Path: utzoo!attcan!utgpu!jarvis.csri.toronto.edu!cs.utexas.edu!rice!root From: root@rice.edu (Brazos) Newsgroups: soc.religion.islam Subject: Re: On the Meaning of "Muhammad the Seal of the Prophets" (V of VI) Message-ID: <3397@brazos.Rice.edu> Date: 4 Dec 89 22:47:55 GMT Organization: Rice University, Houston, Texas Lines: 154 Approved: shari@wpi.edu From:HAKIM%decwrl.dec.com Continuation from part IV: Now that the term "Khatam'u-Nabieen" has been discussed in full, let us discuss two of the Islamic Traditions which appear to imply that Islam is an everlasting religion, and the Qur'an is an everlasting Book of Laws. His Holiness Muhammad, is recorded to have said: "There will be no Book after my Book (the Holy Qur'an), and, there will be no religion after my religion (Islam) until the day of resurrection." Moreover, He is recorded to have said in another occasion: "Whatever was made lawful by Me (i.e. Muhammad) shall remain lawful until the day of resurrection, and whatever was made unlawful by Me shall remain unlawful until the day of resurrection." Clearly these two Traditions explicitly discuss the common belief of finality as discussed above. Nevertheless, one must always go beyond the apparent in order to determine the underlying reality. Having this in mind, let us examine these two traditions based on the verses of the Holy Qur'an, and, other traditions from Prophet Muhammad and the Holy Imams, and test the validity of such belief. In my opinion the verses of the Holy Qur'an do not appear to support finality of Islam. The following verses will perhaps address this: "Every people has its set term. And when their time is come, they shall not retard it an hour; and they shall not advance it." [A'raf-7:33] "Neither too soon, nor too late, shall a people reach its appointed time." [Mominun, The Believers-23:43] "To each term its Book. What He pleaseth will God abrogate or confirm: for with Him is the source of Revelation." [Ra'd, Thunder-13:38] Non of the past religions, and nations have been exempted from the Will of God, which has so clearly been established in the verses of the Qur'an, then, one could rightfully ask; Why should Islam be exempted from it? Let us examine these traditions and see what pearl lies hidden under in their shell of the words: In these two traditions His Holiness Muhammad says, that there shall be no other religion after His own, and there shall be no other Book after Qur'an, yet, He maintains a requirement and a condition: until the day of resurrection, implying that at, and after resurrection, there can be other Books and other religions. Naturally one would question: What is meant by the term "Day of Resurrection"? The meaning usually given to the "Day of Resurrection" by the people of the Book (Jews, Christians and Muslims) is a day in which all the dead shall literally rise and leave their sepulchers, become alive in order to be judged by God. Each religion appears to paint somewhat a different picture about the details of this event, and how it will come about. Nevertheless, they all agree that physically dead shall become alive on that day. I will not attempt to recount the beliefs of various people about the Day of Resurrection, however, I would like to say that such belief is based on a very literalistic approach to Scripture, which is against the teachings of the Messengers of God, and the Imams of religion, beside being an absurd thought among mindful believers. Allow me to discuss alternative ways of understanding the meaning of the "Day of Resurrection". His Holiness The Ba'b addresses the meaning of the "Day of Resurrection" in the Persian Baya'n as follows: "The substance of this chapter is this that what was intended by the Day of Resurrection is the Day of the appearance of the Tree of divine Reality, but it is not seen that any one of the followers of Shi'ih Islam hath understood the meaning of the Day of Resurrection; rather they have fanatically imagined a thing which with God hath no reality. In the estimation of God and according to the usage of such as are initiated into the divine mysteries, what is meant by the Day of Resurrection is this, that from the time of the appearance of Him Who is the Tree of divine Reality, at whatever period and under whatever name, until the moment of His disappearance, is the Day of Resurrection. For example, from the inception of the mission of Jesus -may peace be upon Him- till the day of His ascension was the Resurrection of Moses. For during that period the Revelation of God shone forth through the appearance of that divine Reality [i.e. Jesus], Who rewarded by His Word everyone who believed in Moses, [i.e. was a true believer within the Mosaic law], and punished by His Word everyone who did not believe [i.e. was not a true believer -was a believer by name only-]; inasmuch as God's Testimony for that Day was that which He had solemnly affirmed in the Gospel. And from the inception of the Revelation of the Apostle of God -may the blessings of God be upon Him- till the day of His ascension was the Resurrection of Jesus [i.e. Day of Resurrection for the followers of Jesus] -peace be upon Him- wherein the Tree of divine Reality appeared in the person of Muhammad, rewarding by His Word everyone who was a believer in Jesus, and punishing by His Word everyone who was not a believer in Him. And from the moment when the Tree of Baya'n [i.e. The Ba'b is referring to Himself] appeared until it disappeareth is the Resurrection of the Apostle of God, as is divinely foretold in the Qur'an.....The stage of perfection of everything is reached when its resurrection occureth. The perfection of the religion of Islam was consummated at the beginning of this Revelation until its setting, the fruits of the Tree of Islam, whatever they are, will become apparent. The Resurrection of the Baya'n [i.e. the Holy Book revealed by The Ba'b, The Qa'im of the House of the Prophet.] will occur at the time of the appearance of Him Whom God shall make manifest [i.e. The Return of Christ, the Glory of God, Baha'u'llah]. For today the Baya'n is in the stage of seed; at the beginning of the manifestation of Him Whom God shall make manifest its ultimate perfection will become apparent. He [Him Whom God shall make manifest] is made manifest in order to gather the fruits of the trees He [i.e. The Ba'b] hath planted; even as the Revelation of the Qa'im [He Who ariseth] -an allusion to Himself-, a descendant of Muhammad -may the blessings of God rest upon Him- is exactly like unto the Revelation of the Apostle of God Himself [Muhammad]. He appeareth not, save for the purpose of gathering the fruits of Islam from the Qur'anic verses which He [Muhammad] hath sown in the hearts of men. The fruits of Islam cannot be gathered except through allegiance unto Him [the Qa'im], and by believing in Him...yet unjustly have they consigned Him to the Mountain of Maku." The Persian Baya'n II:7 Baha'i Scripture And Baha'u'llah elaborates further on this explanation as follows: "These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God. They are the mirrors that truly and faithfully reflect the light of God. Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible. The knowledge of Him Who is the Origin of of all things (i.e God) and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining, therefore, to the presence of these holy Luminaries, the "Presence of God" Himself is attained. From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendour of the Face of God is made manifest. Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is "the First and the Last, the Seen, and the Hidden. [Qur'an 57:3]." Likewise the other lofty names and exalted attributes of God. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the "Presence of God" Himself, and entered the city of eternal and immortal life. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation. This is the meaning of the "Day of Resurrection," spoken of in all the scriptures, and announced unto all people. Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind? ...Have they not heard the well-known tradition: "When the Qa'im riseth, that day is the Day of Resurrection?" In like manner, the Imams, those unquenchable lights of divine guidance, have interpreted the verse: "What can such expect but that God should come down to them overshadowed with clouds," [Qur'an 2:210]- a sign which they have unquestionably regarded as one of the features of the Day of Resurrection- as referring to Qa'im and His manifestation. Strive therefore, O my brother, to grasp the meaning of "Resurrection," and cleans thine ears from the idle sayings of these rejected people. Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived." Baha'u'llah -Iqan p. 142-144 Baha'i Scripture Part V of VI Regards, Kamran Hakim hakim@bigq.dec.com Tel#508-568-6925