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Introduction to Islamic Eschatology Bangla v1

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  Islamic Eschatology  Bjgy   Av‡Liæ¾vgvb    Authored By: Mg. Er. Shoaib Mohammed 8-Oct-2014 (Wed), 14- ‘ Dhu al-Hijjah ’ - 1435 (Yaum al- Arba‘aa’)  Kolkata, Bengal, India Translated By: Sadiq M. Alam 12-Oct-2014 (Thu), 18- ‘ Dhu al-Hijjah ’ –  1435 (Yaum al- Khamīs ) Intention We had intended as a part of our activities to focus on the dissemination of this very important branch of Islamic Studies - Islamic Eschatology. To achieve this objective, we had intended to use both lectures and books as our method to convey this message. We have in the past delivered lectures on Islamic Eschatology and related topics, and we intend, Insha-Allah, to continue doing so. This is our attempt to present Islamic Eschatology in the written format. This will be presented as a series of articles on Islamic Eschatology, and related topics, and on other important subjects of Islamic Studies. This will be published (later) in a book form.  D‡Ïk¨ / wbqZ:  GB wmwiRwU g~jZ  Bmjv‡gi GKwU LyeB ¸iæZ¡c~Y©  kvLv   hv  Bjgy Av‡Liæ¾vgvb (  Islamic Eschatology   ) ev evsjvq †kl Rvgvbvi m¤ú©  wKZ Ávb bv‡g cwiwPZ †m m¤ú‡K©  Av‡jvKcv‡Zi D‡Ï‡k¨ wjwLZ  | Avi †mB j‡ÿ¨ GB wel‡qi Dc‡i Avgv‡`i evZ©  v †cŠQv‡bvi Rb¨ Avgiv GKB mv‡_ e³… Zv Ges cÖeÜ/eB‡qi gva¨v‡g Zv cÖ Kvk Kivi B”Qv ivwL| Avgiv AZx‡Z GB m¤ú©  wKZ  wel‡qi Dc‡i e³… Zv w`‡qwQ Ges fwel¨‡ZI BbkvAvjø vn †`Iqvi Avkv ivwL|  Bjgy Av‡Liæ¾vgvb wel‡q wjwLZ AvKv‡i cÖ Kv‡ki GwU Avgv‡`i GKwU cÖ‡”óv hv avivevwnZfv‡e cÖ Kvk Kiv n‡e| Avjø vni B”Qvq ciewZ© ‡Z GwU eB AvKv‡iI cÖ KvwkZ n‡  e| Islamic Eschatology is the branch of Islamic Studies which deals with the study of the Last Age.  Bjgy Av‡Liæ¾vgvb (  Islamic Eschatology   ) Bmjv‡gi †mB we‡kl kvLv‡K wb‡`© k K‡i hvi gva¨‡g †kl Rvgvbv ev c„ w_ex †kl nIqvi Av‡Mi mgq m¤ú‡K©   Aa¨vqb Kiv nq| Introduction to Islamic Eschatology cÖv_wgK cwiPq   Islamic Eschatology, or IlmuAkhiruzzaman (in Arabic), is the study of the Last Age, in essence a study of the Signs, the Unfolding of Events, and the Strategy to safeguard one’s self in the Last Age.    ‡kl Rvgvbv m¤ú©  wKZ Ávb ev Aviex‡Z hv‡K Bjgy Av‡Liæ¾vgvb ( in English Islamic Eschatology )  ejv nq, ‡mwU g~ jZ †kl  Rvgvbv ev hy ‡Mi AvjvgZ, ch©  vqµ‡g NwUZe¨ NUbvmg~ n Ges GKB mv‡_ GB mg‡q wbivc‡` _vKvi Rb¨ †h †KŠkj Aej¤^ b Kiv  DwPZ - Gme¸‡jv welq‡K wb‡q AvewZ©  Z| Eschatology is derived from the Greek eschatos/eschatē/eschaton meaning ‘ last ’  and logy meaning ‘ the study of  ’; eschatology means the study of the last i.e. the study of the last age.  Bjgy Av‡L   iæ¾vgvb   ‡K mvavibZ Bs‡iRx‡Z Islamic Eschatology  wn‡m‡e WvKv nq| GmK¨v‡UvjwR kãwU `y wU MÖ  xK kã eschatos/eschatē/eschaton Ges   logy Gi mgš^‡q ãZix hvi A_©  h_vµ‡g    Ô‡klÕ Ges ÕAa¨vqb / ÁvbÕ| my Zivs GmK¨v‡UvjwRi cy ‡iv A_©  Ô†kl hyM m¤ú‡K©  Aa¨vqbÕ ev Ô†kl Rvgvbv m¤ú©  wKZ ÁvbÕ|  Eschatology is a part of theology, and philosophy, concerned with what are believed to be the final events of history, and the ultimate destiny of humanity. GmK¨v‡UvjwR - ag©  ZË¡ Ges  `k©  ‡bi AšÍ ©  fz ³     hv BwZnv‡mi me©  ‡kl As‡k hv NU‡e ev NUvi K_v Ges gby l¨RvwZi Py ovšÍ fvM¨  m¤ú‡K©  Av‡jvKcvZ     K‡i _v‡K| Islamic Eschatology as a subject is also referred to by the terms - the Last Age, the study of the Last Age, the Signs of the Last Age/Day/Hour, the End of History, the End of Time, or the End of the World. These terms though usually used interchangeably, are not synonymous, and it is better to appreciate the subtle difference.  Bjgy Av‡Liæ¾vgvb    (  Islamic Eschatology   )  welq wn‡m‡e Av‡iv A‡bK¸‡jv bv‡g cwiwPZ †h¸‡jv n‡jv:   †kl hyM, †kl Rvgvbvi  Ávb, †kl Rvgvb, w`em ev N›Uvi AvjvgZ, †Kqvg‡Zi AvjvgZ, BwZnv‡mi hewbKv, mg‡qi AwšÍ gKvj, `y wbqvi †kl mgq BZ¨vw`| GB me bv‡g cwiwPZ n‡jI Avm‡j Zviv G‡K A‡b¨i cwic~ iK cwifvlv bq, my Zivs Zv‡`i g‡a¨ †h my ÿ cv_©K¨ i‡q‡Q †mwUi w`‡K  Av‡jvKcvZ Kiv cÖ ‡qvRb| When we study the subject of Islamic Eschatology, we find in the Islamic literature, the two terms  –   Akhiruzzaman and Sa’ah . Though the two terms are sometimes used interchangeably, they hold distinct meanings. In this context, we want to distinguish between the two terms.  Bmjv‡g hLb Avgiv Bjgy Av‡Liæ¾vgvb    (  Islamic Eschatology   )  wb‡q Aa¨vqb Ki‡Z hvB ZLb g~ jZ `y BwU Avjv`v cwifvlv  Avgiv cvB hvi GKwU n‡”Q ÔAv‡Liæ¾vgvbÕ Ges Ab¨wU n‡”Q ÔmvÕAvÕ| hw` G‡`i‡K KL‡bv KL‡bv GKwUi cwie‡Z©  Ab¨wU e¨envi  Kiv nq wKš‘ Zv‡`i cÖ K… Z A_©  m¤ú~Y©  Avjv`v  | While, Akhiruzzaman means the Last Age, Sa’ah means the Last Hour. ÔAv‡Liæ¾vgvbÕ A_©  n‡jv †kl hyM ev †kl Rvgvbv Ges Ab¨ w`‡K ÔmvÕAvÕ Gi A_©  n‡jv AwšÍ g N›Uv   ev  AwšÍ g gy ûZ© | Akhiruzzaman is what we prefer to call as the End of History, whereas Sa’ah is what we call as the End of the World, or the End of Time. ÔAv‡Liæ¾vgvbÕ -  ‡K Avgiv BwZnv‡mi hewbKv wn‡m‡eB Avgiv wbw`©  ó Ki‡Z PvB Ges ÔmvÕAvÕ‡K Avgiv ej‡Z PvB `y wbq   vi we`vq  N›Uv ev mg‡qi hewbKv| In the timeline of the unfolding of the historical process, Akhiruzzamanis to appear first, followed by Sa’ah.       BwZnv‡mi    †h cÖ wµqv Zv‡Z ÔAv‡Liæ¾vgvbÕ ev BwZnv‡mi hewbKv cÖ_‡g NU‡e, hvi c‡i Avm‡e ÔmvÕAvÕ ev  we`vq N›Uv / mg‡qi  AwšÍ g gy ûZ©  ev Py ovšÍ   hewbKv| The importance of the subject of Islamic Eschatology cannot be understood unless you realize that we are living in the Last Age. This can and will be proved, Insha-Allah, but it is beyond the scope of this introductory article, it will be dealt with in a subsequent article.  hZÿY Avgv‡`i Kv‡Q GB welqwU cwi¯‹vi bv n‡”Q †h Avgiv eZ©  gv‡b Av‡Liæ¾vgv‡b     ev BwZnv‡mi hewbKv nIqvi Ly e KvQvKvwQ  mg‡q  emevm KiwQ  ZZÿY ch©  šÍ Avgiv     Bjgy Av‡Liæ¾vgvb    (  Islamic Eschatology   ) - Gi    ¸iæZ¡  cy ‡ivcy wi ey S‡Z mÿg n‡ev  bv| The study of the subject of Islamic Eschatology helps us to realize that we are living in the Last Age. Thereby, it helps us to penetrate, and therefore understand, the reality of the modern world and age.  Bjgy Av‡Liæ¾vgvb    (  Islamic Eschatology   )  Aa¨vq‡bi gva¨‡gB Avgiv Dcjw× Ki‡Z cvwi †h Avgiv †mB †kl Rvgvbvq evm  KiwQ| my Zivs GB welqwU  Z_vKw_Z Avay wbK †h c„ w_ex I mg‡q Avgiv evm KiwQ Zvi bvbvb w`K m¤ú‡K©  Mfxifv‡e ey S‡Z Ges  Rvb‡Z mnvqZv K‡i| In our study of, and research in, the subject of Islamic Eschatology, our primary focus is on Akhiruzzaman, not on Sa’ah. GUv GLv‡b cwi¯‹vi K‡i ivLA fv‡jv †h Avgv‡`i Bjgy Av‡Liæ¾vgvb    (  Islamic Eschatology   )  Aa¨vq‡bi cÖavb welqe¯‘ g~ jZ Ô  Av‡Liæ¾vgvb  Õ, ÔmvÕAvÕ bq| The reason for such is that Akhiruzzamanis to come first, and it will culminate in a final battle between truth and falsehood, with the final t riumph of truth over falsehood, Sa’ah is to come later.   Gi Kvib n‡jv ÔAv‡Liæ¾vgvbÕ Avm‡e Av‡M hvi Py ovšÍ cwiYwZ‡Z _vK‡   e mZ¨ I wg_¨vi wf   Z‡i     AwšÍ g  jovB Ges Gi djkÖ æwZ‡Z  mZ¨ wg_¨vi Dc‡i Py ovšÍ Rqjvf Ki‡e Avi Gi c‡i    ÔmvÕAvÕ Avm‡e| On the side of the truth will be Imam Mahdi (a) and MasiyhIsa (a), who will fight against Dajjal. This final confrontation is what is referred to in the Islamic literature as  Al-Malhamahal-Kubra (the Greatest War), or in Christian Eschatology as Armageddon, or in the political analysis terminology what is being referred to as the Third World War.  m‡Z¨i c‡ÿ _vK‡eb Bgvg gvn`x (Av) Ges gmxn (Av) hviv `v¾v‡j weiæ‡× jovB Ki‡e| This war (al-Malhamah) is in fact a series of battles (al-Malahim). GB hy × (Avj-  gvjnvgvn) cÖ K… Z c‡ÿ A‡bK¸‡jv avivevwnK ev ch©  vqµwgK hy ‡×i mgš^ q| The Malhamah will be of such a great magnitude that it will put the World War I and World War II to shame. It will be a global phenomenon, from which no nation will escape. It will essentially be a bi-polar world at that time.  gvjnvgvn GgbB gvivZœ K AvKv‡ii n‡e †h GwU cÖ_g I wØZxq wek¦ hy ×‡K j¾vq †d‡j w`‡e| GB hy × Qwo‡q co‡e mviv we‡k¦ B hv †_‡K †Kvb RvwZB iÿv cv‡e bv| ZLb GKwU `y B †giæ‡Z wØLwÛZ wek¦ ‡K Avgiv cÖ wZfvZ n‡Z †`L‡ev|  Today, as we write (this is 2014), we are witnessing momentous developments in the global scenario, which are taking us more and more towards a bi-polar world.This will eventually lead to the World War 3.  ‡hmg‡q Avgiv GB †jLvwU wjLwQ (2014 mvj) ZLb Avgiv AvšÍ©  RvwZK A½‡b gvivZœ Kme cwieZ©  b jÿ¨ KiwQ  hv g~ jZ wØLwÛZ  we‡k¦ i w`‡KB Avgv‡`i †V‡j w`‡”Q hvi cwiYwZ‡Z Z… Zxq wek¦ hy ‡×i Rb¥ n‡Z hv‡”Q| Assessments by independent analysts suggest that the World War 3 has already begun. This is our opinion as well.  A‡bK ¯^ vaxb we‡kø lK‡`i †KD †KD GK_vI ej‡Qb †h Z… Zxq wek¦ hy × BwZg‡a¨B ïiæ n‡q †M‡Q| Avgiv A‡bKvs‡kB GB g‡Zi c‡ÿ| Hence, all these developments, does necessitate our urgent attention to this very important subject of Islamic Eschatology, for indeed we are living in Akhiruzzaman. Gi A_© n‡jv Avgv‡`i Av‡Liæ¾vgv‡bi Áv‡bi Dc‡i Av‡iv Riæix wfwˇZ g‡bv‡hvM cÖ `vb Kiv DwPZ †Kbbv Avgiv evm KiwQ GB  Av‡Liæ¾vgv‡bB| The time of the coming of Imam Mahdi (a) and the second coming of the Masiyh Isa (a) is close, and so is the time of the emergence of Dajjal. The correct identification of each of them is important for what they are.  `v¾v‡ji Avwef©  ve †hgb wbKUewZ© , wVK †Zgwb Bgvg gvn`x (Av) Ges Cmv gmxn (Av) Gi AvMgbI Avmbœ| GB cÖ ‡Z¨K‡K  mwVKfv‡e wPb‡Z ev mbv³ Ki‡Z cviv Ly e ¸iæZ¡c~Y©| Indeed, when the true Imam Mahdi (a) comes, the recognition of Imam Mahdi (a) is of utmost importance, the failure to do so has the necessary implication that we will be aligned to the opposing party - the party of Dajjal. This has to be understood in the context of a bi-polar world scenario, where all of us will necessarily be aligned to either of the two parties - one being the party of the Mahdi (a) and the Masiyh (a), and the other being the party of Dajjal. GK A‡_©  hLb mwZ¨ mwZ¨ Bgvg gvn`x (Av) Gi AvMgb NU‡e ZLb Zv‡K wPb‡Z cviv n‡e me‡P‡q ¸iæZ¡c~Y©  welq| Avi Zv‡K bv  wPb‡Z cvivi GKUvB A_©  `vov‡e †h Zviv Bgv‡gi wecixZ `j A_©  vr `v¾v‡ji c‡ÿB `vwo‡q hv‡e| GB cwiw¯’  wZ‡K Avgv‡`i  ey S‡Z n‡e GKwU wØLwÛZ `y wbqvi ev¯Í eZvq †hLv‡b cÖ ‡Z¨K gvby lB `y wU Avjv`v wkwe‡i wef³ n‡q hv‡e hvi GK wkwei n‡e Bgvg  gvn`x (Av) I Cmv gnxm (Av) Gi Ges Ab¨wU n‡e `v¾v‡ji| The correct identification of Isa (a) is important for the same reasons.  wVK GKB Kvi‡b Cmv gmxn (Av) †K mbv³ Ki‡Z cvivI Ly e ¸iæZ¡c~Y© n‡q `vov‡e| The complexity of this issue arises because of the fact that there will be many false Mahdis and Masiyhs before the arrival of the true Mahdi and the return of the true Masiyh. If a false Mahdi or a false Masiyh were to be accepted as true, then there is a problem. Similarly, when the true Mahdi or the true Masiyh comes, to deny either of them, leads to the same problem. The problem is, if we were to do so,we no more remain in the fold of Islam.  mwZ¨Kv‡ii gvn`x Ges gmxn Gi AvMg‡bi c~ ‡e©  A‡bK fÛ gvn`x Ges fÛ gmxn Avm‡Z _vK‡e hvi d‡j GB cy ‡iv cwiw¯’  wZwU  ¯^ vfvwe‡Ki †P‡q RwUj n‡q `vov‡e| hw` fÛ gvn`x ev gmxni †KD AvbyMZ¨ K‡i e‡m ZLb †mwU wb:m‡›`‡n GKwU gvivZ¡ K †avu Kv| GKB fv‡e hLb cÖK… Z gvn`x I gmxn Avm‡e ZLb Zv‡`i †h‡Kvb GK Rb‡K A¯^  xKvi Kiv GKB ai‡bi †avu Kv ev ÿwZi Kvib n‡q  `vov‡e| hw` Avgiv Zv Kwi, Ges Avjø vn Avgv‡`i GiKg cixÿv †_‡K †ndvhZ Kiæb, Zv n‡j Avgiv Avi Bmjv‡gi AvkÖ q †_‡K  Pz ¨Z n‡ev|

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