METHODOLOGY FOR STUDY OF THE QUR'AN
by Sheikh Imran Nazar Hosein
Āyah Mutashābih: The Dream of Nabī Ibrāhīm, i.e., Abraham (a)
Nabī Ibrāhīm (a) once had a dream in which he saw himself sacrificing his son (i.e., the way an animal is sacrificed through cutting the throat). Here is the passage of the Qur’ān which describes the event. Our readers should kindly note that it was only after the conclusion of this event that the Lord-God conveyed to Nabī Ibrāhīm (a) the glad tidings that he would have another son whose name would be Ishāq i.e., Isaac. Hence it is quite clear from the Qur’ān that the son of the sacrifice had to be his son whose name was Ismāīl i.e., Ishmael. So long as a Christian or a Jew rejects this view from the Qur’ān, and holds on to the contrary view that the son of the sacrifice was Nabī Ishāq (i.e., Isaac (a)), he will never succeed in penetrating eschatology, and, as a consequence, never be able to read the world correctly in the End-time.
And [Abraham] said: “Verily, I shall [leave this land and] go wherever my Lord-God will guide me!” 37:99
[And he prayed:] “O my Lord-God! Bestow upon me the gift of [a son who shall be] one of the righteous!” 37:100
Whereupon We gave him the glad tiding of a boy-child gentle [like himself]? 37:101
And [one day,] when [the son] had become old enough to share in his [father’s] endeavors, the latter said: “O my dear son! I have seen in a dream that I should sacrifice you: consider, then, what would be your view!” He (the son) answered: “O my father! Do as you are ordered: you will find me, if Allah so wills, among those who are patient (in such a trial)!” 37:102
But as soon as the two had surrendered themselves to [what they understood to be] the will of Allah, and [Abraham] had laid him down on his face, 37:103
We called out to him: “O Abraham, 37:104
You have already fulfilled (what was required of you in) that vision (which came as a dream)!” Thus, verily, do We reward the doers of good. 37:105
For, behold, all this was indeed a trial, clear in itself. 37:106
And We ransomed him with a tremendous sacrifice, 37: 107
And left this (i.e., the sacrifice) to occur in a later time: 37:108
“Peace be upon Abraham!” 37:109
Thus do We reward the doers of good 37:110
For he was truly one of our believing servants. 37:111
And We (then) gave him the glad tiding of Isaac, [who, too, would be] a prophet, one of the righteous. 37:112
(Qur’ān, al-Saffāt, 37:99-112)
In analyzing this event we must carefully note that Allah Most Just, is never unjust to anyone! Since the son did nothing for which death would have been a just punishment, it would have been an act of injustice for Allah Most High to give an order for his life to be literally taken. In addition, the Qur’ān came to put an end to all forms of pagan sacrifice, and this most certainly included human sacrifice. Instead, sacrifice is always of an animal. It would therefore have been a contradiction for Allah Most High to order a human sacrifice. Finally, although Nabī Ibrāhīm (Abraham (a) never actually sacrificed his son, yet Allah Most High declared to him that he had already fulfilled what was required of him in the vision. The implication is that Allah Most High never ordered a literal sacrifice of the son, nor did he ever order a human sacrifice for any reason whatsoever.
Our methodology has led us to the conclusion that the vision conveyed to Nabī Ibrāhīm (Abraham (a) a sign that was Mutashābih i.e., something that had to be interpreted, and that the interpretation of the Sign was linked to Ākhir al-Zamān. What, then, is the interpretation of this sign?
There can be only one such interpretation, and it is that Allah Most High wanted Nabī Ibrāhīm (Abraham a) to accept the sacrifice of his son, in the form of his son’s seed, for some momentous Divine plan. Who, then, are his seed (i.e., his progeny), and what is that Divine plan?
Nabī Muhammad (s) traced his lineage directly to Nabī Ismāīl (Ishmael (a), who was the son of the sacrifice: Wathīla bin al-Asqa reported: I heard Allah’s Messenger saying: Verily Allah granted eminence to Kināna from amongst the descendants of Ishmael; and He granted eminence to the Quraish amongst the Kināna; and He granted eminence to Banū Hāshim amongst the Quraish; and He granted me eminence from amongst the tribe of Banū Hāshim.”
(Sahīh Muslim: Kitāb al-Fadāil)
The conclusion is that the Arabs are from the seed of Nabī Ismāīl (Ishmael (a), and hence the dream indicated that a sacrifice of the Arabs was to come in Ākhir al-Zamān (the End-time) in order for a Divine plan to be fulfilled, and Allah Most High wanted Nabī Ibrāhīm (Abraham (a) to accept that sacrifice. When he did so, Allah Most Knowing then declared that he had left the event to occur in a later time (see 37:108 above).
We have specific information concerning that momentous sacrifice of the Arabs that is to come, and it was conveyed to Nabī Muhammad (s) in a vision. We know when it will occur. The blessed Prophet was asleep at the home of his wife Zainab (r) when he woke from his sleep with his face flushed red. He had seen a terrible vision and it affected him tremendously and he then spoke those ominous words which were connected to the fulfillment of Abraham’s dream: “Woe unto the Arabs because of an evil which now draws close” and then went on to confirm the destruction of the Arabs in Ākhir al-Zamān:
“Narrated Zainab bint Jahsh: The Prophet got up from his sleep with a flushed red face and said: None has the right to be worshipped but Allah. Woe to the Arabs, from the great evil that is close and is approaching them. Today a hole has been made in the Radm (structure built like a dam) of Gog and Magog like this (Sufyan illustrated by this forming the number 90 or 100 with his fingers.) She asked: Shall we be destroyed though there are righteous people among us?” The Prophet said: Yes! (it will occur) when Khabath (i.e., rubbish) has increased (i.e. prevails).”
(Sahīh Bukhārī)
This writer is of the view that Khabath or rubbish now prevails everywhere – the political system, economy, market, monetary system, sexual relations, feminism, etc., and that the destruction of the seed of Nabī Ismāīl (Ishmael (a) (i.e., the Arabs) that was conveyed in the vision, is now taking place incrementally even as this book is being written. However there is a time-line for that destruction to be completed – and it is the succession of Pax Americana by Pax Judaica.
It is now not difficult to understand why the destruction of the Arabs has to take place. Through our understanding of Islamic eschatology, we anticipate that a so-called Pax Judaica will seek to replace Pax Americana, in the same way that Pax Americana replaced Pax Britanica. It should be obvious that Pax Judaica – or Jewish Israeli rule over the world, will not be possible without:
1. Destruction of the Islamic Caliphate;
2. Abandonment of the Hajj;
3. Destruction of the Arabs.
However, Allah Most Kind, has sent a message to His believing servants amongst the Arabs that should console them. The message is that their father Nabī Ibrāhīm (Abraham (a)) has himself consented to, or accepted, the destruction of those who will be from the seed of his son Nabī Ismāīl (Ishmael (a), in order that the Divine response to Jewish oppression in the Holy Land might one day culminate with trees and stones speaking and calling for the punishment of those oppressors. And Allah Knows best!
to be continued .....
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