companion to him.” (Qur’ān, al-Zukhruf, 43:36)

Even though we cannot see those Angels and Jinn who are around us, yet every believer believes in their existence here on earth! Here is evidence of our belief in dimensions of existence, and, hence, of worlds of space and time other than our own, existing alongside our own world of space and time here on earth. Not only do we believe in such dimensions which transcend our normal experience, but we also have incontrovertible evidence that an Angel can enter into our dimension and so appear in our world of space and time that we can see him with our eyes. This was demonstrated on several occasions by the Angel Gabriel (‘alaihi al-Salām).

Here is one such occasion: Narrated Abdullah ibn Umar ibn al-Khattāb: My father, Umar ibn al-Khattāb, told me: One day we were sitting in the Masjid when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. He eventually sat with the Apostle (peace be upon him). He knelt before him, placed his palms on his thighs, and (proceeded to ask five questions) . .

(The narrator of the Hadīth, Umar ibn al-Khattāb) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while.

He then asked me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle know best. He (the Holy Prophet) remarked: He was Gabriel (the Angel). He came to you in order to instruct you in matters of religion. (Sahīh Muslim)

This event qualifies as, perhaps, the most amazing occasion in history in which an angel assumed human form while entering into the dimension of space and time in which human beings exist, hence becoming visible and tangible to them.

Now, can we use authoritative sources to explain the existence of dimensions of time other than our own? Can we explain ‘a day like a year’?

Since the Qur’ān declares of itself that it explains all things (Qur’ān, al-Nahl, 16:89), the implication is that it must explain those statements of the blessed Prophet (sallalahu ‘alaihi wa sallam) which are beyond normal human understanding. Our purpose in this essay is to turn to the Qur’ān in an effort to locate the explanation of this enigmatic Hadīth concerning the 40-day lifespan (on earth) of Dajjāl, the False Messiah.


Islam has taught that there was a time when mankind did not exist and that all of mankind was created as an act of divine grace at a moment in time; thus time pre-existed mankind. Islam has also taught that a time would come when everything would perish and only the divine countenance would remain. (Qur’ān, al-Rahmān, 55:26-7); hence time would continue to exist even when mankind no longer exists.

Consider the following verse: “Has there not been over Man a long period of time when he was not a thing of which mention could be made (i.e., non-existent)?” (Qur’ān, al-Dahr, 76:1)

Secondly, Islam has taught that mankind was originally created and placed in al-Jannah (paradise) in a dimension of time other than the biological time in which we are now located and in which we grow old. And it was in consequence of an act of disobedience of a divine command that mankind was expelled from that dimension of time and placed temporarily in this dimension of time in which we now exist.

The implication is that while mankind possesses a reality that is dependent on time, time possesses a reality that is independent of mankind. What is the reality of time? Allah Most High has declared of Himself that He is time:

Narrated Abu Hurairah: Allah’s Apostle said, Allah said, “The offspring of Adam abuse Dahr (Time), and I am Dahr (Time); in My Hands are the night and the day!” (Sahīh Bukhāri)


It is a basic characteristic of the modern godless age that it uses every possible trick to try to destroy the harmonious natural link between time and life as ordained in Islam, the one true religion. It thus seeks to corrupt our perception of time as well as our capacity to measure time in any other than a mechanical way. In fact that godless age seeks to replace our natural sacred conception of time with a secular conception of time. The modern godless Euro-Christian and Euro-Jewish age has, for example, renamed all twelve months of the year, from ‘January’ to ‘December’, and all seven days of the week, from ‘Sunday’ to ‘Saturday’, with the names of pagan European gods and goddesses.

That did not occur by accident. It has nevertheless escaped the attention of modern Islamic scholarship. Also, a day no longer ends with the spectacular and dramatic event of sunset, as it naturally does. Instead, it now ends at midnight and a new day consequently begins at that totally irrelevant, inconsequential and meaningless moment in time when the overwhelming majority of people are asleep.

A new month no longer begins and a previous month ends as nature has ordained, with the excitement and the incomparable splendor and beauty of a slender new moon gracefully adorning the sky just after sunset. Rather, the length of each month was arbitrarily determined by a European Pope. Some months were arbitrarily assigned 30 days, and others stuffed with 31, while hapless February suffered the abiding  embarrassment of being sometimes this (i.e., 28 days) and sometimes that (i.e., 29 days).

Even a day is no longer divided into parts that bear some relationship to the movement of the sun, as in the passage from false dawn to true dawn, to sparkling early morning light, to the bright light of the day, and then to the declining sun, fading light, and to twilight, moonlight, starlight, darknight and intense darkness, etc. Rather a mechanical passage of time is now regulated through the entirely arbitrary division of a day and night into 24 equal parts called hours, and each hour into 60 equal parts called minutes, etc. A misplaced sense of convenience and a quest for the efficient exploitation of time for mundane purposes took precedence over that sacred precise passage of a day.

Sacred time functioned as a strategically important system of signs and symbols beckoning the human soul to the world of the sacred. Sacred time thus helped us to produce sages. The secularization and consequent mechanization of time broke those links with the world of the sacred and confined the importance of time to its functional material worldly utility. It is also no accident that the cemeteries of modern cities are located far outside those cities and towns. The hidden purpose is to imprison the mind and heart in the life of this world and, in the process, to cause us forget about death, about life beyond death and, consequently, about other dimensions of time.

Television and the rest of the news media are used to manipulate news and events in such wise as to imprison mankind in the tyranny of the ‘moment’. Images and stories flash across the television screen with a rapidity that distorts, reduces and eventually destroys the mind’s capacity to ponder and reflect. Most people are hence reduced to living mindlessly, day-to-day and moment-to-moment. Yesterday fades away and no longer impacts on the consciousness. Tomorrow is but an extension of today’s fantasies.

The entirely predictable consequence has been that people have lost the capacity to connect the past with the present. Nor can they anticipate a future that would add up to make a meaningful whole. They cannot read and understand the movement of history. They are not even conscious of the movement of time in history. Hence they cannot recognize, nor understand, a mysteriously unfolding imperial agenda in the Holy Land, as well as in the world at large, that a strange Euro-Christian and Euro-Jewish alliance has been pursuing for centuries.

That agenda is about to culminate with the Euro-Jewish State of Israel emerging as the third and last ruling State in the world, and with someone ruling the world from Jerusalem and declaring himself to be the true Messiah. That is the ultimate deception! Yet the modern age has mysteriously succeeded, and amazingly so, in pursuading so many in the world of Islam to slavishly imitate and follow that strange Euro- Christian and Euro-Jewish alliance’s modern western civilization down into the proverbial lizard’s hole.


True religion exists when ‘truth’ penetrates and then resides in the heart. The manner in which we measure the passage of time is a matter of great importance indeed since it reveals the kind of heart a person has. Among the Signs of the Last Day as disclosed by Prophet Muhammad (peace and blessings of Allah be upon him) is that:

“Time would move faster, so that a whole year would pass like a month, a month would pass like a week, a week like a day, a day like an hour, and an hour like the amount of time it takes to kindle a fire.” (Narrated by Anas ibn Malik and transmitted in the Sunan of Tirmīdhī)

He explained that the perception of time moving faster would be in consequence of the ‘remembrance’ of Allah Most High (Dhikr) departing from the heart, and a preoccupation with the worldly life (Dunyah) taking exclusive possession of the heart. Such hearts would not be bothered in the least with such things as Dhikr i.e., the ‘remembrance’ of Allah Most High.

These hapless people who are imprisoned in a world of everfleeting time are paying the price of being further trapped in the fleeting moment and hence the ‘here’ and ‘now’. They will never be able to read and understand the passage of time or the movement of time in history. They will thus be taken for a ride and remain totally heedless of their pathetic state as they fall into a bottomless pit.

The consequence of spiritual vacuum in the Last Age would be moral collapse to such an extent that: “. . people would make business agreements with one another and scarcely anyone would fulfill his trust”.

The spiritual vacuum and moral collapse would so incapacitate judgment as to render people incapable of distinguishing men of integrity from charlatans. 

There can be no doubt whatsoever that this so-called age of ‘progress’ is, indeed, the age when these signs of the Last Day have appeared. This is the age of secularism. Even the state is secular, and so too politics, the economy, education, the market, the media, sports, and entertainment. The dining room, living room and even bedroom are today also secularized. Secularism begins by ‘excluding God’, and culminates by ‘denying Him’! When knowledge is secularized it leads to the belief that knowledge comes from only one source, i.e., external observation and rational enquiry. The implication of the adoption of this epistemology is the inevitable conclusion that since this material world is the only world we can ever ‘know’ in this way, it follows that this is the only world that really ‘exists’.

Thus it is secularism leads to materialism, i.e., the acceptance, for all practical purposes, that there is no reality beyond material reality, and hence, that there are no other dimensions of time other than this world of time in which we exist. Materialism has led, naturally so, to greed, lies, promiscuity, injustice, oppression, godlessness, and great betrayals since the moral foundations of society cannot be sustained without the spiritual heart of religion. That heart can neither be built, nor sustained, without belief in transcendental verities (such as God, Angels, heaven and hell) that exist in a world beyond the material world. 

Even the passage of life through time can easily become meaningless when no other time exists than ‘here’ and ‘now’, and no other world exists other than this.

Whoever can penetrate time beyond the ‘here and now’ can read and understand the signs of Allah and the signs of the Last Day as they unfold in the movement of history.

The dimension in which we measure the passage of time with days and nights and the seasons of our life as well as the seasons of nature, is provided to us that we might measure the passage of our own individual and collective sojourn on earth. It is a test and trial. 

It does not represent the totality of time. Rather it constitutes the foundation for our growth into other dimensions of time described in the Qur’ān. As we grow in time, i.e., in our perception of time and capacity to grasp and understand time as it unfolds in our lives as well as in the external world, we simultaneously enhance our capacity to understand the Last Age as it unfolds in the last stage of the historical process.

Modern godless western civilization which recognizes no reality beyond material reality, has declared that ‘time is money’. Time has become a commodity that can be traded, bought and sold. Whenever money, for example, is lent on interest, the time value of money is expressed in interest payments. Allah Most High responded (in a Hadīth al-Qudsi) by declaring that He Himself is time (al-Dahr): “Narrated Abu Hurairah: Allah's Apostle said, Allah said, 'The offspring of Adam abuse Dahr (Time), and I am Dahr (Time); in My Hands are the night and the day!' “ (Sahīh Bukhāri)

When Allah Most High declares that He is time the implication is that there is such a thing as absolute time, i.e., that time that exists independently and is not conditioned by other than itself. And when He goes on to point out that “in My Hands are the night and the day”, the further implication is that time, as we know it, i.e., the conception of time that is grounded in the alternation of night and day, is relative in nature – i.e., relative to Allah’s ‘absolute’ time. Time as we know it, in which measurement is done through the counting of ‘days’,
‘nights’, ‘weeks’, ‘months’, ‘years’, etc., may be described as serial time.

The Qur’ān explains that serial time is just the beginning of time and has been provided for purposes which are utilitarian i.e., so that people may have a means of counting the passage of years and of measuring time in their own mundane temporal world. Serial time is real. It is not to be considered as an illusion or a thing that is unreal:

“It is He Who made the sun to be a shining glory and the moon to be a light (of beauty) and measured out stages for her: that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain his Signs in detail for those who understand.” (Qur’ān, Yūnus, 10:5)

“We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We made obscure while the Sign of the day We have made to enlighten you; that ye may seek Bounty from your Lord and that ye may know the number and count of the years, and all things have We explained in detail.” (Qur’ān, Banū Isrāīl, 17:12)

The Qur’ān goes on to reveal that between ‘serial’ and ‘absolute’ time there exists seven different worlds of time described as seven Samāwāt (that are usually erroneously translated as seven heavens): “It is He who hath created for you all things that are on earth; moreover His design comprehended the sky for He gave order and perfect ion to the seven cosmic stratas (samawat); and of all things he hath perfect knowledge. (Qur’ān, al-Baqarah, 2:29)

“The seven cosmic stratas (samawat) and the earth and all beings therein declare His glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft- Forbearing, Most Forgiving!” (Qur’ān, Banū Isrāīl, 17:44)

“And We have made above you seven tarāiq (tracts or celestial orbits); and We are never unmindful of Our) Creation.” (Qur’ān, al-M’uminūn, 23:17)

Say: “Who is the Lord of the seven heavens and the Lord of the Throne (of Glory) Supreme?” (Qur’ān, al-M’uminūn, 23:86)

“So He completed them as seven cosmic stratas (samawat) in two Days and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might Full of knowledge.” (Qur’ān, Fussilāt, 41:12)

“Allah is He Who created seven cosmic stratas (samawat) and of the earth a similar number (i.e., seven stratas of the earth). Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things and that Allah comprehends all things in (His) Knowledge.” (Qur’ān, al-Talāq, 65:12)

“He Who created the seven cosmic stratas (samawat) one above another; no want of proportion wilt thou see in the Creation of (Allah) Most Gracious, so turn thy vision again: Seest thou any flaw?” (Qur’ān, al-Mulk, 67:3)

“See ye not how Allah has created the seven cosmic stratas (samawat) one above another?” (Qur’ān, Nūh, 71:15)

And (have We not) built over you the seven firm (bodies), and placed “ ”(therein) a Light of Splendor (Qur’ān, al-Naba, 78:12-3) 

These seven firm bodies are usually recognized as seven ‘heavens’. But they are not heavens at all! Rather they should be recognized as seven different worlds of space and time that stand in between earth and Allah Most High on His Summit-Throne (al-‘Arsh).

It would appear that a different Ālam (world or cosmos) exists in each of these seven Samāwāt. The Qur’ān commenced Sūrah al-Fātihah with a description of Allah Most High as Rab al-Ālamīn (i.e.,the Lord-God of all the seven worlds):

“Praise be to Allah, the Lord-God of (all) the worlds.” (Qur’ān, al-Fātihah, 1:2)

What this implies is that in the same way that Allah Most High is Rab (Lord-God) to humankind in this Ālam, so too is He Rab to those who are located in all the other Ālamūn (plural of Ālam) and who are also supposed to worship Him:

“The seven cosmic stratas (samawat) and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft-Forbearing, Most Forgiving! (Qur’ān, al-Isrā, 17:44)

The Qur’ān actually identifies these seven worlds as different dimensions of space and time. For example it makes mention of a world (Ālam) with a dimension of time in which:

A ‘day’ is like fifty thousand years: “The angels and the Spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years.” (Qur’ān, al- M’ārij, 70:4)

And it makes mention of a second world (Ālam) with a dimension of time in which:

A ‘day’ is like a thousand years: “Yet they ask thee to hasten on the Punishment! But Allah will not fail in His promise. Verily a day in the sight of thy Lord is like a thousand years of your reckoning.” (Qur’ān, al-Hajj, 22:47)

“He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him on a day the measure whereof will be (as) a thousand years of your reckoning.” (Qur’ān, al-Sajda, 32:5)


In Sūrah al-Kahf of the Qur’ān, the supreme importance of time in relation to the subject of Dajjāl was dramatically emphasized when Allah Most High declared that He caused the young men to remain in the cave for many years. He then raised them to wakefulness in order to determine which of them would be able to accurately assess the period of time that they had tarried in the cave. They had actually slept for three hundred years and yet felt that they had tarried for a day or part of a day:

“And thereupon We veiled their ears in the cave for many a year, (they were thus cut off from the outside world), and then We awakened them; (and we did all this) so that We might mark out (to the world) which of the two points of view showed a better comprehension of the time-span during which they had remained in that state.” (Qur’ān, al-Kahf, 18:11-12)

Such (being their state), We raised them up (from sleep) that they might question each other. One of them asked, “How long have ye stayed (here)?” They said, “We have stayed (perhaps) a day or part of a day.” (At length) they (all) said “Allah (alone) knows best how long ye have stayed here . . . .” (Qur’ān, al-Kahf, 18:19)

“So they stayed in their Cave three hundred years and (some) add nine (more).” (Qur’ān, al-Kahf, 18:25)

Some of the young men responded that they had stayed in the cave for just a day or part of a day. Others, however, could discern spiritually that the passage of time in the cave perhaps exceeded that which was suggested by some of their companions. Indeed some people suggested that the youths had slept in the cave for as long a period of time as three hundred solar years (equivalent to 309 lunar years).


The Qur’ān has also described the event in which a man passed by a ‘town’ that was lying in ruins (i.e., Jerusalem) and wondered skeptically how could Allah Most High revive that ‘town’. Whereupon Allah caused him to die (metaphorically) for a hundred years and then revived him to ask him how long he had tarried there. His response was “a day or part of a day”:

Or (take) the similitude of one who passed by a town, all in ruins to its roofs. He asked, “How shall Allah bring it (ever) to life, after (this) its death?” but Allah caused him to die for a hundred years, then raised him up (again). He asked, “How long didst thou tarry (thus)?” He replied, “(Perhaps) a day or part of a day.” He responded, “Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink, they show no signs of age; and look at thy donkey. And that We may make of thee a sign unto the people, Look further
at the bones, how We bring them together and clothe them with flesh.” When this was shown clearly to him, he said: “I know that Allah hath power over all things.” (Qur’ān, al-Baqarah, 2:259)

The seven different dimensions of space and time appear to exist alongside each other rather than a second beginning where the first ends:

He Who created the seven cosmic stratas (samawat) one beside another; no want of proportion wilt thou see in the Creation of (Allah) Most Gracious, so turn thy vision again: Seest thou any flaw?” (Qur’ān, al-Mulk, 67:3)

There is a remarkable description of the proximity of different dimensions of time right here on earth in the same passage of the Qur’ān quoted above (Qur’ān, al-Baqarah, 2:259), in which Allah Most High makes mention of the traveler who passed by Jerusalem after the Babylonian destruction and who could not conceive of the dead city ever being revived to life.

The traveler was put to death (sleep is a form of death) for a hundred years and then revived to consciousness. As with the youth, so too did the traveler have the consciousness of having tarried for just a day or part of a day. But the Qur’ān gives a vivid description of two different dimensions of time existing beside each other on earth when it described the fate of the donkey in one dimension of time, and of the food in another. While the donkey, in our dimension of time, starved to death, and the body decomposed until even the bones had crumbled to dust, the food which was preserved in another dimension of time remained fresh even after a hundred years. The lesson from this narrative is that both dimensions of time exist side by side right here on earth!

We witness exactly the same phenomenon in the next chapter of this book in the story of the young men who were put to sleep in the cave and who slept for three hundred years. Our analysis of that story indicates that their bodies were located simultaneously in two dimensions of time during their long sleep in the cave. In the first dimension of time their bodies kept on rolling to the left and to the right in synchrony with the movement of the sun, i.e., morning and evenings. In the second dimension of time their bodies displayed no visible signs of biological growth and ageing despite the passage of three hundred years.

Different dimensions of time and of space can all be located Tibāqa, i.e., together or alongside each other. We can now understand how unseen recording angels who exist in a different dimension of space and time can be constantly present on both our shoulders as we live here on earth, and how unseen Jinn can also be constantly present all around us. They are present around us while yet not present in the same dimension of space and time in which we exist. Hence it is that we cannot see them. Consider the following verse of the Qur’ān:

O Children of Adam! let not Satan seduce you, in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a place where ye cannot see them (i.e., they observe you from a dimension of space and time beyond your observation – hence from an unseen world): We made the Evil Ones friends (only) to those without Faith.
(Qur’ān: al-‘Arāf, 7:27)

The lesson from the above narrative pertaining to the ‘food’ and the ‘donkey’ extends beyond recognition of two worlds of time existing side by side right here on earth. The food, while still located in this world of time, was also preserved in a second world of time in which it remained fresh despite the passage of three hundred years. In other words, continuous travel or passage between two worlds of time occurred in this event.

The same thing occurred in the case of the young men in the cave as described in Sūrah al-Kahf. Their bodies remained physically for three hundred years in the cave in this world of time while yet preserved in another world of time in which they never grew old. And the same travel or passage through different worlds of time occurred in the Isrā and M’irāj of Prophet Muhammad (sallalahu ‘alaihi wa sallam).

In view of the fact, however, that the Prophet (sallalahu ‘alaihi wa sallam) had to be taken by Burāq to the Holy Land in order to be further transported into the Samāwāt, it now seems clear that this phenomenon of travel between other dimensions of time and our time is possible, perhaps only in the Holy Land. Hence the ‘town’ that was lying in ruins had to be Jerusalem, and so the miraculous event concerning the donkey and the food occurred in the Holy Land. The Cave in Sūrah al-Kahf also had to be located somewhere in or around the Holy Land. It was from the Holy Land that Jesus, the Son of Mary (peace and blessings of Allah Most High be upon them both), was raised into the Samawāt. And when he returns from the Samawāt it should be in or around Jerusalem that he would descend.

(to be continued)

Adopted from the writings of Sheikh Imran N. Hosein, quoted from Surah al-Kahf and the Modern Age

* You may download the full Book as PDF here or order a copy here.

# Resources:
* Sheikh Maulana Imran N. Hosein, Official Website
* Books by Imran N. Hosein
* Knowledge of the Later Days 'Ilmu Akhir al-Zaman
* Discourse Surah al-Kahf (Recorded Video)
* Quran and the Last Age
* Hidden Knowledge of End Time

Previous Post - Part 1 of Qur'an and the Realities of Time

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Tuesday, April 22, 2014

Qur'an and the Realities of Time

Wa nazzalnā 
And We sent down

to you

the Book 

(as) a clarification

of every



The very essence of time as divinely taught in Sūrah al-Kahf of the Qur’ān is that it is complex and multi-dimensional. There is a multi-dimensional movement of time as it passes through the ages. Only the faithful and righteous are endowed with Nur (i.e., light) which gives them the capacity to penetrate the reality of time. In a very famous Sūrah of the Qur’ān (i.e., al-‘Asr) named after time, Allah Most Wise warns that all except the believers would be at sea about this subject. They would be in a state of loss because of their incapacity to fathom the subject of time and thus to swim gracefully with the river of time as it flows to a destination which would witness the final triumph of Truth over falsehood (See Qur’ān, al-‘Asr, 103:1-3).

The youths in Sūrah al-Kahf thought that their 300-year long stay in the cave lasted just a day or part of a day because every spiritual experience and contact with the eternal transports us to a world in which we lose track of time (i.e., the ‘here and now’ or the ‘moment’). Whoever breaks the barrier that imprisons us in the prison of the ‘here’ and ‘now’, can experience timelessness. Only true love for Allah Most High and sincere devotion to the religion of truth can break the barrier of time.


What is common between the major Divine Messengers such as Daniel, Jesus Christ and Last Prophet Muhammad, may divine peace and blessings be upon him and upon all God's Messengers, was that they warned his generation and generations to come about Anti-Christ and Anti-Chrsitic figures who carry the satanic impulses and eagerness to spread corruption on the earth.

None can understand the Anti-Christ or Dajjāl (Liar, Impersonator) as it is known in Islamic tradition, the mastermind of the strange world today, unless he first liberates the mind from the prison of the ‘here and now’ and penetrates the different worlds of time.

All, save those who have faith in Allah Most High, remain imprisoned in the  consciousness of only one dimension of time. When those who are devoid of faith are raised on the Last Day, veils will be removed from their eyes so they will see with a sharpness of vision hitherto not possible. That new sharpness of vision, in turn, would reveal to them something of the reality of time.

The Qur’ān has described a people who would one day be forced out of that prison of time to see the real world. Even though they may have lived for scores of years in this life, yet after their resurrection into a new world (which would be ghair al-ard, i.e., different from the present order of creation; see Qur’ān, Ibrāhim, 14:48), they would themselves be conscious of the new dimension of time into which they have been reborn. They will then declare that the scores of years in their previous life seem like “a day or part of a day”: (It will be said) “You were heedless of this (Day of Judgement), now have We removed thy veil, and sharp is thy sight this Day! (And one of the first things that they now see with their sharp sight would be the reality of ‘time’.)” (Qur’ān, Qāf, 50:22)

He will ask (those who are doomed): “What number of years did you stay on earth?” They will answer: “We have spent there a day or part of a day: but ask those who (are able to) count time.” He will say: “Ye stayed not but a little if ye had only known!” (Qur’ān, al-Muminūn, 23:112-114)

On the Day that the Hour (of reckoning) will be established the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! But those imbued with knowledge and faith will say: “Indeed ye did tarry within Allah's Decree to the Day of Resurrection and this is the Day of Resurrection: but ye were not aware!” (Qur’ān, al-Rum, 30:55-56)

These verses of the Qur’ān reveal a relationship between ‘faith’ and time such that those who possess faith would penetrate the reality of time. The depth of penetration of that reality would be a measure of ‘faith’.


‘Protestantism’ is a uniquely European phenomenon. It represents a strange conception of religion bereft of its spiritual core. It thus facilitates the emergence of a western ‘one-eyed’ epistemology that limits knowledge to external observation while casting doubt about, or denying the validity of knowledge internally or spiritually derived. When that epistemology influenced Islamic thought it created a ‘Protestant’ Islam that abandoned the Islamic spiritual quest. It eventually became a strange and curious creature that worked overtime on behalf of Dajjāl, the false Messiah, while waging war on the Sufis of Islam and on the use of internal intuitive spiritual insight in the interpretation of religious symbolism. Prophet Muhammad (sallalahu ‘alaihi wa sallam) has explained the subject of Dajjāl the False Messiah, or Anti-Christ, in quite some detail. Among the things he said about Dajjāl was that:

. . he would live on earth (after Allah Most High releases him) for a period of forty days, one day (being) like a year, one day like a month, one day like a week, and all his days (i.e., all the rest of his days) like your days”. (Narrated by al-Nawwās ibn Sama’ān and recorded in Sahīh Muslim)

Some scholars of Islam have most unfortunately been deceived, because of the profound intellectual impact of modern Euro-Christian and Euro-Jewish western colonial rule over the world of Islam, into embracing a ‘Protestant’ version of Islam.

As a result they see with only ‘one’ eye, the ‘external’, and are either unwilling to, or incapable of interpreting any sacred text pertaining to time beyond its literal meaning. Such scholars would insist that somewhere on earth, if we would only search well enough, we could find a place where a single ‘day’, as we know a ‘day’, can last for as long as a ‘year’, as we know a ‘year’. We could also find a place where a ‘day’ can last for a ‘month’, and another for a ‘week’; and that when Allah Most High releases him into the world, if we continue our search in those places, we should eventually be able to locate Dajjāl or the False Messiah.

Unfortunately the nearest that we can approach to this explanation is at the north and south poles where we can experience six months of continuous light and another six of continuous darkness. But that phenomenon cannot explain the Hadīth. The authentic Sūfi Shuyūkh (Shaikhs) of Islam have been, for more than a thousand years, spiritual luminaries who penetrated the very heart of the religious way of life, and like Khidr (‘alaihi al-Salām), they saw with ‘two’ eyes, i.e., the external and internal. Because of the depth of faith they had attained they were able to comprehend the reality of time.

Following the path of Khidr (‘alaihi al-Salām) we have applied the Sufi epistemology of internal intuitive spiritual insight to the interpretation of religious symbolism (t’awīl al-Ahadīth). Consequently, we have dismissed the view that any amount of searching at the poles, or anywhere else on earth, could result in Dajjāl ever being located on earth. Rather, we hold the view that the only place on earth that a believer would ever be able to see and recognize Dajjāl in person is in the Holy Land. It would of course be at the very end of his evil reign over the world when ‘his day’ would be like ‘our day’ and, hence, when he would be in our dimension of time.

Perhaps it is because of special divine blessings conferred upon the Holy Land that the passage from different dimensions of time to our time has often taken place there. This would explain why Prophet Muhammad (sallalahu ‘alaihi wa sallam) had to be taken to Jerusalem in order to be raised to the Samāwāt (i.e., the seven strata of space and time, other than our own, that Allah Most High fashioned after having created the earth and all within it, for the benefit of mankind. See Qur’ān, al-Baqarah, 2:29).

But at that time Dajjāl would have successfully completed his mission and his enigmatic ‘forty’ days on earth would be about to end.


In fact, space and time are both multi-dimensional. And heaven and hell both exist as real localities, and not just as states, in dimensions of space and time other than the one in which we now live. In this important chapter we attempt to explain time in a manner that would hopefully encourage the skeptics to revisit their views on the subject.

Allah Most High has declared that He created the entire earth in two days, and both the heavens and the earth in six days. These could not be ‘days’ as literally understood by us since such ‘days’ came into being only after the creation of both the heavens and the earth:

“Say: Is it that you deny Him Who created the earth in two Days? And do you join equals with Him? He is the Lord of (all) the Worlds.” (Qur’ān, Fussilāt, 41:9)

“Verily your Lord is Allah Who created the heavens and the earth in six Days and is firmly established on the Throne (of authority) regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; You should serve Him. Will you not celebrate His praises?” (Qur’ān, Yūnus, 10:3)

That there is more to ‘time’ than that which is literally understood is also clear from the following statement of the blessed Prophet (sallalahu 'alaihi wa sallam):

“Narrated Abu Dhar: I asked, O Allah's Messenger! Which Masjid was first built on the surface of the earth? He replied, al-Masjid al-Harām (in Makkah). I (then) asked, which was built next? He replied, The Masjid of al-Aqsā (in Jerusalem). I (then) asked, what was the period of time which elapsed between the construction of the two? He said, Forty years. He added, Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers on time).” (Sahīh Bukhāri)

If we understand ‘time’ (forty years) in this Hadīth literally then the Hadīth would be manifestly false. It requires just a little reflection for one to understand that the blessed Messenger of Allah (sallalahu ‘alaihi wa sallam) was not referring in this Hadīth to a ‘year’ in the sense of twelve lunar months. When he spoke in this Hadīth of that period of ‘forty’ years, and when he referred in the Hadīth concerning Dajjāl, to a ‘day’ like a ‘year’, he was not referring to a ‘year’ as we know a ‘year’.

Well then, we ask, what kind of a ‘year’ was he referring to when he described a period of time that history has recorded as more than a thousand years long, to be just ‘forty’ years in duration?

It is impossible for the statement concerning the 40-day lifespan of Dajjāl on earth (or the forty years which elapsed between the building of the two Masājid) to be  understood if we limit ourselves to our human notion of ‘time’. Such is derived from our sense perception of ‘night’ and of ‘day’ and of the movement of the sun and the moon.

Those bound to the western epistemology cannot interpret it, though quantum physics might shed some light on the matter. Nor can the Ahadīth concerning Dajjāl etc., be understood by those who are imprisoned in the literal interpretation of that which ought to be symbolically interpreted. In fact, it is only the Sufi epistemology that can unlock the subject of Dajjāl (Anti-Christ)!

We can understand literally ‘a day (youm) which would be like our day (youm)’. Such a ‘day’ (youm) would comprise a ‘night’ (lail) and the following ‘day’ (nahār), in other words from ‘sunset’ to ‘sunset’. Dajjāl would be in our dimension of time, in ‘days like our days’, when he would be at the end of his life on earth. That is quite clear! Whoever is in our dimension of time must, it would appear, also be in our dimension of space. This is what the historical record indicates. We have no evidence in history of anyone being in our dimension of time but not in our dimension of space. Because of Dajjāl being in our dimension of time, as well as space, at the end of his life on earth, it would be possible for us to see him in Jerusalem.

The question which arises is: where on earth would Dajjāl be during the period of a ‘day like a year’, and then a ‘day like a month’ and finally, a ‘day like a week’? The second question is how long would ‘a day like a year’ last – then ‘a day like a month’ – then, ‘a day like a week’?

(to be continued in next post inshaAllah)

Adopted from the writings of Sheikh Imran N. Hosein, quoted from Surah al-Kahf and the Modern Age

* You may download the full Book as PDF here or order a copy here.

# Resources:
* Sheikh Maulana Imran N. Hosein, Official Website
* Books by Imran N. Hosein
* Knowledge of the Later Days 'Ilmu Akhir al-Zaman
* Discourse Surah al-Kahf (Recorded Video)
* Quran and the Last Age
* Hidden Knowledge of End Time

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Tuesday, April 15, 2014

Poetry and Truth from Daniel Ladinsky's Rendition of Hafiz


Always assume you are on the best of terms
with God, for, dear, I will tell you a truth:
We have some leverage over Him.

How do I know that? It was pretty easy to
figure out with this fine brain.

In short: Each of us is like His only heir.

Spoiled and difficult as we may be, He is
very willing to put up with us until we are


The best time to look for treasure starts
late at night.

The sediment then settles in our sphere,
freed from all the day's hard wants.

One can get a clearer shot at God moving
in the sky forest, just before dawn.

And is there ever a minute, my dear,
when you are not hunting Love?


Start seeing everything as God, but keep
it a secret.

Become like the man and woman who are
awestruck and nourished

listening to a golden nightingale sing
in a beautiful foreign language while God,
invisible to most, nests upon its tongue.

Hafiz, who can tell in this world that
when a dog runs up to you wagging its
ecstatic tail, you lean over and whisper in
its ear,

"Beloved, I am so glad you are happy to
see me! Beloved, I am so glad, so very glad
you have come!"


My Beloved said, "My name is not complete
without yours."

And I thought: How could a human's worth
even be such?

And God, knowing all our thoughts, and all
our thoughts are just innocent steps on the

path, then addressed my heart,

God revealed a sublime truth to the world
when He sang,

"I am made whole by your life. Each soul, each
soul completes Me."

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Monday, April 14, 2014

Sufi Stations Towards Declaration of Independence from Other than God

Hasbi Rabbi JallAllah, 
Ma Fi Qalbi Ghayrullah, 
Nur Muhammad Sallalah, 
La Ilaha Ilallah

Suffices my Lord - the Glorious One,
Inside this Heart of mine
there is nothing except Allah,
O the Precious Muhammadan Effulgence,
There is nothing else but Allah.

The above formula in Arabic, Hasbi Rabbi JallAllah, Ma Fi Qalbi Ghayrullah ~ is a very popular one among the Sufis for it encapsulate the spiritual attitude of independence from anything other than God; where the Heart of the seeker sweeps clean of ghayrullah (anything except God). The first part of the formula witness the absolute reliance on the Lord and the second part confirm what happens and what need to happen as a result - which is the Heart becoming the Throne of the Sovereign King.

Nur Muhammad is the secret emanation of creation and finally La ilaha illaAllah ~ the highest declaration of independence, this is the ultimate declaration from ghayrullah or anything other than Allah.

There are one thousand stations (maqam) between the servant of God and his Lord (mawla).
~ Khidr

And there is none among us but he has a known station.
~ The Qur'an 37:164

Certainly they are in varying degrees (darajat) in the sight of God.
~ The Qur'an 3:163

Way stations or stopping places are used as a common term in Sufic spiritual literature which are traveled by those who are journeying toward God until the the servant, having passed (and is helped to pass) through those ascending degrees stage by stage, is honored to be received into the proximity (qurb) of God. Metaphorically many have mentioned that there are one thousand stations, which could also be a number to indicate many. For example Dhul Nun said, "There are a thousand worlds between the servant of God and his Lord." Abu Yazid and al-Junayd speaks of "one thousand stations."

In those thousand stations, there is no escape from six things which are: respecting the divine command, fearing God's tricks and ruse (makr), seeking God's forgiveness, actively respecting the way of the Messenger (sunnah), living in friendship and kindness, and being compassionate toward all creation (the essence of sunnah).

The following are some Way Stations towards declaration of independence from the lower self, the lower world and from anything other than God.

DEVOTION (iradat)

There are three kind of devotions: devotion to the world, devotion to the hereafter and devotion to God. Devotion to the hereafter has three signs: one sign is to decrease one's worldly comfort in order to keep one's religion safe and secure. The next sign is to accompany and seek conversation of the dervishes or fuqara and the third sign is to ask God for the reward of the hereafter.

And the devotion to God is what God, the Most High, says in the Quran, "Seek God and His Messenger..." (33:29). Devotion to God has three signs: one sign is to liberate oneself from the burden and the desires of the two worlds and the next sign is to liberate and free one's self from people, and the third sign is to free one's self from one's own ego.


Disengagement is concerning three things: the body, the heart, and inner consciousness (sirr). Disengagement of nafs is the way of reciters of Qur'an (qarayyan), disengagement of the heart is the way of Sufis, and disengagement of the inner consciousness is the way of the gnostics.

Disengagement of the nafs involves three things: not seeking the world, not regretting the loss of material riches, and leaving alone what had already passed.

Disengagement of the heart also involves three things: not to getting one's hopes up over what is non-existent, not considering as any great worth what is presently existent, and not being fearful at the prospect of renouncing.

Disengagement of the inner consciousness involves three things: not remaining at ease with secondary causes (asbab), not seeing one's self as significant on the path towards God, and not seeking anything from God except God.

REFUGE (laja)

Refuge is seeking safety and haven in one place. There are three kinds of refuge: refuge of the tongue, refuge of the heart, and refuge of the soul.

Refuge of the tongue or vocal refuge lies in apology, and seeking forgiveness; refuge of the heart indicates the heart's spiritual poverty, and the soul's taking refuge comes from being made desperate and distressed; here distressed means being afflicted with yearning. Trust in God is to consign your actions to Him, and refuge is to entrust your life to Him. Trust in God is to place one's hope in obtaining certain things from Him, whereas refuge is to place one's hope in Him alone. The one who trusts God finds peace in God's bounty, whereas the adept in refuge finds peace in Him alone.

There is no veil on the path of refuge, and there is no end to its treasure. If there were no refuge, there would be no reality to one's seeking. Refuge is the splendor of the righteous and God's door-ring that is grasped by the hand of the seekers.


Resolve means severing connections with everything other than what is desired, and turning the heart away from all save that which is desired. Resolve is rectifying one's purpose, and possessing a pure and determined heart, and it possesses three aspects: the resolve to repent, the resolve to serve God, and the resolve to realize the Divine Reality.

The resolve to repent consists of three things: the resolve to free oneself from sin, the resolve to overthrow the causes of sin, and the resolve to break off all-association with bad people.

The resolve to serve God involves three things: being prepared to carry out the command of God before it is given, to perform religious duties on time, and to give priority to one's religion over business and transactions of the world.

To resolve to realize the Divine Reality also involves three things: to remain calm when angry, magnanimous during times of need and hardship, and modest when prosperous. The foundation of resolution is built upon three things: steadfastness in religion, zeal in observance of God's commandments, and consistency in the spiritual and metaphysical moments (waqt).


Fleeing is taking refuge in the Lord, shutting tight the door of separation (from God) behind one, and becoming free from the bondage of the two worlds.

Fleeing to the Lord has three signs: losing hope in efficacy of one's own deeds (thus knowing that your actions are not your own savior), the second is questioning your sincerity (confessing that your sincerity is lacking), and finally, repenting from beholding one's own devotional worship with conceit.

And shutting tight the door of separation from God behind yourself has three signs: uniting all your strength and (thus becoming focused), the next is freeing yourself from your own contrivances and personal deliberations, and finally resigning oneself to obey God's command in full submission.

And becoming free from the two worlds has three signs: one is limiting your concern to that which is most certain and assured over all other concerns, which is the fear of bring separated from God. The second is limiting your striving for saving your moments over all other striving. And, finally is making the hope of beholding God your ultimate hope.


Exhilaration is seeking proximity and desiring to behold God. Those who seek to behold are of three groups: One group includes those who sync with Prophet's supplication, praying: "I beseech You grant me the pleasure of gazing upon Your countenance." Such people are characterized by three attributes: arriving at the place of revelation, behold themselves as unworthy there, and so understanding the Messenger."

And then there is exhilaration of the wayfarer who desires thoughtlessly, who seeks out of habit, yet is essentially eager to see and to behold God.

Thirdly, there is the exhilaration of the man whose soul has been consumed and heart burnt out and spirit imbued with passionate longing.


The metaphysical moment or time constitutes an instant in which nothing but God can be contained. The people of the metaphysical moment are three groups. For one, the metaphysical moment is like a flash of lightning, for another, it is lasting, while for other, it is overwhelming.

The moment that is like a flash of lightning is purifying, washing away defects. The moment that is lasting is awe-inspiring and keeps one occupied. The moment that is overwhelming destroys and annihilates.

The moment like a flash of lightning arises from contemplative reflection (fikrat). The moment that is lasting arises from delight in divine remembrance and invocation. The moment that is overwhelming arises from the audition of spiritual vision.

That which is like a flash of lightning make one oblivious of the world and illuminates one's recollection of the hereafter. The moment that is lasting will keep one engaged in itself rather than preoccupied with the hereafter, until the Truth becomes evident. The moment is overwhelming eliminates the conditioned habits of the human state, so that the transcendent Truth alone abides.

BREATH (nafas)

The breath of the master of metaphysical time and moment is that which is untarnished by any matter pertaining to his self or ego. Adepts in spiritual reality have three different kinds of breath: a  penitent plaint, an infatuated cry, and a shout of ecstasy.

The penitent plaint dispels demons, absolves sin and opens the heart. The infatuated cry of the attracted person purges the love for the world, sweeps material causality away, and causes one to become oblivious of creation. The shout of ecstasy of the raptured pierces the soul, sets the heart athirst and burns away the veils.

~ The Stations are quoted (selectively and not in exact chronology) from the famous work of Abdullah Ansari of Herat (1006-1056) titled "Stations of the Sufi Path," translated by Nahid Angha, may Allah bless them both. Stations of the Sufi Path delineate one hundred such stations or fields.

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Friday, April 11, 2014

Surah al-Kafirun, Declaration of Independence and Reality of Covering Truth

Bismillahir Rahmanir Rahim

Surah al-Kafirun is a very brief chapter of the Qur'an with only 6 Ayah or Signs. Its literal translation according to the standard translation of Yusuf Ali and Pickthall are as follows:

Say: O you who reject faith,
I worship not what you worship!
Nor will you worship what I worship.
And I shall not worship what you worship.
Nor will you worship what I worship.
To you be your way, and to me mine.


There is a particular context within which this Surah was revealed during time of the Messenger and that context was that during the earlier days of the Messenger's mission, when opposition to him and his message was very high and yet the elitist of that society, the Quraish didn't gave up hope to win over this deeply charismatic and upright personality of Prophet Muhammad. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end.

Once those who opposed the Messenger proposed: "We shall give you so much of wealth that you will become the richest man of Makkah. We shall give you whichever woman you like in marriage. We are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage."

When the Holy Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet said: "Wait awhile; let me see what my Lord commands in this regard."

Thereupon the revelation came down: Qul ya-ayyuhal- kafirun... (al-Kafirun:1) and: Qul afa-ghair Allahi... (az-Zumar: 64): "Say to them: ignorant people, do you bid me to worship others than Allah?". According to another report the Quraish said to the Holy Prophet: "O Muhammad, if you kiss our gods, the idols, we shall worship your God.Thereupon, this Surah was sent down.

So this above was the historical context in which the Surah was revealed. But thats not all. The Sign of any authentic revelation and any authentic religion is that it will continue to reveal its message and it should be able to explain the reality of any age. When Surah al-Kafirun is put into that test, one may come to appreciate how the Quranic revelation continue to unfold multidimensional meanings for every age and how they explain the present day reality and situation of the world.


In order to link between the THEN (age of when revelation came down), the Revelation (itself) and NOW (present age), first it may be useful to have a broader understanding of the terms used in the very precise and brief choice of words in the Revelation, in this case, Surah al-Kafirun. There are words which inherently preserve one set of meanings but in modern time situations may have changed so much so that we might well be witnessing the same phenomena (or meaning) captured in those words but because of our heart's incapacity to see through the apparent, we dont recognize the truth. In that case we may read the Qur'an but we dont have the capacity to see how it holds true and in what way in present time.

The word Kafir ~ which used to describe those who rejected the message of the Messenger of God, those who were disbeliever but in broader sense kafir is a state in which one cover up truth, any truth that is as well as the Ultimate Truth, God Himself. Kafir is anyone who covers any aspect of truth. So for example whenever we see the present day controlled media cover up an aspect of the reality and something else is portrayed through distortion, we may recognize that the same tendency of covering up of truth is going on. In present world, it is these Kafirs who are addressed and we, the reader is asked to declare and convey a certain message to those who are constantly engaged in covering up of truth.

'Abudu ~ which generally means worshiping and in the past and even now, in religious context worship generally has to do with deity, God, gods etc. But in broader sense, anything which we value the most, keep ourself preoccupied the thought of which, pursue with most of our time in life - that thing or objective becomes our object of worship. This is what human being worship today. And in today's reality, its not a Deity, Creator God or anything, it is often the money, the possessing of money, the accumulation of wealth, lust, desire of power, desire of the self is what we worship the most. This worship of material thing has become so commonplace that we dont even realize that we are led to worship those material things.

Deen ~ which generally means Way of Life, Religion, Religious-Spiritual Way of Life. And if we look at present world situation, Lakum Deenukum ~ To you is Your Religion - at present time, this "you" are no longer the idol worshiper of Arabic, it is the perpetrator or the mastermind of the Religion of Deception, the agents of Anti-Christ who are already in work to bring destruction and corruption in every aspect of humanity. Be it relationship, in monetary space through their deception in financial system and manipulation of banking system, through fraudulent paper money, through destruction of environment, corruption of governments, you name it. This is the current day's Deceptive Religion of Money and Power.


In present day, in order to grasp the reality of covering up I recommend the readers to watch and listen and absorb some of the aspect of truth as spoken by a contemporary Islamic scholar Sheikh Imran Hosein. He is an expert not only in Islam, Quran and Islamic Eschatology but also in International Economics and International Relations. Thus he provides a 360 view of the present systems that dominates situations all over the world. He also has the genius to explain the present world situation with direct reference to the Revelation of Quran and that of the prophecies of the Messenger of Allah. Sheikh Imran with his analysis based on Quran and spiritual wisdom predicted quite accurately the US dollar collapse and hence economic recession as well as Arab Spring quite sometime ago, much before any signs of them were visible in the horizon of time and space.

Below are some links to some of your talks that are highly recommended and necessary to understand how truth is distorted and manipulated and presented to us in such a deceptive manner.

+ Islamic Eschatology and the Reality of the World Today

+ Signs Of The Last Day

+ An Islamic Response To Dajjal's Sexual Revolution

+ Islam & the International Monetary System

Just as the Surah al-Kafirun, Prophet was offered to bow down to the false deities and it was an invitation to bow down before illusion and for sure it was also a plot of deception, same history repeats itself except that someone did form the bond with the Satan and made a deal sometime in the past which gave away to the worship of material power, corruption of economic and political system and worldwide escalation of oppression. One hint is that such a deal happened in the Saudi Wahabi nation state among other things.

Towards understanding that the book which is recommended to read is called: The Caliphate, The Hijaz and the Saudi Wahabi Nation State (click here to download the PDF)

In the above mentioned book we read:

One of the essential characteristics of the religion of Islam is its insistence that when a people recognize Allah Most High as 'sovereign' (al-Malik) then they must ensure that the State and all its institutions submit to Allah's supreme authority and supreme law. If the State, rather than Allah, is recognized as sovereign, and that is the essence of the secularism, Islam declares such to be Shirk (blasphemy) and that is the greatest sin possible.

Around the world today the modern secular State is universally recognized as sovereign.  Its authority is recognized as supreme, and so too its law.  And so, around the world today mankind is now embraced by a universal political Shirk (blasphemy).  This is, in fact, one of the major signs that we now live in the age of Dajjal, the false Messiah or Anti-Christ, who deceived mankind into worshiping other than Allah Most High. He, Dajjal, is the mastermind behind today's world order about which the Hadith declares that 999 out of every 1000 will enter into the hellfire. But even Muslims seem to be unaware of this.

Surah al-Kafirun is speaking in today's world against the blasphemous situation in which a faithful person find himself herself because of the worldwide domination of the Anti-Christic (Dajjal) power. The situation is so worse that we are knowing or unknowing are manipulated to accept country as exerciser of Sovereignty, a fraudulent monetary system as our lord of mankind, man made laws as supreme authority over the authority of God. God is no longer the Sovereign (al-Malik), His Laws the no longer the highest, God is no longer the Judge (al-Hakim).

Surah al-Kafirun, if properly understood in its penetrating reality that is not situated in the past, but very much alive in present and will continue to be in future, is a call for Declaration of Independence from such deception, from such false system, from such world-order that seeks nothing less but to enslave all of humanity. We do not bow down or worship a godless system that makes man made law a substitute for Divinely sanctioned law, that makes prohibited what God made permissible and makes permissible what God made prohibited. And we acknowledge that the Satanic system will never accept and worship God, as said in the surah al-Kafirun (Wala antum AAabidoona maaAAbud). The chasm between those who deny God and are all for promoting godless secular satan worshiping world-order and that of those who are faithful to One God is never to be bridged. Every Sign, every verse of Surah al-Kafirun remains true towards that reality which cover up truth.

Whereas the Revelation offers the freedom of being no slave of anything in the world, except to be a servant of God Alone. The Revelation's declaration of independence is true independence from the materialism, from worshiping all those false illusions that has become false-idols for the godless secularized world.

We say to those, let your fake, deceptive Religion of Money, Power, Self-Worship be yours; we have nothing to do with it, ours is the Deen of Allah. For us Sovereignty belongs to Allah alone, Allah alone is al-Malik, Allah alone is al-Hakim and Allah alone is our Lord.

May Allah guide us towards al-Haqq, the Truth, may Allah help and protect us against those who cover up truth, against those who oppress and save us from the trials of the Anti-Christ and it's agents.

# Recommended Resource:
* Video Discourses by Sheikh Imran Hosein
* Books by Sheikh Imran Hosein

credit: untired with loving

# Also read:
* Deep Tafsir of Surah al-Kafirun via Untired with Loving
* Detail Tafsir and English Translation
+ See here for a word by word translation of al-Kafirun

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