Islamic Scholar Imran N Hosein

Malcolm X's Message Print E-mail
Videos - Islam and Politics
Friday, 25 Rabi'ul Awal 1436

 
RESPONDING TO THE UN Security Council Resolution on Syria (No. 2254) Print E-mail
Articles - Islam and Politics
Monday, 09 Rabi'ul Awal 1437

I consider this agreement among the members of the UN Security Council to be positive, even brilliant, and to offer a golden opportunity for political dialogue to replace blood-shedding as the center of gravity for forging an acceptable future for Syria.

Those who choose to reject this opportunity for a peaceful resolution of the war in Syria will now be singled out and identified in the eyes of the world as the people of Fasad (i.e., the evil people of corruption and destruction).

The time has come for the Syrian Sunni 'Ulama to reach out to the Syrian Shia 'Ulama, as well as to the leaders of the Syrian Christian and other Syrian communities and groups, for political dialogue to reach an agreement among themselves on the basis of which they can enter into dialogue with the Syrian government.

It is the Syrian people, and not the dangerously misguided Turkish President, who should determine Syria's future.

On what must they negotiate and decide?

1. They need to forge a united Syrian front with which to confront those who persist with fighting and with bloodshed in Syria.

2. They must adopt a firm common Syrian position of continued resistance to Israeli oppression.

3. They need to forge a political agreement for a plural model of a State in Syria that will accommodate the vital interests of both Sunni and Shia Islam, both Orthodox and Western Christianity, as well as that of other communities and groups in Syria. Syrian Sunni and Shia Islamic scholars and leaders, both in and out of Syria at this time, should take the initiative to reach out to Syrian Orthodox Christians to build a common bond between themselves, preparatory to engaging others in political dialogue.

4. They must accept that had it not been for Russia, Syria would have already become another Libya. Hence whatever be the future for Syria, it must recognize Russia's role in saving Syria from becoming another Libya. There can be no agreement for peace between those who want Syria to become another Libya, and those who resist such a future for Syria.

 
SERBIA’S BACK DOOR ENTRY INTO NATO Print E-mail
News - Current Events
Wednesday, 27 Jamadil Akhir 1437

The Government of Serbia has scorned Serbian public opinion in shamelessly signing agreements with NATO which constitute de facto Serbian membership in NATO. The latest agreement, which was signed with NATO in February 2016, guarantees diplomatic immunity and freedom of movement throughout Serbia for NATO troops.

In consequence of this agreement, I can no longer enter the territory of Serbia since I must abide by Allah’s command in the Qur’ān pertaining to Muslim relations with the (Zionist) alliance of Christians and Jews (Qur’ān, al-Māidah, 5:51). NATO is the military arm of that satanic Judeo-Christian Zionist alliance. I deeply regret not being able to visit Belgrade once again since I was received with great love and affection by Orthodox Christian Serbia on my first visit ever in September 2015.

I make this public statement since I want my Orthodox Christian brothers and sisters to know that the scholar of Islam will not betray them, and will remain steadfast in support of their efforts to extricate themselves from NATO’s venomous Zionist embrace.

I pray that the day may not be long from now when people power can liberate both the world of Islam as well as those parts of the Orthodox Christian world where traitors now rule over us on behalf of our common enemy.

with sadness,

Imran N. Hosein

 
A commentary to Maulana Imran Hosein’s interpretation of the verse. Print E-mail
Articles - Understanding Islam
Friday, 18 Dhul-Hijjah 1436

Verse 51 of Surah al-Maidah:

Being a commentary to Maulana Imran Hosein’s interpretation of the verse. 

By: Hasbullah Shafi’iy

Introduction

Sayyiduna Umar radiyallahu anhu, in his six-line description of the Quran that we are unable to discuss here except one particular word that is relevant to our subject, most aptly said that the Quran is Barakah. Now, this is not a simple word at all. This word may be registered amongst the most frequently used vocabulary of any Muslim from any part of the world, but only that the meaning of this word is simply untranslatable into any other language, at least not into English. The meaning of this word can only be understood and explained by analogy or events.

Sayyiduna Abu Hurayrah radiyallahu anhu, gripped by the pangs of hunger, was waiting in Masjid an-Nabawi for someone to come, one who could understand his state and feed him. Embarrassed to ask directly for food, he had asked both Sayyiduna Abu Bakr and Sayyiduna Umar (r.a.), “Iqri’nee,” which request could either mean “recite to me (from the Quran)” or, “take me as a guest.” Not realising his state, both of them had sat him down in the Masjid and had recited the entire Surah al-Baqarah and Surah Aali ‘Imran respectively one after the other. The poor companion of the Prophet (s) had to listen to the long recitations bearing the pains of his shrinking stomach. Now he was desperately hoping for someone else who could come and perceive instantly the other meaning of the word “Iqri’nee.”

There came the Messenger of Allah, sallallahu alayhi wa sallam, the noblest of all the Arabs in language. When Abu Hurayrah requested, “Iqri’nee” hesitantly, about to faint, fearing the same would happen again, the Prophet sallallahu alayhi wa sallam smiled and affirmed him that he would not recite the Quran to him like Abu Bakr and Umar but would rather take him as a guest. However, the Messenger of Allah (s) commanded Abu Hurayrah to go and fetch all the As-haabus Suffah, Companions of the Verandah, the poorest of the residents of Madinah, eighty of them, for the meal at his home. So it was done. But what was there at the house of the Messenger of Allah (s)? What could anyone expect in that house of light but Barakah? It was but one small container of milk. Abu Hurayrah was worried he would not get any of the milk. He therefore queued first in the line, but the Prophet (s) gave the container to the others first. This is a recorded miracle of the Prophet (s) witnessed and experienced by all eighty of them that the container passed around and all of them drank from it and when it finally ended up in the hands of Abu Hurayrah, he too drank from it once, then the Prophet (s) told him to drink more and he too drank a second time and as the Prophet (s) told him to drink more he drank from it a third time. Finally, he could not drink a fourth time because he was already full and his stomach could not take anymore. But there was more milk in it.

By Allah, if the entire Madinah was there that day at the Prophet’s house, all of them would have drunk from it and milk would still have remained in the container. This is Barakah. So is the Quran. The Quran remains one Book but does flow infinitely. In fact, every verse of the Quran remains one but meanings flow infinitely because it is from Allah who is the Infinite.

There is not a single exegete (mufassir) of the Quran who would have dared say that he had already exhausted the full commentaries, interpretations and meanings of the Quran and that therefore nothing else could be added to them. That would reflect the meanings of the Quran as finite. How in that case could 20,000 Tafaaseer have been published so far on the meanings of the Quran? No one of the 20,000 different authors ever claimed that no one could add on to the commentary he had himself given and then put a full stop to the science of Tafseer. New knowledge comes out from the Quran and what meanings flow out from the Spring of the Quran – the Spring of Allah’s Kalam – has no limit. It continues and will continue forever till the Last Day.

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An Introduction to Methodology for Study of the Qur’an Print E-mail
Books - English
Sunday, 17 Rajab 1437

 

Methodology for the Study of Dajjāl in the Qur’ān was meant to be included as a chapter of my book on Dajjāl. However I realized that it was too long to function as a chapter, and hence I had to remove the material that was specific to Dajjāl, and then publish it as a separate book altogether. I have no regrets in doing so since it was my desire that this be my last effort at teaching basic methodology for the study of the Qur’ān. I have done no more than offer an introduction to that methodology. Those who wish to do so, can search for books which teach the subject comprehensively.

 

The ‘Introduction’ to the religious thought of the distinguished Islamic scholar, Maulānā Dr. Muhammad Fazlur Rahmān Ansārī (1914-1974) contains important information and analysis on methodology which complement the text of this book. Readers are advised to read that ‘Introduction’ to his religious thought in order to enhance their understanding of the subject of this book. It is located in Appendix 1 of the book. Indeed most of what is explained in the text itself on methodology has come from him, and it is he who should have written this book. I wish I had an introductory book such as this to study when I was his student just beginning my study of Tafsīr al- Qur’ān. Had he written it, I have no doubt that it would have spurred me on to a faster and more productive effort of study of the Holy Qur’ān.

Allah Most High declared that He sent down the Qur’ān in the Arabic language in order that it might provoke a people to think (Qur’ān, Yūsuf, 12:2), and hence to study the Book with the rational faculty. Most translators of the Qur’ān admit that it cannot be translated to another language. (See Muhammad Asad’s essay entitled: Can the Qur’ān be translated? Published by the Centre Islamique, Geneva. 1964) Rather, the most that can be achieved in a translation is an approximate rendering of the meaning of the miraculous Arabic text. For this reason we always quote in this book, the actual Arabic text of the Qur’ān which has been preserved unaltered for close to fifteen hundred years, and having done so, we then offer an explanatory translation with our explanatory comments (always carefully enclosed in brackets). We have done so in order to facilitate the proper study of the Qur’ān.

 

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