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Indeed, we have revealed the reminder, and indeed, we will certainly be protectors of it. – (Qur’an 15:9)

Apocalypticism is the belief that the end is imminent. Every age produces a variety of apocalyptic end times movements appropriate to its circumstances, and their actions may focus on private salvation, sometimes through a combination of quietism and a withdrawal from the world, or on reform, or radical segregation of the righteous from the sinful majority, or on militant activism bent on restructuring society in order to hasten the final event.

Apocalyptic millenarianism is a form of activism that directs groups of believers who see themselves at the threshold of the awaited millennium (in the eschatological sense) toward radical political action, including anti-establishment attempts at restructuring society. Natural disasters, political persecution, economic deprivation, and even change itself—in the form of a negative discrepancy between expectation and reality — have triggered it, while atomic and ecological eschatology has recently added a new dimension. Many false-claim makers and coward societies in the world set the wrong tone for an apocalyptic millenarian mind-frame in their mass audiences and readers.

Apocalyptic edge of the Qur’anic Discussion, especially the Meccan revelations when they expound that the end is near.

“They see the (day) far off, but We (God) see it quite near…” (70:6–7, Early Meccan).

“The hour of judgment is near, and the moon is split…” (54:1, Middle Meccan).

“Verily, The Hour of Resurrection is coming. I have willed to keep the time of its coming hidden so that everyone may be recompensed in accordance with his effort…” (20:15, Middle Meccan).

“Closer and closer to people is their reckoning, while they in neglect turn away…” (21:1, Middle Meccan).

But [even] according to the (chronologically) earliest revelation regarding the hour, its appointed time is known only to God, and the Prophet is but a warner for those who fear it.

This theme is reiterated in two late Meccan revelations

“Verily the knowledge of the hour is with God alone. He sends down rain, and He knows what is in the wombs…” (31:34, Late Meccan)

“The knowledge (of the hour) is with my Lord, none but He (can) reveal its time…” (7:187, Late Meccan)

Also in a Medinan revelation

“Men ask you about the hour. Say: knowledge of it is with God. What will make you understand? Perhaps the hour is near,” (33:63, Medinan).

“When the word is fulfilled against them (the sinners), We shall produce for them from the earth a beast to speak to them, because people did not believe with assurance in Our signs…” (27:82, Middle Meccan)

“The nations of Gog and Magog will break through their ancient barrier wall and sweep down to scourge the earth…” (21:96–97, Middle Meccan)

By contrast, the Qur’anic revelations provide an abundance of eschatological end times movements appropriate to its circumstances, and their actions may focus on private salvation, an end times detail that begins with God’s cosmic undoing followed by the last judgment for everlasting paradise and hell. Thus, while the “terrestrial signs of the hour” remain a relatively marginal theme in the Qur’anic message, the actual occurrence of doom (relation of the cosmos and cosmic time), resurrection, last judgment, and individual assignment to an eternal abode of beatitude or torment are a fully developed part of Qur’anic doctrine.

The sheer volume of available, canonical and sectarian, classical, and later Hadith on apocalyptic themes has for many centuries enabled Islamic scholars to forge their own collections of these materials. By nature of the subject, such textual activities always had a potential political edge. As is more fully discussed in what follows, the manner in which Islamic scholars have historically handled

Hadith’s end-time predictions have been indicative not just of their religious orientation but also their stance toward the political system under which they performed their work. Lately, that stance has been affected by ideological concerns regarding world politics in the manner and language of the “clash of civilizations.” While, on the whole, so far has a hear-say presence, an echo of language is discernible in new formulations of pre-existing anti-colonialist patterns of thought and argumentation.

The apocalyptic Hadith has been classified in several ways. Some sources distinguish the “minor signs” of the hour from its “major signs.” Others distinguish between “signs that have passed,” “signs that can be observed at present,” and “signs that have not yet occurred.” Here the “signs that have passed” are historical events that were, or are, recorded in the nature of historical “markers” on the way of mankind’s linear approach to its final destination. The second category, “signs that can be observed at present,” functions to denounce religious aberrations, including innovative and other objectionable cultural, social, and political practices, in “mirror of the times fashion and, civic caution.

Minor End Times Signs of The Hour

In this compendium, the minor signs of the hour are presented in sequential listings where traditions on natural disasters, lunar and solar eclipses, and landmarks of Islamic history intersperse the enumeration of significant societal aberrations. By placing the latter paradigmatically in the context of the prophetic Hadith, their contemporary manifestations are given true apocalyptic weight, while the line between historic events that had seemingly fulfilled prophetic predictions, and their future re-occurrence, remains equally open. The following partial synopsis maintains the sequencing and numbering of the source’s data. The compiler’s commentary has been omitted.

  • The Prophet’s mission (since God’s messenger Muhammad is the last prophet sent to mankind, his career initiates the last chapter of human history)
  • The death of the Prophet
  • The conquest of Jerusalem
  • The superabundance of wealth leaves no one in need of receiving zakah or sadaqah [charity]
  • The appearance of fitan [many varieties of turmoil, anarchy, secession, and seduction], such as when people turn into unbelievers and sell their religion for nonessential things of this world; when sectarian and other dissenters believe the true message of Islam; when trials and tribulations arrive from the East (Islam’s struggles against invaders), when sectarian and political divisions erupt within the Islamic community when religion is affected by (heretical) innovations (“innovations” based on “arbitrary views” and “personal opinion”.
  • The appearance of false prophets
  • The loss of trustworthiness, loyalty, and integrity
  • The suppression of knowledge and the emergence of ignorance
  • The abundance of police squads and oppressive officials who wield whips the size of the tails of cattle
  • The prevalence of illicit sexual relations
  • The spreading of usury
  • The condonement of musical instruments (and of male and female singers)
  • Widespread and condoned consumption of wine
  • The decoration of mosques as a matter of pride and competition
  • The Tall buildings
  • Wide-spread killing (massacres and senseless fighting within the Muslim community)
  • A (perceptible) acceleration of time (when a year feels like a month,a month like a week,a week like a day, a day like an hour, and an hour like the small amount of time it takes for a palm leaf to burn to ashes)
  • The closeness between markets (when markets affect each other’s trading)
  • The rise of idolatry in the community (when idols are worshiped and graves are made into sanctuaries and shrines)
  • The emergence of indecency (obscenity) and enmity among relatives and neighbors
  • Imitation of the young by the old
  • Prevalence of avarice, greed, and covetousness
  • The pervasiveness of trade (and wealth gained from trade)
  • The abundance of earthquakes
  • Frequent occurrences of disgrace, distortion, and defamation
  • The departure of the righteous (so that those who remain are mainly evil)
  • The rise to prominence of the despicable (to where the liar is believed, the traitor trusted, and the fool’s advice heeded)
  • Extending greetings (of peace) to acquaintances only (when the communal spirit is weakened)
  • Seeking knowledge from minors
  • The emergence of women who are nude even when they are clothed (because their garments do not cover their “private parts”)
  • The pervasiveness of writing (when knowledge of how to write is widely spread)
  • Neglect by Muslims of the rules of Islam
  • Distention, or swelling-up, of the new moon (to where it appears bigger than previously observed)
  • The abundance of lies and lack of verification in the transmission of information (the news)
  • Prevalence of false testimony (and suppression of true testimony)
  • The abundance of women and paucity of men (to where there is a single man left for every 50 women)
  • Frequent occurrences of sudden and unexpected death
  • Snubbing and stand-offishness among people
  • The greening of Arabia: when the land of the Arabs returns to being a land of rivers and fields
  • When there is much rain but little vegetation
  • When predatory animals and minerals speak to humans
  • When people wish to die (lie in a grave that they are passing) because of the severe trials and tribulations (that they are suffering)
  • When the Rum fight against the Muslims
  • The conquest of Constantinople (without military struggle,i.e. the event lies in the future)

Hadith collections also list additional traditions on the minor signs that signal the end. All depict the future as wrought with difficulties. As faith, morality and honesty, human decency, and acceptable generational and gender relations, political accountability, justice, and public civility fall by the wayside. Sedition follows sedition, until the living envy the dead. In the contemporary compendium of the classical end-time, Hadith quoted above and in what follows the rise of end-time events signify the shift from “minor” to “major signs” of the hour when the world begins to witness the final struggle between good and evil that is the concluding chapter of human history.

Major End Times signs of The Hour

In the Hadith collection, the Mahdi is identified as a member of Muhammad’s family; “his name is like that of the Prophet, and his father’s name is the same as that of the Prophet’s father”. The Mahdi will rule the earth for seven, or eight, or nine years, filling it with justice just as it was before filled with injustice. Under his end times reign, the community will live in ease and comfort as never before. The earth will bear vegetation, the rain will be plentiful, and wealth will be abundant and equally divided among the faithful. Thereafter, the antichrist, Dajjal or Masih/al-Masikh al-Dajjal) appears from the East. Among the signs of the Dajjal are that he is blind in one eye, has frizzy hair, and on his forehead blazes the word kafir [unbeliever] that Muslims see and understand, whether they be literate or illiterate. The Dajjal roams the earth (except for Mecca and Medina,—or: the holy mosques of Mecca, Medina, Jerusalem, and Tor—, which are guarded by angels). He travels with enormous speed. He tempts people away from their true faith by way of “pseudo-miracles,” that is, preternatural feats —  (interchangeably) a (cold) fire and a (blazing) garden. Wherever he goes, he brings with him great wealth: rivers, mountains of bread, and honey. He can produce rain and the greening of the earth, but this is always followed by destruction. His reign on earth lasts only forty days, except that the first day equals a year, the second a month, the third a week, and the rest of his days are like human days. The Dajjal’s army is largely made up of Jews, Persians, Turks, and an admixture of other people who are mainly “Arabs of the desert” (Bedouins), and women.

According to traditions quoted from Muslim ibn Hajjaj’s and Ahmad ibn Hanbal’s canonical Hadith collections, seventy thousand Jews will follow the Dajjal, while traditions quoted from Bukhari’s and Ibn Maja’s canonical Hadith collections also include Persians, Turks, and desert Arabs among the Dajjal’s followers. According to a tradition in Ibn Hanbal, most of the Dajjal’s followers are women, since women are even more ignorant and impressionable than are the Bedouins. Reportedly the Prophet discussed that, after the Dajjal’s appearance at a place in the vicinity of Medina, men would tie up their consorts and mother, daughter, sister, and aunt for fear that they might join the Dajjal. Against the Dajjal’s onslaught, Muslims are reduced to a remnant.

In their hour of need, Jesus will return to earth from heaven (to where, according to the Qur’an, he ascended without dying on the cross) in order to lead the final battle against the Dajjal.  Jesus will descend on the Eastern Minaret in Damascus, and the (remaining) believers gather around him. The Dajjal makes his escape toward Jerusalem but Jesus will slay the Dajjal at the gate of Lydda in Palestine. The Dajjal’s followers are likewise annihilated when the Muslims (in Jesus’ army) will pursue and kill them (with supernatural help) so that the trees and stones are saying: oh Muslim, oh servant of God, there is a Jew behind me, come and kill him,— except for the Gharqad tree, which remains silent. Then Jesus will reign in justice and plenty, validating Islam, breaking the crosses of the Christians (on whom he will levy the poll tax). He will apply the (Muhammadan) Shari’a and perform the ritual prayer behind the Mahdi. This period will last for seven or forty or many more years.

Then the final horrors of human history unfold, Gog and Magog arrive who rush from every hill and drink all available water, including Lake Tiberias, until they are defeated and killed. There are three solar eclipses, then a great smoke arises, the sun rises in the West, the beast from the earth appears, a fire drives the people to crowd together (in anticipation of judgment day) and history gives way to the day of doom. All known only to God, The Might.

Surface Source | Dreams and News approaching Endtimes

The Apocalyptic Impulse and State

Modernist reformists, re-focusing on an older rationalist tradition in theology, developed new approaches to the Qur’anic text with the goal of strengthening and modernizing Muslim society to drag them into the colonialist age again. Their “school’s” methodology has sought to understand and interpret the scripture not by way of its own internal structure and thematic hierarchy but political goals, which has meant reducing the space that was previously granted to the Hadith towards society understandability.

This is not to say that the rank and file of Islamic ulama are in favor of revolutionary apocalyptic movements, as the opposite holds true; when working within an established political system, state supporting theologians and legists prefer the often intricate balance between their own professional power base and that of the state which largely controls it. In truth, their professed loyalty to the apocalyptic Hadith in its inherited and literalist form lies much closer to home, which is a corporatist defense of their professional scripturalist expertise that includes privileged knowledge of the canonical Hadith. Chipping away at that corpus would weaken the whole edifice of traditionalist theology and law that is the ulama’s mainstay.

Therefore, it is far better for the religious establishment to downplay, or “interpret,” certain apocalyptic traditions, especially if they have a political edge to them (such as the hadiths on end-time tyrannical governments) than to disregard them altogether. This long-lived corporatist model of the Muslim religious establishment(s), however, has not prevented political agents and revolutionary activists, from appropriating an apocalyptic framework for their activities, and the apocalyptic indicator of a timetable of “round numbers” may have helped to sharpen the focus of some of them.

Round numbers, in a society’s or culture’s calendar, are powerful factors in the social imagination. In the eschatological context, chronography and calendars can acquire symbolic meaning and even cosmic significance. The feeling that the world and time are coming to an end does not need a century’s or millennium’s closure. But the two notions have historically quickened and spurred each other. Millennialism has often identified the end of chronological cycles as moments of crisis, while the reverse has also been true, and the end of a century, or a millennium, aroused millenarian expectations.

The “new genre” of apocalyptic literature follows established patterns by contextualizing inherited texts, but now mainly “lay” voices address Arab and Muslim political grievances. Throughout history, oppressive political situations have always sharpened the tenor of apocalyptic discourses that translated terrestrial strife into trans-temporal relevance.

The new globalization is adding the element of “virtual” coexistence, that is, instantaneous mutual accessibility of clashing apocalyptic paradigms, where the new Islamic apocalyptic literature has come to bear the imprint of foreign fundamentalisms. To these are added anti-semitic conspiracy theories in the manner of “The Protocols of the Elders of Zion” (a tzarist forgery) and also some American science fiction details. Evangelical prophesy is grounded in a Dispensationalism that predicates Jesus’s Second Coming on the building of the Third Temple in Jerusalem, which informed (or was encouraged by) nineteenth and twentieth-century British and American support for Restorationism.

The new writers and publishers have also truncated the medieval apocalyptic Hadith, not by reasoned inquiry into its historical cultural role, in the manner of Islam, but by a pick-and-choose approach to the traditional texts that means to battle present-day political, economic, and cultural problems, as well as other religions, in apocalyptic language predicated on a defensive/offensive exceptionalism.

The writers of present-age Islamic apocalyptic literature are mainly non-ulama professionals (journalists and/or university graduates in the arts and sciences) of Islamist background who have acquired less or more than less familiarity with both the Western, and Christian Evangelical and the Western, Anti-Semitic, text. In addition, much percentage of world society has knowledge of science and the applied sciences, and Western literature, science fiction, and popular culture. But their readings of the apocalypse thus represent a new hybrid that derives from a new globalized mix.

The Popular Tract Beware

The False Messiah (Dajjal) is Conquering the World from The Bermuda Triangle by the Egyptian, later Saudi-based journalist Muhammad Isa Daud, a graduate of the College of Arts at Cairo University will serve as an example of how conspiracy theories, science fiction, and popular superstition in the manner of the National Inquirer can be wedded together to explain all present-day world crises as signs of the Dajjal’s arrival. The author avers that the Dajjal has already appeared since it is his (as yet invisible) control of world affairs that generates the global problems suffered by contemporary humanity.

The Dajjal’s hand lies hidden behind both Soviet and (now, especially) American power politics and world domination. His rich followers and agents abound in the U.S.; prominent among them are Jews and also those actors and actresses of Hollywood and Broadway whom he controls. The Dajjal’s main power base lies in the Bermuda Triangle. From there he commands a fleet of UFOs/Flying Saucers that are, in truth, man-made and human-piloted aircraft of technical capabilities. Daud presents a lengthy discourse on a classical Hadith according to which the Dajjal is/was imprisoned on an island before his final end-time emergence. A sign of his release from this captivity to the author is the return of the Jews to Jerusalem, a historic fact that he ascribes to the world conspiracy recorded in the “Protocols of the Elders of Zion” as the Dajjal’s secret handiwork. But the Muslims are not afraid, because they know that the Dajjal’s final defeat is foreordained.

Similar end-time scenarios inform the work The False Messiah (Dajjal) is about to Emerge by Hisham Kamil  Abd al-Hamid, also an Egyptian Islamist writer. The author provides information on the Bermuda Triangle and the Flying Saucers that are manned by the Dajjal’s army. New and distinct are his familiarity with the Jewish and Christian Bible and the fact that he pursues his Hadith-based study of the Dajjal while providing information on (“the equivalent notion of”) the Antichrist found in the Torah and Evangel and their end-time predictions, where he frequently invokes Christian Evangelical narratives. The studies on Jewish world conspiracy with special reference to “The Protocol of the Elders of Zion” is followed by a chapter on “Jewish plans to destroy Al-Aqsa Mosque in the year 2000 and build the Jewish Temple in its place, in which to worship the Dajjal.”

Quoting from the First Book of The Kings, the author celebrates [The Qur’anic Prophet] Solomon’s building of the First Temple in Jerusalem and Solomon’s prayer there that God safeguards His covenant with His righteous servants. He continues to say that the Jews did not adhere to the covenant and later even slandered Solomon, as they did all other prophets, whence the Temple was destroyed and the Jews are still awaiting their King from the House of David to occupy the Throne of Israel. The Temple was rebuilt after the Jewish return from the Babylonian Exile, but after rejecting [The Qur’anic Prophet] Jesus and continuing in their sinful ways, Jesus’ prophesy (here quoted from Matthew) was fulfilled and the Second Temple was destroyed. The author lists public statements made by “Israeli politicians, Zionist and Western Imperialist (British and American) organizations and individuals, and Christian Evangelical missionaries” that have supported building the Third Temple in Jerusalem.

Among the Evangelical group, he mentions Hal Lindsey and Billy Graham and avers that these Christian beliefs are erroneous because based on falsified Jewish texts and interpretations. Both the Christian Bible and the Muslim canon were negatively affected by Jewish influence, the former by the work of Paul who corrupted Christ’s teachings, and the latter by those early converts to Islam (like Ka’b al-Ahbar) who introduced false traditions. The book’s final chapter on the Dajjal’s world leadership assumes that he is already returned and now controls, by way of World Zionism, the United Nations, the Security Council, and the big powers.

This reading also includes an Arabic translation of a chapter of the Book of Revelation with the author’s own historical, political, and eschatological interpretations. As to the fate of Al-Aqsa Mosque and the Dome of the Rock in Jerusalem, Abd al-Hamid counsels his Muslim readers not to worry. Not all signs (such as “a third world war between the Muslims, and Jews and the West,” and “the conquest of Rome”) have so far been fulfilled, even though the time appears ripe (since the arrival of the end-time is predicated on endless conflicts and dissensions, such as can be observed today). Their hope must rest on the Hadith-imparted knowledge that, firstly, the Mahdi will unite all of Islam upon his arrival and, secondly, that Jesus after his return to earth will pray behind the Mahdi in Jerusalem, which means that at that time Al-Aqsa Mosque will still be standing, with THE ORDER OF HIS GOD.

Clerical objections would furthermore include sensationalism, quasi-scientific argumentation, foreign-culture and pop-culture references, and the mass market focus of the purposed literature. Islam, as practiced by the vast majority of the people, is a peaceful religion.

The Nature of Radical Narratives

The potent mix of contemporary Islamist apocalyptic imagery means to console and energize the faithful and deliver a message to Islam’s enemies that restitution is nigh when by divine ordinance the Muslim community of true believers returns to being a world power. Throughout history, encounters with enemies that were perceived as destined or inevitable have found expression in cultural discourses focused on difference and confrontation in a transcendental mode. Whether winning or losing, victor or vanquished, the collectively verbalized belief in the exclusivist justice of one’s cause has served to rally and energize. Narratives (that) juxtapose civilizations, religions, races, ethnic communities, and nations…energize the collective psyche and orient it.

Other than truth, radical narratives exist in many forms, encompassing political manifestos, five-year plans, literature of both fact and fiction, painting, film, photography, and more. Central to the message is the creation and persistent reinforcement of an adversary’s image as an archetypal figure of the other. It can be argued that the apocalyptic theme of “eschatological selection” of a specific religion or religious group to the exclusion of all others is as representative of the genre as are the themes of interethnic stereotypes and prejudice that inform those other “texts” just mentioned.

Indeed, apocalyptic traditions have long borrowed from the latter, even across cultural frontiers, a fact here made evident by the obvious linkages between the anti-semitism of contemporary Islamist end-time scenarios and European anti-semitic ideology. All religions have an element of supremacy in their message processed by the Divine that has throughout history informed, as well as been informed by. Where eschatological categories are enforced on political and social reality, the latter also make their way into religious visions of end-time significance. This is especially true in situations of perceived vulnerability, and alienation when collective anxiety and feelings of inferiority are rallied to privilege the religion and defend its superiority over all others. To break the vicious circle would require hard, terrestrial, labor, on a global scale, “replacing the metaphysics of confrontation with the ethics of coexistence.”

The Promise To Protect

Indeed, those who distort our revelations are not hidden from us. Is then whoever is thrown into Hell better or whoever comes secure on a day of the Resurrection? Do whatever you wish. Indeed, He is Seer of what you do. (Qur’an 41:40)

And when has fulfilled the punishment upon them, we have brought forth for them a creature from the earth speaks to them that the people have been with our revelations do not ascertain. (Qur’an 27:82)

And when God has taken a covenant of the prophets: “Certainly, whatever I have given you of scripture and wisdom, then has come to you a messenger confirming that which is with yourselves. You must believe in him and you must support him.” He said: “Have you affirmed and taken My covenant on that?” They said: “We have affirmed.” He said: “Then you shall bear witness, and I am with you among the witnesses.”  (Qur’an 3:81)

The universe and its residents are faithfully well-assured that there is no human intervention and no falsehood in the Qur’an. It is a Protected Book by its Designer, as promised.

People, in this world, are the target of the arrows of death. With every drinking there is choking and with every eating there is suffocation. You do not get any benefit in it except by foregoing another (benefit) and no one among you advances in age by a day except by the taking away of a day from his life. Nothing more is added to his eating unless it reduces what was there before. No mark appears for him unless a mark disappears. Nothing new comes into being unless the new becomes old. No new crop comes up unless a crop has been reaped. Those roots are gone whose off-shoots we are. How can an off-shoot live after the departure of its root?

Be cured of your intoxication, wake up from your slumber, decrease your hasty activity and ponder over what has come to you through the Holy Prophet, which is inevitable and inescapable. You should turn away from him who opposes him and leave him and leave whatever he has adopted for himself. Put off your vanity, drop your haughtiness and recall your grave because your way passes over it. You will be dealt with as you deal with others, you will reap what you sow, and what you send today will meet you tomorrow. To provide for your future and send (some good acts) for your day (of reckoning). Your ultimate goal (reward or punishment) is before you. Behind your back is the hour (of resurrection) that is driving you on. Indeed, if you could see that has been seen by those of you who have died, you would be puzzled and troubled. Then you would have listened and obeyed, but what they have seen is yet curtained off from you. Certainly, fear of God is the key to guidance, provision for the next world, freedom from every slavery, and deliverance from all ruin. With its help, the seeker succeeds and he who makes for safety escapes and achieves his aims. Fear of God and Act! “None can inform you like the One who is aware” – (Qur’an 35:14).

God’s verdict is judicious and full of wisdom. His pleasure implies protection and mercy. He decides with knowledge and forgives with forbearance. God has provided wonderful creations including the living, the lifeless, the stationary, and the moving. He has established such clear proofs for His delicate creative power and great might that minds bend down to Him in acknowledgment thereof and in submission to Him, and arguments about His Oneness strike our ears. Islam is the religion that God has chosen for Himself, developed it before His eyes, preferred it as the best among His creations, and established its pillars on His love. He has humiliated all communities before their sublimity, He has humbled its enemies with His kindness and made its opponents lonely by according it His support. He has smashed the pillars of misguidance with its columns. He has quenched the thirst of the thirsty from its cisterns and filled the cisterns through those who draw its water. It consists of columns whose bases God has fixed in truthfulness.

God sent to The Last Prophet Muhammad (Peace Be Upon Him) the Book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken, a clarifier whose foundations cannot be dismantled, a cure which leaves no apprehension for disease, an honor whose supporters are not defeated, and a truth whose helpers are not abandoned. God has made it a quencher of the thirst of the learned, bloom for the hearts of religious jurists, a highway for the ways of the righteous, a cure after which there is no ailment, an effulgence with which there is no darkness, a rope whose grip is strong, a stronghold whose top is invulnerable, an honor for him who loves it, a peace for him who enters it, a guidance for him who follows it, an excuse for him who adopts it, an argument for him who argues with it, a witness for him who quarrels with it, a success for him who argues with it, a carrier of burden for him who seeks the way, a shield for him who arms himself (against misguidance), a knowledge for him who listens carefully, worthy story for him who relates it and a final verdict of him who passes judgments.

O, thou man! What hath beguiled thee from thy Lord, the Most Gracious One. – (Qur’an, 82:6)


Sparrows by morning, live in peaceful nests! Design shouldn’t dominate things, shouldn’t dominate people. It should help people. Don’t spend your time solving your favorite problems, solve problems that need to be solved, generically. A home is a place where you live, and society is a place where your story begins. Honesty shares honesty, as it is honesty’s nature. Stay always in Ablution and get back to the trust you have been, with.

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