Lessons From History pdf by Dr. Israr Ahmed

Lessons From Hist'i
I Reflections on the Past, Present, and Future of
Two Muslim Communities

Dr. Israr Ahmad

Lessons From History
Reflections on the Past, Present, and Future of
Two Muslim Comrnun'ifies

Dr. Israr Ahmad
Translated by

Dr. Ahmed Afzaal

Lahore
Markazi Anjuman Khuddarn-ul-Qur'an
2004

First Print Aug 1997 1,100 copies

Second Print Oct 2000 1,100 copies

Third Print Aug 2004 1,100 copies

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English Name: Lessons from History

Urdu Name:

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Publication of the tract. It may be published by any person
who happens to be inspired by the same purpose as the writer.

Price Rs: loo/-

Foreword
By Dr. Absar Ahmad
.
he substance of this book is based o n the ideas published by
Dr. lsrar Ahmad in 1993 in the columns of the Urdu daily
Na~ua-e-Waqt Lahore. The series of write-ups continued
of
for a few months and was widely read with interest. The entire
material, after slight editing, was published in a book form in October
1993 under the title Sabiqa our Maujuda Musalman Ummatun ka
Mazi, Haal, a u r Mustaqbil, and has since gone through many re-
prints. These ideas were rendered into English by Dr. Ahmed Afzaal.
and the English version was serialized in 1995-96 in the monthly
Hikmat-e-Qur'an published by the Markazi Anjurnan Khuddarn-ul-
Qur'an Lahore. For putting it into a compact book, he further revised
the elltire material. added his own sub-titles. and made it inore
authentic by giving quotations from the Old Testament. Indeed, he
took great pains to make the citations o quite a few historical events
f
and landmarks. particularly o early Jewish history. more authentic by
f
giving dates and references from reliable sources. Moreover, he
suggested a much more telling title for the book - Lessons from
History - and the sub-title - Reflections on the Past, Present, and
Future of Two Muslim Communities - puts in a capsule form the
whole spectrum of ideas covered in the book.
Dr. Lrar Ahmad, as a true believer, is absolutely convinced of
the indivisibility and essential identity o the Messages of all prophets.
f
All Scriptures stem from and are parts of a single Source, the Mother
of Books and the Hidden Book. According to the Qur'an,
Prophethood is indeed an indivisible office: one cannot believe in
some and not in others without giving !he lie to the v e y source of
Revelation. From the very beginning of the prophetic career, Prophet
Muhammad (SAW) was himself absolutely convin2ed of the Divine .
character of the earlier revealed documents and the Divine
Messengership of the bearers of those documenfs. This is why he
recognized without a moment of hesitation that Abraham. Moses,
Jesus, and other Old and New Testament religious personalities had

been genuine prophets like himself. Thus the true followers of Moses
were, according to the Qur'an, also Muslims as were the true
followers of Prophet Jesus, until they deviated from the Right Path
and adopted certain beliefs central to their creeds. The most
important of these are the Jewish claim to election and equally
exclusivist claims to truth adopted by Christians. The Qur'anic
assertion in the unity and universality of Divine Guidance and the
proclamation that Allah (SWT) had left no nation or people on earth
without sending guidance to therh directly ran counter to these claims.
(For example Surah Al-Fatir 35:24.) Further "neither Jews nor
Christians will be happy with you until you follow their religion; Say,
Guidance is God's Guidance" (Al-Baqarah 2: 111).And again, "Jews
say, Christians have nothing to stand on, and Christians say, Jews
have nothing to stand on - while both recite the (same) Books" (Al-
Baqarah 2:113). It is true that between Jews and Christians. the
Qur'an prefers the Latter as we read: "Among them there are priests
and monks and they are not a conceited people" (Al-Ma'ida 5:82).
and "We cast in the hearts of his (Jesus') followers kindness and
mercy" (Al-Hadeed 57:27). Nevertheless, Christians' belief in
incarnation and Trinity is castigated in the severest terms throughout
the Qur'an.
The ultimate outcome of this line of thought is the eventual
religious disassociation of the prophets of these two communities 7
particularly those of the Jews - from their followers. "Abraham was
neither Jew nor Christians, but an undeviating monotheist and
Muslim" (Aal-e-lmran2:67). "They say, 'Become Jews or Christians,
you will find right guidance.' Say, 'Rather the religion of Abraham,
the non-sectarian, nondeviant monotheist."' (Al-Baqarah 2:140). The
entire line of Biblical personages is then claimed for Islam, "Say (0
Muslims!) 'We believe in God and in what has been sent down to us
(i.e., the Qur'an), and what was sent down to Abraham, Ishmael.
Isaac, Jacob, and the tribes, and what was given to Moses and to
Jesus and what was given to the prophets from their Lord. We set no
partition between any of them and we surrender ourselves to God.' If
then, Jews and Christians believe as you believe, they are on the right

path, but if they turn their back, they are in a wide divergence among
themselves.. .." (Al-Baqarah 2: 136,37). is in light of these Qur'anic
It
teachings that Dr. lsrar Ahmad speaks of Bani lsrael - the true and
non-deviant followers of the Guidance given to Prophet Moses until
the advent of Prophet Muhammad (SAW) - as the former Muslim
Urnmah. Indeed, according to the Qur'an, there has been only one
true religion throughout human history, i.e.. Islam; all other systems
of belief and worship, as they exist today are nothing but corrupted
and distorted versions of the originally pure and fitric teachings of
various Messengers of God. However, from the standpoint of detailed
law (i.e.. Shari 'ah), Qur'an clearly regards Bani Israel an Ummoh
distinct from the Ummah of Prophet Muhammad (SAW) and the
change of Qibla has a great symbolic significance in this.
For the committed and convinced Muslim, neither the flow of
history itself nor the study and interpretation of it can be considered
apart from the realm of the sacred and the workings of the Divine.
God as Creator is also the Maker of history; His Hand controls every
moment in time, every historical event. History is the arena in which
His Will is made manifest, Hh Dominion is expressed, and His
Commitment to the fulfillment of its Divinely ordained rules is
evidenced. And yet, in the Islamic understanding, it is not God alone
who is responsible for the historical process. Every individual shares in
the responsibility insofar as he has assumed through his heritage and
according to the verification of the Qur'an a part of the God-given
legacy to be a vicegerent, to represent the Divine Will on earth. That
role which the Jews and Christians relinquished by veering away from
the true worship of the one God is assumed by Muslims as their full
and final responsibility. Islam thus bears the obligation to make known
to the world the reality of the historical revelation of the Qur'an, that
which provides for the proper understanding of God's continuing
action in history. Thus the a i m of the immutability of "historical
laws" - a tenet of the Marxist dogma - cannot subsume the
historicity of the Ummah. Islamic faith - the Deen of transcendent
norms and values - cannot be interiorized to the extent that Muslim
history becomes nothing but a quest for some meta-historical

salvation. Neither can the dictates of the Islamic faith be sacrificed at
the alter of some unproven and whimsical set of "historical laws." It is
so because history for a Muslim is not only a search for theoretical
meaning but a spur for practical action as well. His faith dictates that
the process of history be subdued to the Will of Allah. To be part of
the historical process is to be aware and to be active, bearing fully the
responsibility placed on man by his Creator.
Islam exhorts the Muslim to see not only the outward
manifestations of the different happenings of the human life, but to
study the undercurrent of ideals and motives which have shaped those
happenings. The historical references and the accounts of the past
events are given in the Qur'an, not so much to fill in the gaps o our
f
factual knowledge, but to systematize and generalize it and to take
lessons from it. The Holy Qur'an treats the events of the past not
only with a view o reviving them in our memory but for making them
f
meaningful and instructive to us. It selects the significant events.
interprets them in the light of moral laws, and then evaluates them
according to ethical judgments; and in the whole process o selecting,
f
interpreting, and evaluating the fads It provices answers to the crucial
questions about the destiny of mankind. The attitude of Islam towards
historical knowledge of different civilizations and cultures is of great
significance in human understanding. The Muslim historians generally
not only kept the high ideal of objectivity and exactitude in surveying
the entire course of human development, but they also sought to
determine its origin and goal as well.
The Holy Qur'an and the Hadith urge us to review the past
events, both.reported and experienced, as indications that they should
awaken in us a%strong moral sense and at the same time enhance its
ability to act according to the commands of God,to penetrate into the
apparently n;eningless su&ession of events and discern the ever-
present Design and Will of the Creator and perceive that all being and
happening in the.world is the outcome of a con~cious,all-embracing
Power. and unless one is in spiritual accord with the demands of that
Power, one cannot fulfill the Divine purpose for which he has been
sent to this world. It is not without a purpose that God gives

dominance to certain people at one time, and deprives them of this
position at another occasion. This ebb and rise of the people has a
Divine purpose to serve. Thus Qur'an observes: "If a wound has
afflicted you, a wound like it a s afflicted the disbelieving people, and
lo
We bring these days to men by turn, that Allah may know those who
believe and take witnesses from among you and Allah loves not the
wrong-doers" (Aal-e-Imran 3:140).
Histories of the Jews and the Muslims, being typically woven
around Divine Revelation, should provide a Muslim scholar ground for
a thoughtful and perceptive comparative study of them. ~ h o u ~ h in
the present day political climate, Jews and Muslims'form two totally
divergent peoples, yet striking similarities in their temporal histories
are found and pointed out in this book. In particular, there is a strong
parallelism regarding the two phases of rise and decline experienced
by the two religious fraternities during the long course of their
histories thus proving literally a tradition of the Holy Prophet (SAW)
on this subject reprcduced in this book.
The view of histoly in the Muslim mind is, and should be, a
prophetic one. In the Qur'an over and oirer again the historic
sequence is repeated - a warning, followed by either repentance or
destruction, as God sends His messengers to one nation after
another. The Qur'an provides a basis for a moral interpretation of
history. The course o history is a moral agency through which the
f
morally superior elements rise to the top, while those who are morally
inferior sink to the bottom. That virtuous living, which is the outcome
of a healthy religious faith, must inevitably lead to success. This
interpretation is deeper and broader than that of Karl Marx because it
covers both the moral and material aspects, while that of Marx
concentrates entirely on the material aspects, being greatly influenced
by the materialistic evolutionary philosophies of his time. Religion is
definitely not opium for the people. The impulse towards social
emancipation is surely found in Islam. It always aimed at a society
where equality, justice, and prosperity would prevail. Islam teaches
fhat God is concerned not only with moral and spiritual life of man
but also with total emancipation, justice, and betterment of economic

conditions. The Holy Prophet (SAW) left for us not only a theoly that
is preached, but also concrete experience and historical fads.
In the last part of the'book, Dr. lsrar Ahmad with reference
to the predictions of the Holy Prophet Muhammad (SAW) reported in
authentic traditions, discusses the events which will take place prior to
the Doomsday. He is convinced that the global happenings are
already moving in that direction. In the Middle East the stage is
gradually being set for an ultimate WorM War between the forces o f
Good and Evil. Even though in the hard fads prevailing today we
generally see a state of humiliation of Muslims and their virtual
enslavement by the f o p s of the New World Order, the author on -
-
the basis o authentic prophetic traditions has a staunch belief in
f
global domination of Islam. One notes with, dismay that very few
Islamic scholars nowadays pay heed to these authentic prophecies,
according to which four major epi'sodes will take place before the end
of the world. In chronological sequence they are as follows:
1. the ultimite World War (Al-Malbamo) of human histoiy,
which will be fought predominantly in the Middle East;
2. the appearance of Anti-Christ, or Dajjal, in the final phase of
that War - a leader of the evil forces who will inflict great
sufferings and destruction on the Arab Muslims;
3. the re-appearance of Prophet Jesus Christ (AS), who will
cause the extermination of Dajjal and his Jewish followers;
and finally,
4. the establishment of the System of Kbllafah, or the
'
domination of Islam, over the entire globe.
The world order as Pax lslamica will be an order of peace
where no ethnic group, nation, or religious community would be in
conflict with another. Even though it will be an era of the ascendancy.
of Islam as a socio-political order, individuals will be allowed to adhere
to their particular religious beliefs.
The most significant point of Dr. lsrar Ahmad's presentation
is that
he considers the fut~ire
Muslim leader in the person of "Mehdi"
and the re-appearance of Prophet Jesus Christ (AS) ?- beliefs

generally dubbed by modernist Muslims as Messianic ideas - to be
not only based on genuine and authentic Ahadith, but also quite
rational and logical implications of the Qur'anic asseverations with
regard to Islam's global domination. The noteworthy point in this
context, however, is that despite these beliefs his view of Islam is
thoroughly dynamic and active. The prophecies of the Prophet (SAW)
in respect of Islam's domination do not absolve Muslims of
discharging their religious obligations in the right earnest. Only true
belief, i.e., Iman, and maximum possible effort in the way of AUah
(SWT) guarantee salvation and eternal bliss in the Hereafter.
Absar Ahmad

Prologue
Anyone who seriously reads newspapers and regularly
watches international news would agree that we are living in an
age of unprecedented swiftness. Things are changing everywhere
with a brisk pace and events are unfolding with an urgent rush.
Different characters are entering and exiting the world stage in
rapid succession. Each act of the global drama is instantaneously
merging with the next. Simultaneously, our daily lives have also
undergone an unprecedented acceleration.
Due to all this celerity, most of us are either unable to
connect different world events and appreciate their significance, or
we are so wrapped up in our own immediate problems that, we
have simply no time left to brood over international affairs. But
our inability to comprehend the global scenario - or our total
na'ivetk concerning the changes at the intemational level - does
not, of course. diminish the importance of these events in any way
or obviate the need to study them deeply by placing them in their
historical setting. We must remain in touch with the socio-political
developments in the world, as ignorance can often lead to
extinction.

L
et us begin by reflecting on the past and present of the
Muslim Ummah: her quandaries and dilemmas, her
swinging fortunes, her glorious and at times pathetic
history, her uncertain present, and, finally, her unknown destiny.
Every concerned and thoughtful Muslim is sure to ponder,
at one tihe or another, over the question of our bewildering rise
to politico-economic prominence and then the tragic and
deplorable decline. Every historian - whether Muslim or non-
Muslim - has his own theory to explain the ups and downs in our
,
fourteen hundred years odyssey. We Muslims, however, are a
unique group of people, radically different from all other nations,
races, or communities in our very essence. (Our only resemblance,
in certain respects, is with the Jews, as we shall discuss later.) This
implies that the factors which usually cause rise and decline among
other cultures are often not relevant for, or applicable to, the
Muslims of the world.
Therefore, in order to make sense of all that is happening
to the Muslims throughout the world, it is imperative that we
investigate our history very carefully. We must pinpoint the
decisive element in our rise and fall. We must identify the law that
is governing our ups and downs. We must analyze our history
because the threads of the past are closely linked with those of the
future. History, as we keep hearlng, repeats itself. By probing the
past we may be able to get a vision of the shape of things to
come. By examining our history, we may be able to catch a
glimpse of our future. Moreover, it is clear that we can chart our
future course of action, prudently and wisely, only when we know
the path which has led to the present.

The Humiliated Ummah
As for the present condition of Muslims, there are
unfortunately few things to boast about. For all practical purposes,
the Mcalirn Ummah as an integrated global entity does not exist
anywhere in the real world. The authentic and genuine "Ummoh"
has long been reduced to a mere academic concept. In reality, we
are left with a large number of Muslim "nations" and their
respective "nation-states." We are further divided into even smaller
linguistic, racial, and sectarian groups - along with inevitable
hostilities and conflicts. The inescapable result has been that
althotlgh we are at least 1300 million in number, our combined
weight in the global policy making process is never more than
zero.
It is indeed amazing that we are so many, yet we count
for so.little. All international disputes are being decided today by
the United States and her allies, especially Britain and France,
under cover of the UN Security Council. Our national policies -
interior, foreign, and fiscal - are being formulated and dictated by
the guardians of the New World order, by means o such f
organizations as the World Bank and the International Monetary
Fund. Our natural resources are being controlled and exploited by
them. The wealth belonging to most of the affluent Muslim
countries is practically at their disposal; as a matter of fact,
Western powers can "freeze" this wealth as soon as the country in
question attempts to take any step which is opposed to their
wishes. The Arab monarchies - despite material prosperity,
111ajestic palaces, and luxurious life style - are nothing but
puppets in their hands. Muslim rulers all over the Islamic world are
desperately vying to win favors from the West; the interests of
Islam and Muslims hardly ever bother them. Most of the Muslim
world is cllrssed in the garb of fear and hunger, and disharmony,
tlisunity, poverty, mediocrity, mismanagement, and corruption are
reignir~ysupreme. Even in countries where there is some material

prosperity, the ubiquitous humiliation - in the form of disgrace
on a global level and lack of genuine autonomy - is still there, as
exemplified by the fact that the richest of the Arab Sheikhs are a
common laughingstock of Western media.
On top of this, there are the massacres and other forms
of sufferings being endured by Muslims in India, Kashmir,
Palestine, and elsewhere. The brutalities committed against the
Bosnian Muslims are still fresh in our memories. The anguish of
hearing how our sisters were raped by the thousands and how our
brothers were mercilessly tortured and slained is not something
that we can easily forget. To add insult to injury, and much to the
satisfaction of our enemies, there are Muslims who kill - or
conspire with non-Muslims to suppress - other Muslims, and are
often proud of their "achievements."
Who can deny that we are, indeed, a disgraced and
dishonored community in the comity of nations?
Going through the Qur'an, we often come across words
of severe condemnation which specifically berate the Jews for
their sins. We tend to pass over these verses with a smug self-
righteousness, satisfied that these admonitions are meant for a
corrupt people and that these words have nothing to d o with us.
But consider the following Qur'anic words with an open mind and
an objective attitude, and it would not be difficult to see that, much
more than the Jews, these Divine words are actually applicable to
the Muslims of today :

Humiliation and misery were stamped upon them, and
they drew upon themselves the anger of Allah ....
(Al-Baqarah 2:61)

Isn't it a fact that our politics today is nothing but an
ignominious slavery to the West? That our economy is based upon
nothing but shameful mendicancy? That we are, on the whole, the
most ignorant, undisciplined, corrupt, and uncivilized people on
the surface of earth? Isn't it true that we are intellectuaUy effete
and academically dependent on the West? That we are willing and
even eager to collaboride with the enemy so that we may kl our
il
brothers? If all this doesn't constitute the worst form of
humiliation, then what does?
A common Muslim may plead before Almighty God:
Aren't we supposed to be the best of communities? Aren't we
among the followers of Your most beloved Prophet (SAW)?Aren't
the Christians and the Jews and the rest of them enemies of
Islam? Then how can anyone justify their domination and
opulence and our miseries and destitution?
This most disturbing of questions demands our deepest
attention, especially because of the following two reasons:
First, it is imperative that we familiarize ourselves with the
Divine Law that has been operating throughout human history.
We must understand that instead of being innocent victims of the
vagaries of fate, we ourselves are responsible for our pathetic state
of existence. We need to clearly realize that mere grumbling and
complaining will not solve our problems, and that we need to
confess our sins and repent with the true spirit of repentance.
Secondly, just as a correct diagnosis is an indispensable
prerequisite for proper treatment, in the same way we need to
identify the real cause of our miseries before we can formulate and
chart a plan of action. This is important so that the limited amount
of energies and resources available to us are not lost in superficial
and usele~skdertakin~s. Instead, a precise appreciation of the
seriousness of our situation, and a correct interpretation of that
situation in terms of its etiology - both are essential steps as far

as any hopes for a successful revival are concerned.

History is the Key
Before discussing the Divine Law which deals with the rise
and fall of nations, civilizatiods, and empires, it is necessary to
emphasize that Almighty Allah (SWT).is never a passive onlooker
vis-a-vis human history, but that each and every event takes place
as a manifestation of His omnipotence and infinite wisdom.
There was an interesting idea called Deism that became
popular in the 17th century Europe, the subtle remains of which
are still lurking deep down in our minds. According to this view,
God did create the universe, but He has long since removed
Himself from its affairs, and only the blind and deaf laws of nature
are now running the show. God is busy, so to speak, in a sort of
self-contemplation, and He doesn't care at all about the humanity
He once created.
The Islamic perspective, in sharp contrast to Deism, is that
Almighty Allah (SWT) is not only the Creator, Designer, and
Fashioner of the cosmos, but He is also its Sovereign, Ruler,
Administrator, and Guardian. The logical conclusion that
necessarily follows from this belief is that nothing happens in the
universe - not even the movement of a tiny leaf in the morning
breeze - without the permission of Almighty Allah (SWT).
Although human beings enjoy a limited freedom of action and are,
therefore, responsible for the .consequnces of their actions on the
overall historical process, the fact remains that a human action as
such is not effective in causing any event, unless it is allowed by
Almighty Allah (SWT).
Since Almighty Allah (SWT) - in addition to being All-
Powerful - is also the Most Wise, everytl+ng that takes place in
the arena of human history has a profound reason which may or
may not be immediately apparent to us. Human beings are
extremely myopic creatures, lacking the infinitely broad
17

perspective, in terms of both time and space, that is required to
appreciate the wisdom and the long-term planning of the Creator.
However, with the help of the Holy Qur'an and the guidance
provided by Prophet Muhammad (SAW), it is possible to
understand the general purpose and direction of history in an
overall manner, although the meaning behind every individual
event and its significance in the Divine scheme will probably
remain elusive.
The Holy Qur'an urges us to contemplate the events of the
past, as they are indicators of the sunnah of Almighty Allah
( S W ;it teaches us to try and penetrate into the apparently
meaningless succession of historical happenings and to discern the
design and wiU o the Creator behind them, and to try and
f
appreciate how the events in the world actually represent the
plans of an Omnipotent Supreme Being.
It is important to keep this fact in mind: However random
and aimless the events of history may appear, there is a definite
purpose behind each one o them. It is the Divine Creative
f
Energy, or the Will of Almighty Allah (SWT), that is active in the
entire sweep of history. There is a certain order and pattern
hidden beneath the plethora of seemingly inconsequential and
disconnected historical facts. Nothing is useless, no event is
arbitrary or futile. In fact, as we shaH see in the later part of this
book, a profoundly meaningful evolutionary process is taking
place by which humanity is moving, slowly but steadily, toward its
final destination. Although the details and finer points of this
ongoing process are beyond the reach o human understanding,
f
its broad outline is quite comprehensible.
Within this general scheme of things, there are certain
universal truths which remain constant. As the Qur'an warns us:

...You will not find any change in the law of God. (Al-
Fath 48:23)
The Islamic view of history can be explained in terms of the
philosophy of ideals, as presented by late Dr. Muhammad
Rafiuddin (1304-1969), former director of lqbal Academy
(Karachi, Pakistan]. According to him, the unchanging
characteristic of the human nature - ingrained, of course, by
Almighty Allah (SAW) - is that the motivating force behind all
human endeavors is the urge for ideals. Thus, different stages of
the life of a culture-civilization, i.e., birth, growth, decline, and
death, can be correctly understood only in terms of this
philosophy of ideals, briefly described in the following paragraphs.
A number of individuals inspired by a single ideal organize
themselves in the form of an ideal-group, e.g. a primitive tribe or a
modern state. Their ideal may be a certain personality, a
supernatural belief, or a social theory. By definition, members of
the ideal-group believe their ideal to be the highest possible form
of Beauty and Perfection. They make an effort to realize the ideal
in practice, the result of their effort being the intellectual, cultural,
and behavioral framework of that particular culture-civilization,
including their language, religion, art, music, poetry, architecture,
morality, philosophy, science, and law.
Initially, Almighty Allah (SWT)allows the culture-civilization to
freely prosper and develop in all directions. In due course of time,
however, the inherent defects and internal conflicts of the wrong
ideal start manifesting and the ideal-group begins to deteriorate.
Ultimately, over a variable period of time, the culture-civilization
gradi~ally dies and disappears, making way for the next and
possibly better ideal to capture the imagination and passion of a
fresh generation, and the process repeats itself on a relatively
higher plane of evolution. One Qur'anic verse summarizes this
entire process in these words:

Do they not see how many generations We did destroy
before them, whom We had firmly established in the
land as We have not established you, and showered
abundant rain on them, and made rivers lap at their
feat, yet whom We destroyed for their sins, and raised
new generations after them? (Al-An'aam 6:6)
A deep study of history will show that the social evolution of
humanity is progressing in a particular direction. Adopting and
discarding one ideal after another, it is destined to reach the
ultimate, permanent, and stable culture-civilization which will be
based on the Right Ideal, i.e., an ideal which is in harmony with
the human nature, and therefore free from all possible defects.
This culture-civilization of the future will be characterized by the
domination of the Right Ideal; in other words, by the domination
of Islam. We shall return to this topic later in this treatise.

The Wrath of Almighty Allah ( S W -
As far as the individual human being is concerned, the Holy
Qla'an makes it very clear that the life of this world is only a trial
il11Ji test. and that the consequences o good or bad deeds - in
f
111'. 101.111 ( ~ f ~x'wat-dsor p~lnishrnents- are reserved for the life-
Ilc,yc~~~ddc~,ith.. I-irrcafter, or the A/-Aakhira. Thus, the
111~
A I I I I II ! ~5;lys:
L ~
~

Glorious is He who holds the Kingship in His hand,
who has power over every thing, who created death
and life in order to try you, to see who of you are best
o deed. He is All-mighty and Forgiving. (Al-Mulk
f
67:1,2)

Verily We created man from a sperm joined (to the
O V L !to )try him, then gave him hearing and sight. We
~
surely showed him the way that he may either be
grateful or deny. (Al-Dahr 76:2-3)

We have made whatever exists on the earth its
adornment to test and try them (and) know who acts
better, for We shall certainly turn it to barren dust. (Al-
Kahf 18:?-8)
This implies that the pains or troubles a person may face
during the course o this-worldly life are not the penalties or
f
punishments for his wrongdoing; similarly, the material comforts
or prosperity o r power one may enjoy are similarly not the
rewards o r compensations for his good deeds. What we
experience in this life are the different ways in which the Lord
tries us. This has been made clear in the Holy Qur'an thus:

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Every soul.will know the taste of death. We tempt you
with evil ancl with goocl as a trial; and to Us you will
return. (At-Anbia 2 1:35)
However. the most significant point to note is that the above
discussion applies only to individuals and not to nations or
communities. The Holy Qur'an .teaches us that the manner in
which Almighty Allah (SW) deals with different nations is quite
different from the way in which He deals with individual human
beings. The rewards and punishments for the individuals He
postpones till the Doomsday. but when it comes to the behavior of
entire nations and communities, the rewards for good deeds and
the punishments for bad ones are often delivered to them right
here in this world. This point is explained in the following
paragraphs.
Our Creator and Sustainer has provided the means to satisfy
all human needs and urges, including the human desire for
guidance. Almighty Allah (SW) established the institution of
prophethood in order to guide humanity towards the Right ldeal.
This is because the need to know the highest ideal of Beauty and
Perfection, and the urge to love and worship that ideal, is the
most irresistible desire of the human soul. A prophet or nabi is a
person who is endowed with the knowledge, through Divine
revelation or Wahee, that the only true ldeal worthy of our love
ahd worship is none other than Almighty Allah (SWT) Himself.
The system of life based on this ldeal is characterized by an
unconditional surrender to the will of the Creator, and this is what
every prophet has preached to his people.
According to some traditions, there have been 124 thousand
~ x o p h e t s all, 313 of which were also messengers. Although the
in
Qur'an does not clarify in an explicit manner the distinction
between a prophet and a messenger, and hence there are a
number of opinions on this point. the most logical explanation in
our opinion is as follows. We believe that a prophet, or nabi, who

was specifically appointed by Almighty Allah (SWT) guide a
to
particular nat;on or community, got promoted to the rank of His
envoy, in a manner of speaking, and therefore he would become
a messenger, or rosool. This means that all messengers 'were
chosen by Almighty Allah (SWT) from among the prophets; that
all messengers were prophets, but not all prophets were
messengers.
The Holy Qur'an tells us that after the advent of a messenger
or rasool to a given nation, the rise and fall of that nation became
linked solely to its collective response to the Divine messenger. If
the people surrendered to the commands of their Creator and
obeyed His messenger, they enjoyed peace and prosperity and
material comforts. But if they showed ingratitude, and refused to
follow the Divine message, then they became liable for the most
severe punishment from Almighty Allah (SWT).
A community or a group of people who thus rejected the
Divine messenger sent towards them became, in the sight of AUah
(SWT), impediment to the overall evolution of humanity
an
towards the ultimate realization of the Right Ideal. Therefore, the
Divine plan for the human race demanded that such a useless and
spiritually barren people be removed from the face of the earth,
once and for all. This can be described as the law of "annihilation
of the worst."
In this context, nearly identical stories of six different nations
appear in the Qur'an, each of which was guilty of rejecting their
Divinely appointed messengers. All o these nations were
f
destroyed and eliminated as a punishment for their sins and
transgressions. These condemned nations included, in
chronological sequence, the people of Prophet Nuh (AS), a nation
called Aad to which Prophet Hud (AS) was sent, a nation known
as Thamud to which Prophet Saleh (AS) was appointed, the twin
cities of Sodom and Gomorrah which were assigned to Prophet
Lut (AS), the people of Prophet Sho'aib (AS), and finally the
23

Egyptian Pharaoh and his followers who rejected Prophet Musa
(AS). Of course, there may be numerous other nations who met
this fate; although only six of these are mentioned in the Holy
Qur'an.
It should be kept in mind that such clear and open
manilestations of the wrath of Almighty Allah (SWT) used to
appear in the past only after one of His messengers had explicitly
and unambitgously communicated the Divine message to a
partici~lar group of people, and they remained persistent in
refusi~~g surrender before the will o their Lord. The Qur'an is
to f
very emphatic on this point:

We never punish till We have sent a messenger.
(Al-lsra 17:15)

But your Lord does not destroy habitations without
having sent a messenger to their metropolis to read
out Our commandments to them.... (Al-Qasas 28:59)
The converse o the above mentioned Divine Law is also true: A
f
nation that unconditionally accepts the Sovereignty of Almighty
Allah (SWT). and acts accordingly, is blessed with all that i good
s
a ~ t ddesirable in this world. This promise has been described by
the Qur'an in several ways. Here are two examples:

And if they had fpllowed the teachings of the Torah
and the Gospel, and what has been sent down to thcm
by their Lord, they would surely have enjoyed
(blessings)from the heavens above and the earth below
their feet. Some among them are moderate, but evil is
what most of them do. (Al-Ma'ida 566)

But if the people of these regions had believed and
feared God, We would surely have showered on them
blessings of the heavens and the earth; but they only
denied, and We punished them for their deeds.
(Al-A'raf 7:96)
The Q'ur'an maintains that the real and everlasting rewards for
believing in and obeying the commands of Allah (SWT) will
manifest themselves in the next world, the Hereafter, or Al-
Aakhira. However, there is a great deal to gain in this life as well,
in the form of social harmony, peace, and general prosperity.

... For those who do good there is good in the worla,
but certainly th"!abode o the next is better.... (Al-Nahl
f
16:30)
Privileges and,Obligations
A community that obeys the commands of Almighty Allah
(SWT)becomes dear to Him. This privilege is, however, coupled
with many obligations. The more glories and bounties a nation is
blessed' with, the more are its responsibilities in the sight of God.
Privileges and obligations go together.
25

A community that claims to be the follower of a holy
messenger of Allah, and the custodian of His message in the form
of a revealed Book, automatically becomes the representative of
the Almighty among other nations. This is a tremendous
responsibility. if the behavior of such a community is in
contravention to its claim, then, according to Divine Justice, such
people deserve all the humiliation and disgrace, sufferings and
miseries in the life of this world. If their character and morals,
their way of life, their society and culture, and their politico-
economic norms are contrary to the teachings of the Divine
Revelation, then this constitutes an unpardonable crime. The
reason is that such behavior, instead of presenting an attractive
and true picture of the way of life based on the Right Ideal - and
thereby bringing people nearer to Allah (SWT)- serves only to
repel them away from the Divine Guidance by displaying a
distorted and ugly image of that guidance The Qur'an is very
explicit on this point:

0 you wlro believe, why clo you profess what you do not
practice? Saying what you do not practice is most hateful i l l
the sight o God. (Al-Suff 61:2.3)
f

...Do you believe a part of the Book and reject a part?
Therc? is n o other award for them who so act but ignominy
in this world, and on the Day of Judgment the severest of
punishment.. . . (Al-Baqarah 2 4 5 )

A strange characteristic of such disgraced communities is
that, in spite of receiving frequent installments of Divine
punist~nient,they continue to believe that God truly loves them.
Due to this self-deception, which is based upon their claimed
association with a holy Iilessenger of Allah (SWT),they continue
to live in a fool's paradise of their own making. They feel satisfied
in the unfounded conviction that they deserve, as a birthright,
some kind of preferential treatment from their Lord, just because
they belong to a particular community and for no other reason.
The Qur'an tries to shake such complacent people from their
deluded slumber thus:
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The Jews and the Christians say: "We are sons of God
and beloved of Him." Say: "Why does He punish you
then for your sins? No! You are only mortals, of His
creation".... (Al-Ma'ida5:18)

And they (the Jews) say: "Hell fire will not touch us for
more than a few days." Say: "Have you so received a
.pro~nise from God? Then surely God will not withdraw
His plcclge. Or do you inipute things to God of which
you have no knowledge at all?" (Al-Baqarah 2230)
Unfortunately, the image we get from these verses is a
disturbingly true representation of today's Muslims. Even the
repeated episodes of severe punishments, in the background of
continuous sufferings, has failed to produce in us any sense of guilt
or remorse. Instead, our deeply ingrained myth of being a
27

privileged people has remained intact. Unbelievable as it may
sound, the more disgrace we receive, the more we fall in love with
ourselves, blinded by our supposed righteousness and delusion of
our own grandeur. Such irony, however, may well be a part of our
punishment.

The Present and Former Muslim Ummah
The word "Islam" stands for submission before the
Sovereignty of Almighty Allah (SWT), as proclaimed by His
prophets throughout human history. The number of these holy
men. as mentioned earlier. is reported to be 124 thousand.
However, irrespective of the exact figure, it is generally accepted
by scholars o the Qur'an that five of them are the most
f
prominent and most notable. These include Prophet Nuh (AS),
Prophet Ibrahim (AS). Prophet Musa (AS), Prophet Isa (AS), and
Prophet Muhammad (SAW).
Out of these, Prophet Nuh (AS) was probably not
endowed with any Divine Scripture. Prophet Ibrahim (AS) did
receive some sort of scriptures, but there was no formal law or
Sl~ari'ah in them. Similarly, the Zabur or Psalms of Prophet
Dawood (AS) and the Injeel or Gospel of Prophet Isa (AS)
contained nothing that can be described as law; instead, they were
composed of hymns and.exhortations, respectively. It follows that,
among the known Divine Revelations, only two can be described
as "Books." in the sense that they contained Shan-ah, - the
Torah (or Tauraat) and the Holy Qur'an. The former is the name
given to the "Five Books of Moses." also called the Pentateuch,
which are included in the beginning of the Old Testament. The
latter. i.e., the Holy Qur'an, is the final and ultimate Book as
revealed to Prophet Muhammad (SAW).
It is significant to note that the Torah was revealed to
Prophet Musa (AS) as a guidance only for the Israelites, whereas
tllr (Jur'ali - b e i ~ ~ g last of lievelations - describes itself as
tlle
"'rllu ( ; ~ l i L j i ~ l ~ ~ ! " tile whole h~~rnanity. all times to come.
f01- for
28

The main conclusion of the above discussion, however, is
that there had been only two Muslim "Ummahs" during the entire
period of known human history. This is because the genesis of
such a community is always preceded by - and is the direct result
of - a Shari'ah being given to a messenger and through him to
his followers. Since there had been only two versions of the Divine
Law that we can be sure about, i.e.. the Mosaic Law and the
Shari'ah of Prophet Muhammad (SAW), it follows that there had
been only two Muslim Ummahs - the Israelites or the Jews who
were the previous Ummah, and the community of the followers of
Prophet Muhammad (SAW), which constitutes the current and
final Ummah.
Next, we shall discuss the common features and
distinguishing characteristics of these two communities, along with
a brief review of their history and the present state of their affairs.
The relevance of this topic is based upon the fact that, according
to the predictions o Prophet Muhammad (SAW), the Muslims and
f
.the Jews of the wbrld - as custodians of Divine Revelations -
are going to act as two key players with regard to the ultimate
destiny of mankind.
Certain pointers of the Qur'an and detailed prophecies in
the Hadith literature predict the events that would happen before
the end of the world; in other words, they foretell the final acts of
the global drama. It is vital to comprehend these predictions with
reference to their proper background, not only to clear our minds
of any distrust or doubt, but also to prevent any feeling of
bewilderment when that which has been promised does take
place.
Another reason for discussing the history of the previous
Ummah. as will be elucidated shortly, is the stunning resemblance
between the history of Jews and that of Muslims, a fact that was
also foretold by Prophet Muhammad (SAW).

Common Denominators
The Jews remained the sole custodians of the Divine
Message and His Book for almost two millennia - from about
1350 B.C.. when Prophet Musa (AS) was given Torah and the
Covenant with the Israelites took place at Sinai, to 624 C.E.,
when the change of qibla from Jerusalem to Makkah symbolically
announced the birth of a new Ummah.
The Jews were relegated from their rank because of their
transgressions and haughtiness. The Qur'an severely criticizes and
upbraids them for their long record of ingratitude and repeated
violations of Divine injunctions, and declares them a condemneu
people. These reprimands were issued by Almighty Allah (SWT)
because of the continued failure, on the part of the Jews, to carry
out their responsibilities as custodians of the Divine Revelation.
From the Second year of Hijrah onwards, the followers of
Prophet Muhammad (SAW) were appointed as guardians of the
Message of God, as well as His representatives among all nations.
T I I U ~ , this supreme blessing of Almighty Allah (SWT), i.e., His
revealed guidance in the form of a Book, is something common to
both the Jews and the Muslims. although the Hebrew scriptures
are no longer in their pure and unadulterated state. In this context
the following verse appears twice in the Qur'an:

Remember, 0 Children o Israel, the favors I bestowed
f
on you and made you most exalted among the nations
of the world. (Al-Baqarah 2:47 & 122)

Another point of convergence between the Jews and the
Muslims is the prominent personality of Prophet lbrahim (AS), the
patriarch who is equally revered by the followers of both faiths.
The Jews, of course, are the descendants of Prophet Ishaq (AS),
30

younger son of Prophet Ibrahim (AS). Similarly, the earliest
~uslinls were Arabs - the descendants of Prophet Ibrahim's elder
son Prophet Isma'el (AS) - and they constitute today the nucleus
of the Muslim Ummah. But irrespective of this genealogical
relationship, the whole of the Muslin) Ummah has an attitude of
veneration and high regard for Prophet Ibrahim (AS), as they
consider him to be their spiritual father.

The Difference Between Us and Them
There are two important features which not only-
distinguish the Muslims from the Jews but also prove the former's
clear superiority over the latter. The first is related to the fact that
the present Muslim Ummah is collectively responsible to preach
and spread the Message of Almighty Allah ( S W , and to try her
utmost for establishing the domination of Islam over the entire
globe. This stupendous duty is, in fact, a logical corollary of the
culmination of Prophethood.
The most outstanding characteristic of the advent of
Prophet Muhammad (SAW) is that the institution of prophethood
has reached its acme of perfection with his advent. Since the
ultimate echelon of prophetic evolution has been reached, it
follows that there shall be no more prophets. But the world has
not yet ended, and the humanity is still thirsty for the knowledge
of the Real and still yearning for a just social system. This can only
mean one thing: The Muslim Urnmah is now responsible, as a
whole, to continue the work of the prophets.
The Qur'an proclaims that the purpose behind the advent
o Prophet Muhammad (SAW)is the establishment o the
f f
ascendancy and domination of Islam over all aspects of life, all
over the world. The following words appear thrice in the Holy
Qur'an, defining the manifesto for a global Islamic Revolution:

It is He who sent His Messenger with The Guidance
(AI-Qur'on) and the true way of life (Deen A / - H o q ) , in
order to make it prevail over the entire mode of
living.... (Al-Taubah 9:33; Al-Fath 48:28;& Al-Saff
61:9)
Unlike previous messengers of God, the advent of
Prophet Muhammad (SAW) was not just for his own nation, the
people of Arabia, but it was also directed towards all mankind in
general, for all times to come. Again, unlike the Jews, who were
asked only to act in accordance with the Mosaic law, the Muslims
have a much extensive and arduous responsibility on their
shoulders, that is, they are obliged to guide and lead the entire
humanity. Muslims are required to obey the commands of God in
their own lives, to preach God's Message worldwide and in every
generation till the end of the world, and to struggle tirelessly with
the objective of making Islam dominant as a socio-political order.
The previous Muslim Ummah, in contrast, was never required to
perform all these duties.
The second point of difference between the Jews and the
Muslims is that, in contrast to the former who were a uniracial
community (being composed of only the "Children o Israel," i.e.,
f
the descendants of Prophet Yaqoob), the present Muslim Ummah
is a multiracial and multinational community. The Jews
themselves, or any other nation for' that matter, can loin the
Muslim Ummah anytime they want - by accepting Prophet
Muhammad (SAW) the final Messenger of God; their race,
as
color, language, or previous creed notwithstanding.
The Muslim Ummah is basically a diverse group o people
f
belonging to all kinds of different national, ethnic, and linguistic
32

backgrounds. In general, however, the Muslim Ummah can be
seen as being composed o two distinct components: the
f
descendants of Prophet Isma'el (AS), referred to in the Qur'an as
ummiyean (the unlettered people), as well as all other peoples and
nations, referred to in the Qur'an as oakhereen (those of later
time).
In other words, the Muslim Urnmah is made up of a
nucleus or a core o Arabs, surrounded by non-Arab nations,
f
whether they be Kurds or Turks, Persians or Indian, Afghans or
Mughals, Black of African origin or Whites o European descent.
f
The common element or the binding force 'that brings all of them
together and keeps them united - at least in theory - is
obviously their faith and ideology, that is, Islam.
It is rather gratifying to learn that we Muslims enjoy a two-
fold superiority over the Jews. But it doesn't take a genius to
realize that being superior also means that we have' to fulfill many
more responsibilities and obligations. The Jews were repeatedly
punished for their collective crimes, but if we were to follow in
their footsteps then this would make us liable to a chastisement
much more severe than what they received.
Similarly, the most prominent part of the Muslim Ummah
- the Arabs - also enjoy a form of superiority v i s - h i s other
Muslims; this is because Prophet 'Muhammad (SAW) was one of
them, and because God's final Message was revealed in their own
language. But, as we have described above, the fact is that the
more privileged you are, the greater is your responsibility. The
Arab Muslims have, in general, failed to live up to their
exceptionally privileged position as the primary custodians of
Divine Message, thereby making themselves liable to Divine
retribution. It follows that the main impact o any major episode of
f
Divine punishment, that might befall the Muslims, will have to be
endured by the Arabs. This was foretold by Prophet Muhammad
(SAW), as we shall see later on.
33

A Backward Glance
We now turn to the history of Jews, in the hope that the
Muslims might learn something from their ups and down.
By the time when the Qur'an was being revealed to
Prophet Muhammad (SAW); the Jews had already passed through
two phases of rise and two phases of decline. In general, they
enjoyed material prosperity and political domination as long as
they acted righteously, and suffered from misery and slavery and
persecution yhenever they rebelled against the Divine commands.
The Jews were invited, through the Qur'an - and that invitation
is still open - to accept Prophet Muhammad (SAW) as the last
Messenger o God and to repent for their collective sins. They
f
were clearly warned that rejecting Prophet Muhammad (SAW) and
the Qur'an would mean that their humiliation will continue. The
Qur'an proclaims:
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We announced to the Children o Israel in the Book: "You
f
will surely create disorder twice in the land, and become
exceedingly arrogant." So, when the time of the first
prediction came, We sent against you Our creatures full of
martial might, who ransacked your cities; and the
prediction was fulfilled. Then We gave you a chance against
them, and strengthened you with wealth and children, and

increased your numbers (and said): "If you do good, you will
do so for your own good; if you do evil, you will do it for
your own loss." So when the time of the second prediction
came, (We roused against you another people) to ravage
you, and to enter the Temple as they had done the first
time, and to destroy utterly what they conquered. Your
Lord may haply be merciful to you. But i you repeat (the
f
crime), We shall repeat (the punishment).... (Al-Isra 17:4-9)
, #

In order to comprehend these historical events, alluded to
in the above krses, and to appreciate their significance with
regard to the Muslims o the world, we must go back in time.
f
As mentioned before, Jews are the descendants of
Prophet Yaqoob (AS) - also known as Israel - son of Prophet
Ishaq (AS), son of Prophet Ibrahim (AS). Prophet lbrahim (AS) had
migrated, nearly 4000 years ago, from the city o Ur in the
f
Euphrates Valley (now Iraq) to Canaan (now divided between
Jordan and Israel), along with his wife Sarah (SA) and nephew
Prophet Lut (AS). Prophet lbrahim (AS) acquired a second wife,
Hajrah (SA), who bore him Isrna'el, when he was 86 years old.
Then, at the ripe old age of 100, Sarah (SA) gave birth to his
second son, Ishaq. Prophet lbrahim (AS) established two centers -
for the spread of God's word, one in Makkah where he settled
Hajrah (SA) and her son Prophet Isma'el (AS), and the other in
Palestine where he settled Sarah (SA) and her son Prophet Ishaq
(AS). This gave rise to the birth of two great nations. &nu
Isma'el and Banu Israel, as promised by Almighty Allah (SWT).
According to the Old Testament:
God said to Abraham: "Look up at the sky, and count
the stars, if you can. So many will your descendants
be." (Genesis 15:5)

Early Jewish History
Prophet Yousuf (AS) - the grandson of Prophet lshaq
(AS) - was able to rise to the top in the kingdom o Egypt, after
f

being sold there as a slave because of a malevolent sibling rivalry.
Prophet Yousuf (AS) then invited his father and his eleven
brothers and their families - 70 strong - to Egypt, and helped
them settle in a hospitable and congenial country. This most
probably happened during the period of the Hyksos dynasty.
The Israelites continued to grow during the next 400
year, and developed their famous twelve tribes. Initially they
enjoyed a life o prosperity and were respected by the locals.
f
However, after the decline of the Semitic Shepherd kings in ab&t
1550 B.C., were increasingly seen as aliens, and therefore a
they
security risk, by the nationalist Pharaohs o the nineteenth
f
dynasty. As a result, the rulers started to abuse and exploit them
as slaves, and even adopted a policy o ethnic cleansing towards
f
them.
Their miseries continued until Almighty Allah (SWT)
raised Prophet Musa (AS) as His messenger. He rose as a
charismatic leader of the Israelites, and, after a long struggle with
the Pharaoh, freed them from bondage. The migration of the
Israelites from Egypt, called the "Exodus," most probably took
place around 1350 B.C.The Holy Qur'an reminds the Jews of
Allah's benevolence thus:

Remember, We saved you from the Pharaoh's people
who wronged and oppressed you and slew your sons
but spared your women. In ti was a great t i l from
hs ra
your Lord. Remember, We parted the sea and saved
you, and drow.ned the men of Pharaoh before your
very eyes. (AI-Baqarah 2:49,50)

Prophet Musa (AS) led the Israelites into the Sinai
peninsula, at the Northern tip of which lays Mount Sinai - or
Jebel Musa - the present day site of St. Catherine's Monastery.
It was here that Almighty AUah (SWT) gave him the guidance for
his people in the form of Torah. The famous Covenant with
lsraelites also took place, when they promised to obey Allah's
commands and, in return, they were promised constant care,
prosperity, and victory over their enemies.
Prophet Musa (AS) and his people then went about a
hundred and fifty miles north of Mount Sinai, into the wilderness ,

s Paran, at the Southern border of what was then called Canaan.
f
According to. the Old Testament, Almighty Allah (SWT) said to
Prophet Musa (AS): "Send men out to explore Canaan, the land
which I am going.to give to the Israelites." (Numbers 13:2).
Twelve spies were sent, one from each tribe, and they
returned after forty days to report that the Promised land was
flowing with milk and honey. However, except for two of them -
Joshua and Caleb - they weren't willing to go to war, saying that
the towns were fortified, their inhabitants formidable and of
gigantic stature. Hearing such discouraging reports, the Israelites
simply refused to fight, despite all attempts to persuade and
convince them. The Bible vividly portrays the scene of their
refusal:
The whole Israelite community cried out in dismay and
the people wept all night long. Everyone complained
against Moses and Aaron: "If only we had died in
Egypt or in the wilderness!" they said, "whyshould the ,
Lord bring us to this land, to die in battle and leave our
wives and our dependents to become the spoils of
war? It would be better for us to go back to Egypt."
And they spoke o choosing someone to lead them
f
back there. (Numbers 14:1-4)
As a result of thkir cowardliness and lack of faith, the
Promised Land was withheld from the lsraelites for a period of
37

forty years. Almighty Allah (SWT) condemned the Israelites to
wander in the wilderness of Sinai for a full generation. The Holy
Qur'an narrates this whole incidence as follows:

(Musa said) "Enter, 0 my people, the Holy Land that
God has ordained for you, and do not turn back, o r
'
you will suffer." They said: "0 Musa, in that land l i e a
people who are formidable; we shall never go there
until they leave. We shall enter when they go away."
Then two of the men who feared (God),and to whom
God was gracious [i.e., Joshua and Calebl said to
them: "cl;arge and rush the gate. If you enter, you will
surely be victorious. And place your trust in God if you
truly believe." They said: "0Musa, we shall never,
never enter as long as they are there. Go you and your
Lord to fight them; we stay here." (Musa) said, "0
Lord, 1 have control over none but myself and my
brother; so draw a dividing line between us and these,
the wicked people." (And God) said: "Then verily this
Land is forbidden them for forty years, and they shall
wander perplexed over the earth. So do not grieve for
these, the wicked people." (Al-Ma'ida 5:21-26)
38

Israel's Golden Age
The men who had set out from Egypt under Prophet
Musa (AS) were utterly devoid of any sense of honor or self-
respect, and they lacked the necessary courage and fortitude to
face their enemies in battle. The reason for their low morale was
obviously their centuries long slavery and persecution in Egypt.
During their forty years wandering, however, the older generation
perished and was replaced by a new generation that grew up in an
environment of total freedom. As a result, this fresh generation
had a strong enough character to invade the Holy Land under the
leadership of Joshua, the successor of Prophet Musa (AS). The
Israelites were thus able to conquer most of the cities, despite the
fact that their enemies had fortified towns, advanced weapons,
and swift chariots.
The conquest o the Promised Land, however, remained
f
incomplete. Instead of destroying the numerous nations inhabiting
Palestine, as they were told to do, the Israelites fell victim to tribal
parochialism. They failed to establish a single unified kingdom of
their own, and divided the Land among themselves. Thus, losing
their political and military strength, the Israelites were forced to
live side by side with the corrupt and idolatrous communities of
their time. This not only resulted very soon in their adapting all
the moral evils of Amorites, Jebusites, and Canaanites, etc., but
also in their being driven out from a major part of Palestine by the
incessant attacks of the unconquered nations, especially the
Philistines.
At last the lsraelites felt the need to preserve their
independence and regain their unity. A delegation of erders from
each tribe gathered arid requested their prophet -Samuel - to
appoint for them a ruler, who chose Saul (or Taloot) as the king
of Israelites. This episode of Jewish history is also mentioned in
the Holy Qur'an (Al-Baqarah 2:243-248), took place around
and
1020 B.C. Taloot was later succeeded by Prophet Dawood (AS)
39

and Prophet Suleman (AS), and under the rule of these three great
kings, the Israelites were able to transform themselves frAm a
small group of quarreling tribes into the most powerful kingdom
between the Nile and Euphrates. From 1020 B.C. 922 B.C., till
lsrael reached the zenith of its territorial .size and political power,
enjoying an era o peace and affluence. Culture, trade, and
f
industry flourished, especially during the reign of Prophet Suleman
(AS). The famous Temple was also built for the first time in
Jerusalem.

First Period of Decline
The death of Prophet Suleman (AS) - or King Solomon,
as he is called in the Bible - marks the beginning of the first
period of decline for the Israelites. The united monarchy
-
disappeared, and in its place arose two kingdoms Israel in the
north and Judah in the south. The people of the northern
kingdom crowned Jeroboam, an official who had rebelled against
King Solomon and taken refuge in Egypt, and he made Shechem
his royal city. The southern kingdom continued to be ruled by the
Davidic dynasty, its first monarch being Rehoboam, son of
Solomon, with its center at Jerusalem.
Although both kingdoms were strife-ridden from the v e y
beginning, Israel was especially turbulent because of its large
population which seldom agreed on anything. Politically unstable,
the northern kingdom suffered a prolonged period of internal
warfare until 876 B.C., when an army officer Omri got hold o f
the throne and built a new capital at Samaria. He, however,
adopted a policy of compromise with paganism, as a result of
which the common people began to assimilate various polytheistic
practices of the neighboring communities. The rise of paganism
became especially serious under Omri's son Ahab, who married a
Phoenician princess, Jezebel. She started a ruthless campaign to
wipe out Israel's traditional monotheism, and to replace it with the

Canaanite fertility cult and the worship o Baal. Two prophets,
f
Prophet Elias (AS) or Bijah and Prophet Al-Yasa (AS) or Elisha,
rose and tried their best to warn their people, and to check their
growing inclination tgwards paganism, but the cult of Baal and the
associated rituals of licentious dances remained irresistibly
attractive for the austere Israelites.
At last, Almighty Allah's anger manifested itself in the
form of Assyrians from the north, whose takeover of Israel started
gradually but ended with severe subjugation. Initially, the kings of
lsrael were forced to pay tribute money to Assyria, but in 721
B.C., the Assyrian armies, under king Sargon, attacked and
plundered Samaria, killing thousands of her inhabitants. According
to an Assyrian inscription, King Sargon carried away 27,290
Israelites into captivity, and scattered them in his eastern
provinces, terminating the existence of the northern kingdom as
an independent nation.
On the other hand, the history of the southern state of
Judah displayed a relatively slower degeneration in beliefs and
morality. However, they too started to indulge in idol-worship and
transgressions of the Divine Law, becoming more and more
corrupt with every passing generation. Prophet Isaiah rose and
tried to reform his people from 740 B.C. ti 700 B.C. His
-
warnings and prophecies which were collected in the "Book of
Isaiah" of the Old Testament - clearly testify to the moral
decadence o hi times. Here are a few statements from his
f
sermons:
You sinful nation, a people weighed down with iniquity,
a race of evildoers, children whose lives are depraved,
who have deserted the Lord. spurned the Holy One of Israel,
and turned your backs on him!
Why do you invite more punishment, why persist in your
defection?
Your head is all covered with sores, your whole body is bruised;
(Isaiah 1:4,5)

Your rulers are rebels, aqociates o thieves;
f
every one of them loves a bribe and chases after gifts;
they deny the fatherless their rights
and the widow's cause is never heard.
(Isaiah 1:23)
Once again the Lord spoke to me; he said:
Because this nation has rejected the, waters of Shiloah,
which flow softly and gently,
therefore the Lord will bring up against it
the mighty flood waters of the Euphrates.
The river will rise in its channels and overflow all its banks.

In a raging torrent mounting neck-high it will sweep through
Judah.
With his outspread wings
the whole expanse o the land will be filed,
f
for God i with us.
s

Take note, you nations; you will be shattered.
Listen, all you distant parts of the earth:
arm yourselves, and be shattered;
arm yourselves, and be shattered.

Devise your plans, but they will be foiled;
propose what you will, but it will not be carried out;
for God is with us.
(Isaiah 8:5-10)
T h e n came Prophet Jeremiah, who tried t o shake his people
out of their perverted ways, idolatry, and apostasy. during the
period 627 B.C. to 587 B.C. sermons, however, met with a n
His
intense opposition from a corrupt society that was addicted to
idol-worship to the point of fanaticism. His teachings were later
collected as the "Book of Jeremiah" in the Old Testament, from
which the following excerpts are taken:

Listen to the words o the Lord, people of Jacob, all you
f
families of Israel.
These are the words of the Lord:

What fault did your forefathers find in me,
that they went so far astray from me,
pursuing worthless idols
and becomfng worthless like them;
that they did not ask, "Where is the Lord,
who brought us up from Egypt
and led us through the wilderness,
through a barren and broken county,
a country parched and forbiidtng,
where no one ever traveled,
where no one made his home?
I brought you into a fertile land to enjoy its fruit
and every good thing in it,
but when you entered my land you defiled it
and made loathsome the h o ~ Iegave you.
The priests no longer asked, 'Where is the Lord?'
Those who handled the law had no real knowledge of me,
the shepherds of the people rebelled agalnst me;
the prophets prophesied in the name of Baal
and followed gods who were powerless to help.
(Jeremiah 24-8)

Stop before your feet are bare and your throat is parched.
But you said, 'No, I am desperate.
I love foreign gods and I must go after them.

As a thief is ashamed when he is found out
so the people of Israel feel ashamed,
they, their kjngs, their princes, their priests, and their
prophets,
who say to a block of wood, 'You are 'our father'
and cry 'Mother' to a stone.
On me they have turned their backs

and averted their faces from me.
Yet in their time of trouble they say,
'Rise up and save us!'
Where are the gods you made for yourselves?
In your time of trouble let them arise and save you.
For you, Judah, have as many gods as you have towns.
(Jeremiah 2:25-28)

Israel, I am bringing against you a distant nation,
an ancient people established long ago, says the Lord,
a people whose language you do not know,
whose speech you will not understand;
they are all mighty warriors,
their jaws are a grave, wide open,
to devour your harvest and your food,
to devour your sons and your daughters,
to devour your flocks and your herds,
to devour your vines and your fig trees
They will beat down with the sword
the walled cities in which you trust.
(Jeremiah 5:15-17)
Despite all these explicit and unambiguous warnings -
delivered to the inhabitants of Judah by two of their great
prophets - there was no sign of any remorse or repentance
whatsoever. Instead, the Israelites stubbornly continued in their
pagan practices and disobedience of Divine injunction, thereby
inviting the wrath of Almighty Allah (SWT).
Divine punishment first appeared in the form of
Babylonian forces marching into Judah in 604 B.C., when King
Jehoiakim acquiesced without any struggle and agreed to pay
heavy tribute to ~ebuchadnezzar,the king of Babylonia. He,
however, rebelled against his Babylonian overlords in 601 B.C.,
resulting in the first siege of Jerusalem that lasted three months.
The armies of Nebuchadnezzar entered the Holy City on March
15, 597 B.C., and plundered the Temple of Solomon. They

decimated the society by deporting the new King Jehoiachin
(Jehoiakim's son), hi family, noblemen, . and thousands of
influential citizens, soldiers, and skilled craftsmen as captives to
Babylonia. Nebuchadnezzar then placed the king's uncle Zedekiah
on the throne of Judah. Soon Zedekiah also became involved in a
conspiracy against Babylonia, resulting in the second siege of
Jerusalem. This time the city remained under siege for 18 months;
and the conditions deteriorated to such an extent that some of the
inhabitants were forced to eat human flesh.
Finally, the wall of Jerusalem was breached on July 9,
587 B.C. rebellious vassal king was captured and was forced
The
to watch as hi sons were slaughtered. Then he was blinded and
taken in chains to Babylonia, where he later died in prison.
Nebuchadnezzar decided to make an example of the city,
and his orders were carried out with cruel thoroughness. The city
walls were demolished. The Temple and the palace were stripped
of all valuables and bumed to the ground. Thousands were killed,
and a large part of the population was taken as captives to
Babylonia, more than 500 miles away. The kingdom of Judah
itself became a Babylonian province, which presented at that time
a deeply scarred look. Everywhere, towns were ransacked and
bumed, crops destroyed, and villages deserted.

Reform & Revival: The Maccabees
The destruction of the northern kingdom of Israel by the
Assyrians was irreversibly complete and final. The dipeked Jews
lost their distinct identity as they merged with and vanished among
the neighboring nations, especially the conquerors. In contrast,
the Babylonian exile was only a harsh reminder from Almighty
Allah (SWT) the inhabitants of Judah.
to
Although the exiles were not subjected to blatant slavery,
the impact of captivity was still soul-crushing for them. They must
have felt humiliated and anguished with the memory of their abject
45

defeat and ongoing bondage, as depicted in the poetry composed
during that period (see "Lamentations"' in the Old Testament). In
Babylonia, the Jews were made targets of contempt and derision;
. they were required to toil hard and pay tribute money in exchange
for their existence. Those of noble origin were particularly treated
with indignity, adding the pain of insult to their already injured
souls.
All this must have melted their hearts and caused them to
repent. There were a number of active reformers, both among the
captlves and among those who remained in Judah, preaching and
exhorting everyone to fulfill their part of the Covenant. Most
prominent among these voices of reform was that of Prophet
Ezekiel, who had been brought to Babylonia during the first
deportation in 597 B.C. He called his people towards God,
inspiring them to mend their ways and atone for their sins. He
announced that God is going to give the Israelites another chance
to repent, and that He will cause them to return to Jerusalem. The
following statements are taken from the "Book of Ezekiel" in the
Old Testament:
This word of the Lord came to me:
0 man, when the lsraelites were living on their own soil they
defiled it with their ways and deeds; their ways were loathsome
and unclean in my sight. 1 poured out my fury on them for the
blood they had poured out on the land, and for the idols with
which they had defiled it. I scattered them among the nations,
and they were dispersed in many lands. I passed a sentence on
them which their ways and deeds deserved.
(Ezekiel 36:16-19)
It is not for the sake of you Israelites that I am acting, but for
the sake of my holy name ...1 shall take you from among the
nations and gather you from every land, and bring you to your
homeland. 1 shall sprinkle pure water over you,and you will be
purified from everything that defies you; 1 shall purify you from
the taint of all your idols. I shall give you a new heart and put a

new spirit within you; I shall remove the heart of stone from
your body and give you a heart of flesh. I shall put my spirlt
within you and make you conform to my statutes; you will
observe my laws faithfully. Then you will live in the land I gave
to your forefathers; you will be my people, and I shall be your
God.
(Ezekiel 36:22,24-28)
God's mercy came in the shape of Cyrus, king of Persla,
who, after conquering Media and Lydia, brought the Babylonian
Empire to her knees in 539 B.C., thus laying down the
foundations of the Great Persian Empire. The very next year,
Cyrus authorized the Jews in Mesopotamia to return to Jerusalem
and rebuild their Temple at the expense of the royal treasury. He
then appointed Sheshbazzar, probably the son o King f
Jehoiachin, to rule Judah as a semi-independent state.
Sheshbauar led the first group o Jews back to their homeland,
f
followed by another expedition led by Zerubbabel in 522 B.C.
However, because of a number of reasons, the rebuilding of the
Temple could not progress beyond the laying down of its
foundations. Eighteen years latter, Zerubbabel became Judah's
governor who, supported by Prophets Haggai and Zechariah and
the high-priest Jeshua, completed the second Temple in 515 B.C.
In 443 B.C., Persian king Artaxerxes I allowed Zehemiah,
one o his Jew attendants, to supervise the building of the walls of
f
Jerusalem, and later appointed him governor of Judah as a
separate province. Prophet Uzair (AS)- otherwise known as Ezra
- arrived in Jerusalem in 398 B.C., with the mission of re-
establishing religious purity and obedience to the Mosaic Law. He
persuaded all Jewish men to divorce their pagan wives and
proscribed mixed marriages in the future. He also demanded strict
adherence to Sabbath and the dietary laws. He took a pledge from
his people that they would worship none other than God. A major
achievement o Prophet Uzair (AS) was that he re-compiled the
f
five Books o Moses, or the Torah, which were lost during
f

the destruction of Jerusalem.
The process of Jewish revival suffered a set back with the
rise of Greeks, and the defeat of the Persians by Alexander in 333
B.C.After the death of Alexander, his kingdom was divided
among his generals. Egypt came under the control of Ptolemy,
whose descendants ruled Judah for the next hundred years.
Seleucus had established his own dynasty over Babylonia and
Syria, whereas Palestine was incorporated into this kingdom by
Antiochus Ill in 198 B.C.
Earlier, Alexander had initiated a policy of implanting the
Greek culture - Hellenism - in his conquered lands. As a result,
'
during all these years of Greek rule, the Jews became divided into
two groups. Those living in Egypt and other places outside Judah,
called "Jews of the Dispersion," started adopting Greek ideas,
dress, language, and life-style. The sacred scriptures had to be
translated in Greek as most of them could no longer comprehend
their original language, Hebrew. Mixed marriages became
common once again, and circumcision was increasingly ignored. A
popular Hellensitic idea - that different nations simply
worshipped the same God with different names - became
acceptable among these "progressive" Jews. On the other hand,
there were those orthodox ones - or "fundamentalis" in
contemporary terminology - who persisted with the traditional
~ewishbeliefs and culture, as the spirit of revival infused by
Prophet Uzair (AS) was still very active among them.
In 175 B.C., Antiochus I came to the throne, and used
V
Hellenization to wipe out both monotheism and the Mosaic Law.
He promoted Greek customs and ideas with the help of his
aristocratic Jewish collaborators. Pagan altars were set up,
religious celebrations and services forbidden, circumcision
outlawed, and possession of Torah declared a capital crime. This
only sharpened the distinction between the progressive and
orthodox Jews, and motivated the latter ones to rebel.

An elderly priest named Mathathias rejected the attempts
to cultivate and encourage such outrageous disobedience of the
Divine commands. He, along with his five sons, started a revolt in
the form of guerrilla warfare. Soon, a group of zealous Jews
joined them, who were known as "Hasideans," or the pious ones.
An army of devoted Israelites was formed which began a full-
fledged revolutionary struggle against their Syrian oppressors, and
this came to be called as the "Maccabee" uprising. A long series of
battle followed, where these small, untrained, and ill-equipped
group of men were able to defeat their much superior rivals. This
ultimately led to the establishment of the "Great Maccabee
Empire," marking the second phase of rise and domination for the
Israelites.
The religious fervor and sincerity among the Jews,
however, started to subside with the passage o time. The love of
f
God began to be gradually replaced by the craving for material
comforts and wealth. The spirit of morality disappeared, leaving
behind the empty form of rituals. Internal conflicts led to a split
among the Jews, so much so that some of them invited the
Roman general pompey to come to Palestine. But once the
Roman army had arrived, it would not leave.

The Second Era of Decline
In 63 B.C Pompey, after taking over the old Sleucid Empire
of Syria, turned towards Jerusalem. Thousands of Jews were kiled
during the three month long siege o the Holy City, and by the
f
time the Roman army broke through the walls of Jerusalem, they
were killing each other in confusion.
The Romans abolished the Maccabean dynasty and
appointed Antipater as their puppet ruler. But soon after Julius
Caesar's murder in 44 B.C, Antipater was poisoned and a civil
war ensued in Palestine with different groups vying for dominance.
To restore order, the Romans nominated a clever Jew named

H e r d as their viceroy to rule the Israelites. Herod reigned for the
next 33 years by patronizing the Jewish religious hierarchy on the
one hand, and propagating the Greco-Roman culture and showing
his faithfulness to Caesar on the other hand. In order to
demonstrate his loyalty to Judaism, he ordered a reconstruction of
the second Temple. The result was the largest and most
magnificent building complex of the ancient world. At the same
time, the moral degeneration of the Jews continued and reached
its lowest ebb du~ing reign of Herd.
the
After Herod's death, his kingdom was divided among his
three sons: (a) Archelaus became the ruler of Smaria, Judeae, and
northern Edom, but was replaced in 6 C.E. a Roman governor;
by
(b) Antipas became the head of Galilee and Jordan in northern
Palestine; whereas (c) Philip ruled the land between river Yermuk
and Mt. Hermon
It is significant to note that during all those years of indirect
Roman rule, the Jews had, in general, enjoyed full religious
autonomy. The Rontans would obviously intervene in matters of
political or military nature, but the everyday administration of
justice and local affairs - like the Sanhedrin court in Jerusalem -
were left wholly to the Jewish officials responsible for applying the
Mosaic Law.
It was this Jewlsh court, Sanhedrin, that convicted God's last
-
messenger to the Children of Israel Jesus Christ or Prophet Isa
(AS) - of blasphemy, and requested death sentence from the
Roman governor Pontius Pilate. The collective rejection of
Prophet lsa (AS) by the Israelites was not a minor crime in the
sight of Almighty Allah (SWT) - as he was Allah's Rasool, or
envoy. This time Divine punishment appeared in the form of
Roman armies, and the Holy City was destroyed for the second
time.
The Romans had appointed Agrippa I, grandson of Herod
the Great, to rule the territories that were once under H e r d
50

himself. Soon afterwards, a serious protest against the Romans led
to an open Jewish revolt in 66 C.E., which neither King Agrippa
II.nor the Roman procurator was able to contain. The Romans
retaliated with full military might, ultimately leading to the
destruction of Jerusalem in 70 C.E. by the armies of General
Titus. The loss of life among the Jews was incredibly high, as 133
thousand are reported to have been killed in Jerusalem alone.
Thousands were made slaves, starved to death, or killed in Roman
amphitheaters. Herod's Temple was burned and completely '
demolished.
Emperor Hadrian later built a new Roman colony, called
Aelia Capitolina, over the desolate ruins of Jerusalem. However,
the Jews were banished from their Holy City and were not
allowed to re-enter for the next half a millennium.
As mentioned before, the advent of Prophet Muhammad
(SAW) in the 7th century C.E. constituted a golden opportunity for
the Jews to escape from the wrath of God the Almighty. They,
however, not only rejected the Prophethood of Muhammad (SAW)
as a community, but also earned the unenviable reputation of
being the worst enemy of Islam and Muslims. As a result, their
second era o decline has continued till the present, and they
f
remained, to this date, a condemned and disgraced people. We
shall return to this topic after a while.

Two of a Kind
The rationale behind going through all these details of
Jewish history is to be able to see our faces in their mirror. Both
the Muslims and the Jews claim to be the followers of holy
messengers of Almighty Allah (SWT), both were endowed
and
with Divine Scriptures. This in itself constitutes a significant
common factor, meaning that the two are essentially similar
communities. According to a tradition that appears in Jame'
Tirmidhi, Prophet Muhammad (SAW) is reported to have said:

"My Ummah will undergo and experience all those conditions
which were experienced by the ~hildienof Israel, just as a shoe
resembles its pair." The parallelism between the history of Muslims
and that of Jews is indeed amazing. A comparative study o their
f
past reveals that, like the Israelites, we Muslims have also
undergone two phases o rise and two phases o decline, as
f f
alluded to by Prophet Muhammad (SAW) in the above prediction.
What follows, therefore, is an outline of the histoiy of
Muslims vis-h-vis their rise and decline over the last fourteen
centuries, and this will clearly demonstrate the points of
resemblance between the Jews and Muslims.
The principal reason, however, for presenting this
comprehensive yet brief chronological sketch of our past is two
fold: First, as far as "rise" is concerned, we need to fully
appreciate our past grandeur and glories, so that our younger
generations can be motivated to recapture that lost greatness and
to try and revive this halfdead tiger that was once the Muslim
Ummah. Second, with reference to "decline," we need to clearly
understand that Allah's Justice is the same for everyone, and His
laws are permanent and immutable. The manner in which He
treated the previous Muslim Ummah - the Jews - was repeated
in His dealings with us. When we indulged in the same sins and
crimes as were committed by the Jews, we received the same
punishment as was given to them.
To begin with, we need to have in our minds a rough idea
o the geography of Muslim world. For the purpose of description,
f
the Muslim world can be seen as consisting of three sections. That
is, the center or the heart of Muslim world, which is made up of
the Arabian peninsula in the south and Iraq, Palestine, Syria, and
Asia Minor in the north; the right wing, which extends from Iran,
Afghanistan, Pakistan, and Central Asian republics to Malaysia
and Indonesia in the Far East; and finally the left wing, which
includes the whole North Africa and, in the good old

days, extended even upto Spain.

The. Muslim Golden Age . .

Prophet Muhammad (SAW) was born in 5 7 1 C.E., in thc
predominantly pagan environment of Makkah, and started his
mission around 610 C.E at the age of forty. After an exhausting
and onerous struggle that spanned 2 3 years, the domination of
Islam was established throughout the Arabian peninsula. Prophet
Muhammad (SAW) had started the process of expansion, or
export, of the Islamic Revolution into the neighboring countries
before his death in 6 3 2 C.E. This expansion continued unabated
during the Caliphate o Abu Bakr, Umar, and Uthman (RAA),
f
when the Banu Isma'el or the Ummiyeen gushed forth like a
mighty flood, and in less than a quarter of a century Iran, Iraq.
Syria Palestine Egypt, as well as a major part of North Africa
came under their rule. These were the days o pure, authentic,
f
and pristine Islam.
After a brief respite due to internal strife during the
Caliphate of Ali (RAA), the process started again during the
Umayyad era, and, within a short span of time, new lands were
conquered that extended up to Turkestan, Afghanistan, and Sindh
in the east, and included the entire North Africa and parts of
Europe in the west. Spain was vanquished, and the Muslim armies
reached even up to the heart of France. However, with the
passage of time, the zeal of establishing the Just Soclal Order of
Islam had started to diminish, and the element of Arab Imperialism
began to dominate the Musllm conquests.
The supremacy of the Muslims reached its zenith during
the 8th. 9th and 10th centuries C.E., when initially the Umayyads
and then the Abbasids held the leadership of Islam as well as that
of the Muslims. Strictly speaking, however, only the Umayyad era
represents the true domination o pure Arab rule, as the Abbasids
f
were generally infected and spoiled by Persian influences. Still,

during this period, Banu Isrna'el were in ascendancy over a big
chunk of land, and their culture, civilization, arts, sciences, and
religion were dominant. Tt1.e first three hundred years can
therefore be described as the golden era of the Muslim hbtory.
At this juncture, a point of contrast between the Muslims
and the Jews becomes apparent. That is, while the first phase of
rise for the Muslims began during the life time of Prophet
Muhammad (SAW), the corresponding period for the Jews could
not start until about three hundred years after the death of
Prophet Musa (AS). The reason for this difference is that the
establishment of Islam as a politico-socio-economic system was
achieved, at least within the boundaries of Arabian Peninsula, by
Prophet Muhammad (SAW) and his devoted Companions (RAA).
On the other hand the Israelites, by refusing to fight for the
Promised Land, had brought the revolutionary process to a halt.
Hence the delay of three hundred years.

First Period of Decline
The Arabs gradually became corrupted as a result of their
unprecedented power and wealth. The simple, frugal, and almost
self-denying life style of the early Muslims slowly disappeared,
giving way to the luxurious and hedonistic trend that is the
hallmark of all worldly rulers. Due to their materialistic and this-
worldly ambitions, the faith and religious enthusiasm of the Arabs
faded away. leading ultimately to their political decline. Although
clear signs o their hollowness and exhaustion remained shrouded
f
for quite some time, it became increasingly obvious by the 10th
cent~~ry the Arabs were reaching their senility.
that
During the 11th century, Arab decline and decadence
became severe enough to create a power vacuum in the heart of
the Muslim world. This attracted tribes from the North East, i.e.,
the Kurds and the Seljuk Turks, to the center of the Muslim land.
These tribes, after embracing Islam, strengthened their hold in

Syria, Palestine, and Egypt. This led to the infusion of fresh and
energetic blood into the ailing Muslim Ummah. It was during this
period that Afghan tribes started invading the Indian subcontinent,
paving the way for the establishment of Muslim rule in India.
In the 12th and 13th centuries, the Arabs experienced
their first taste of Divine punishment, and the words of the Qur'an
- "We sent against you Our creatures full of martial might who
ransacked your cities" - were fulfilled once again. Previously, the
Jews were destroyed by the Assyrians from the North and then by
the Babylonians from the East. History was repeated when 'the
Arab ~ u s ~ were devastated' first by the Crusaders from the
i i
North,and then by the Mongols from the East.
The Christian Europe launched a series of attacks, in
order to recapture Jerusalem from Muslims, after Pope Urban I1
had declared a Holy War in 1096 to liberate the city from
"infidels." Wave after waves of Crusaders invaded the Musllrn
territories for the next two hundred years. During one of their
initial attacks, the Crusaders conquered Jerusalem in 1099,
violating the sanctity of Al-Aqsa mosque. The Christian warriors,
in their extreme religious frenzy, went completely .berserk after
this conquest. Such wholesale butchery took place in Jerusalem
that it embarrasses the Western historian even today.
The Holy City remained under Christian rule for a period
of 88 years, as the decrepit Abbasids were no longer capable of
launching an offensive. Finally, the fervent and zealous elements
from among the non-Arab nations - under Salahuddin Ayyubi
(1137-1193). an Egyptian ruler of Kurdish descent - fought
successfully against the Crusaders and brought Jerusalem again
under the Muslim rule in 1187. The real extermination of the
Arabs, however, was still to come. ~ e n ~ hKhan (1162-1227),
's
after uniting the Mongol tribesmen, had already established a
ruthless and powerful army that plundered North China,
Turkestan, Transoxania, Afghanistan, and Persia. After Genghis

Khan's death, his empire was divided among his sons and
grandsons. The fierce Mongol warriors, however, continued to
advance further east, towards the heart o Muslim land. The
f
destruction o the romantic city of Baghdad in 1258 was brutally
f
thorough, as most buildings were razed to the ground. For a
period of forty days, the conquerors continued to massacre the
inhabitants, even pregnant women were not spared. Dead bodies
in street and market places were too numerous to be properly
buried, leading to uncontrollable epidemics of disease which
further added t o the death toll. The whole social and economic
framework collapsed, along with the rich traditions of culture and
learning. With the execution of Mu'tasim Billah, the already
flickering lamp o the Abbasids Caliphate was also extinguished.
f
The fall of Baghdad was not only the last episode in the
first manifestation of Divine punishment to the Muslims, but it also
constituted the coup d e grcice for the Banu lsma'el, as Almighty
AUah (SWT) sacked them from the leadership of the Muslim world.
The following Qur'anic words came true, at least regarding the
Arabs:

...If you turn away, then Allah will bring other people
in your place, who will n t be like you. (Muhammad
o
47:38)

Life After Death
The Arabs were too severely crushed to stop the roaring
and raging storm of Mongol invaders. It was the Mamluke ruler'of
Egypt - Saifuddin Kutuz (Al-Malik Al-Muzaffor) who defeated
them for the. first time in 1260, thereby shattering the myth of
Mongol invincibility. After him, Ruknuddin Baybras inflicted
several defeats on the Mongol armies, forcing them out of Syria.
56

In this way, at least the western wing of the Muslim world was
saved from destruction.
During the 12th and 13th centuries, however, the center
of the Muslim land was presenting a desolate and hopeless picture.
The situation there was a repetition of what had happened to
Jerusalem in the 6th century B.C., when Prophet Uzair (AS) was
overwhelmed with grief and had, according to the Qur'an, said to
himself, "how shall God bring this city to life after its death?" (Al-
Baqarah 2:259). But despite the widespread devastation and
degradation, just as the Israelites had risen again, so did the
Muslim, and the words of the Qur'an - "Then we gave you a
chance against them, and strengthened you with wealth and
children, and increased your number" (Al-lsra 17:6)- were
fulfilled once again.
There was, however, a significant departure from the
pattern set by the Jewish history. The previous Muslim Ummah
was composed of a single race, and therefore their renaissance
had to take place exclusively from within that race. There was no
such limitation in the case of the Ummah of Prophet Muhammad
(SAW), and, as a result, the process of her revival was
accomplished by the efforts of a number of non-Arab nations.
Almost miraculously, the barbaric Mongols themselves
started to embrace Islam, and this provided the Muslim world with
powerful defenders and guardians. Similarly, the Temurid and
Ottoman Turks also converted to Islam, the former laying down
the foundations of a strong Muslim dominion in India and thereby
strengthening the eastern wing, and the latter establishing
themselves initially in Asia Minor and then founding the Great
Ottoman Empire.
The terms "Turkey" and "Ottoman Empire" are often
treated as synonyms, although presentday Turkey constituted only
a small part of that largest of all modem states which extended

into Asia, Europe, and Africa. The capital of Byzantine or the
Eastern Roman empire, Constantinople, was..., .. . ... conquered by
Muhammad I1 in 1453 a i d becaqe.'&e".~~srnan qpital. The
'

Turks were then able to establish their domination over the whole
east Europe, and also accepted the challenging and stupendous
task of protecting and 'leading the heart of the' Muslim, land,
including North kfrjca. ~ o r i o v e r the institution of the Caliphate
,
was revived and the lost greatness of the Muslims was recaptured
in its totality, although this was achieved by the efforts of the
Turks ahd not by those of the Arabs. The Ottoman emplre
reached its zenith under Selim I and his son Suleiman the
Magnificent in the 16th century, when the Turk armies advanced
through the Balkans and Hungary into Austria, and later in 1683
when they again reached up to the gates of Vienna.

second Perlod of Decline
The period between 1350 and 1600 is characterized by
the revival o cultural and scientific development in Europe, usually
f
referred to as "Renaissance." It is an undeniable historical fact that
this movement was triggered under the influence of the
achievements of the Muslims with regard to science and scientific
knowledge. The Middle Ages were, for the Christian Europe, a
period o intellectual stagnation; during this period, on the other
f
hand, the development of the scientific and inductive method
among the Arab Muslims was leading to unprecedented
advancement in astronomy, physics, geology, botany, medicine,
and mathematics. During the time when the Christian Europe was
lost in the night of ignorance, we find that Greek, Indian, and
Persian sciences were being taught in the universities of Muslim
Spain, attracting scholars from all over Europe. In this way, the
light of reason and science reached and started to illuminate the
darkness that was mediaeval Europe.
Unfortunately, the development of science and
technology in Europe coincided with the downfall in Muslim
58

political power. By now the Arab rule in Spain - established by
AMur Rahman in 750 C.E. - was in decay. Muslim Spain,
therefore, became the first target of European imperialism,
culminating in the fall of its last stronghold, Granada, in 1492.
Today, 5 0 0 years after the decline of Muslim rule, all the
magnificent architecture of the Umayyads is still standing. Muslims
and the Muslim culture, however, have completely vanished from
modern Spain, as if they had never existed there. Weakness, as
they say, is indeed a capital crime.
In the 15th century, Prince H e n y of Portugal ordered to
find a sea route to India. Various expeditions were only partly
successful, until Vasco da Gama became the first European
explorer to finally reach India by sea, in 1497, by traveling
northwards after going around the Cape o Good Hope at the
f
southern tip of Africa. European Imperialism, which was as yet
unable to colonize the Muslim lands in Asia because o the f
deterrence provided by the strong Ottoman Empire, w s now in a
a
position to launch her offensive through sea route. What followed
was an onslaught of Portuguese, Dutch, British, and French
traders-cum-conquerors, who, from 16th to 19th centuries,
continued to occupy various Muslim states, exploiting all human
and natural resources to their fullest. Moreover, just as the Jews
were strongly influenced during the period of Greek and Roman
rule by the language, culture, life-style, values, and ideas of their
rulers, so were the Muslims.
By now the Ottoman Empire was in serious disarray,
resulting from injustices by those in authority, decline in morality,
widespread conuption, and, worst of all, lethargy and stagnation
of the intelligentsia. The power vacuum created by the weakening
Turks was an open invitation for the Western Imperialism to
subjugate the heart of the Muslim world. And, indeed, they were
only glad to oblige.

The beginning of the 20th century turned out to be the
starting point for the second phase of decline in the heart of
.Muslim world. Thus, the British Intelligence masterminded the
Arab revolt against the Turks during World War I, resulting in the
segmentation o the great Ottoman Empire. Numerous smaller
f
states were created in the Middle East and North Africa, which
came under direct or indirect control of different European
powers. In this way, a prediction of Prophet Muhammad (SAW)
came true, i.e., "There will come a time when nations of the world
will invite one another to invade and exploit you, just as a person
calls upon his guests to the feast" (Abu Dawood).
The second phase of Muslim decline reached its lowest
ebb during the first quarter of the present century, when the whole
of Muslim world was enslaved by the forces of Western
Colonialism. Then, in 1967, the Arabs received their most
ignominious defeat at the hands of a cursed nation, when the
sanctity of the Al-Aqsa Mosque was violated for the second time,
and the Holy City was captured by Israeli army. In this the words
of the Qur'an - "When the time of the second prediction came,
(We roused against you another people) to ravage you, and to
enter the Temple as they had done the first time, and to destroy
utterly what they conquered" (AI-Isra 17:7) - were fulfilled once
again.
The most tragic and lamentable aspect of this history is
the fact that the Western Imperialism had succeeded in destroying
Muslim unity and their esprit de corps. Although Muslims were
never a single political entity after the decline of the Umayyads,
they still remained thoroughly connected and unified because of
their common beliefs and life-style. However, the seeds o racial
f
prejudice and nalionalistic chauvinism - planted by the Western
Imperialism in the beginning of the 20th century - not only
weakened that sense of brotherhood and idtirnately led to the
winding up of Caliphate, but are still producir~gtheir bitter fruits in

the form of our growing disharmony.
This malignant trend of fragmentation along ethnic,
territorial, and linguistic lines has resulted in the carnage suffered
by the Turks at the hands of their Arab brethren, and the
massacre and utter humiliation suffered by non-Bengali Muslims at
the hands of their Bengali brethren in what was then East
Pakistan. The insanity of fratricide, according to the Qur'an, is
one of the manifestations of Divine punishment:

Say: "He has power to send you retribution form the
skies above, or the earth beneath your feet, or
confound you with divisions among you, and give one
the taste of the vengeance of the other." (Al-An'aam
6:65)

Back to the Present
So far we have examined the similarities between the
Jewish and Muslim histories vis-A-vis their two phases of rise and
two phases of decline. In this context, the events of the 20th
century are especially significant in that they represent - for both
the Jews and the Muslims - the unfolding of the third and final
stage of their respective histories.
Note that although "rise" and "decline" are essentially
opposite and contradictory concepts, both o these processes are
f
usually found simultaneously during the greater part of the histdry
of a particular culture-civilization. In other words, both the
phenomena of "rise" and "decline" may be found operating side
by side, although in due course of time one of these trends
gradually weakens and disappears, and the other one becomes
dominant.

It is apparent to any careful observer that the Jews have
continued to suffer the floggings of Divine punishment in the
present century - the Holocaust during the Second World War
being a case in point - just as they have been suffering for the
last two thousand years. Simultaneously, however, they are also
undergoing a process of revival, as exemplified by the
establishment of the state of Israel. In the same way, the second
phase of decline for the Muslims has continued in the present
century - prominent examples of which include the termination
of Ottoman Empire, abolition of the Caliphate, the Six-Day War
of '67, the humiliating fall of East Pakistan, and the d e v ~ t a t i o n
of
Iraq in the Gulf War - but, at the same time, powerful currents of
revival and regeneration are also visible, as epitomized by Islamic
activism throughout the world.
According to the predictions of the ~ G ' a n Hadith,
and
the process of Muslim re-awakening and revitalization is going to
continue, culminating not only in the renaissance of lslam as a
moral and spiritual ideal, but also in the establishment of the
Islamic System of Social Justice over the entire globe. On the
other hand, the revival among the Jews is going to be evanescent
and short-lived, and their continuing decline, in due course of
time, will overshadow their apparent "rise," ultimately leading to
their final and total extermination. Moreover, the beginning of the
domination of lslam and the annihilation of the Jews will be
temporally coincidental. The relevant predictions in the Qur'an
and Hadith will be discussed later in this book. At the moment we
shall consider the dynamics and details of the revival among the
Muslims.

Moving Upwards
The most significant point to note in this respect is that
the revival of the Muslim Umrnah is not a simple and linea;
process; rather it has numerous aspects and various dimension.

There are a number of devoted individuals, as well as associations,
parties and organized groups. which are working diligently in
different ways for Islamic revival. Although their efforts may
sometime appear to be mutually conflicting, the fact remains that
all of them are actually reinforcing each other vis-a-vis the overall
movement for revival. Moreover, this mission of the renaissance
of Islam and revitalization of the Ummah is not going to be
completed in ten or twenty years; rather, it is a slow and patient
ascent from one rung of the ladder to the next. Each and e v e y
step in this upward movement is worthy and crucial in its own
right. It is possible for the work done by one's predecessors to
appear trivial or even misplaced and misguided when viewed from
a higher level. However, the significance and value of the
contributions of the past generations cannot be easily disparaged
or denied, keeping in view the specific requirements and
limitations of the time and circumstances in which they were
carried out. Finally, while the importance of charismatic
personalities is certainly undeniable, in the final analysis they are
of less value as compared to organized groups and parties. These
associations, in turn, tend to lose their unique significance within
the larger umbrella of particular movements, and, finally, all the
different movements coalesce in the all-embracing process of
revival and regeneration, which is of ultimate importance.

First Stage of Revival
Strictly speaking, Islam and Muslims are two completely
distinct entities, and, as such, the independence o ~ u s l i m
f
territories from direct Western occupation should have nothing to
do with the revival o Islam. However, if we are to consider this
f
issue from a realistic perspective instead o a purely theoretical
f
and idealistic one, the whole situation appears quite different on
the ground. For all practical purposes, the future o Islam is .
f
inexorably linked with Muslim nations as they exist today, and
both of them - though theoretically unrelated - are in reality

dependent upon each other.
Thus, the achievement of independence and self-
determination by different Muslim nations actually constitutes the
first stage in the revival of Islam. Although Western domination is
still very much present in the form of our intellectual, cultural, and
financial enslavement, the whole Muslim land - except Palestine
and Kashmir - has, by the grace of Almighty Allah (SWT),
succeeded in gaining freedom from direct foreign rule. Since the
efforts for Islamic revival are likely to face comparatively less
opposition and resistance in a country governed by Muslims as
compared to the one ruled by a colonial power, it can be rightly
claimed that the various movements for independence actually
represented an initial stage in the process o Islamic Renaissance.
f
However, if it is objected that these struggles for liberation
were led by people who were not, in most cases, practicing
Muslims, then a saying of the Holy Prophet (SAW) can explain
this phenomenon. According to this prophetic saying, which is
reported by Imam Bukhari, Almighty Allah (SWT)sometimes
chooses irreligious and grossly impious people for the service of
Islam. Indeed, His plans are highly precise, yet mysterious and
subtle.
We know that various regional and ethnic sentiments
were invoked in order to mobilize the masses in the course of
these movements for independence. Again, strictly speaking,
these slogans had absolutely nothing in common with Islam.
However, the degree o emotional attachment and intellectual
f
devotion of the Muslims with Islam was certainly not strong
enough for it to become the basis for a dynamic and effective
movement. Under these circumstances, therefore, the use of
nationalistic slogans in such movements can be justified to a large
extent. In principle, it can be said that such methods are
permissible only when they are used on a temporary basis - as a
matter of pure expediency - and not adopted as a permanent
64

policy. In countries where such sentiments were aroused to get rid
of foreign rule, it is imperative that after the achievement of
political autonomy the tfue Islamic spirit of Muslim unity and
brotherhood be cultivated.
In this respect, the Pakistan Movement stands out as a
unique and exceptional phenomenon. If the Muslims of the Indian
subcontinent were to struggle against the British Raj by forming an
alliance with non-Muslims on the basis of Indian Nationalism, then
there was certainly enough justification to do so (and this is exactly
the principle that was adopted. by Jarni'yat Ulama-e-Hind).
However, what actually happened was that the ownuhelming
majority of Muslims based their political struggle - under the
leadership of Muslim League - upon the concept of Muslim
Nationhood and the Two-Nation Theory, the basis of which was
neither racial or linguistic unity, nor a common homeland, but was
founded upon the religious beliefs and heritage of the Muslims.
This means that today there is nothlng to justify the partition of
British India and nothing to legitirnatize our separate existence
except lslam itself. It also means that Pakistan is already a step
ahead of all other Muslim states by virtue of her very genesis and
raison d' &re in Muslim nationhood.

One of the most important factors w i h c a d the
hc
Indian Muslims to define and organize themselves in terms o their
f
religion was the prejudice and intolerance o the Hindu majority.
f
Also, tile fact that the Hindus had a burning desire to settle their
old score with Muslims, and to "avenge their thousand years long
humiliation," was an open secret. The ambition on the part o the
f
Hindus to annihilate the Musllms caused the latter to wake up
pretty quickly, and, in this way, the Hindus themselves paved the
way for Islamic Renaissance, albeit unwittingly. Moreover, it must
be kept in mind that the lndian Muslims .already had an .
unmatched devotion and passion for lslam and the Muslim
Ummah,as epitomized by their massive and emotional reaction at

the abolition o Caliphate. Last, but not the least, was the
f
personality o Allama lqbal (1877-1938),
f whose poignant and
moving poetry played a central and decisive role in awakening and
invigorating the lndian Muslims from their appalling lassitude and
apathy.

Second Dimension
The liberation of the Muslim states from the yoke of
Western Colonialism was only the first stage in the ongoing
process of Islamic revival. We now turn to the second dimension
of t i process, which is the role o traditional and orthodox
hs f
religious scholars or Ulama. Numerous organizations of these
Ulama, belonging to various schools of thought, are actively
pursuing the mission of serving Islam and Muslims along the lines
of their own particular methodology. In this resped too, the
Indian subcontinent enjoys an outstanding and unparalleled
superiority in that the grip of the Ulama over the masses and the
popular support for the orthodox Islam in this part of the world is
unmatched in the entire Muslim Land. Even the Arabian
peninsula, which was dominated by the effects of the reformist
movement of Muhammad Ibn Abdul Wahhab (1703-1792)up to
the middle of the present century, is now too far behind the lndian
subcontinent in this regard.
The reason for this phenomenon is not at all difficult to
discern. A versatile and unique figure like Shah Waliyullah of Delhi
(1703-1762)cannot be found anywhere else in the Muslim world
during the last three hundred years. Hs momentous efforts in
i
shifting the focus of Muslims away from trivial legalities and back
to the original sources o Islamic faith and knowledge - the Holy
f
Qur'an and the Hadith - as well as his intellectual exposition of
Islamic thought and philosophy are certainly unparalleled
achievements. It was Shah Waliyullah's pioneering work that had
led to the enhancement of the respect for religion and religious
scholars in the lndian subcontinent.
66

However, we must keep in mind that the main thrust of
the efforts of our Ulama is directed only towards safeguarding and
preserving the dogmatic, ritualistic, and institutional structure of
Islam. As regards fulfilling the requirements and demands of
reviving lslam in the present Westernized milieu, and re-
establishing the ascendancy of the politicosocio-economic system
of Islam, they are often unaware of even the existence of such a
need. Therefore, the services of the Ulama can be seen as a
continuation of the efforts of previous reformers of Islam, in that
their efforts - like the services of present-day Ulama - were
mainly focused on defense rather than on revival. Our noble
ancestors were justified in narrowing down their fields of activity
because the cultural and legal system of lslam was s t i very much
intact in those days, and the predominant need o their time was
f
merely to preserve the religious faith in its original form and to
defend it against alien influences. As a result, all our past
reformers concentrated their energies in the academic fieIds, or, at
the most, in the moral and spiritual purification of common
Muslims. None of them tried to launch any organized political or
militant movement, as Prophet Muhammad (SAW) had set strict
restrictions on such a rebellion against Muslim rulers. According to
the popular interpretation of some Ahadith, as long as the
Shari'oh was being enforced and no flagrant violation of Islam
was being committed, it was not considered permissible to revolt
even if the rulers are themselves wicked and oppressive.
Therefore, as soon as the situation changed, and non-Muslims
started to conquer and occupy Muslim territories, the reformist
efforts quickly turned into armed St~ggleS. Prominent examples of
this phenomenon include the MujahiDeen movement of Sayyid
Ahmed Shaheed (1786-1831) in India, the Sanussi movement in-
Libya - started by Sayyid Muhammad Ibn Ali As-Sanussi (1787-
1859) - and its struggle against Italian occupation up to 1932,
and the Mahdist movement - initiated by Muhammad Ahmad
(1844-1885) - that resisted the British invasion in Sudan.

It is obvious that, even today, our traditional UIama are
following in the footsteps of earlier reformers who had worked
under completely different conditions. In other words, traditional
Muslim scholars have, in general, restricted themselves and their
abilities within a rather narrow circle of activity, which is
essentially defensiue rather than reuiualist. Moreover, even the
task of defending Islamic doctrines is not being properly done by
the Ulama, as they are, more often than not, completely out of
touch with developments in contemporary philosophical, social,
and scientific thought, Imam Ghazzali (1058-1 1)and Imam Ibn
11
Taimiyyah (1263-1328) were able to defeat the onslaught of
Greek Philosophy and Aristotelian logic only after a careful and
deep study of these invading ideas. Similarly, in order to deal with
the modem ideologies that are seeking to destroy the foundations
of lslamic faith, we need first to clearly discriminate between what
is and what is not against the spirit of the Qur'an. Afterwards, we
need to refute that part of the invading ideol&ies which is in
opposition to the Qur'anic spirit, and to accept and incorporate
the part that is in accordance with its spirit into a new and
contemporary exposition of Islam. Unfortunately, this is not being
done by our religious scholars.
The role of the UIama today, instead of being that of an
engine capable of propelling the ship of Islam forward, is actually
nothing more than that of a heavy anchor which prevents the ship
from drifting away in any wrong direction. Although, under the
present circumstances, even this i a commendable and substantial
s
service, the fact remains that this is by no means enough.
Another aspect of the activity of our Ulama that needs
couection is their unusually strong emphasis on sectarian matters.
A serious stagnation of thought along with dogmatism has set in
ever since the practice of Ijtihad was done away with. The
religious seminaries and Ulama o every sect are therefore
f
spending most of their time and energies in defending and

propagating their particular brands of dogma and ritual, often
insisting that any variation in such matters is nothing short of
apostasy. S~ichnarrow-mindedness has exacerbated the evil of
sectarianism and the resulting intolerance among the m s e has
ass
led to a dangerous trend towards sectarian militancy.
. One very important movement that has originated from
the School of Deoband, the great theological seminary in India, is
that of the Tablighi Jarna'at, which has succeeded in causing a
massive religious mobilization among the Muslims. Tablighi
Jama'at has made headway in focusing the attentions of a big
section o the Muslim population towards the renewal of faith.
f
However, the overwhelming majority of the people who are being
influenced by the Tablighi Jama'at are simple folks, untouched by
the atheistic and materialistic philosophies of the West, and who
already have a dormant inclination towards religious and moral
virtue. Despite this limitation, the movement of the Tablighi
Jama'at certainly occupies an important position within the larger
process of Islamic Renaissance, in relation to its effort for the
regeneration of faith among the masses.

Islamic Resurgence
We are definitely indebted to the arduous and often un-
acknowledged efforts by our Ulama, as they have succeeded in
keeping the structure of traditional beliefs and rituals intact during
the extremely unfavorable period of Western c~lonialism.
However, the most significant aspect of the process of our revival
concerns an entirely different type of response to the decline of
Muslims. The forerunners in the revivalist movement include all
those organizations and groups which were created with this very
purpose in mind, i.e., to re-awaken the Ummah and to re-
establish the domination of Islam. Such groups and parties have
categorically rejected the two common responses to
Westernization: either withdrawing in the shells of tradition or

blindly accepting whatever arrives from the West. Instead, they
have emphasized again and again that lslam is not merely a
collection o dogma, rituals, and custoh, as are other religions,
f
but that it is the Godgiven Deen, i.e., a complete way of life
encompassing the whole spectrum of human activity, including its
social, cultural, legal, economic, and political aspects. And, most
importantly, like all other ways of life, lslam demands its complete
and total ascendancy, and the struggle to establish that ascendancy
is the duty of every Muslim
For a number of centuries, India and Egypt have held the
distinction of being the two most prominent centers of culture and
learning in the Muslim world. It is hardly surprising, therefore, that
the two major revivalist movements of the twentieth century -
Jama'at-e-Islami and Al-lkhwan Al-Muslimun - rose from the
lndian subcontinent and Egypt, respectively. Although, at a certain
point in its history, the Al-Ikhwan Al-Muslimun of Egypt had
become the focus of all revivalist aspirations due to its
unprecedented fervor and widespread influence, the fact remains
that the real superiority - in thii field too - belongs to the lndian
subcontinent.
The first person to invite the Muslims towards the struggle
for Islamic revival in the lndian subcontinent was Madana Abd
Kalam Azad (1888-1958), who, .during the early part of the
present century, called for the establishment of "God's Kingdom"
through h pioneering magazines Al-Hilal and AI-Balagh, and, in
i
order to reach that goal, formed a group known as Hibullah. His
ability to motivate the audience through a unique style o writing
f
and oratory, which became especially prominent during the
Khilafat Movement, made him a well-known public figure
throughout the subcontinent, and his own sincerity and
enthusiasm conquered the hearts of millions of Indian Muslims. If
it were not for the opposition and obstructions created by some of
the traditional scholars, he would have been selected as Imamul

Hind (supreme leader of Indian Muslim) during the early 1920s.
Disillusioned and frustrated by the lukewarm response from the
religious establishment, Abul d a m gave up his mission
altogether, and, from then onwards, dedicated his life to the
nationalist politics of India, until his death in 1958.
The echoes of his vehement and vociferous clarion call to
the Qur'an and Jihad continued to reverberate in the four comers
of Muslim India. Like the second Nnner in a relay race, another
unconventional and courageous young man appeared on the
scene with the firm resolve to continue the mission that was
forsaken by Maulana Abul Kalam. He worked alone for nearly
seven years as a journalist, presenting a methodology for the
establishment of "God's Kingdom" ,and the revival of lslam as a
complete way of life. He then worked for sometime at D a d lslam
- an Islamic research academy established by Chaudhy Niaz Ali
Khan, a devotee of Alma Iqbal. He finally laid the foundation of
his own party in 1941,called Jarna'ate-lslami, and started an
organized movement. This young man was, .of course, none other
than Maulana Sayyid Abul A'la Maududi (1903-1979).
The spirit of Islamic revivalism and the aspiration to
establish the ideal Islamic system, as generated by the Jama'at-e-
Islarni, has influenced a considerable section of. Muslim youth in
the Indo-Pakistan subcontinent. Simultaneously, the same spirit -
initiated by Hassan Al-Banna when he establlshed Al-lkhwan Al-
Muslimun in 1928 - has been actiye throughout most of the
Arab world. Although the widespread impact produced by these
movements is beyond dispute, it must be realized that lack of a
unanimous policy in relation to the all important matter of
methodology has been responsible for the creation of a number of
divisions among them,.leading to the formation of various smaller
parties and organizations. For example, though the Al-lkhwan Al-
Muslimun in Egypt and Jordan has, in general, taken the path of
peaceful social and political struggle, some of its dissatisfied

offshoots have adopted violent and &en terrorist methods for
achievilig the same objd've.
However, such radical organizations, along with the
enthusiasm of other non-violent but nevertheless revolutionary
groups, have succeeded in bringing the goal of Islamic Resurgence
a bit closer to reality -at least in the eyes of the West. The whole
phenomenon has produced a sense of alarm among the Western
powers and their "Muslim" stooges, desplte the fact that the actual
achievements of parties like Takfir-wal-Hijra, Al-Jehad, Islamic
Tendency Society, Jama'a Islamia, Hizbut-Tahrlr, and Islamic
Salvation Front (RS), are as yet far from the establishment of an
Islamic state. One can have a number of disagreements with each
of these organizations, but it has to be admitted that these
movements represent, as a whole, the revivalist aspirations of the
Muslim Ummah, and have become a force that has to be
recognized at the International level. The role o the revolution in
f
Iran and the rise of Shi'ite fundamentalism is also significant in this
respect.

Jewish Revival
As mentioned before, the beginning o the third and find
f
phase of rise for the Muslims is coincidental with the temporary
upswing of the Jews. It can be seen that, at the present moment,
the upward trend in the history of the Muslim Ummah is not only
very slow and gradual, but that it is sti in its tnitial stages. On the
other hand, the same trend among the Jews not only started
much earlier, but that it has shown a far more rapid and swift
progress. Thus, the ingenious scheme prepared by the 'Elders of
Zion" in 1897, and the political Zionism of Theodore Herzel
(1860-1904), bore fruit wHhh a short period of twenty years,
resulting in the Balfour Declaration by the British Government on
November 2, 1927, that paved the way for the "establishment in
Palestine of a national home for the Jewish people." Finally, the

illegitimate state of Israel was born on May 14, 1948, with the
British Government acting as midwife.
The situation at the moment is that not only Israel herself
is a formidable military power, but the entire Western world is also
there to support and patronize her, both economically and with
respect to arms supply. The "Supreme Power" of our time - the
United States of America - is practically in the tight grip of a
small Jewish minority, who is able to exertsan immense amount of
control over its international policies. This last mentioned fact has
been forcefully brought to light by former U.S. Congressman Paul
Findley, in his best-selling book They Dare to Speak Out. More
importantly, the global financial system is virtually in the hands of
Jewish bankers, who, through the institution of interest or usury,
have become powerful enough to command the obedience of
entire governments. Finally, the monarchs and rulers in most of
the Arab countries have either made their peace with Israel or are
desperately looking for opportunities to demonstrate their servile
acquiescence. It seems, therefore, that there is no power on earth
that can prevent the establishment of "Greater Israel."
Under these apparently hopeless circumstances only the
predictions of the Holy Qur'an and Hadith can reassure us.
According to these predictions, the third phase of rise for the
Muslims will be accompanied by the global domination of Islam,
which will last till near the end of the world, whereas the present
rise of the Jews is going to be ephemeral. Moreover, as
mentioned before, the conflict between the Jews and the Muslims
is going to result, ultimately, in the total extermination of the
former, according to the Divine law of "annihilation of the worst."
However, the most significant role in. thii conflict - which is
gradually warming up to its grand finale - is going to be played
by a third power, the Christians.

Third of the Trinity: The Christians
An interesting theme that is common to all pagan
religions is the idea of "henotheism"; wherever there was a group
of people that worshipped a number of divine beings, we find that
there was always a Supreme Deity that was considered to be
above all other gods and goddesses. This trend is most prominent
in Hinduism, in the Greek and Roman mythologies, and among
the pagan Arabs of the pre-Islamic era. However, what is really
important to note in such religions is that, in actual practice, the
smaller gods and goddesses always get the lion's share in the
attention and devotion of their worshipers, while the Supreme
God disappears in the background, as He is carelessly ignored and
casually brushed aside by the worshipers.
Applying this analogy to the three Abrahamic faiths, we
can say that although Christianity is the biggest among them in
terms of the number of adherents, yet in reality - except for the
name and personality of Prophet Isa (AS) - there is hardly any
thing in this religion that can be described as "Christian." That is
to say, the doctrines and practices of Christianity, as they exist
today, have more to do with the innovations of St. Paul than with
the real teachings of Prophet Isa (AS). As such, the presentday
Christianity actually belongs to the realm of philosophical religions
- along with Hinduism, Taoism, and Confucianism - instead of
the domain of Revealed religions like Judaism and Islam.
Coming back to the original topic of our discussion, it is
significant to note that the Christian nations have played a crucial
role vis-a-vis the second phase of decline with regard to both the
Jews and the Muslims. Thus, we find that the torture, persecution,
genocidal killings, and exile suffered by the Jews during the last
sixteen hundred years were caused exclusively by the Christians.
Ever since the conversion of Romans to Christianity in the fourth
century C.E., Jews have continuously been made the target of
various allegations, and executed by the thousands on one pretext
74

or the other. Similarly, it was the Christians who were responsible
for the brutal 'massacre suffered by the Muslims during the
Crusades, and then the subjugation and exploitation of the
Muslims at the hands of Western Imperialism. From even a
superficial survey of Jewish and Muslim histories, therefore, it
becomes clear that Almighty Allah (SWT) has been using the
Christian nations as an instrument of His punishment, or the whip
of His retribution, for both the Jews and Muslims of the world.
However - and this is vital for us to keep in mind -
there has been a profound metamorphosis in the nature of the
relationship between the Jews and Christians; this change has
started from the days o the Renaissance, reaching its climax only
f
during the present century. As a result of this chqnge, the
Christian world - particularly the White Angle-Saxon Protestants
or WASP - have become devoted comrhdes and staunch
supporters of the Jewish nation, although they are, in fact, only
being cleverly used and manipulated by the latter. On the other
hand, the highly ruthless historical role of the Christians in relation
to the Muslim Ummah is still very much intact. As such, there is a
clear possibility of another massive assault, ti la Crusade, that can
work havoc upon the Muslims, particularly the Arab world. Such
an event can obviously result i killings and destruction on a huge
n
scale, a minor glimpse of which has already been witnessed by the
world during the Operation Desert Storm.
The way in which the "threat" of militant and
fundamentalist Islam is being hyperbolized by the Western media
betrays an attempt to create public hatred against the Muslims, as
was done before and during the Crusades. This process o f
brainwashing is exemplified, at the popular level, by the PBS
documentary Jihad in America, and the Reader's Digest article A
Holy War Heads Our Way; prominent examples of the same
trend at an intellectual level include The Clash of Civilizations by
Samuel P. Huntington, and The Roots of Muslim Rage by

Bernard Lewis. Similarly, a campaign was recently launched in the
Western media in order to inculcate the notion, with reference to
the writings 'of Nostradamus, that the'"Anti-Christ" is going to be
a Muslim leader from among the Arabs.
The very idea of Muslims going back to their roots - the
Holy Qur'an and the Sunnah of Prophet Muhammad (SAW) - is
being depicted as a dangerous combination of extremism,
terrorism, and fanaticism. Unfortunately, after the end of Cold
War and the demise of Communism, Islam and Muslims are
increasingly being used to fill the vacuum of the "Great Menace"
against which the West can test her powers. With ever rising zeal,
Islamic fundamentalism is being portrayed as the ultimate evil
against which the forces of decency must unite. Despite this
continuing campaign of diiinforrnation about the horrible hazard
o Islam, the fact remains that, in the histoy of Muslim-Christian
f
relationship, it was always the Muslims who suffered heavily at the
hands of various Christian nations and not the other way round. It
appears that the history might repeat itself in the form of a real
clash o civilizations.
f

A B C Of Christianity
According to the Qur'an, there has been only one true
religion throughout human histoy, i.e., Islam; all other systems of
belief and worship, as they exist today, are nothing but corrupted
and distorted replicas of the originally pure and simple teachings
o the various messengers of God. Most versions o these
f f
teachings have been perverted beyond recognition, and the
historical continuity and doctrinal similarity of only two o them -
f
Judaism and Christianity - can at present be linked with Islam.
Among these three major faiths, as mentioned earlier, only the
followers of Judaism and Islam can be described as Ummahs:
Jews or the Israelites as the previous Muslim Ummah, and the
followers of Prophet Muhammad (SAW) as the present and final

Muslim Ummah. According to the prophecies as they appear in
the Hadith litekture, the ultimate conflict of the future is going to
take place between the Jews and the Muslims, although a very
significant initial role will be played by the Christian nations; In
order to correctly interpret and fully comprehend these
prophecies, it is imperative for us to understand the nature and
history of Christian faith.
A set of three doctrines is common to the followers of
most of the Christian denomination, viz., the Trinity, Crucifixion
of Jesus Christ, and Atonement. The most basic creed of modern
Christianity is, of course, the belief that God is one, in three
persons, and in one substance: God the father, God the son, and
God the Holy Spirit are not three gods, but one God. The Holy
Qur'an emphatically rejects and condemns this polytheistic view.

0'

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People o the Book, do not be fanatical in your
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faith, and say nothing but the truth about God. The
Messiah who is Isa, son o Malyum, was only a

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sent to Maryum, as a mercy from Him. So believe in
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They are surely infidels who say: "God is the Messiah,
son o Maryum." ...Disbelievers are they surely who
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say: "God is the third o the Trinity"; but there is no
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god other than God the One. (Al-Ma'ida 5:72,73)
The Holy Qur'an also repudiate their belief that Prophet
Isa (AS) was humiliated and executed on the cross, and thus
indirectly refutes the theory of Atonement - the belief that the
great sacrifice from the so-called "Son of Godn was necessary to
remove the burden of the Original Sin from the shoulders o f
humanity. According to the Qur'an: .-
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And (the Jews were punished, among other t h g s ,
because) of saying, "We killed the MaLah, lsa, son of
Maryum" - who was a Messenger o God - but they
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neither kld nor crucified him, though it so appeared
ie
to them. They have no knowledge about it, other than
conjecture, and surely they did not kill him. (Al-Ni
4: 157)
Although the myth of the Crucifixion of Prophet Isa (AS)
is narrated in all the four Gospels, there is absolutely no substance
whatsbever in them for the doctrine of Trinity or that of the
Divine Sonship of Jesus. The earliest evidence of the last two
doctrines first appeared in the writings of St. Paul, and these were
adopted as official beliefs of Christianity only after extensive
debate, and following a long-standing controversy which included,
at times, violent episodes between Unitarians and Trinitarians.
These dogmas were confirmed as official beliefs of the Church,
after much deliberation, during the Council of Nicaea in 325 C.E.,
almost three centuries after the departure of Prophet Isa (AS).

Five Points of Convergence
As far as the personality of Prophet Isa (AS) is concerned,
78

we find that there are at least five significant points which are
common between the Holy Qur'an and the Hadith on the one
hand, and the four Canonical Gospels.on the other. It is indeed
significant that more than half of the world's population is in
agreement regarding these points, three of which are in clear
opposition to the normal physical laws of the universe. We shall
discuss these points one by one.
(1)The Gospel of Matthew (1:18-24) and Luke (1:26-38)
mention that Jesus Christ was conceived without a human father,
as a miracle from Almighty God; so does the Holy Qur'an (Aal-e-
lmran 3:45-47 & Maryum 19:17-21)
(2) Jesus Christ performed the most astonishing of
miracles - unparalleled in the history of Prophethood with
respect to their unambiguous and unmistakable nature. These
miracles are described in various sections of the Gospels (see, for
example, Matthew, Chapters 8 & 14) as well as in the Holy
Qur'an (Aal-e-lmran 3:49 & Al-Ma'ida 5:110)
(3) Jesus Christ forcefully and incisively called upon his
fellow Israelites to mend their perverted ways, to give up sinful and
unethical practices, to repent with the true spirit of repentance,
and to purify themselves from all spiritual and moral corruption.
He severely criticized the pretentious religiosity, the emphasis on
hollow but legally spotless rituals, and the servile adherence to the
letter of the law with no regard to its spirit - the hallmark of the
religious establishment of his Hme. (Matthew 23, and the Holy
Qur'an Al-Ma'ida 5:78). a result, he became the sole target of
As
the acrimony and malevolence from the rabbis, the priests,
and the pharisees.
, (4) The message and proclamation of Jesus Christ
attracted the attention of the population both in and around
Jerusalem, but it was accepted only by a very minute section of
the Jews, of which even fewer became h dedicated companions.
i

The number of these close comrades, according to the Gospels,
was twelve, although the matter of their names is controversial.
(5)Jesus Christ was raised up alive from the earth, and he
will reappear some time before the end of the world. This has
been mentioned in Matthew 28:6,7; Mark 16:19; Luke 2451,
John 20:17. Ascension and reappearance of Prophet Isa (AS) has
also been alluded to in the Holy Qur'an (Al-Nisa 4:157, 158 and
Al-Zukhruf 43:61), but these hints are explained more explicitly in
the Hadith.

Innovations by Paul
Then we have two very important points, regarding which
the Qur'an and Hadith as well as the four Gospels are unanimous,
but which have been radically changed by St. Paul during the
period immediately following the departure of Prophet Isa (AS).
These innovations have transformed what was only a reform
movement among the Jews into a philosophical religion full of
pagan conceptions.
(1)It is abundantly clear from Matthew 5:17-19, Luke
16:17 and Mark 13:31, that Jesus Christ had no.intention
whats6ever to give any new law, nor to rescind and abolish the
Mosaic law, as he was sent by Almighty God only to renew and
reinforce the law of the Torah, to purify his people from spiritual
and moral degeneration, and to revive the authentic spirit of
Deen. He was, obviously, one of the Jews and was not supposed
to become the founder of a new religion and a new community.
However, preaching in the name of Jesus Christ, the actual
founder of Christianity, St. Paul, simply abrogated the Mosaic law
(Romans 4:15). The historian Michael Hart has the following to
say in his book "The Hundred":
Paul, more than any other man, was responsible for
the transfornation of Christianity from a Jewish sect
into a world religion. His central ideas o the divinity of
f

Christ and of justification by faith alone have remained
basic' to Christian thought throughout all the
intervening centuries. ...Indeed, the influence of Pa.d's
ideas has been so great that some scholars have
claimed that he, rather than Jesus, should be regarded
as the principal founder of the Christian religion.

(2)According to the Holy Qur'an, Prophet Isa (AS) was
appointed a prophet only for the Israelites (Aal-e-lmmn 3:49 &
Al-Saff 61:6), and this is confirmed by his sayings which appear in
the Gospels (Matthew 10:5,6& 15:24), where he forbids his
disciples from extending their hangelistic activity outside that
circle. However, a controversial step was taken in this respect by
St. Paul, who persuaded the small number of early followers of
Prophet Isa (AS) - after a period of serious dispute - to preach
among the non-Jews as well. As it happened. Paul had met with
little success among the Israelites, but his sweeping innovations
made the new faith much more palatable for the neighboring
pagan people, and thus his brand of Christianity rapidly gained
popularity among these nations.

The Myth of Crucifixion
Last, but not the least, is the matter of the alleged
crucifixion of Prophet Isa (AS), regarding which there is a crucial
disagreement between the Islamic belief and the account of the
four Canonical Gospels. According to the latter, the supreme
Jewish authority in Roman Palestine - the Sanhedrin -
convicted Jesus of blasphemy and insisted for death sentence,
which was carried out by the Roman governor Pilate Pontius by
way of crucifixion. Aftenvards, on the third day, the dead body of
Jesus Christ was miraculously resurrected and revived; the Christ
then met with his disciples, and, after giving them some
instructions, ascended into the heaven.
On the other hand, the Holy Qur'an strongly rejects the
idea of Prophet lsa (AS) having been crucified, and - according
81

to the authentic Prophetic traditions or Hadith - he was saved
from such an accursed and humiliating death by direct Divine
intervention and raised up alive into the heavens. It has also been
unequivocally explained to us by Prophet Muhammad (SAW) that
Prophet Isa (AS) will reappear on earth to live out the rest of his
life, and then he will die like any other mortal.
The only void left in this Islamic tradition, however,
concerns the "when" and "where" of the ascension of Prophet Isa
(AS), and the question regarding "who" actually got crucified in hi
place. This vacuum can be satisfactorily filled with the help of the
narration in the "Gospel of Barnabas" according to which. when
the traitor Judas lscariot came ahead of the Roman soldiers and
entered the garden where Prophet Jesus Christ was hiding, God
the Almighty caused his face and voice to be changed so that he
looked and talked exactly like Jesus, while in the meantime the
prophet himself was raised up into the heavens. Thus it was the
traitor who was crucified, while Prophet Jesus Christ was
miraculously saved by direct Divine intervention. It may be pointed
out here that, unlike Barnabas who was a close disciple and
companion of Prophet Jesus, none of the writers of the four so-
called authentic gospels - i.e., Matthew, Mark, Luke, or John -
ever met with the prophet himself. These gospels were wrltten
between 70 C.E. and 115 C.E. but their earliest available
manuscripts date back to the fourth century C.E., making 'their
authenticity rather dubious. A number of different gospels were in
circulation throughout the early period of Christianity, the
~nanuscriptso which were freely altered and amended by the
f
copyists in order to suit the doctrines of their particular sect. The
four gospels that are included in the New Testament were
accepted as genuine by the Church - and the rest were rejected
as apocryphal, and their possession prohibited - not on the basis
of merit. but only because these four books were in conformity
with the official Church dogma. The Gospel of Barnabas was
among the books that were banned in 325 C.E. by the Nicean
82

Council; it was forbidden by the Decree of the Western Churches
in 382 C.E.; was again banned by Pope Innocent in 465 C.E.,
it
and then by the Glasian Decree in 496 C.E. To thii day, Christian
authorities refuse to accept the Gospel of Barnabas as authentic,
despite striking similarities between this Gospel and the documents
discovered in 1947 in the caves of Qumran, popularly called the
Dead Sea Scrolls. This ti because the Gospel of Bamabas
proclaims absolute Divine Unity, criticizes the pagan innovations
of St. Paul, declares the truth about the myth of Crucifixion, and,
above all, contains unambiguous prophecies regarding the advent
of Prophet Mohamrnad (SAW),d of which is enough to destroy
the very foundations of the Christian faith as it exists today.
However, any unbiased comparative study of the New Testament,
the Dead Sea Scrolls, and the Gospel of Bamabas is bound to
reveal that this gospel is the correct and genuine account of the
life and teachings of Prophet Isa (AS), notwithstanding the flimsy
objections being raked by the Christians.

Allies of One Another
The early Christians were generaUy considered as nothing
more than a Jewish sect, but with the passage of time the alien
concepts implanted by St. Paul - Trinity, Atonement, Abolition
of the Mosaic Law - made them a different people altogether.
The initial three centuries of the Common Era were characterized
by severe persecution being inflicted upon the Christians, a
considerable segment of which still consisted of Unitarians, at the
hands of both the Jews and the Romans. However, the whole
situation changed dramatically when the Roman Empire embraced
Christianity, as a result of which the Jews became the target of
official harassment and oppression. As the Christians saw it, Jews
were guilty of "deicide," the murder of their God, and therefore
they excluded the latter from the mainstream of socio-economic
life. This trend continued unabated in the Middle Ages, often
manifiesting as wholesale killings of the Jews. In 1096, for

example, the Crusaders on their way through France and
Germany massacred thousands o Jews. Widespread killings took
f
place in 1146 by the armies of the second Crusade. More than a
thousand Jews were hanged in England, in 1234, for allegedly
circumcising a Christian boy. In 1290, Jews were banished from
England by King Edward. In 1350, they were held responsible for
the spread o plague, and hundreds of thousands were murdered
f
in Europe. They were forced to live together under subhuman
conditions called "Ghettos." Religious courts, or "Inquisition,"
ordered the burning of thousands of Jews during the 15th century,
and these events were witnessed and celebrated as popular
holidays.

Ironically enough, during more than a thousand years of
humiliation and persecution, the only respite of peace and
prosperity enjoyed by the Jews was in the Muslim territories.
Jewish historians like Abba Eban and Solomon Grayzel have
acknowledged and recognized their "Golden Age of Diaspora" -
the period of Jewish affluence and growth in Muslim Spain. When
the Arab rule came to end in 1492, and the Jews were
immediately expelled from Spain by the Christian rulers Ferdinand
and Isabella, they were given refuge and asylum in the Ottoman
Empire. Large population o Jews continued to prosper peacefully
f
in Iraq, Syria, Yemen, and Egypt, during the time when their
brethren were suffering miserably in Europe, particularly in the
Russian lands.
According to the Holy Qur'an. the hatred and enrnib
between the Jews and the Christians will last till the end o thef
world (Al-Ma'ida 5 1 4 & 64). However, we can clearly see that
their mutual rancor underwent a very slow and gradual decline
during the last few hundred years. The Qur'an seems to be saying,
therefore, that the present coalition between the Jews and the
Christians is only superficial and cosmetic as well as transient, and
also that the end o the world is not very far.
f

We know that the Jews had always viewed themselves as
a special breed of people, superior to the rest of the humanity as
the "Chosen People of the Lord," who are born to rule the
Gentiles. As a result, they couldn't come to terms with their
shockingly unexpected humiliation, and thus the episodes of
Divine retribution - instead of softening their hearts and
producing in them a desire to repent and the willingness to atone
for their collective crimes - has produced in them a revengeful
and malicious enyaand a sort of diabolical bitterness.
It would of course be unfair to make sweeping
generalizations because individual persons vary greatly, but as far
as the collective psyche of the Jewish nation is concerned, it is
undeniable that they have developed a deeply ingrained tendency
to conspire and to maneuver things surreptitiously for their own
gain, without ever appearing on the stage. It may be pointed out
that this character of the Jews was already prominent during the
days of Prophet Muhammad (SAW), and that it is this very
inclination towards behind-the-scene subversive activities that has
produced the present state of alliance and so-called friendship
between them and the Christians.
The persecuted Jews were well aware that the only way to
turn the table on their arch enemy, the Christians, was by way of
minimizing the influence of religion over them and by debilitating
the authority of the Church. Thus, they ingeniously used the spirit
of rationalism - that was already spreading form Muslim Spain
into Christian Europe - to make a breach in the bastion of
Christian faith. As a matter of fact, the highly irrational and almost
ridiculously illogical dogmas being enforced by the Church in the
name of religion were never in a position to stand against the tide
of Reason. The Renaissance in Europe was characterized by an
intense interest in the physical world and in the knowledge derived
from concrete sensory experience, and a decline in metaphysical
beliefs and interest in the life after death, both of which were

prominent themes during the Middle Ages. This r s of Reason,
ie
therefore,. turned out to be the beginning of the end for
Christianity and the onset of the domination of materialism and
pragmatic morality. The European Jews - by playing a key role
in polluting the essence of rationalism with the evils of
licentiousness and promiscuity. as well as with that o intellectual
f
vagrancy which is euphemistically called "liberalism" - were able
to increase their influence in the Christian society. The rise of
sexual permissiveness and the resulting breakdown of traditional
family values in the West represents only one aspect of the defeat
of Christian morality against the financial interests and the
growing influence of the Jews.
At the same time, the rise of Protestantism and the
movement for "Reformation" opened the gates of unlimited
individual freedom and destroyed the unity of Christendom.
Although usurious money-lending activity of the Jews had existed
on a small scale throughout the Middle Ages, the weakening of
the Church, along with the liberal views of John Calvin (1509-
1594) in Economics, ultimately led to an enormous rise in the
previously prohibited practice of usury. The acceptance by the
Christians that such transactions are unavoidable for economic
growth and rnaterial prosperity made them willing hostages of the
mliney-!endirig instituiions -. banks, insurance corr~panies,stock
exchanges and the like - all of which were, and still are,
strongholds of the Jewish people. Today these financial
institutions are the uncontested rulers o the Western world,
f
particularly of Great Britain and the United States. The
introduction of paper money instead of gold and silver has also
greatly bolstered this wicked web of control and exploitation. This
is how the Jews were able to take control o the affairs of the
f
world without really exposing or endangering themselves.
This unnatiiral and artificial alliance between the Jews and
the Christians - the basis of the so-called New World Order - i s

actually nothing more than the relationship between a parasite
and its host, or between a master and his slave. One of the recent
manifestations of this bizarre friendship is the decree issued by the
Pope,, exonerating the Jews from the two-thousand years old
charge of crucifying Jesus Christ. The Holy Qur'an had
prophetically warned us of the dangers of thii coalition thus:

0 Believers, do not hold Jews and Christians as your
allies. They are allies o one another; and anyone who
f
makes them his friends is surely one o them; and God
f
does not guide the unjust. (Al-Ma'ida 5:51)

Before the Doomsday
It is an essential part of our faith as Muslims that we take
the universe in which we live as created and contingent and not
eternal. Unlike the early Greek, who thought that the universe
had always existed, the Holy Qur'an teaches us that ours is a very
large but finite universe in terms of both space and time, and as
such it has a definite beginning and a certain end. The following
scenario emerges when we study modern cosmology from an
Islamic perspective.
In the beginning, Almighty Allah (SWT)created a
concentrated core of light-energy, and then, later on, He caused it
to explode in a Big Bang, leading to the creation of time, space,
and matter. This phenomenon of creation out of nothing
represents the manifestation of divine command "Be!" The Big
Bang did not happen at any specific place, as the "space" itself
was created with this explosion. Similarly, it did not occur at any

particular instant, as the "time" itself came into being with the Big
Bang.
Since then, the universe has been continuously
expanding, rotating, and evolving. Many cosmologists have
suggested that, at a predetermined point in future, the universe
will stop expanding. From that point onwards, the contraction or
-
folding-back phase of the universe will commence either due to
the gravitational pull of the unseen matter exceeding the forces of
expansion, or as a result of the swallowing up of entire galaxies by
Black Holes - leading ultimately to the Big Crunch, which is the
'

disappearance of the cosmos in a catastrophic implosion, like the
Big Bang in reverse.
Using the terms borrowed from modern cosmology, we
can express the Islamic belief about resurrection by saying thacthe
Big Crunch will be followed by another Blg B&, leading to the
creation of a new universe that will last forever. This new universe
will be totally different from our present universe, utterly beyond
the realm of our imagination. We believe, on the authority of the
Qur'an and Prophet Muhammad (SAW), in the rebirth of al l
humanity, their final judgment, the Hell and the Paradise, though
the exact nature of that state of existence is simply inconceivable.
As far as the end of our own world is concerned, it seems
that a major catastrophe will befall, destroying a part of our galaxy
including the sun and the earth, and that this will happen well
before the universal doomsday or the Big Crunch. It is this local
doomsday that is referred to in the Holy Qur'an as "the Startling
Calamity." "the Hour," and "the Inevitable."

The Ascendancy of Islam
There 'are a few cryptic remarks in the Holy Qur'an
regarding the events which will precede the Doomsday; these
points are fully explained in the form of detailed prophecies that
appear in the traditions of Prophet Muhammad (SAW). ~ccording'
88

to these prophecies four major events will happen before the end
of the world; in chronological sequence, they are as follows:
(1) The Ultimate World War o human history, which will be
f
fought predominantly in the Middle East;
(2) The appearance of Anti-Christ, or Dajjal, in the final phase of
that war - a leader who will inflict huge sufferings and destruction
on Arab Muslims;
(3) The reappearance o Prophet Isa (AS), who will cause the
f
extermination of Dajjal and his Jewish followers; and finally,
(4) The establishment of the system of Khilafah, or the
domination of Islam, over the entire globe. .

Except for the reappearance of Prophet Isa (AS), there is
nothing supernatural or incredible in these prophecies, as we shall
+cuss shortly. The wry idea of the global domination of Islam
however, seems like a fool's fantasy, keeping in view the present
state of humiliation o the Muslims and their virtual enslavement
f
by the New World Order.
Under the existing state of affairs, which is both
distressing and disheartening, we must keep on reminding
ourselves that the ascendancy of Islam over the entire globe is
bound to come,as this'has been emphatically foretold by none
other than the Last Messenger of Allah (SWT) himself, may.Allah's
peace and blessings be upon him. Although there is no such
explicit and unequivocal guarantee .in the Holy Qur'an, we find
that both the minor and major premises o this syllogism are
f
repeatedly mentioned. the inescapable conclusion of which is the
ultimate establishment of world-wide supremacy o Islam. The
f
major premise consists o the fact that Prophet Muhammad (SAW)
f
was appointed a messenger and envoy of Almighty Allah ( S W
for the whole humanity (Al-Qur'an Al-A'raaf 7:158; Al-Anbia
21:107; Al-Furqan 25:l; Saba 34:28; & Al-Jum'ah 62:2,3),

whereas the minor premise is represented by the Divine assertion
that the true way of life or Deen al-Haq will be made superior over
the entire system of life (Al-Taubah 9:33;Al-Fath 48:24;& Al-
Saff 61:9), and that God the Almighty is going to perfect His
Light despite all the resistance from the unbelievers (Al-Taubah
9:32 & Al-Saff 614). The logical conclusion that necessarily
follows from these premises is that the real purpose and the
ultimate aim of the advent of Prophet Muhammad (SAW) will be
fulfilled only with the establishment of the ascendancy of Islam
over the entire mankjnd, all over the world. This has been
promised by Almighty Allah (SWT) in these words:

God has promised that He will surely make those o f
you who believe and do the right, vicegerents in the
land, as He had made those before them, and He will
surely establish their Deen which He has chosen for
them, and He will surely change their state of fear into
peace and security.... (Al-Noor 24:55)

The Ascent of Humanity
The global domination of Islam also appears inevitable in
the context of the idea of cosmic evolution, as explained in the
following paragraphs:
In sharp contrast to all the materialistic theories of
modem science, the Holy Qur'an teaches us that Allah ( S W ) is
the only real force behind every creative activity that takes place in
the universe. The clear and obvious signs of purpose and direction
in the cosmos indicate that there is an intelligent mind at work, as

pure chance could only have produced total chaos. The cosmic
existence, as the Holy .Qurlan proclaims again and again, is
something profoundly meaningful. The evolution of the universe
in the direction of a predetermined goal is what provides
everything with a single grand purpose. The hiverse is
continuously in a process of evolution, constantly working to
perfect itself.
According to Dr. Muhammad Rafiuddin (whose
philosophy of histoy was mentioned. earlier), the cause of the
evolution of cosmos is the desire or the will of the Creator. Thii
desire or will of Allah (SWT) flowing in the universe as a current'
is
of consciousness, changing the universe with a view to bringing it
to the stage of its highest perfection. This cosmic evolution can be
described as taking place in several stages, as follows:
The first stage was that of physical evolution, from the Big
Bang up to the time when simple chemical compounds grew into
complex organic molecules, leading to the emergence of life on
earth. This stage of purely physical change was directed by the
Divine current of consciousness that continuously runs through all
matter, causing it to behave in specific ways, commonly known as
the "laws of nature."
The second stage was that of biological evolution, when
the same current of consciousness took the form of an indwelling
life-force (compare Bergson's klan vital), which directed the
process towards the creation of the perfect animal, the Homo
sapiens. It has been theorized on the basis of the pointers in the
Holy Qur'an that, at this stage, Almighty AUah (SWTj selected a
single pair of these human-animals, and endowed them with their
spiritual souls; this was the creation of Adam and Eve, the
primordial human pair.
The third stage was that of intellectual evolution, when
the current of consciousness took the form of an urge for Beauty
and Perfection, expressing itself in the love of an ideal (compare

Freud's Llbido), guiding the process towards the climax of
intellectual and psychological development, that was finally
achieved in the personality of Prophet lbrahim (AS).
The fourth stage was that of the collective social evolution
of humanity, reaching its zenith in the life and teachings of
Prophet Muhammad (SAW), when the true way of life or Deen al-
Huq was perfected and the ideal system of social, economic, and
political Justice was presented to the mankind in its final form.
At the present moment, humanity is passing through the
final stage of its evolution. The Divine current of consciousness is
still active in the collective mind of humanity, urging and guiding
us towards the ultimate state of human perfection, i-e., towards .
the establishment of the global culture-civilization that wl be based
il
upon the teachings of the Qur'an. In this way the philosophy of
Ideals, as developed by Dr. Muhammad Rafiuddin, makes it even
more understandable how the global domination of lslam before
the end of the world is inevitable from an evolutionary stand point.
This global domination of lslam has been clearly predicted
in the sayings o Prophet Muhammad (SAW), three of which are
f
quoted below:

(1)According to a tradition that I narrated by Imam
s
Ahmad (RA) on the authority of Nauman Ibn 'Bashir
(RAA), Prophet Muhammad (SAW) is reported to have
said to his Companions: "The period of Prophethood
will remain among you so long as Allah wills, then He
shall cause it to end. After that, there will be Khilafah
among you on the pattern o Prophethood, and this
f
will last as long as A a wills, and then He shall cause
Uh
it to end. After that, there will be a reign of oppressive
monarchy, and this will also last as long as Allah wills,
and then H e shall cause it to end. After that there will
be a period of enslavement, and this will last as long as
Allah wills, then He shall cause it to end. Finally, there
will again be Khilajah on the pattern of
Prophethood."

(2) In another tradition narrated by lmam Muslim (RA)
on the authority of Thauban (RAA), the Prophet
Muhammad (SAW) is reported to have said: "Allah
(SWT) folded up the whole earth for me (in a vision),
so that 1 was able to see all the easts and all the wests,
and surely the domination of my followers will be
established over all those places that were shown to
me by thus folding the earth."
(3)lmam Ahmad (RA) has narrated, on the authority of
Miqdad Ibn Aswad (RAA), that the Prophet of God
(SAW) is reported to have said: "There shall be no
house left on the entire earth - neither of bricks nor
one made of camel's skin - but Allah (SWnwill cause
the word of Islam to enter it, either with the honor of
the one who deserves honor, or with the subjugation
of the one who is defeated. (That is to say) God will
confer honor on some and will make them embrace
Islam, and He will cause others to give up fighting and
make them surrender before the rule of Islam."

The Way to God's Kingdom
Belief in the most certain kvent o Doomsday is part of
f
our faith as Muslims, and, in this context, the global happenings of
our age clearly indicate that the end of the world is probably a
matter of near future. This opinion is based upon the predictions
of Prophet Muhammad (SAW), many of which have already come
true in the world around us, and the stage is obviously being set
for the final set o events before Doomsday - the grand finale of
f
the global drama. We shall now discuss these coming events which
will precede the establishment of the domination of Islam, as
disclosed by Prophet Muhammad (SAW).
Indications regarding the greatest World War of human
history that appear in the Hadith collections are, in general,
couched in allegorical language. It seems that The War will take
place in three phases, and will be fought predominantly in the
Middle East. During the first phase, Muslim and Christian armies

will join hands and fight against a third force, the identity of which
is uncertain. The allies will defeat their common enemy, but then
serious discord and hostility will break out between them, leading
to the second phase of The War characterized by fierce fighting
between the Muslim and Christian armies. Initially the Christians
will have the upper hand, and the Muslims will lose important
strongholds like Turkey, Lebanon, Syria, and Iraq. Although
during the first and second phases the Jews themselves will not
take part in the battle, their resources, technical know-how, and
their propaganda machinery will be used with utmost destructive
effect against the Muslims.
According to the prophecies, at thii point the Muslims will
seled a rightly guided man as their military and political leader.
This leader, called Mahdi in Hadith literature, will reorganize and
unite the Muslim forces against the Christians, shifting the fortunes
of The War in favor of the Muslim.
The third phase of The War will commence with the
appearance on the scene of an exceedingly cunning Jewish leader
- Dajjal or Anti-Christ. From then onwards the Jews will start to
take active part in the fighting, and the combined forces of Jews
and Christians will inflict h e a y losses on the Muslims. At this
stage - Prophet Muhammad (SAW)has told in unequivocal words
- Prophet Isa (AS) will reappear to strengthen and reinforce the
Muslim armies. He will deliver the final installment of Divine
punishment to the Jews, and will kill their leader, Dajjal. The
reappearance of Prophet Isa (AS)will mark the end of Christianity
as a separate religion, and the most glorious and peaceful era of
human history will commence. This will be "God's Kingdom on
earth," when the Deen of Allah (SWT) reign supreme, and the
will
world will enjoy unprecedented bounties and blessings of the Lord.
This period of Khilafah on the pattern of Prophethood
will last so long as Almighty AUah (SWT) wills; then, after thii
blissful qra, the world will once again be tied with wickedness. All
94

the faithful population of the world will die peacefully and calmly
one day, just before the end of the world. In this way, only the
unbelievers and the wicked shall be left to face the dreadful events
of the Doomsday.

Armageddon!
It is interesting to note that prophecies regarding an
2
ultimate World War between the forces Good and the forces of
Evil are also found in the Christian tradition. The highly cryptic
and symbolic language of the last book in the New Testament -
the Revelations of John - is often difficult to interpret, but the
references to the beast and the false prophet resembles closely the
Muslim concept of Dajjal; the woman riding the beast most
probably refers to the Jews and their revival: the rider coming on
the white horse seems like representing the Second Coming o f
Prophet Isa (AS). Here are a few excerpts:

I saw three foul spirits like frogs coming from the
mouths of the dragon, the beast, and the false
prophet. These are demonic spirits with power to
work out miracles, sent out to muster all the kings of
the world for the battle on the great day of God the
sovereign Lord. (16:13,14)

...I saw a woman mounted on a scarlet beast which
was covered with blasphemous names and had seven
heads and ten horns... I saw that the woman was
drunk with the blood of God's people, and with the
blood of those who had borne their testimony to
Jesus... the angel said... the beast you saw was once
alive, and it is alive no longer, but has yet to ascend
out of the abyss before going to be destroyed.
(17:3,6-8)
I saw heaven wide open, and a white horse appeared;
its rider's name was Faithful and'True, for he is just in
judgment and just in war... The armies of heaven
followed him ... Out o his mouth came a sharp sword
f

to smite the nation; for it is he who will rule them with
a rod o iron... .I saw the beast and the kings o the
f f
earth with their armies mustered to do battle against
the rider and his army. The beast was taken prisoner,
along with the false prophet who has worked miracles
in its presence and deluded those who had received
the mark of the beast and worshipped its image. The
two of them were thrown alive into the lake of fire
with its sulfurous flames. The rest were killed by the
sword which came out of the rider's mouth, and the
birds all gorged themselves on their flesh.
(19:11,14,15,19-21)
I saw an angel coming down from heaven with the key
to the abyss and a great chain in his hand. He seized
the dragon, that ancient serpent who is the Devil, or
Satan, and chained him up for a thousand years; he
threw him into the abyss, shutting and sealing it over
him, so that he might not seduce the nations again till
the thousand years were ended. After that he must be
let loose for a little while. (20:1-3)
The site of the final battle against the Anti-Christ is said to be
Armageddon (Revelation 16:16),located in the ancient stronghold
of Megiddo, roughly 15 miles south-east of Jerusalem.. The word
Armageddon has now come to mean the final battle between the
forces of Good and the forces o Evil.
f

Dajjalian System of Life
It is important t o distinguish between Dajjal the individual,
and Dajjal a s a world-wide intellectual and social phenomenon
based o n ~naterialisn~ atheism. The latter is manifested as the
and
philosophical outlook that has taken shape during the last few
centuries in Europe, as well as the culture and life-style based upon
that Godless outlook. The system of life which is predominantly
materialistic and which dominates the entire globe today is actually
the "Dajjalian System" itself. whereas the greatest defender o that
f
system will be Dajjal the individual.

As we have seen earlier, the innovations introduced by St.
Paul in the original teachings of Prophet Isa (AS) had led to the
genesis of a completely new and different religion. The highly
irrational claim of Trinity ultimately resulted in the divorce between
two natural allies, religion and reason. The conversion o Caesar
f
Constantine in 313 C.E., and of the entire Roman Empire during
the next hundred years or so, turned out to be the starting point
for the establishment of Christian Theocracy in Europe. The huge
vacuum created by the Pauline idea of abolition o the Mosaic law
f
was then filled with the virtually unlimited authority of the Church,
represented by the infallible Pope. During the Middle Ages the
Church and the clergy ruled the masses with an iron hand,
oppressing and exploiting them in the name of religion, while
discouraging any inclination towards science or rationalism.
The Aristotelian system of cosmos, as adopted by
Ptolemy, was already incorporated into the Christian theology. As
a result, when Copemicus, Kepler, and Galileo opposed the
Geocentric doctrine and proposed Heliocentric views based on
their scientific observations, the Church condemned and
vehemently opposed them as heretics, thus starting the
unfortunate rivalry and rift between Science and Religion.
The scientific and rationalistic movement in Europe,
therefore, came face to face with the powerful religious
establishment of the Church. The latter used all its resources to
halt this new wave of progress towards knowledge and learning,
but succeeded only in .producing among the masses a deep
mistrust of all things connected with religion. The ruthlessly
unfavorable attitude of the clergy caused a reactionary feeling of
hatred against the Church, and then against the very idea of
religion itself.
The development of science and philosophy in Ellrope.
therefore, was forced to take place in an environment which was
hostile to religion, and this hostility has since then permeated deep
97

down into the v e y roots of Western thought. The world-view and
civilization that grew out of this materialistic frame o mind is what
f
we call the "Dajjalian System" of life. The hallmark of thii system
is a profound shift of emphasis - from God the Almighty to the
material universe and laws of nature, from spiritual pursuits to
sensual gratification, and from salvation in the life-after-death to
material prosperity in this world.
Human beings have been endowed by Almighty Allah
(SWT)with two distinct sources of knowledge, that is, (a)
information gathered by the senses and their interpretation by
means of reason, intellect, and logic; along with (b) Revelation, in
order to acquire knowledge of the ultimate realities and also the
practical guidance for living a just, virtuous, and balanced life.
However, the unfortunate shift of emphasis mentioned above
resulted in a serious imbalance in the modem thinking process.
Thus, while humanity has made an incredible amount of progress
with regard to science and technology, we see that,
correspondingly, religion and morality have undergone
unprecedented decay and decline. As such, the Westem
civilization can be described as possessing only a single eye,
epistemologically speaking. In other words, it has invested
everything it had into a single source of knowledge - Reason and
Science - while totally ignoring the other, equally important,
source o knowledge - Revelation from the Heavens.
f
The system of life resulting from this materialistic mental
attitude i characterized by a morbid preoccupation with collecting
s
things and accumulating money. The comer stone of the Dajjalian
System is the producer-consumer process, which is promoted as
the ideal way of life. Highly sophisticated means are employed to
convince the masses that they want newer and more expensive
products, so that they can be made to work coritinuously in order
to earn the money to pay for the goods And services they don't
even need. The life blood of the Dajjalian System is usury, which is

used to subjugate individuals as well. as entire nations so that they
can be controlled and manipulated by a small financial aristocracy.
The masses are trapped in the perpetual cycle of waning,
working, and having, with no end in sight. They are encouraged
to work hard, to enjoy their weekends as much as they can, and
to invest all their time and energy in the pursuit of material well-
being and sensual gratification. Humans have been reduced to the
level of beasts. Endless consumption of produds has become the
dominant life-style of our times, and people have been conditioned
to measure each other on the basis of wealth and possessions,
rather than character and morals. A whole entertainment industry
has been created to keep the minds of the masses occupied and to
prevent them from pondering the reilly important questions
of life.
The entire system is geared so that the overwhelming
majority is deprived of either the time or the energy to give any
serious thought to the nature of existence, to the Creator, to the
accountability in the Hereafter - or to the exploiters. Dajjal the
indlvidual will represent the interests of those who are financially
exploiting the whole wodd, against those who'are being exploited.
After the Armageddon, a Just Social Order wl replace the
il
present Dajjalian System, and there shall be no more exploitation.

The Identity of Dajjal
The ultimate War between the forces'of G o d and those
of Evil requires a world that is highly polarized along ideological
lines, and this has already started to take shape. The various
Islamic movements throughout' the world are clear proofs that
more and more people are realizing the evils of the Dajjalian
System, and are going back to the true sources of guidance, the
Qur'an and the Sunnah. The guardians of the status quo and the
defenders of the New World Order, along with their agents and
stooges, have already smelled the revolution that is taking shape in
the form of Islamic Resurgence, and have started to try
99

and suppress the idea whose time has come. The ultimate futility
of their efforts is inevitable.
The Western and predominantly Christian countries of the
world, as we have discussed above, are virtually being controlled
by a very powerful Jewish minority - a recent accomplishment of
which was the destruction of the military might of Iraq in the Gulf
War. ;The next item on the Jewish agenda is the creation of
Greater Israel, as well as the reconstruction of Solomon's Temple
at the site of AI-Aqsa Mosque. It seems likely that the Jews would
try to orchestrate another war between the West, mainly the
United States, and the Arab Muslims, most probably on the
pretext of dealing with the threat of Islamic fundamentalism.
Along with their sinister. pian to gain control over the
whole. world through financial institutions - much of which has
already been achieved - the Jews are also waiting for their
Promised Messiah who is supposed to help them recapture the
glory of David and Solomon. The Messiah was, in fact, none other
than Prophet Isa (AS), but they opposed and rejected him and
tried their very best to have him crucified, though he was
miraculously saved by Almighty Allah (SAW).
During the long series of imminent battles in the Middle
East, Dajjal the individual would come forward - who is most
probably going to be an orthodox and fundamentalist Jew
claiming to be the Promised Messiah - and wo$d lead his
followers to the de facto creation o Greater Israel (which is
f
su~posad include parts of Egypt, whole o Jordan and Syria,
to f
major portions of Iraq, southern Turkey, and northern Hijaz up to
the holy city of Medinah). It will be at this crucial juncture of
histoy that Almighty Allah (SWT) will send the real Christ, with
the mission of exterminating the Jews and their leader, Dajjal, the
false prophet.

About Prophet Isa (AS)
Although the exact nature of the ascension and
reappearance of Prophet Isa (AS), is incomprehensible to us, and
although these events are beyond the realm of normal human
experience, they are by no means impossible. The rationalists
among us tend to express serious doubts and lack of conviction
about this authentic Islamic belief, but the fad is that our belief in
the ascension and reappearance of Prophet Isa (AS) is based upon
various indicators of the Holy Qur'an as well as explicit and
unequivocal traditions of. Prophet Muhammad (SAW). The
prevalence of materialistic thinking, especially under the influence
of the now outdated Newtonian Physics, has caused many of our
intellectuals to reject the possibility of miracles. But it must be kept
in mind that a miracle, by definition, represents a breakdown In
the usual physical laws of the universe, and a special creative feat
of Almighty God is manifested from out of the ruins of that broken
law. All natural laws have been established by Allah (SWT), and
He is able to suspend any of them for any period of t i e . He is
Omnipotent, able to do all things.
It seems, on the basis of the predictions of Prophet
Muhammad (SAW), that both the Jews and the Arab Muslims w i
U
become the targets of Divine retribution in the final battles - but
with a marked distinction. The condemned Children of Israel are
going to be completely destroyed at the hands of their own
prophet, Prophet Isa (AS), just as numerous other nations were
removed from the face of the earth because they committed the,
crime of rejecting their respective messengers. On the other hand,
the Muslims - especially the k a b s - will receive their share of
punishment for turning away from the Holy Qur'an, but
afterwards the survivors will be able to repent and mend their
ways, paving the way for the beginning of the second phase of the
domination of Islam.

From Dishonor to Exaltation
We had started our discussion with the assertion that the
Muslim Ummah of today is a pathetic, miserable, and extremely
humiliated group of people. The cause of this unfortunate state of
affairs, as we have seen, is our own wrongdoing, our own sinful
behavior, our own deviations from the straight path. It follows +at
the only way to escape from continuing Divine punishment and to
regain our lost glory is to repent wtth the true spirit of repentance
and to rectify our corrupted ways.
We the Muslims are the custodians of the last message of
Allah (SWT), representatives of the God-given system of life ( k e n
al-Haq), and intermediaries between Prophet Muhammad (SAW)
and the entire humanity. This means that it is our primary duty to
struggle for the establishment of the perfect way of life, viz., Islam
and its system of Social Justice, initially in a specific territory and
then throughout the entire globe. According to the Holy Qur'an:

You are the best of community that has been raised up
for the (guidance of) humanity; you (are therefore
supposed to) enjoin the good, forbid the evil, and keep
your own faith firm in God ... (Aal-e-lmran 3:110)

Strive in the way of God with an endeavor worthy of
Him. He has chosen you - and laid no hardship on
you in the way of Deen, the faith of your forbear

Ibrahim; He named you Muslim earlier and in this
(Qur'an) - in order that the Prophet be a witness
against you, and you be witnesses against mankind....
(AI-Hajj 22:78)

Thus We have appointed you a middle people
(between the Prophet on one hand and the humanity
on the other), so that you be witnesses against
mankind, and the Messenger be a witness against
you.... (Al-Baqarah 2: 143)

Although this formidable but sacred duty of delivering the
message of Islam to the entire mankind is the collective
responsibility of the whole Muslim Umrnah, God the Almighty
does not burden any soul beyond its capacity, and therefore it is
primarily the obligation o Arab Muslims, as the Holy Qur'an was
f
revealed in their own language.

However, after the termination of Prophethood, Allah
(SWT) made a special arrangement to renew and revive the
Umrnah and her mission. Thus, after every three br four
generations, i.e., after about every hundred years or so, a pious
reformer appears among the Muslims to clarify and rejuvenate the
original teachings o Islam. What is most significant in this respect
f
is the fact that, during the first millennium of Islam, all o these
f
reformers appeared almost exclusively in the Arab world. After the
destruction of Baghdad in 1258, the academic and intellectual
center of Islam started to shift towards the Indian subcontinent
until, at the start of the second millennium, this part of the world
became the main nucleus of Islamic reforms and revivalist
movements. Thus, unusually great personalities have appeared

here during the last four centuries, including Sheikh Ahmad
Sjrhindi (11th century Hijrah), Shah Waliyullah Delhvi (12th
century), Sayyid Ahmad Barelvi (13th century), and more recently,
Maulana Mehmood Hassan Deobandi, AUama Muhammad Iqbal,
Maulana Muhammad Ilyas, and Maulana Abul A'la Maududi (14th
century). Now the question arises: Are all these sincere efforts of
the last four hundred years to go in vain? We believe the answer is
an emphatic NO!
It seems that the burden of Arab Muslims has largely been
shifted on to the shoulders of the Muslims belonging to the Indian
subcontinent, and, especially after the claims and promises made
during the movement for independence, the task o reviving Islam
f
as a living force has now become the paramount responsibility of
Pakistani Muslims. In view of the efforts undertaken during the last
four centuries, this also appear to be their destiny. Especially
significant in connection with the role of Pakistani Muslims are the
traditions of Prophet Muhammad (SAW), which allude to the fact
that our part of the world is going to be the starting point for the
global domination of Islam; these traditions are given below:
(1) Ibn Maja (RA) has narrated on the authority of
Abdullah Ibn Harith (RAA), that Prophet Muhammad
(SAW) is reported to have said that during the battle.
before the Doomsday: "Armies emerging from the
East,shall advance, and after conquering one county
after another, they shall help and strengthen the
authority o Mahdi."
f
(2) According to another traditiqn narrated by Imam
Tirmidhi (RA), on the authority of Abu Huraira (RAA),
Prophet Muhammad (SAW) is reported to have said:
"Black banners shall emerge from Khurasan (i.e., areas
which are now included in Afghanistan and ,Pakistan),
and no force will be able to stop them until they are
inserted in Aelia (Jerusalem).
"

These prophecies mean that there shall be in the future
an Islamic State in the areas which today comprise Afghanistan

and Pakistan(and perhaps also those which are included in Iran
and Central Asia), so that during the final series of battles in the
Middle East, armies from this part of the world will advance to
fight against Dajjal under the leadership of Mahdi. A similar
prdphecy is also found in the Book of Revelation:
The sixth angel poured out hls bowl on the Great
River, the Euphrates; and its water was dried up to
prepare a way for the kings from the east (16:lZ)

It must be understood that now, after the subjugation of
the entire' Arab world at the hands of the New World Order, it is
only our part of the world that has the potential tor standing up
against the nefarious designs of the global power-brokers, and to
resist the rising tides of the Jewish/Zionist hegemony. In view of
the traditions of the Prophet (SAW) given above, we are sure that
the areas now included in Pakistan, Afghanistan, and Iran (the
ancient "Khurasan") haw a very special significance in the Divine
scheme.

The State of our Affairs
We believe - on the basis of the sayings o Prophet
f
Muhammad (SAW) and also because of the fact that the revivalist
efforts of the last four hundred years have largely been
concentrated in the Indian subcontinent - that the process of the
c~lobalIslamic Revolution is going to start'from our part of the
world. Despite these high hopes and optimism, however, one
must admit that the conditions are extremely depressing and
almost totally hopeless at the moment.
As far as our own homeland is concerned, the history of
the last half a century is clear proof of the truth that we have done
everything in this country except what we were supposed to do in
order to promote and substantiate its Islamic ideological character.
We have followed evey ideology except the one we should have.
We have utterly and completely fail& to live up to the claims and
105

' promises made during the struggle for independence in the
,

1940's.
During ,the years just prior to independence, we openly
made solemn promises with Allah (SWT) that Pakistan will
represent a true Islamic State. This meant that we had recognized
Islam not just as a system of beliefs and individual morality alone,
but also as the only source and criterion for our social, legal,
cultural, economic, and political systems. The sense of a separate
identity that became the basis of the idea of Muslim Nationhood
was neither racial or linguistic in origin, nor based upon a
common homeland, but it was founded upon our unique ideology,
viz., our deep affiliation with and commitment to Islam.
The most crucial purpose behind the idea and struggle for
Pakistan was Islamic renaissance and revival. As the ideologue of
Pakistan Allamil Muhammad Iqbal explained in his famous
presidential address at Allahbad, a Muslim state was meant to be
"for Islam an opportunity to rid itself of the stamp that Arabian
imperialism was forced to give it, to mobilize its law, its education,
its culture, and to bring them into closer contact with its own
original spirit and with the spirit of modem times."
This means that today we are living in a paradox.
Although our courltry owes its existence to Islamic ideology, we
have so far failed to make any meaningful progress towards the
implementation of that ideology. This also means that by refusing
to h o n ~ our pledge with Almighty AUah (SWT),we are ourselves
r
responsible for inviting His anger and His retribution. The pathetic
state of our affairs is, therefore, nothing but a manifestation of
Divine punishment. .

At an ideological level, our intelligentsia i almost
s
completely in the favor of liberalism and permissiveness, a point of
view based upon the materialistic and atheistic frame of mind
which has been imported from the West. ,Thus, immodesty and
licentiousness is being promoted in the name of entertainment

and culture as the ideal standards of behavior for our young men
and women. Morally, we are probably the worst group ?f people
on the face of the earth. What to speak of Islamic ethics, we are
even devoid of basic human values, as lying, cheating, and
hypocrisy have become integral parts of our national character.
As for Islam itself, the majority of our uneducated and
semi-educated population tend to treat their faith as only a set of
dogmas which has nothing to do with a value structure.
Among the educated classes, most are suffering from various
degrees of atheism, skepticism, and agnosticism. A big chunk of
our religious community is busy running after wealth and power,
and the menace of sectarianism, which .is continuously being
fueied by them, has added anorher ominous dimension to the
already worsening nationai chaos. And those who should help
stop this madness - our political leaders -- are themselves busy
competing for their domination. The dangerousiy irresponsible
and cften illogical rhetoric that appears regularly in our national
press is ample evidence that most of them don't care about
anything but power. ' h e y make iowiy pronlises of prosperity for
the common man, but that poor fellow is often the last person on
their list of beneficiaries.

The Impending Da@m
Under the prevailing circumstances, therefore, the
possibility of an Islamic Revolution in Pakistan in the foreseeable
future is almost non-existent. But to give up all hopes would be
tantamount to giving in agairlst the forces of disbelief. As a matter
of fact, nothing is beyond the power of Almighty Allah ( C ,and
S W
it is only on the basis of our reliance on His succor that we are
able to keep the hopes of a bright future alive.
Moreover, we also have in our minds a similar phase
.during the struggle of Prophet Muhammad (SAW) when, after the
death 'of his only apparent support - his uncle Abu Talib - in
the 10th year of Prophethood, the chances of an Islamic
107

Revolution in Arabia appeared thin and bleak. It could have been
assumed that the leaders o Quraysh would kill the Prophet and
f
thereby terminate the whole movement. Desperate to find a new
base, Prophet Muhammad (SAW) went to Ta'if, but was violently
rejected there and forced out of the town. Returning to Makkah,
he realized that tie would be immediately killed upon entering the
city, and was therefore forced to ask for the protection o Mut'im'
f
Ibn Adi. The gentleman - who never embraced Islam - amved
at the outskirts o Makkah, and, together with his six armed sons,
f
escorted Prophet Muhammad (SAW) to the city, announcing his
protection. Even after these utterly hopeless conditions, however,
the Islamic movement not only survived, but the greatest
revolution o all times was achieved in the Arabian peninsula
f
within the next ten years.
Thus, even though the present conditions in Pakistan are
extremely discouraging - especially in relation to the growing
influence o Washington, which has a particular antipathy towards
f
Islamic fundamentalism and revivalism - we are still hopeful that
our country and the adjoining areas are going to form, sometime
in the very near future, a genuine Islamic State. As for the
question "When shall that be?" the following answers can be
quoted from the Holy Qur'an:

They surely take it to be far away, but We see it very
near! (Al-Ma'arij 70:6,7)
and
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, Say: "I do not know if what is promised to you is near,
or if my Lord will prolong its term."(AIJinn 72:25)
108

However, there are two distinct possibilities for our
immediate future: Either we will turn towards Allah (SWT) in
repentance, in which case the impending punishment shall
hopefully be revoked, or we will continue to sink even deeper into
sinfulness, in which case - and it is not easy to face these bitter
realities - we might suffer a really major catastrophe before we
wake up from our slumber. The threat of militant Hindu
fundamentalism is, indeed, very real. It is quite possible that
Almighty Allah (SWT) would destroy us at the hands o the f
Hindus, and .then let the Hindus be conquered by Islam and,
instead of us, He might make them the new leaders of the M s i
ulm
world and the vanguards for the struggle of Islamic renaissance
This change o leadership has already happened once in the past.
f
It can happen again.
Aldous Huxley has said that the most important of all the
lessons that history has to teach is that men do not learn very
much from the lessons of history. The events of the last four
thousand years, as narrated very briefly in these pages, clearly
show how God Almighty punishes His "beloved" people whenever
they arrogantly transgress His commands. The separation o Eastf
Pakistan and the humiliating and disgraceful defeat in 1971 at the
hands o the Hindus was one such occurrence. Unfortunately, we
f
refused to learn any lesson from this agonizing episode of Divine
punishment, and so far there has been no sign whatsoever of any
change in our individual and collective behavior. Today, fifty years
after independence, the Pakistani Muslims are once again feeling
the pangs of minor punishments from Allah (SWT) and, unless we
repent, a major episode of Divine retribution seems imminent, the
signs of which are already in the air. In the words of Prophet Isa
(AS), "Already the ax is laid td the roots of the trees; and every
tree that fails to produce good fruit is cut and thrown on the fire"
(Luke 3:9).

Repentance: The Only Way to Salvation
What needs to be done, therefore, if we are to escape
from the impending catastrophe, is to turn towards Allah (SW',
repent truly, and make a solemn vow to practice Islam in its
totality.
The starting point of collective repentance of a nation is
repentance by its individual members. This must include a real
feeling of regret, a firm resolve never to repeat the sins, followed
by actual change in behavior, and, in the case of any violation of
the rights of other human beings, an appropriate compensation or
asking for forgiveness from the aggrieved party. This individual
repentance, if performed with its true spirit, does guarantee
forgiveness from Almighty Allah (SWT) the Hereafter. It does
in
not mean, however, that the individual will escape any collective
Divine punishment that might befall his nation (see Al-Anfaal
8:25), except in the case when he had used all available resources
and had tried his utmost in persuading others to give up their
sinful practices (Al-A'raaf 7:165).
The desired state of collective repentance can be achieved
only when, first of all, a considerable number of individuals repent
and mend their ways; then they unite then~selvesinto a cohesive
force and change the dominant trend of the society by their
exhortation and persuasion, their enjoining the good and
forbidding the evil, leading to a revolution in thought as well as
behavior. And then, in order to change the whole politico-socio-
economic setup, a revolutionary struggle would have to be
undertaken, which will bring about the desired transformation
through a popular and non-violent resistance movement. At the
same time, a strong nucleus of true faith has to be created within
the educated classes, especially among the intelligentsia, which
would act as a center for rekindling the light of Iman throughout
the whole society, thus generating an intellectual base and popular
support for the revolutionary struggle. The establishment of the
110

Islamic System of Social Justice wl then symbolize our collective
il
repentance.
Today, the Muslim Ummah is being punished by Allah
(SLUT) for not fulfilling its obligations. The only way to gain Allah's
forgiveness, therefore, is to establish Hs true Deen initially
i
in at least one country, so that the Ummah can discharge its duty
of Shahadah Ala A/-Naas.

Epilogue
Prophet Muhammad (SAW) has prophesied that a time
would come when the '~uslims, though great in number, would be
as weak and ineffective as the scum on the surface of flood waters.
One can hardly doubt that we are living in that age. Our
miserable state of existence, as we have seen, is the direct result of
our own deeds: Our turning away from the guidance o the Holy
f
Qur'an and the way of Prophet Muhammad (SAW). Fortunately,
au1 salvation in the Hereafter and our prosperity, 'honor, and
domination in this world are a matter of choice rather than luck.
We have been suffering from the ill effects of our sins for
too long. Has the time not yet come for the hearts of the believers
to be moved and soften? Or are we waiting for The Punishment to
appear right before our eyes?
It's time to wake up; it is also the time to ad.

Dr. Israr Ahmad was born in 1932 in Hisar (a district of East
Punjab, India). He graduated from King Edward Medical coliege
(Lahore) in 1954 and later received his masters in Islamic Studies
from the University of Karachi in 1965. He came under the influence
of Allama Iqbal and Maulana Abul A'la Maududi as a young student,
worked briefly for Muslim Students' Federation in the independence
movement and, following the creation of Pakistan in 1947, for the
Islami Jami'yat-e-Talaba and then for the Jama'at-e-Islami. Dr. Israr
Ahmad resigned from the Jama'at in April 1957 because of its
involvement in electoral politics, something he believed was
irreconcilable with the revolutionary methodology adopted by the
Jama'at in the pre- 1947 period.
While still a student and an activist of the Islarni Jami'yat-e-Talaba,
Dr. Isru Ahmad gained considerable fame and eminence as' a
mudarris (or teacher) of the Holy Qur'an. Even after his resignation
from the Jarna'at, he continued to give Qur'anic lectures in different
cities of Pakistan, and especially after 1965 he has, according to his
own disclosure, invested the better part of his physical and intellectual
abilities in the learning and teaching of the ~ u r ' b i cwisdom. Dr.
Israr Ahmad gave up his th;iving medical in 1971 in order to
launch a full-fledged and vigorous movement for the revival of Islam.
As a result of his efforts, Mark& 'Anjuman Khuddam-ul-Qur'an
Lahore was established in 1972, Tanzeem-e-Islami was founded in
1975, and Tahreek-e-Khilafat Pakistan Was launched in 1991.
Dr:Israr Ahmad is actively engaged not only in reviving the Qur'an-
centered perennial philosophy and world-view of Islam, but also in
the struggle to reform the society in a practical way, with the ultimate
objective of establishing a true Islamic State, or the System of
KhiZafah. He has widely traveled abroad and the audio and video
tapes of his Qur'mc b;scourses have circulated in tens of thousands
throughout the world.

Lessons From History pdf by Dr. Israr Ahmed

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Lessons From History pdf by Dr. Israr Ahmed