Constantinople In The Qur’ān

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Constantinople in the Qur’ān

ANSARI MEMORIAL SERIESCONSTANTINOPLE IN THEQUR’ĀNImran N. HoseinINH PUBLICATIONSTRINIDAD AND TOBAGO

Copyright reserved by the publisher1440 (Hijri); 2018 (Gregory XIII)ISBN 978-976-95837-4-0Published byIMRAN N. HOSEIN PUBLICATIONS3 Calcite Crescent, Union Hall GardensSan Fernando, Trinidad and TobagoWebsite: www.imranhosein.orgEmail: inhosein@hotmail.comBookstore: www.imranhosein.comCover design of this book features Hagia Sophia, the ChristianCathedral in Constantinople which was sinfully converted to aMasjid in 1453 by the Ottoman Sultān Muhammad Fāteh.Distributed byINH DISTRIBUTORSinhdistributorsmsia@gmail.comPrinted inKuala Lumpur, Malaysia.

For Hagia SophiaMay that day soon come when a MuslimarmywillconquerConstantinople,afterwhich you will be returned to the Christianpeople to whom you rightfully belong. Theyare a people who accepted Jesus ﻋﻠﻴــــﻪ اﻟﺴــــﻼم asthe true Messiah, and who strive to faithfullyfollow him, while their enemies on the otherhand, both those who rejected Jesus, as liance),followDajjālthefalseMessiah or Anti-Christ!

ContentsAnsārī Memorial Series .ixForeword . xviiPreface .xxiGlossary . xxiiiIntroduction . 11. A City by the Sea named Constantinople . 7Jerusalem and Constantinople . 9Importance of the City . 122. Has the Conquest of Constantinople by a Muslim Armyprophesied by Prophet Muhammad ﺻﲇ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ alreadytaken place? .153. How Constantinople became a Christian City! .274. Constantinople in the Qur’ān .35The Qur’ān and Rūm. 39Rūm would twice be victorious—both ‘before’ and ‘after’ 44The Great East-West Schism of 1054 . 46vii

viiiCONSTANTINOPLE IN THE QUR’ĀN5. The Qur’ān has declared that an Ummah of Jesus ﻋﻠﻴﻪ اﻟﺴﻼم will exist until the end of the World .536. The Qur’ān and a City by the Sea .59The ‘City by the Sea’ . 60They were punished to live like Apes . 64Which City could it be? . 717. The Qur’ān, Rūm of the West and Rūm of the East .77The Father, the Son, the Mother and the Holy Spirit . 78We are Christians! . 828. Implications of Rūm’s Second Victory and the Conquest ofConstantinople after the Great War .93Implications of Rūm’s Second Victory . 95The Ottoman Empire . 96An Alliance of Muslims and Christians . 989. And Jesus said: “His name is Ahmad” .105Index .111List of books .117

Ansārī Memorial SeriesThe Ansārī Memorial Series of books is published inloving memory of Maulānā Dr. Muhammad FazlurRahmān Ansārī (1914-1974) who was a Sufi Shaikh of theQāderiyyah Sufi Order, a philosopher, an outstandingIslamic scholar of the modern age, a roving missionary ofIslam, and my teacher and spiritual mentor of blessedmemory. My love for him, and my continuouslyincreasing admiration for both his Islamic scholarship aswell as his philosophical thought, more than 40 yearsafter his death, is such that I cherish the very dust onwhich he walked.I began writing the books of the Ansārī MemorialSeries in 1994 while I was still resident in New York, andfunctioning as Director of Islamic Studies for the JointCommittee of Muslim Organizations of Greater NewYork. I started the Series of books in Maulānā’s honorbecause I wanted to offer a gift to my teacher on the 25thanniversary of his death. The first six books of the Seriesix

xCONSTANTINOPLE IN THE QUR’ĀNwere launched in the Masjid of the Muslim Centre ofNew York in Flushing Meadows, Queens, New York, in1997, and in the years which have since passed, manymore books were added to the Series. A complete list ofbooks in the Series can be found at the end of this book.The next book in the Series, entitled From Jesus theTrue Messiah to Dajjāl the False Messiah—A Journey inIslamic Eschatology, promises to be the most difficult andchallenging of all. The subject is both difficult andchallenging because, among other things, it takes ascholar directly inside the Zionists’ hornet’s nest, and asa consequence there are few scholars who are prepared torisk writing or speaking on this subject. But let us recallthat the blessed Prophet ﺻﲆ ﷲ ﻋﻠﻴﻪ وﺳﻠﻢ said:Ê Â ǾȈǬÊÈǧÊÊ ÌdzÈ ǺǷÊ ÀƢƾÇ ÊƥƢǟÈ ǦÈ ƾÆ Ʒ Ì ÈǘȈċÌnjdz ȄÈǴǟÈ ƾČ NjÈÈÆ“One learned (scholar) is harder on Satan than a thousandworshippers”.Sunan Ibn MājahHence scholarly books and lectures on Dajj l, whoseFitnah (evil) is described by Prophet Muhammad ﺻﲇ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ as greater than that of Satan, will surely be ameans through which our readers would be able toidentify true scholars of Islam. I pray that my recentpioneering book on Dajj l entitled Dajj l the Qur ’ n

ANSĀRĪ MEMORIAL SERIESxiand Awwal al-Zam n, i.e., the beginning of History , mightpass the test of scholarship, and if it does do so, Insha’Allah, that it might encourage the learned scholars ofIslam of the modern age to also address this importantsubject.I recognize the subject of Dajj l to be the ultimatetest of Islamic scholarship, and that implies that itconstitutes the ultimate test of methodology for study ofthe Qur’ n and for assessment of HadÄth. I am convincedthat only an authentic Sufi scholar can write credibly onthe subject of Dajj l, because only he has the propermethodology for the study of the Qur’ n and theassessment of HadÄth, the Sufi epistemology of spiritualinsight with which to interpret religious symbolism, aswell as the tangible vibrating spiritual bond with NabÄMuhammad ﺻﲇ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ which are all indispensable forpenetrating the subject; and this is why I have to devoteattention to the religious thought of Maul n Ans rÄ, theauthentic Sufi Shaikh. I could never have written mybook on Dajj l without the benefit of his religiousthought. The methodology of the scholars of ‘IslamicModernism’, of the Salafi, Shia, Deobandi, and Brelvi orof a TablÄgh Jamaat, for example, will not allow a scholarwhose primary identification is with those sects, tosuccessfully penetrate the subject of Dajj l. I invite them,gently so, to prove me wrong.

xiiCONSTANTINOPLE IN THE QUR’ĀNI met Maul n Ans rÄ for the first time in 1960 inmy native Caribbean island of Trinidad when I was just18 years of age. I had done some studies in science, and Iwas quite surprised to learn that a Maul n (an Islamicreligious scholar of a very high rank) would be visitingTrinidad from Pakistan, and that he would lecture at myMontrose Village Masjid on the subject of ‘Islam andScience’. (The Masjid was subsequently named after himas Masjid al-Ans rÄ.) My response to the news was quiteskeptical, since at that young age I knew of no possiblelink between Islam and science.On the night of the lecture he astonished me with hisscientific scholarship, as well as with knowledge of Islamof which I was hitherto quite ignorant. I was surprised tolearn that the Qur’ n had, time and again, appealed to‘observation’ and to ‘inductive reasoning’, and hence towhat is today called ‘scientific enquiry’, as the methodthrough which one should seek to penetrate andunderstand the reality of the material universe. I was alsosurprised to learn that knowledge which had come to theworld these last few hundred years from some of thediscoveries of modern science, such as in embryology,had already been present in the Qur’ n.I was even more surprised when Maul n lectured atWoodford Square in the capital city of Port of Spain, on

ANSĀRĪ MEMORIAL SERIESxiii‘Islam and Western Civilization’ before an audiencewhich filled the large Square to capacity, and with theOxford University—trained Prime Minister of Trinidadand Tobago, Dr. Eric E. Williams, sitting on the platformbeside him. Dr. Williams had himself already dealt asevere blow to Western Civilization in his PhD thesis atOxford entitled ‘Capitalism and Slavery’. The learnedPrime Minister was clearly impressed by Maul n ’sscholarship as he dissected the godless pagan foundationsof a barbaric and oppressive civilization that hadarrogantly and deceptively presented itself as the bestthat the world had ever experienced, and would everexperience.Maul n ’s dynamic Islamic scholarship, and thespiritual impact of his magnetic Sufi personality, changedmy life. He inspired me to such an extent that I, also,wanted to become a scholar of Islam. By November 1963,and at the age of twenty-one, I became a student of AlAzhar University in Cairo, Egypt, which was the mostfamous institution of higher Islamic learning in theworld. But I could not find in Al Azhar University thedazzling Islamic scholarship to which I was exposed threeyears earlier in Maul n Ans rÄ. The scholars of AlAzhar appeared to me to have been stuck in time, andcould not compare with Maul n in their scholarlyunderstanding of the reality of the strange and

xivCONSTANTINOPLE IN THE QUR’ĀNchallenging modern age, or in their capacity to offer anIslamic response for example, to challenges posed by themodern scientific and technological revolution, thefeminist revolution, etc.I left Egypt and travelled to Pakistan in August 1964to become Maul n ’s student at the Aleemiyah Instituteof Islamic Studies in Karachi, and that was the bestdecision that I have ever taken in life. (The Institute stillexists to this day at the Islamic Center in Block B of the Karachisuburb of North Nazimabad.)I remained his student until I graduated from theInstitute seven years later in 1971 at the age of twentynine with the degree of Al-Ij zah al-’#liyah, and returnedto Trinidad. I never met him again in life, since he diedthree years later in 1974 in Pakistan at the age of 60.There are many things about Maul n that I wouldlove to write and to record for history, but by far themost important of all aspects of his rich and multifaceted life was his religious thought, and that is what Ihave attempted to explain in my brief essay on thesubject. It was crucially important for me to do so, notonly because his exceptional scholarship offers someassistance for modern Islamic scholarship to extricateitself from its present sorry and miserable plight (onecannot find a single prominent Islamic scholar today who

ANSĀRĪ MEMORIAL SERIESxvdares to declare the present paper-money monetarysystem to be bogus, fraudulent and Har m), but alsobecause his scholarship has played such an importantrole in guiding and assisting me in writing my recentpioneering book on Dajj l the false Messiah, which is thelatest book in the Ans rÄ Memorial Series.That essay can be found in the Appendix to my bookon ‘Methodology for Study of the Qur’ n’.

ForewordIvouch to the fact that Shaykh Imran Nazar Hoseinis today the foremost Muslim scholar whopassionately writes on and teaches Islamic eschatology. I,therefore, consider it an honour to write this forewordfor his forthcoming publication, namely, Constantinoplein Qur’an. The learned author is aware of the fact that thename Constantinople per se (in Arabic, Konstantiniyyah)does not appear in the Qur’an. Notwithstanding that, hisaim is to remind readers that Sayyidunā ProphetMu ammad È referred to that city as such andhence Muslims should have no qualm in emulating ourbeloved Prophet by reviving that name.Shaykh Imran has wittingly named his publication assuch in order to remind and educate Muslims andChristians alike of the prediction in the Qur’ānconcerning that particular region where Constantinoplewas located which was fulfilled during the very lifetime ofSayyidunā Prophet Mu ammad È and what wouldxvii

xviiiCONSTANTINOPLE IN THE QUR’ĀNsubsequently come to pass in the future. Moreover,Shaykh Imran also sheds light on the predictions in the adīth literature that directly relate to the city ofConstantinople that would eventually unfold during whatis termed as Ākhir al-Zamān, namely, End-time.What is intriguing is that Shaykh Imran has taken thebold step of re-interpreting the Qur’anic passages thatdirectly make reference to the victory of Rūm: “bothbefore and after and the rejoicing of Muslims” (30:4); theissue of the “crucifixion” of Prophet ‘Īsā (upon whom bepeace) (4:157, 3:55, and 39:42); the “city by the sea” (7:63);“the transformation of human beings into apes” (7:166)and the “community of Jews who displays enmity to theMuslims” and the “community of Christians who lovesMuslims” (5:82) and the “the Judeo-Christian alliance”(5:51). Such re-interpretations are needed for the readersto firmly grasp of what is fast unfolding in the 21stCentury which would eventually lead to what SayyidunāProphet Muhammad È prophesized about the GreatWar or Malhama (or Armageddon).While reading the manuscript for the purpose ofwriting this Foreword, I was fascinated to note ShaykhImran has logically structured the chapters in his bookand that at the end of each chapter he raises somepertinent issues and goes on to unravel each of these

FOREWORDxixissues in the respective chapters.I am fully aware of the fact that not all Muslims willaccede to Shaykh Imran’s insights, but I neverthelessstrongly urge all readers who are serious students ofIslamic eschatology to read the book with an open mind.Undoubtedly, they will certainly be enthralled by theerudition of the learned author!Abul Fadl Mohsin EbrahimProfessor EmeritusSchool of Religion, Philosophy and Classics,University of KwaZulu-Natal, Durban, South Africa.28 November, 2018

PrefaceAlmost 50 years have passed since I wrote, at theage of 29, my first book entitled Islam andBuddhism in the Modern World. I was honored when myteacher of blessed memory, Maulānā Dr. MuhammadFazlur Rahmān Ansārī, (1914-1974) wrote the Forewordfor that book. Now, almost 50 years later, any book that Iwrite might be my last, and I am truly grateful that AllahMost High gave me time to write this book before Hecalls me away from this world. Despite its size, it may yetbe recognized Insha’ Allah, as an important contributionto Islamic eschatology.Difficulties with my son caused me such distress thatfor two weeks I could do no work on my book on Dajjāland Money. It was while I was in that depressed state thatI decided to turn to something new in order to engage mymind and heart in such a way that I might find somemental relief. Thus was it that Constantinople in theQur’ān was written. I was myself astonished when Ixxi

xxiiCONSTANTINOPLE IN THE QUR’ĀNcompleted the first draft of the book within two weeks. Iwas even more astonished and humbled by Allah’sKindness and Grace as new knowledge kept on coming tome, even while I was writing the book.I am grateful to a dear student of mine who wishes toremain unnamed, for his beautiful cover-design for thisbook, as well as for several other books of mine. MayAllah bless him. Āmīn!Finally, I thank my dear student Gregoire for hiskind assistance in proof-reading the text of this book andfor his valuable comments.INHRab’i al-Awwal 1440HNovember 2018

GlossaryIt is important for readers who are unfamiliar withthe Arabic language to spend a little time with thisGlossary of terms before reading this book.Firstly, the Islamic literary code requires that weinvoke Divine blessings whenever we speak or writethe names of the Divinely-appointed Prophets andMessengers of the One God, hence the tiny Arabicinscriptions found in this book whenever we refer to aNabī, or Prophet; however, when the name of a Prophetoccurs more than once in a paragraph, we use the Arabicinscription only on the first occasion.Whenever we refer in the text of the book to aProphet for the first time, we always give his name as it isfound in the Qur’ān. In subsequent references to thatProphet, we facilitate our Christian readers by using thename with which they are familiar. In the case of theProphet who was born in Makkah, his name in theQur’ān, as well as in popular usage, is the same. Butxxiii

xxivCONSTANTINOPLE IN THE QUR’ĀNMoses in the Qur’ān is Nabī Mūsa ﻋﻠﻴﻪ اﻟﺴﻼم , David is NabīDāud ﻋﻠﻴﻪ اﻟﺴﻼم , Abraham is Nabī Ibrāhīm ﻋﻠﻴﻪ اﻟﺴﻼم etc.A community of believers who accept a Prophetand follow him is known as an Ummah. Hence this bookrefers, for example, to the Ummah of Nabī Muhammad ﺻﲇ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ and the Ummah of Jesus, i.e., Nabī ‘Īsā ﻋﻠﻴﻪ اﻟﺴﻼم .Ākhir al-Zamān: Arabic equivalent for the End-time.Bait al-Maqdis: Jerusalem.Banū Ishāq: the House, or the people, of Isaac ﻋﻠﻴﻪ اﻟﺴﻼم .Banū Isrāīl: the Israelite people.Dabbatul Ard: literally a creature of the earth. It refers tosomething which will emerge in the world in the Endtime and which would so destroy the miraculous internalspiritual heart of Solomon’s staff that the Jasad who sitsof Solomon’s throne (i.e., Dajjāl the false Messiah) wouldno longer be able to use the staff to conceal his identityfrom the Jinn who work by Divine order for Solomon.Since it can destroy the spiritual heart of the staff, it cando also destroy human spirituality.Dajjāl: a title used by Prophet Muhammad ﺻﲇ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ torefer to the Anti-Christ or false Messiah.

GLOSSARYxxvFitrah: a state ordained by nature.Hadīth: a record of something that the Prophet said ordid.Hijrah: migration from an area of insecurity (to personor faith) to an area of security.Jihād: Holy War.Khilāfah State: a Holy State which recognizes Allah’ssovereignty and in which law and governance is based onTruth.Konstantiniyyah: Arabic equivalent for ConstantinopleKufr: rejection of Truth.Kuffār: those who reject the TruthMalhama: Armageddon.Masjid / plural Masājid: a House of Worship.Ribā: interest derived from a loan.Sultān or Khalīfah: synonymous terms which refer to onewho rules.Sunnah: the way or example of a Prophet.Sūrah: a chapter of the Qur’ān.Yathrib: a city north of Makkah that is now popularlyknown as Madīna.

IntroductionCONSTANTINOPLE IN THE QUR’ĀNIncluding the Conquest of Constantinoplein Ākhir Al-Zamān (i.e., the End-Time)One day, perhaps, a scholar more learned than thiswriter, will produce a work which will connect allthe lamps that have so far emerged from the Qur’ān, inorder to present to the world a luminous Islamiceschatological explanation of the origin, role and destinyof modern western civilization. I pray that he would beone of my students Insha’ Allah.The most important characteristic of the role of thiscivilization in history has been, and continues to be, itsrelentless oppression and exploitation of mankind.Indeed it is the greatest oppressor that history has everwitnessed; and it commits its evil with the greatestdeception ever.1

2CONSTANTINOPLE IN THE QUR’ĀNIf Malcolm X were still alive he would find to hissurprise and happiness that his intuitive thought, in thefinal years of his brief life while he was groping topenetrate the grim reality which confronted him in USAas well as

discoveries of modern science, such as in embryology, had already been present in the Qur’ n. I was even more surprised when Maul n lectured at Woodford Square in the capital city of Port of Spain, on

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Table of Contents The Holy Qur’an in Arabic 5 English Translations of the Qur’an 7 Qur’an Translations in Other Languages 11 Urdu Qur’an Translations and Tafseer 12 Commentaries, Tafsir of the Qur’an 13 Introductions to the Qur’an, Its Style, Themes, and Its Scientifi