History Begins and Ends with Allah Most High

  

Dajjal (Anti-Christ), the Qur’an and the Beginning of History

Chapter Two

 Methodology of Connecting

the Beginning of History with the End

 

(Qur’an, al-Hadid, 57:3)

He—Allah Most High—is the First and He is the Last.

He is the outwardly manifest as well as the inwardly

hidden, and He has full knowledge of all things; from

first to last, as well as from outward to inward. 

 

History Begins and Ends with Allah Most High

The Qur’an has, time and again, affirmed that with Allah resides both the beginning and the end of all affairs, and that His Will prevails both at the beginning as well as at the end. Here are some relevant verses:

(Qur’an, al-Shura, 42:53)

.  .  .   verily, with Allah is the beginning and the end of all affairs and events!

 (Qur’an, al-Hajj, 22:76)

.  .  .  for all affairs return to Allah as their source.

 (Qur’an, al-Najm, 53:42)  

And that with thy Lord-God is the beginning and the end of all that exists, and this includes history.

 (Qur’an, al-Naziat, 79:44)

With thy Lord-God alone rests the beginning and the end of all knowledge pertaining to the End-time. 

 (Qur’an, al-‘Araf, 7:29)

.  .  .  As it was, when He who brought you into being at the beginning, so also it shall be when you return to it.

 

When we view all the verses of the Qur’an that connect the ‘beginning’ with the ‘end’, and when we locate the system of meaning which binds them into a harmonious whole, we arrive at a marvelous philosophy of history in which we recognize—not only that Truth is One—but that the same One Truth pervades the totality of the historical process as it weaves or meanders its way through history from sunrise to sunset. In other words, history commenced with that One Truth and will end with the same Truth. Hence there is no linear ascent or descent of history (i.e., in the movement of history) from ‘falsehood’ to ‘truth’ or vice versa; nor is the movement of history cyclic.  Rather, it is movement from Truth to Truth despite all the meanderings of history.  This should be known as the Islamic philosophy of history.

 

Nowhere, perhaps, has the Qur’an delivered a more eloquent declaration of that unity and harmony in the historical process which both locks and binds ‘beginning’ with ‘end’ in a harmonious whole, than in the following verse:

(Qur’an, Luqman, 31:28)

The creation of mankind, as well as the resurrection of mankind, is in no wise but as that of an individual soul: for Allah is He Who hears and sees all things. 

 

Another verse of the Qur’an has declared that the stamp of Allah’s authority is established both in the beginning, as well as in the end; i.e., in events which occurred previously, and this necessarily includes the beginning of history, and that which will occur subsequently, and this, also, necessarily includes the end of history. The Ayah, i.e., verse, which has made this declaration concludes, significantly so, with ‘good news’ at that end for those who have faith in the One God: 

 

(Qur’an, al-Rum, 30:4)

.  .   .  with Allah resides all authority in respect, for example, of events that will occur in history previously, which includes the beginning, as well as later, which includes the end of history, and on that day at the end, when Allah’s authority will prevail, those who have faith in the One God will celebrate. 

 

While the immediate context of the revelation of the above Ayah, i.e., verse, with its dramatic declaration of victory with Allah’s help, was the (Orthodox) Christian Byzantine victory over pagan Persia (pagan in the same sense in which Arabia was also pagan at that time), the Ayat or verses of the Qur’an have a universal import and cannot be restricted to a specific historical context; hence this verse of the Qur’an has actually delivered a declaration that the beginning and the end of history are connected and impressed with Divine authority in such wise that history will end with the triumph of truth over all rivals, and of faith and justice over injustice and oppression. Orthodox Christian Russia, which today leads the Orthodox Christian world, must find great comfort in this assurance in the Qur’an of victory again at the end of history. Muslims also, will surely be pleased to celebrate that victory once again, as they did the first time, the only difference being an alliance with Rum, i.e., the Orthodox Christian world, the second time around. The Prophet himself prophesied that alliance:

 

 “You will make peace with the Romans, i.e. Christians/‘Rum’, in a secure truce/alliance, and you and they will fight an enemy who is behind you, and you will be victorious” (We omit the rest of this Hadith since the rest is in conflict with the part which we have quoted, in addition to being in conflict with the Qur’an.) (Sunan Abu Daud) 

 

Victory for Truth at the end of history was affirmed in the following thrice-repeated Ayah (verse) of the Qur’an: 

(Qur’an, al-Fath, 48:28); (al-Saff, 61:9); (al-Taubah, 9:33)

He it is who has sent forth His Messenger, i.e., Prophet Muhammad, with the task of spreading guidance and the religion of truth, to the end that He make it prevail over every false religion; and none can bear witness to the truth as Allah does. 

 

Muslims and Orthodox Christians, who both share many eschatological similarities, are assured of victory at the end of history. We are, in fact, on firm foundations when we anticipate a Muslim-Orthodox alliance in the military struggle for the conquest of Constantinople which, according to the prophecy of Prophet Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam, will follow immediately after the Malhama or Great War (Christians refer to it as Armageddon) in which 99 out of every 100 combatants will be killed. (Sahih Bukhari, Sahih Muslim).

 

It is important for us to note at this juncture that Islam has never claimed that Truth came to the world for the first time with Nabi Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam, nor has the Qur’an ever claimed a monopoly on Truth! Rather the Qur’an has consistently affirmed that the Truth which came to the world with Nabi Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam, also came with previous Prophets of the One God such as Nabi Ibrahim, i.e., Abraham, Nabi Musa, i.e., Moses, Nabi Daud, i.e., David, Nabi Isa, i.e., Jesus, etc. ʿalayhi as-salām, and in the scriptures such as the Taurat, i.e., Torah, and the Injil, i.e., Gospel, which were divinely-revealed to them. Indeed the Qur’an declared that it came to not only confirm and validate that previously–revealed truth, but to also guard and protect it (See Qur’an, al-Maidah, 5:48). And so, it is ‘perennial truth’ which was revealed for the last time in the last scripture, i.e., the Qur’an, and it is that truth which will triumph in the end of history. Only two communities of people (in addition of course to individual Jews, as well as other individuals) will be holding on to that truth at the end of history—i.e., the community of true Muslims and the community of true Christians. 

 

Truth does not require an army, navy and air force, in order to prevail over all rivals. Truth does not ever wage endless wars to establish full-spectrum political, economic and military dominion or rule over the whole world in order to prevail over all rivals; hence the arrogant blood-stained Zionist claim to Truth is manifestly bogus and false. Rather Truth requires believers to resist oppression, and to respond to the oppressor by all means lawful and necessary, in order to liberate the oppressed and to ensure that justice triumphs in the world. The Judeo-Christian Zionist alliance and its allies around the world, pursue their claim to Truth with an oppression that is unprecedented in history, and with a mountain of lies. The modern Judeo-Christian West also sought to brain-wash the non-Western world which they attacked and colonized, into believing that they were a civilization of people who had been raised with a divine mission of civilizing the peoples of the non-Western world. They pursued this so-called divine mission with an arrogant belief that they were created superior to all other people. This book recognizes Dajjal as the mastermind who brought into being the arrogant Zionist Judeo-Christian Western civilization.

   

Islam is not imperialism, and it was not an imperial Islam which spread so rapidly in its early history. Rather, the oppressed of the world welcomed Islam. Whenever Muslims fought and conquered territory for reasons other than liberating the oppressed and resisting aggression, as they did in Hindu India as well as in the Orthodox Christian world in the Balkans, and perhaps elsewhere as well, such wars were bogus Jihad, and they naturally left in their trail eternal hatred for Islam! 

 

It was a bogus Islam which made a deal with Henry Kissinger to sell oil for only US dollars and to thus force upon the world a bogus and fraudulent petrodollar monetary system. It is bogus Islam which now forces upon the world of Islam a Haram so-called Islamic Banking system, and which legalizes Haram Bit-coin as money. And it is bogus Islam which dances with every tune that comes out of Dajjal’s feminist revolution, to prohibit the marriage of a girl who is seventeen years of age, and to thrust women forward to occupy every possible public office until the ominous prophecy of Prophet Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam concerning ‘Dajjal and women’ is fulfilled, as ‘night’ becomes ‘day’. 

 

The Qur’an has linked the beginning of history with the end, in another Ayah (or verse) as follows:

(Qur’an, al-Hadid, 57:3)

He, Allah, is the First and He is the Last. He is the outwardly manifest as well as the inwardly hidden: and He has full knowledge of all things. 

 

The above verse again suggests a connection between the beginning and the end of history—to wit, that the end of history cannot be fully understood without a study of events that occurred at the beginning of history.

 

If the Qur’an declares that Allah Most High, is the first, last, manifest and hidden, and if the verse concludes with the statement that “He has (full) knowledge of all things”, the implication is that references to first, last, manifest and hidden were all made in the context of knowledge; hence, when the Qur’an declared that Allah Most High, is the first, and that He has knowledge of all things, it indicates that with Him is the knowledge of the beginning of history; and when it declared that He is the last, the implication is the same; hence, with Him, also, is the knowledge of the end of history. When first and last are juxtaposed together, as in the above Ayah, i.e., verse, it logically indicates a Divine connection between knowledge of the end of history and knowledge of the beginning. Since the Qur’an addresses the subject of the beginning of history, the implication is that Islamic scholarship has a capacity to make an eschatological contribution to the understanding and explanation of history, the historical process and the movement of history.

 

My teacher of the philosophy of history, Dr. Burhan Ahmad Faruqi (rahimahullah) taught an Islamic philosophy of history which recognized the purpose and end of history in “the re-realization of perennial truth”. In other words, Truth was established at the beginning of history, and will again be established at the end. By ‘establishment’ of Truth, he meant the triumph of Truth over all rivals. The world got a taste of that conclusion of the historical process when history witnessed the advent of the last of the Prophets or Messengers of Allah Most High, i.e., Nabi Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam. Truth triumphed over all rivals in Arabia 1400 years ago, and Truth will again triumph over all rivals at the end of history.

 

The Book of ‘Revelation’ of the Gospel of Jesus, i.e., Nabi ‘Isa ʿalayhi as-salām, has a statement concerning the Lord-God which is almost identical to the verse of the Qur’an, quoted above, which connected the ‘beginning’ with the ‘end’ of history:

I am Alpha and Omega, the beginning and the end, the first and the last. (‘Alpha’ and ‘Omega’ are the first and last letters of the Greek alphabet). (Revelation, 22:13)

 

The Torah that was sent to Nabi Musa i.e., Moses ʿalayhi as-salām, also says the same thing:

“This is what the Lord says—Israel’s King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God.”  (Isaiah, 44:6)

 

Our readers may wish to examine Jewish and Christian eschatology to locate what connections have been made by Christian and Jewish scholarship between the ‘beginning’ and the ‘end’ of history, and with what results. 

 

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The Qur’an and Internal Sight

 

 Dajjal (Anti-Christ), the Qur’an and the Beginning of History

The Qur’an and Internal Sight

 

In the following verses in which the Qur’an directs attention to a fate which can await those who are blind, it is quite obvious that the reference to blindness is not to be understood literally. Rather, the verses of the Qur’an obviously refer to internal blindness:  

(Qur’an, al-An’am, 6:50)

Allah Most High asks whether someone who is blind, can be deemed equal with someone who can see. Obviously, they cannot be equal—hence, will people not think? 

(Qur’an, al-An’am, 6:104)

The Qur’an declares above, that means of insight have now come unto mankind from their Lord-God through this revealed Book. 

 

Whoever, therefore, chooses to ‘see’ and recognize the Truth, does so for his own good; and whoever chooses to remain ‘blind’ to the Truth, does so to his own detriment. And (say unto the blind): I am not your keeper. 

 

(Qur’an, al-An’am, 6:110)

Those who reject this Qur’an will pay a price for that rejection. Allah Most High will keep their hearts and their eyes turned away from the truth, even as they did not believe in it in the first instance; and so they will be left in their overweening arrogance blindly stumbling to and fro. 

 

(Qur’an, al-‘Araf, 7:64)

When his people rejected Noah and Allah Most High responded to punish them, Allah saved him and those who stood by him, in the Ark, then He caused those who had rejected the Truth sent with Noah to drown. The Qur’an then declared that they were a people who were ‘blind’! 

 

(Qur’an, Yunus, 10:43)

Among the people there are those who pretend to look towards the Prophet: but can he show the right way to the ‘blind’—when they are a people who cannot ‘see’? 

 

(Qur’an, Hud, 11:24)

The Qur’an directs attention to two kinds of men who may be likened to the ‘blind’ and ‘deaf’, on the one hand, and the ‘seeing’ and ‘hearing’, on the other. Can these two be deemed alike in their nature? Will people not, then, keep this in mind? 

 

(Qur’an, al-R’ad, 13:19)

The Qur’an asks whether one who knows and accepts that whatever has been bestowed from on high upon the Prophet by the Lord-God is the Truth, be deemed equal to one who is ‘blind’? Only they who are endowed with insight keep this in mind. 

 

(Qur’an, al-Isra’, 17:72)

The Qur’an declares that whoever is ‘blind’ in this world will be ‘blind’ in the life to come as well, and still farther astray from the path of truth. 

 

We can now conclude that Dajjal’s capacity to see with his left eye, and his blindness in his right eye, ought to be recognized as information that is Mutashabihah, i.e., allegorical, and hence subject to Ta’wil, or interpretation. Our interpretation of the description given by Prophet Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam is that Dajjal has external sight, but he is internally blind!   

 

There is an ominous implication which follows from the above interpretation. All those from amongst mankind who follow Dajjal will all eventually be similar to him, i.e., internally blind; and since he has the word Kafir or ‘disbeliever’ written on his forehead, the further implication is that all those who follow him would become Kuffar (plural of Kafir) or ‘disbelievers’, and thus be debarred from entering into Jannah or paradise.

 

It is, perhaps, because of this implication that the Qur’an has delivered a truly ominous warning to those who remain internally blind, that the hellfire can await them, since Dajjal can get them to dance to every tune he plays:

 

(Qur’an, al-‘Araf, 7:179)

Allah Most High has warned that huge numbers of Jinn and men who have hearts with which they fail to grasp the truth, ‘eyes’ with which they fail to ‘see’, and ‘ears’ with which they fail to ‘hear’, are destined to enter the Hell-fire. He considers them to have a status like unto cattle—nay, they are even less conscious of the right way: it is they, they who are the truly heedless! 

 

Protestant Islam, which seems, mysteriously so, to be a carbon-copy of Protestant Christianity, may remain unconvinced by our argument in favor of an interpretation that Dajjal’s blind eye should be interpreted to mean internal blindness, and may consequently remain steadfastly adamant in their literal understanding of his ‘blind’ right eye. Such a people would obviously refuse to recognize Dajjal when he eventually appears in Jerusalem with the claim to be the Messiah, unless he is literally blind in the right eye.

 

Protestant Islam should reflect over the mysterious incapacity of all disbelievers, regardless of how perfect their eyesight may be, to be able to read what all believers would be able to read, namely the word Kafir which would be written between Dajjal’s eyes—on his forehead! Such die-hards, who cling to a literal understanding of Dajjal’s blind right eye, and to the word Kafir written on his forehead, must explain to us why the Prophet singled out the Mu’min, i.e., believer, and hence excluded the Kafir, i.e., disbeliever, when he declared that the believer would be able to read what was written on Dajjal’s forehead? Why can the believer read what the disbeliever cannot read? Protestant Islam must either deliver an answer which is convincing, or abandon its defective methodology.

 

Indeed, unless they change their defective methodology they will never be able to explain why Tamim al-Dari, who saw Dajjal (who is so blind in his right eye that it looks like a bulging grape), failed to mention anything about his blind right eye when he reported the event to the Prophet: 

 

It was narrated that Fatimah bint Qays (may Allah be pleased with her) said:  .  .  . (what follows are the words spoken by Tamim al-Dari) ... Then we set off, rushing, until we came to that monastery, where we found the hugest man, we had ever seen, bound strongly in chains with his hands tied to his neck and his legs bound from the knees to the ankles with iron shackles ...  (Sahih al-Bukhari)

 

Protestant Islam has an even greater obstacle to overcome when they attempt to offer a credible explanation how Prophet Muhammad ṣallā -llāhu taʿālā ʿalayhī wa-sallam could suspect Ibn Sayyad, a Jewish youth in Medina, to be Dajjal, when he was not blind in the right eye? 

 

While the above exhausts our physical description of Dajjal, the false Messiah, derived from a literal understanding of scriptural texts in Islam, there is more information concerning Dajjal’s unique profile which can be discovered through a process of deduction from those texts; and it is to that process of deduction that we now direct attention.

 

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