Explaining Dabbat al-Ard

 

The Qur’an, Dajjal and the Jasad

 

CHAPTER SIX

Explaining Dabbat al-Ard

(i.e., a beast or creature of the earth)

 

The verse of the Qur’an concerning Dabbat al-Ard (i.e., Saba, 34:14) has been almost universally understood to mean that living creatures akin to termites ate away at the base of a standing staff which then eventually lost its balance and collapsed. We are both unimpressed and unconvinced by that explanation. 

 

A llah Most Wise created those who would incrementally chip away at the power and authority of Dajjal’s Israel. The chippers chip away at something located within Solomon’s staff (i.e., Minsa-ah)—until the staff loses its divinely-bestowed constitution (i.e., Fitrah) which allows it to be used to present such live images of Solomon as would convince the Jinn that he was still alive and sitting on his throne. When the staff loses that miraculous Fitrah the live images of Solomon, who was long dead, would collapse; and it would only be when it collapses that Dajjal, the Jasad, would lose his ability to convince the Jinn that it was Solomon pbuh who was sitting on the throne. At that moment when this fact dawns upon the Jinn, Dajjal’s unholy State of Israel will lose the centuries-long support of the Jinn with consequences that must terrify every Zionist Jew and Zionist Christian supporter of that Israel. Here is the verse of the Qur’an which has delivered this extraordinary information:

 

(Qur’an, Saba, 34:14) 

When Allah Most High decreed that Solomon should die, the Jinn never realized that he was dead, and that there was a Jasad sitting on his throne in possession of his staff. And so they continued, absent-mindedly so, to obey and to serve the Jasad until Dabbat al-Ard consumed the Minsa-ah of the staff. When the Minsa-ah of the staff collapsed, in the sense that it lost its miraculous powers in the world of ‘time’, the Jinn then perceived the reality before them, i.e., that Solomon was dead and that there was someone else sitting on his throne. The Jinn then understood that they would not have continued toiling for so long in the shameful suffering of servitude to an imposter—doing all the evil things the impostor decreed that they must do on Israel’s behalf—had they used their capacity to think and to thus penetrate beyond the ‘appearance’ to reach the ‘reality’, i.e., that they were being taken for a ride.  

 

The above verse of the Qur’an (i.e., Saba, 34:14) concerning Dabbat al-Ard has been almost universally understood to mean that living creatures akin to termites ate away at the base of a standing staff which then eventually lost its balance and collapsed. We are both unimpressed and unconvinced by that explanation. 

 

Proper methodology requires that the Qur’an itself be used to explain the meaning of the word Minsa-ah.

 

We must begin the application of proper methodology by recognizing that the Qur’an has always used another word for ‘staff’, i.e., Asah. In fact the Qur’an has used the word Asah for ‘staff’ twelve times as follows: al-‘Araf, 7:107, 117, 160; Ta Ha, 20:18, 66; al-Shu’ara, 26:32, 44, 45, 63; al-Naml, 27:10 and al-Qasas, 28:31. 

 

Why then should Allah Most High depart from a word Asah which He has consistently used to mean ‘staff’, and in this solitary instance, use another word, Minsa-ah, to mean the same thing? This cannot have occurred by accident. There must be a reason for this departure from the word Asah and solitary instance use of the word Minsa-ah instead.

 

Allah Most High sent the Qur’an to people who ‘think’, and here is an instance where we are provoked to ‘think’ in order to understand why a new word, i.e., Minsa-ah is used instead of the other word for staff, i.e., Asah which is used throughout the Qur’an.

 

When we proceed to apply proper methodology in searching the Qur’an for any other instance in which the Minsa-ah occurs, we find one solitary instance in Surah alTaubah as follows:

 (Qur’an, al-Taubah, 9:37) 

Allah Most High has denounced in the above verse the Arab practice of interfering with ‘time’ and has declared such to be one more instance of their refusal to acknowledge the truth—a means by which those who are bent on denying the truth are led astray. They declare this practice of adding an extra month every third year in order that the lunar year may synchronize with the solar year to be permissible in one year and forbidden in another year, in order to conform outwardly to the number of months which Allah has hallowed: and thus they make permissible what Allah has prohibited. Goodly seems unto them the evil of their own doings, since Allah does not grace with His guidance people who refuse to acknowledge the truth. 

 

The above verse of the blessed Qur’an has very clearly used the word al-Nasiu to mean ‘time’. In this case it is the change in the system of measurement of the passage of time in which Allah Most High has ordained that a year should comprise of twelve lunar months. 

 

When the Prophet pbuh used the same word, he also used it for ‘time’ in the sense of ‘prolongation of life-span’:

Whoever wishes that he be granted more wealth and that his lease of life be prolonged, he should keep good relations with his kith and kin.  (Bukhari, Muslim) 

 

Some commentators of the Qur’an are of the view that the word Minsa-ah above means ‘staff’ or ‘walking stick’. We believe that this explanation of the word Minsa-ah is inadequate. 

 

If we accept this explanation of the meaning of the word Minsa-ah, then the implication would be that the Solomon pbuh was holding on to his staff, and when the staff collapsed, his dead body also collapsed.

 

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