Tuesday, April 22, 2014

Qur'an and the Realities of Time


Wa nazzalnā 
And We sent down

'alayka 
to you

l-kitāba 
the Book 

tib'yānan 
(as) a clarification

likulli 
of every

shayin 
thing






THE QUR'AN AND PASSAGE OF TIME

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.


RECOGNIZING THE ANTI-CHRIST OR FALSE MESSIAH AND REALITY 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’.


'PROTESTANT' ISLAM AND THE CONCEPT OF TIME

‘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.




BEYOND 'LITERAL TIME'

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


WE HAVE SOME LEVERAGE

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
enthroned.




JUST BEFORE DAWN

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?





WHEN A DOG RUNS UP

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!"




EACH SOUL COMPLETES ME

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

1.
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.



2.
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 (tajrid)

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.


RESOLUTION ('azm)

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 TO GOD (farar)

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 (insibat)

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 (waqt)

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.



THEN


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.


LINK

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.



NOW

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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Sunday, April 06, 2014

Truth Be Told: O You Who Cover Up The Truth













Let our beginning be in seeking refuge
with the Ultimate Refuge,
from sources of all deceptions and misguidance


In the Name of Allah Who is the Most Merciful, the Most Lovingly Compassionate




Qul ya ayyuhal kafirun

Truth be told: O those who have failed to see the Light of the Glorious Owner of Light
and thus who cover up the Truth.

la a'abudu ma ta'budun

I bow not in front of any illusions and decaying idols.
alas how you fail to see the Glorious Light!

wa la antum 'abiduna ma 'abud

And how will you recognize the glory of the all Glorious
while you veil yourself from your own light?

wa la ana 'abidun ma 'abadtum

Never will I give my heart to any illusions.

wa la antum 'abiduna ma 'abud

Keeping the illusions in your heart, never will you recognize the Truth.
And yet Truth must prevail over all rivals.

lakum deenukum, waliya deen

While yours is wandering in this flatland of delusions,
I am flying towards my Beloved Lord.


~ a rendition of the 109th chapter of the Qur'an, the Final Revelation to Mankind from its Creator. Here a non-linear rendition approach is taken where the goal is to appreciate the sublime and deeper meanings even when they are communicated in a different language. The language of the Qur'an is agonizingly brief, often they encapsulate so many meanings that one reader may discover and rediscover them over a life time and still the words and meanings from the Lord's revelation is not exhausted. Such is the power of Divinely revealed words. 

     And if all the trees on earth were pens and the ocean (were ink), with seven more oceans were to add to its (supply), yet would not the Words of Allah be exhausted: for Allah is Exalted in Power and Wisdom. ~ Quran 31:27

The variety of languages of mankind is a Sign of God, as communicated in the Qur'an itself and thus it encourages one to work with the language of the Qur'an with the intention to go deeper and deeper into its meaning and to get and share a taste of its sublime beauty. 

     And of His Divine Signs is the creation of the cosmos and the earth and the diversity of your languages and your colors. Indeed in that are Signs for those of knowledge. ~ 30:22

Divinely revealed Words can never be translated, they can only be endlessly interpreted, rendered, or attempted to be understood, but never translated. No. Because it is revealed by the Fountain of Inspiration upon a sacred heart, in a sacred time and space in cosmic history that was what it was and remains as it is, and yet the inspiration, rendition, interpretation, drinking from its meaning can never be exhausted until the end of time.

When it comes to transmitting and communicating such an agonizingly brief language to a different one, specially for those ears and hearts who may not be familiar or oriented at all, be it culturally, traditionally, spiritually or religiously to the ethos of the Scripture ~ it is a great challenge. An attempt is made in this and such translations where the inner meanings and beauty are simultaneously communicated. May Allah forgive our limitations and accept our feeble attempt for the sake of our love of the Qur'an itself and the holy heart upon which it descended.



// Sadiq M. Alam / Dhaka, Bangladesh

also posted on Medium


# Further:
* For original Arabic and literal translation visit here: Surah al-Kafirun.
* For word by word meaning and relationship of the words, visit Quran Corpus.
* The Transliterated Tajwidi Qur’an transliterated and translated by Shaykh Nooruddeen Durkee
* Online Interactive Tajwidi Quran


# Spiritual Virtue of Surah Kafirun:
The Prophet, may Divine Love shower his soul, said, ‘Recite surah al Kafirun and then go to sleep after coming to its end, for it is a clearance from the highest sin (associationism with God/ shirk)’ [Abu Dawud 4396 & Hakim 1/565]

Abdullah Ibn ‘Abbas and Anas Ibn Malik reported that the messenger of Allah (salAllahu alayhi wasalam) said ‘It is equivalent to a quarter of the (spiritual blessings of) Qur’an’ [at-Tirmidhi, 2818/A].

Hadrat Khabbab says: "The Holy Prophet said to me: when you lie down in bed to sleep, recite Qul ya-ayyuhal kafirun, and this was the Holy Prophet's own practice also; when he lay down to sleep, he recited this Surah." [Bazzar, Tabarani, Ibn Marduyah].

According to Ibn Abbas, Muhammad said to the people: "Should I tell you the word which will protect you from polytheism/ associationism? It is that you should recite Qul ya-ayyuhal kafirun when you go to bed." [Abu Ya'la, Tabarani].

Abdullah ibn Umar Al-Khattab reported that Allah’s messenger (salAllahu alayhi wasalam) said, “Qul Huw Allahu Ahad” is equal to a third of the Qur’an and “Qul ya ayyuhal Kafirun” is equal to a fourth of the (spiritual blessings of) Qur’an.” [at-Tabarani, classed as Sahih]

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