Majestic Islam

Truth Had Revealed and Will Prevail Undoubtedly

A Warning about this Coming Ramadan – Analysis by M. Hussain February 25, 2014

I earnestly follow the blog of brother M. Hussain. I found this interesting report he recently published on his blog about the coming Ramadan (2014). I am sure you will find this report insightful and reflect upon it.

====================

I don’t generally do this but it seems important that I get the word out. What I am about to say may make you think I’ve lost my mind a bit, but I ask you to consider the evidence and then draw your own conclusions. There is a very interesting hadith that sounds exactly like a nuclear attack (from Kitab-Al-Fitan), Nuaim bin Hammad:

Nuaim reports via Abdallah Ibn Masood that the Messenger of Allah (PBUH) said:

“When there is a scream [sayhah] in Ramadan, then there will be bloodshed in Shawwal, and the tribes will form groups in Dhul-Qi’dah, and blood will be spilt in Dhul-Hijjah, and al-Muharram! What will happen in al-Muharram?” saying it three times, “Indeed, indeed! The people will be killed in a great massacre”.

We said: “What is the scream, O Messenger of Allah?” He said: “This will be in the middle of Ramadhan, on a Friday morning. That will be when the month of Ramadan begins on a Friday night. There will be a blast that will awaken one who is asleep, and bring the young women out of their rooms, on a Friday nightduring a year of many earthquakes and severe cold.”

Nuaim reports via Abdallah Ibn Masood that the Messenger of Allah (PBUH) said:

“During Ramadan there will be a sign in the sky, as a bright pillar of light, and in Shawal a catastrophe, and in Dhul Qada many perishing, and in Dhul Hijja the Pilgrims are plundered, and what will make thee understand what Moharam will hold…
A devastating sound will be heard in Ramadan, and a commotion in Shawal, and in Dhul Qada conflict between the tribes, and that year the Pilgrims will be plundered and a great confrontation will unfold at Mina with many killed and much blood spilled as they stand on the rock of Al Aqaba. If the blast occurs in Ramadan, then there will be commotion in Shawal…
We asked what is the blast, oh messenger of Allah, and he said: a strong blastof sound in the middle of Ramadan on a Friday night. This blast will wake the sleeping and knock down the standing, and move the aged women from their shelter on a Friday night of a year that will witness many earthquakes.”
Al-Hakim narrated from Abu Hurayrah [r.a] from the Prophet (saws) that he said:

“There will be a blast in Ramadan that will awaken one who is asleep and terrify one who is awake. Then there will appear a group in Shawwal, then bloodshed in Dhul-Hijjah, then the prohibitions will be violated in Al-Muharram, then there will be death in Safar, then the tribes will conflict with each other in Rabi, then the most amazing thing will happen between Jumada and Rajab. Then a well-fed she-camel will be better than a castle sheltering a thousand.

The prophet talks about a “Blast” with a “devastating sound” that will “awaken the one who is asleep and knock down the standing” and which will appear as a “sign in the sky, a bright pillar of light”.

Does this look like a “sign in the sky”, a “bright pillar of light” ?

bright pillar of light

People often use the expression “bright pillar of light (or fire)” to describe a nuclear explosion.

Compare the expressions used in the following testimony of a Hiroshima survivor describing the blast, with the expressions used by the prophet (saws) to describe the blast mentioned in the hadiths.

– Testimony of Yasuhiko Taketa, a survivor of Hiroshima, who describes the blast:

” On the morning of August 6, when I was thinking about what I was going to do that day, my mother asked me to deliver some miso (bean paste) to my sister (second daughter), who had moved to Hiroshima when she got married. I wasn’t very happy about having to do that errand, but I headed for the train station. I remember looking up at the blue sky during my walk to the station, and thinking, “It’s going to be another hot day.” The air-raid siren went off, so I turned around and went back home. My mother scolded me, so I set out once again for the station, but the train had already departed.

I sat on the railing at the ticket gate to wait for the next train. When I thought it should be coming in at any moment, I looked at the station clock. It read a little after 8:10 a.m.

All of a sudden, there was a dazzling flash of light, brighter even than the sun. For a while, I was blinded. The station building and the tracks looked bluish-white, as though magnesium were being burned in front of the station.

Seconds later, I heard an earsplitting roar, the sound of a massive explosion. My ears were ringing. The ground trembled under my feet, and all the buildings in the area were shaking. Window panes were blown out and shattered. I was knocked hard onto my back, and thought that my bowels were going to burst out of my abdomen.

My forehead felt hot, and I unconsciously touched it with my hand. When I looked at the sky over Hiroshima, I saw a tiny, glittering, white object, about the size of a grain of rice, tinged with yellow, and red, which soon grew into a monstrous fireball. It was travelling in my direction, and I felt as though it was going to envelop me.

I was paralyzed with fear and shock, so much so that I had trouble breathing. I tried to escape, but realized that was impossible. I took shelter under a nearby bench. I was terrified by the booming sounds I heard, thinking that enemy planes were strafing the city.

Then the noise stopped. Cautiously, I crawled out of my hiding place and looked around. I saw an enormous, bright red pillar of fire (I was told later that it measured 200 metersin diameter and rose 10,000 meters in the air), which increased in size minute by minute, reaching high in the sky.

From the ground up, the pillar of fire rose toward the sky, with tremendous force. Sometimes it was hollow at the center. At other times, broiling, leaping flames blew out of the center. The sight was so horrifying that I can find no words to describe it. An army officer standing on the platform, surveying the area with binoculars, told me that the ammunition dump at the armory had been hit.

Within minutes, one atomic bomb had transformed the entire city of Hiroshima, now under that huge fireball, into a sea of flames. I never imagined that a weapon could create a gruesome, miserable living hell.”

The Prophet (saws) describes a “Blast”:
– With a “devastating sound”:

From Yasuhiko’s testimony:
“I heard an earsplitting roar, the sound of a massive explosion. My ears were ringing. I was terrified by the booming sounds I heard.”

– Will “wake the sleeping and knock down the standing”:

From Yasuhiko’s testimony:
“I was knocked hard onto my back”

– Will appear as a “sign in the sky, a bright pillar of light”:

From Yasuhiko’s testimony:
“I saw an enormous, bright red pillar of fire (I was told later that it measured 200 meters in diameter and rose 10,000 meters in the air), which increased in size minute by minute, reaching high in the sky.
From the ground up, the pillar of fire rose toward the sky, with tremendous force.”

(the above analysis was taken from: here)

So we see that the Prophet (peace be upon him), if this hadith is right, is miraculously predicting a nuclear attack. This makes the hadith very authentic in my view because of the mathan principle. If this hadith is correct, and we are in fact looking for (along with the other major signs, (almost) all of which have come true already) the following signs:

1. A year where before Ramadan there is a very cold winter.
2. A Ramadan which starts on a Friday night
3. Many earthquakes

I find it very interesting that this year, which started in November 2013 in the Hijri calendar, has been unusually cold, so much so that it has been snowing in the Arab world, something truly rare. At the same time, Ramadan is starting on a Friday night…

Or is it?

Now, the calculations for Makkah, for the starting of Ramadan on a Friday night is a pretty well-established mathematical calculation. Mathematical calculations don’t change overnight. We have here:

http://www.islamicfinder.org/Hcal/hdate_year.php?year=2014&base=g

Showing Ramadan starting this year on a Friday night. Yet, someone it seems has been playing around with the mathematics of it. If you search around, you’ll find hosts of websites now showing Ramadan starting on a Saturday night…

So we have two of the three above signs in play this year. Plus we have so many others not connected to this hadith (which would be too long a list to go into here, but if you know what I am talking about, you probably know at least some of them already).

I understand that rationally there is a probability of this being the year, however big or small. I’m not saying this is the year when WWIII starts and there is a nuclear war. But if my interpretation is correct, I want to simply warn everyone of this strange conjunction of prophecies and to at least be aware.

And Allah knows best. I’ll be spending my Ramadan in the remotest place I can find.

I just don’t want this to weigh in on me that I knew about this information and didn’t tell my brothers and sisters in Islam, and in humanity about it. Now I have, and may Allah guide us all.

Everything that is good in this is from Allah, and everything that is wrong or misplaced is only from myself.

Sallam.

M. Hussain.

Source: Grande Strategy

 

The Public Aspects of Religion January 22, 2010

Start questioning yourself - Do not get manipulated

A subject to ponder over and over again

ANY_CHARACTER_HERE

As a religion that emphasizes equilibrium and justice in all aspects of human life, Islam also accentuates the outward and public aspects of religion to complement the inward and private ones. According to Islam, religion is not only a matter of private conscience, although it certainly includes this dimension; it is also concerned with the public domain, with the social, economic, and even political lives of human beings. There is no division between the Kingdom of God and the kingdom of Caesar in the Islamic perspective. Rather, all belongs to God and must therefore be regulated by Divine Law and moral injunctions that come from Him and are religious in nature.

ANY_CHARACTER_HERE

The public aspects of Islam concern every part of the community qua community, stretching from the local social unit all the way to the ummah itself and even the whole of humanity and creation. There are no relations between human beings and between them and the rest of creation that do not possess a religious significance, starting with the relations between members of the most concrete community, the family, neighborhood, village, or tribe, and leading to greater and less palpable units such as a province or state (in
the traditional Islamic sense of the term), to dār al-islām , or the “Abode of Islam,” and Muslim minorities in non-Islamic lands, to the whole of humanity and finally to creation itself. Islamic injunctions therefore embrace non-Muslims, whose treatment is covered by Islamic Law. Human relations considered by Islam include social transactions and interactions ranging from duties and responsibilities to one’s neighbors and friends to those toward orphans and the destitute, stranger Muslims, and non-Muslims. Some of the teachings of Islam in this domain are general moral instructions, such
as being charitable or just in all situations and toward all people and also other creatures of God. Others are formulated in concrete laws that have governed Islamic social behavior over the centuries, including the personal laws concerning such matters as marriage, divorce, and inheritance, which belong to the private as well the public domain.

ANY_CHARACTER_HERE

One important public aspect of Islam concerns economic activity. In contrast to Christianity, which, in its early history, displayed a certain disdain for mercantile activity and in which there are no explicit economic injunctions as far as its revealed sources in the New Testament are concerned, the Quran and the .H adīth contain explicit economic teachings. These teachings form the foundation of what has come to be known more recently as Islamic economics, although it might be mentioned here that the economic views of St. Thomas Aquinas resemble Islamic teachings in many ways. There are Islamic injunctions relating to how transactions should be carried out, the hoarding of wealth as well as its distribution, religious taxation, endowment (awqāf) , economic treatment of the poor, the prohibition of usury, and many other injunctions that became formalized over the centuries in various Islamic institutions and laws.

ANY_CHARACTER_HERE

The bazaar has always played an important religious role in Islamic society and continues to do so to this day. The guilds that have been responsible for the making of objects, from rugs to pottery, and the carrying out of projects of public economic significance, from the digging of underground waterways (qanāt) to the construction of roads and buildings, have always had a direct religious aspect and have been usually associated with the Sufi orders. According to the Islamic perspective, there is no such thing as economics considered in and of itself. What is called economics today has always been considered in Islam in relation to ethics, and religious injunctions have been promulgated to check and limit human greed, selfishness, and avarice, in an effort to prevent them from completely destroying the exercise of justice that is so strongly emphasized in Islam.

ANY_CHARACTER_HERE

The public aspects of religion in Islam are also concerned with military and political life, which is not to say that every Muslim ruler or military leader has followed the Islamic injunctions fully. There is an elaborate code of conduct in war based primarily on the defense of dār al-islām rather than aggression, fair treatment of the enemy including prisoners of war, prohibition of killing innocent civilians, and the like. There is much talk today about jihād , usually translated “holy war.” Actually it means “exertion” in the path of God, and in its outward aspect it is meant to be defensive and not aggressive. Whatever misuse is made of this term by extremists in the Islamic world or Western commentators of the Islamic scene does not change the meaning of outward jihād in the traditional Islamic context as an exertion to preserve one’s religion or homeland from attack in the traditional Islamic context. As for inward jihād , it means to battle the negative tendencies within the soul, tendencies that prevent us from living a life of sanctity and reaching the perfection God has meant for us.

ANY_CHARACTER_HERE

Islam is said to be the first civilization to have developed a fully codified international law that takes such matters as war and peace between nations into consideration. Likewise, there are extensive Islamic teachings concerning political rule, although, in contrast to the case of the social and economic activities, the Quran and .H adīth are less explicit about the actual form that government should take and much more explicit about the general nature of good government and just rulers. It was only later in Islamic history that the classical theories of Islamic government were developed, a subject to which we shall turn later.

 

 
%d bloggers like this: