Stages
of Release of Gog and Magog into the world
Once we have confirmed that the release of
Gog and Magog has taken place we need to determine the manner of their release.
There are several indications that their release into the world would be
gradual, i.e., in stages. This is clear from the Hadith which
describes them passing by the Sea of Galilee:
“The
first of them will pass by Lake Tiberias (i.e. the Sea of Galilee) drink out of
it, and when the last of them passes, he will say: ‘There was once water here
. .
. .’” (Sahih Muslim)
It is also clear from the verses of the Qur’an
(alAnbiyah’:21:95-6) which declare that after they are released
Gog and Magog will have to spread out in all directions or descend from
every height and only then would the people of the ‘town’ be brought back
to reclaim the ‘town’ as their own. As a consequence we are now in a position
to determine their precise stage of release.
Since the water level in the Sea of Galilee
is now so low that the Sea can be considered to be dead (a fact that readers
can easily verify with a Google search) it follows that the release of Gog and Magog
is now close to the final stage.
This is further confirmed by our recognition
of ‘Jerusalem’ as the ‘town’ mentioned in the two verses of Surah
al-Anbiyah’ (95 and 96). The fact that the Israelite people have now
returned to reclaim that ‘town’ as their own indicates that Gog and Magog have
now successfully spread out in all directions and taken control of the
world.
There are truly ominous implications which
emerge from our recognition that Gog and Magog are close to the final stage of
their release, and it concerns the following:
•
the state of the world, and
•
the fate of the Arabs.
When the blessed Prophet (sallalahu
‘alaihi wa sallam) experienced the vision reported by Zainab bint Jahsh
indicating that the release of Gog and Magog had commenced (see chapter three
for Hadith) he woke up with the words “La ilaha illa Allah! Wailun
lil Arab min sharrin qad iqtaraba” “Woe unto the Arabs because of evil
which is drawing close.” Zainab (radiallahu 'anha) responded to the
disclosure of the information concerning the release of Gog and Magog and the
danger to the Arabs by asking, “shall we be destroyed even though there are
righteous people in our midst?” The Prophet replied with the words, “N’am iza
kathura al-khabath” “Yes! When khabath prevails (in the world)”. Khabath
(kha ba tha) means refuse, garbage, scum, etc. But Khubth (kha
ba tha) means wickedness, viciousness, etc. Hence not only would the Arabs
be eventually destroyed but, also, their destruction would take place at a time
when wicked evil people prevail in the world and the world would also have
become the equivalent of a global garbage dump of moral filth, corruption, vulgarity
and indecencies.
What this Hadith has done is
to establish a time-line for the destruction of the Arabs, i.e. as Khabath
increases in the world their destruction at the hands of Gog and Magog would
draw closer and yet closer. It is clear, even as we write this book, that the
world is now ruled by the wickedest people ever experienced in history, that it
is already collapsing to a state equivalent to a garbage dump, and also that
the destruction of the Arabs has already commenced.
The world will now witness the paradoxical
drama of a destruction of the Arabs in the Holy Land and elsewhere in the Arab
world, prophesied by the Arabian Prophet Muhammad pbuh more than fourteen hundred
years ago, confirming his claim that he was indeed a Prophet of the One God,
and thus confirming Islam’s claim to Truth.
There is only one way through which Muslims
can preserve their faith in such a world and it is given in Surah
al-Kahf of the Qur’an (the Surah which protects
from Dajjal). That way to salvation is to disconnect from
the godless world. The process of disconnection or withdrawal from
the godless and oppressive Gog and Magog world-order, and the global society
that they create, can best be achieved if Muslims were to follow the example of
the young men in Surah al-Kahf who fled from precisely such a
world and sought refuge in a cave.
The Qur’an itself directs the
Muslim to disconnect from the abode of evil:
“So separate us from this sinful rebellious
people!” (Qur’an, al-Maidah, 5:28)
The blessed Prophet (sallalahu ‘alaihi wa
sallam) as well, anticipated that such a time of disconnection would come,
and gave the following advice:
Narrated Abu Sa'id Al-Khudri: Allah's
Apostle said, "There will come a time when the best property of a Muslim
will be sheep which he will take to the tops of mountains and the places of
rainfall so as to flee with his religion from the afflictions. (Sahih Bukhari)
If Muslims seek guidance from the story of
the young men in Surah al-Kahf they would eventually realise that
they can effectively protect themselves and their families from the godlessness
and evil that now surrounds if they were to retreat to remotely-located Muslim
Villages disconnected from the Gog and Magog society.
Muslims must concentrate on establishing
micro-Islamic communities wherever they can.
If an authentic Muslim Village is to be established and if it is to
provide Muslims with the means of preserving their faith in today’s
increasingly godless world, then it must fulfill the following conditions:
• The public life of a Muslim Village must
be established on the firm foundations of the Qur’an and Sunnah.
Whatever is not based on the Qur’an and Sunnah cannot be
recognized essential for survival. If a Muslim religious practice cannot
be so established then, regardless of how beneficial it may be, or how long
Muslims may have observed it, it should not be brought into the Masjid
and into the public life of the Muslim Village, nor should it be allowed to
become the grounds for division and conflict between Muslims. Only thus would
the Muslim Village survive the sinister contemporary effort directed at purging
Muslim communities of all practices (both harmless and harmful) that are not based
on the Qur’an and Sunnah and the way of the Aslaf
(plural of Salaf, i.e. early Muslims). One implication of the above would be that
the Halaqa of Dhikr of the collective recitation of Suah
al-Kahf on every day of Jumu’ah would be held in a private location
within the village.
• The Muslim Village must be self-sufficient
in food production and energy. Surah
al-Kahf of the Qur’an points to solar energy as the means
through which the village can achieve energy independence:
“Thou wouldst have seen the sun when it rose
declining to the right from their Cave and when it set turning away from them
to the left while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah . .
. . Thou wouldst have deemed them
awake whilst they were asleep and We turned them on their right and their left
sides . . . .”
(Qur’an, al-Kahf, 18:17-18)
The ‘turning’ of the youths to the right and
left was achieved through the ‘sun’. Phototropism of a plant takes place through
attraction to sunlight. The plant turns
to face the sunlight. And so it was in
consequence of attraction to the sunlight that the bodies of the sleeping
youths were turned from side to side over such a long period of time. Also, the plant transforms sunlight into
energy and this is called photosynthesis. It was through this supply of energy
that their vital organs were kept alive through this long sleep. A Muslim Village
will have to master both these processes of phototropism and photosynthesis so
that it can harness solar energy for the purpose of achieving energy
independence.
• The Surah also warns
concerning absolute purity in food, hence abstinence from chemical fertilizers,
genetically reengineered food, hormones in milk and meat, etc. Surplus production of this organic food of
the Muslim Village can be marketed out of the Village and this would form part
of the foundation of the Village economy.
An effective marketing strategy can include, for example, an explanation
of the link between food, sexuality and sexual virility. In the process of
producing pure and healthy food a Muslim Village would demonstrate capacity to
do what the rest of the people are increasingly incapable of doing. The same would be true for the capacity of a
Muslim Village to cure alcoholism and drug addiction, to reverse the decline in
sexual morality, and preserve the family unit at a time when it is collapsing around
the world, etc.
• A Muslim Village would also have to
establish a micro-market which would be as independent as is possible from the
macro-market, and which would use real money (i.e. gold and silver) rather than
the artificial paper money (to be later replaced by cashless electronic money)
of the macro-market. In this way the
micro-market would survive when the fraudulent international monetary system
based on paper money collapses. I expect the international monetary system based
on paper money to collapse at that time when Israel wages her great war of
territorial expansion to embrace the entire area from ‘the river of Egypt’
(Nile?) to the river ‘Euphrates’ in Iraq.
That war is likely to take place at any time now. One of the most important characteristics of
the micro-market of a Muslim Village is that it would ensure circulation of
wealth throughout the village economy.
In this way the poor of the village would not remain permanently poor
and the rich would not remain permanently rich. Since all forms of Riba
would be prohibited in the village (this includes both ‘front door’ and ‘back
door’ Riba) so-called Islamic banks would not be allowed to do business
in the Muslim Village.
• A Muslim Village would have to make a
determined effort to pursue al-Ihsan (or Tasawwuf) in order to
achieve internal spiritual insight. Thus
village life would have to be one of great simplicity, austerity and piety.
There will have to be a strict enforcement of the Shariah. In addition, a Muslim Village would have to
take complete control over education. The Qur’an must remain at
the center of the system of education throughout all stages of education. The Muslim school in a Muslim Village would
have one great advantage over the Muslim school located outside. The children of such a Muslim school would be
supported by a Muslim community that would be living Islam! Only such children can truly be trained and
educated as Muslims!
• All those Muslims who reside in a Muslim
Village must collectively constitute One Jama’at under the leadership
of One Amir. The Amir
must be someone who would know the Din (religion) and live the Din.
He must also know the world today.
Regardless of whether he is Arab, African, Turk, Indian, Malay or other,
he must enforce the Din on the members of the Jama’at and
they must respond with asSam’u wa at-Ta’atu (listening and
obeying). This will preserve the internal integrity and discipline of a Muslim Village.
• A Muslim Village cannot be used, and must
not be used, as a stepping-stone for the eventual control over the State. Islam cannot take control of the State and
the Islamic Khilafah cannot be restored while a Gog and Magog
world-order survives. However armed resistance of oppression and occupation in
the territory stretching from Khorasan to the center of oppression in Jerusalem
must never cease since there is a guarantee of eventual success mentioned
elsewhere in this book.
• The only purpose of a Muslim Village is to
preserve the faith of the believers. Thus, the Village would not be armed except
with the weapons needed to defend it against robbers, bandits, rapists and
thieves! It would have no capacity to defend
itself if attacked by the State. In
addition, the Village would encourage Hindus, Christians and others to reside
with Muslims in the Village on the condition that they are not hostile to Islam
and they agree to abide by the public norms of conduct of the Village. In this way, non-Muslims would themselves be
able to dispel the rumor-monger and the ‘doubting Thomas’ concerning the peaceful
non-threatening nature of the Muslim Village.
But the Muslim Village, despite not being armed, would still have to
develop the means of ensuring the safety and collective security of all villagers.
This cannot be a Village in which people have to live like prisoners with iron
bars on every window of their homes, and with expensive security and
burglar-alarm systems installed in every home.
Security in the Village should be such that even a woman can walk in and
around the Village at night in complete safety and security. This security of
the Muslim Village would make a tremendous political statement to the rest of
the beleaguered world.
The entire guidance, which emerges from the Qur’an
and Sunnah and which must be applied to the task of establishing the micro-Muslim
communities in Muslim Villages, needs to be extracted and classified. This is
precisely the task that our teacher of blessed memory, Maulana Dr
Muhammad Fadlur Rahman Ansari (rahimahullah) has accomplished in his
magnificent work entitled ‘The Qur’anic Foundations and Structure of
Muslim Society’. He has also articulated the concept of Islamic
spirituality with great care and with quite some detail, and in so doing he has
answered critics who had not even emerged at the time that the book was
written. But ‘spirituality’ cannot be
achieved unless there is a prior moral struggle for the achievement of moral
purity. One of the major achievements of
his book is its detailed exposition and classification of the Islamic moral
code and the beautiful explanation and guidance that it provides of the methodology
of Tazkiyah (i.e. moral purification) and of Dhikr (i.e. the
fragrance which only true love can deliver when it embraces the heart and
provokes, in the privacy of the heart, a constant remembrance of the beloved).
“The Qur’anic Foundations and Structure of Muslim
Society” constitutes a textbook, workbook and a navigator for the survival of
Muslims in the stormy seas of the present age. It can be used as a manual that
would guide Muslims as they now seek to establish authentic Muslim communities
in remotely-located Muslim Villages that are disconnected from the Gog and
Magog world-order and hence facilitate withdrawal from modern-day godless
decadent secular society.
to be continued . . . .
