The Fifth Ray
Some hadiths concerning the events to take place toward the end of time
More than forty years ago, an exposition of around twenty matters was written concerning the signs of the end of time and included as an addendum to the discussion about the Barrier of Dhul-Qarnayn and Gog and Magog in Muhakemat.62 This has now been edited for the sake of a dear friend, and appears here as The Fifth Ray.
NOTE: In order that the purpose of the Introduction is better understood, the Matters following the Introduction should be read first.
In the Name of God, the All-Merciful, the All-Compassionate.
SUBTLE MEANING OF THE QUR’ANIC VERSE NOW INDEED, ITS PORTENTS have already come (47:18) was written in order to protect the faith of the mass of believers and preserve it against doubt. Like the allegorical verses of the Qur’an, some of the hadiths
about the events which, it is believed, will happen toward the end of time have profound meanings. They cannot be explained in the same way as verses which are explicit or unequivocal in meaning and content; consequently, not everyone can understand them. Rather than being explained,
they are interpreted. According to the verse None knows its interpretation
62 This was translated into English and published as Reasonings, A Key to Understanding the
Qur’an’s Eloquence, Tughra Books, New Jersey, 2008. (Tr.)
save God and those firmly rooted in knowledge (3:7), the exact meaning of such events can only be understood after the events they indicated have actually occurred; those who are firmly rooted in knowledge say “We believe in it; all is from our Lord,” and disclose the hidden truths in them.
Introduction
This Fifth Ray contains an Introduction and twenty-three Matters. The
Introduction consists of five points.
THE FIRST POINT
Since belief and religious responsibility are a test, a trial, and a competition, taking place within the bounds of human free will, theoretical matters concerned with them that are obscure, profound, and in need of careful study and experience cannot be obvious. Neither are they so compelling that everyone should feel they must understand or confirm them. This is because the Abu Bakrs63 of this world may rise to the highest of the high, while the Abu Jahls64 may descend to the lowest of the low. If there is no free will, there is no responsibility and accountability. It is because of this wise purpose that the Prophets were only rarely allowed to work miracles. Also, in this realm of responsibility, the signs of the end of the world, each of which will be recognizable only at its appointed time, are, like the allegorical verses of the Qur’an, open to interpretation. The only exception is the Prophetic Tradition that states the sun will rise in the west. This will be so clear that everyone will be compelled to affirm it; with its occurrence, the door of repentance will be closed, and professions of belief and pleas for forgiveness will no longer be accepted. Were this not so, the Abu Bakrs and the Abu Jahls would be equal in their confirmation of it. Even the return of Jesus, upon him be peace, and the realization that the person is indeed Jesus will be a matter for insight that comes from belief: when Jesus returns, not everyone will know about it or believe in his return. Similarly, fearsome fig-
63 Abu Bakr (d., 634) is the first adult to embrace Islam and the closest Companion of God’s
Messenger. He was also the first Caliph. (Tr.)
64 Abu Jahl, a name which means the father of ignorance, is the title which God’s Messenger gave to ‘Amr ibn Hisham because of his biased obstinacy in unbelief and opposition to the Messenger. He commanded the Quraysh army in the Battle of Badr, which took place in
624 between the Muslims and the Makkan polytheists. He was killed in this battle. (Tr.)
ures such as the Dajjal (the Antichrist) and the Sufyan (the Dajjal who will appear among Muslims) will not know themselves to be such.
THE SECOND POINT
Some of the matters of the Unseen which were revealed to the Prophet, upon him be peace and blessings, were made known in detail. The Prophet could in no way alter or interfere with these—for example, the verses of the Qur’an and the hadiths qudsi65 which are explicit in meaning and content. Others, like the Traditions about certain cosmological events and future happenings, which are not included in the elements of belief, were revealed in allegorical or summarized form, and their detailed explanations were referred to the Prophet’s insight and understanding. Employing his eloquence, our Prophet, upon him be peace and blessings, would explicate these through parables and in a manner commensurate with the wisdom of human responsibility. For example, when he was once conversing with some people, a deep rumbling was heard. He said: “That is the sound of a rock which has been rolling down toward Hell for seventy years and has just now come to rest in the very pit of Hell.”66 Five minutes after he had given this strange explanation, someone came and said: “O Messenger of God! Such-and-such a hypocrite has died. He was seventy years old and has gone to Hell.” This showed the meaning of the Prophet’s elevated, eloquent words.
NOTE: The future events that are not part of the truths of belief were unimportant in the sight of Prophethood.
THE THIRD POINT
This consists of two subtle issues.
THE FIRST: Since some hadiths that were uttered in the form of comparisons or allegories have come to be taken literally by ordinary people over the course of time, they do not appear to conform to reality. Although they are pure truth, they appear not to be so. For example, two angels called Thawr (Ox) and Hut (Fish),67 who bear the earth just as certain other
65 A Hadith qudsi is a Prophetic Tradition which was revealed to the Prophet with both their meaning and wording, but not included in the Qur’an. (Tr.)
66 Muslim, “Janna” 31, “Munafiqun” 15; Ahmad ibn Hanbal, al-Musnad, 2:371.
67 For an explanation, see The Reasonings, pp. 54–56.
angels bear the Supreme Throne, have come to be thought of as an actual giant ox and a real giant fish.
THE SECOND: Some hadiths refer only to the majority of Muslims, or to the Islamic State, or to the capital of the Caliphate, but they have been understood to refer to all the people in the world. Although being particular in some respect, they have been deemed universal and general. For instance, it is related from the Prophet, upon him be peace and blessings: “A time will come when no one who utters: Allah! Allah! will remain.”68
That is, the places where God’s Name is mentioned will be closed, and the call to the Prayer and iqama (the announcement for the start of the congregational Prayer) will be recited in, say, Turkish.69
THE FOURTH POINT
In the same way that, for numerous reasons and instances of wisdom, matters of the Unseen such as the appointed hour of death are kept secret, Doomsday, which is the appointed hour of the death of humankind and the animal kingdom and which marks the end of the world, has been left secret.
Indeed, if the appointed hour of death were known to people, the first half of life would be passed in absolute heedlessness and the second half in absolute terror, for every day a further step would be taken toward the gallows of death. This would destroy the wise and beneficial balance that comes from living in a state between hope and fear. Similarly, if Doomsday, which is the appointed hour of the death of the world, had been made known, the early and middle ages would have been affected only a little by the idea of the Hereafter, while the final days would have been passed in abject terror. No pleasure or value would have remained in worldly life; nor would the worship of God, as an act to be performed volitionally and in a state between hope and fear, have held any importance or wisdom. Also, if the appointed hour of the death of the world had been revealed, some of the truths of belief would have been obvious and everyone would have had to
affirm them, thus negating the mystery of human responsibility and the wis-
68 Muslim, “Iman” 234; at-Tirmidhi, “Fitan” 35.
69 This Tradition has also been interpreted to mean that just before the end of time there will remain no one who believes in God, and that Doomsday will be visited on the heads of the unbelievers. See The Fourth Matter below. (Tr.)
dom and purpose of belief, which are bound inextricably to human choice and the exercise of free-will.
It is for numerous wise purposes such as these that matters related to the Unseen remain hidden. As a result, the believers consider both their death and their continued life and work both for this world and the Hereafter. Since they are also aware that the end of the world may occur in any age and at any time, or that the world may continue, they both work for eternal life within the transience of this world and labor to develop the world as though they were never going to die.
Also, if the time of calamities had been made known, people would have suffered from the anticipation of these in a way that would have been far worse than the calamity itself. Divine Wisdom and Mercy have therefore veiled the time of their occurrence. It is because there are these and many other instances of wisdom in most future events that the foretelling of future events has been generally prohibited. In order to avoid disrespect for and disobedience to the principle, None knows the Unseen save God, those who with Divine permission and teaching have given news of the Unseen other than that which concerns human responsibility and the truths of belief have done so only allusively and indirectly. Even the glad tidings about Prophet Muhammad, upon him be peace and blessings, which appear in the Torah, the Psalms and the Gospels, are veiled and obscure to a degree; consequently, some of the followers of these Scriptures have instilled different meanings to those passages and do not believe in Prophet Muhammad. However, since the wisdom inherent in the phenomenon of human responsibility necessitates that matters concerning the tenets of creed and belief be conveyed repeatedly and explicitly, the miraculously eloquent Qur’an and its glorious Conveyor, upon him be peace and blessings, tell of the matters of the Hereafter in detail, and of future worldly events only in summarized form.
THE FIFTH POINT
Since the wonders which pertain to the times of both Dajjals—the Antichrist who will appear in Christendom and the Sufyan who will appear among Muslims—have been narrated in connection with them, and as these wonders have therefore been thought to originate from their persons, the relevant narrations have become ambiguous and their true meanings
have been veiled. An example is the allusion to their traveling around by plane and train.70
It has also been said that when the Sufyan dies, the devil who serves him will shout out the news to the whole world from the Obelisk in Istanbul, thus informing everyone that he is dead. That is to say, the news will be broadcast by radio, which is a wonder of the age and leaves even satans in amazement.
Also, since the strange states and alarming activities of the Antichrist’s regime, and of the committee and government that he founds, have been narrated in connection with his person, their true meaning has become obscure. For example, it has been narrated that “He will be so powerful and long-lived71 that only Jesus, upon him be peace and blessings, will be able to kill him; no one else will have the power.”72 That is, a pure, elevated, Divinely-revealed religion which will destroy his way and rapacious regime will appear among the followers of Jesus, and it is this religion which will follow the Qur’an and become united with it when Jesus, upon him be peace and blessings, descends and wipes out the irreligious hegemony of the Antichrist. In fact, a mere germ or a minor disease such as influenza can be enough to cause the death of the Antichrist himself.
Also, the commentaries and conclusions of some narrators, based on their own fallible understanding and reasoning, have been confused with the words of some hadiths. As a result, they have been treated as part of the hadiths, and the meaning of the latter has become obscured. The content of such hadiths does not appear to conform to reality and needs to be interpreted like allegorical hadiths or allegorical verses of the Qur’an.
Furthermore, since in earlier times individual opinions predominated and the collective spirit or social collectivity was not as developed as it is today, the comprehensive quality and large-scale actions of the community were ascribed to the persons who led them. In order to be worthy and fitting for extraordinary, universal attributes, those persons had to be of vast stature and possess enormous power and a strength that was a hundred times
greater than was actually possible; at least this is how they were described.
70 Ibn Abi Shayba, al-Musannaf, 7:496–497.
71 Ibn Abi Shayba, ibid., 7:496; at-Tabarani, al-Mu‘jam al-Kabir, 11:313.
72 Muslim, “Fitan” 34, 110; at-Tirmidhi, “Fitan” 59, 62; Abu Dawud, “Malahim” 14.
As this is not at all realistic, the narration becomes obscure, needing interpretation.
Moreover, although the two Dajjals have certain different attributes and states, people have not been able to understand which of them is referred to in the narrations that mention them without distinction; as a result, one can be confused for the other. Similarly, the states, attributes, and accomplishments attributed to the Great Mahdi, who will appear toward the end of time, in the narrations about the Mahdi do not fit the narrations referring to the earlier Mahdis, and so the narrations have become ambiguous. Imam ‘Ali, may God be pleased with him, mentions only the Dajjal (the Sufyan) who will appear among the Muslims.
The Introduction ends here. Now we proceed with the Matters.
For the time being, with Divine assistance, out of hundreds of narrations concerning certain future events, only twenty-three will be explained extremely concisely, as they have been circulated by heretics with the intention of corrupting the beliefs of the common people. Apart from inflicting no damage on belief, contrary to what the heretics assume, each of these narrations marks a miracle of the Prophet, upon him be peace and blessings. Since their true meaning is demonstrated and made clear, I beseech the Divine Mercy that each will be an important means of strengthening the belief of people and I entreat my All-Compassionate Lord to forgive my faults and errors.
The Second Station of The Fifth Ray
In the Name of God, the All Merciful, the All-Compassionate.
This Station consists of twenty-three Matters.
THE FIRST MATTER
It is related: “The hand of the Sufyan, one of the important figures of the end of time, will be pierced.”
While God knows best, an interpretation of this is as follows: since he is extremely wasteful, indulging in dissipated amusements, the Sufyan cannot preserve his belongings and they are frittered away. There is a proverb: “Soand-so has a hole in his hand,” meaning that that person is very extravagant.
Thus, the hadith implies and warns that the Sufyan will provoke intense greed and ambition by encouraging wastefulness. By exploiting human
weak spots in this regard, he will subjugate them to himself. The hadith predicts that spendthrifts will become enslaved to him, falling into his trap.
THE SECOND MATTER
It says in a narration: “A fearsome person will appear at the end of time, rising in the morning and on his forehead will be written, ‘This is an unbeliever.’”73
While God knows best what is right in every matter, this may be interpreted as follows: the Sufyan will wear a headgear that is a mark of unbelievers, and will also compel everyone else to wear it. However, since he will compel people to adopt it by law, and given that the headgear in question is made to prostrate in worship around the heads of believers (who prostrate), it is hoped from God that it will become “Muslim,” so that those who wear it unwillingly will not become unbelievers.
THE THIRD MATTER
There is a narration: “The despotic rulers at the end of time and, in particular, the Dajjal will have false heavens and hells.”74
While the knowledge is with God, one possible interpretation is as follows: the narration indicates that prison and high schools (where boys and girls study together), which are among official buildings, (and places of amusement) will exist side by side—one being an ugly copy of Paradise’s gardens where the people of Paradise will have pure servants and spouses, and the other a dungeon and torment-chamber.
THE FOURTH MATTER
It is narrated: “A time will come when no one who utters: Allah! Allah! will remain.”75
While none knows the Unseen save God, an interpretation of this is as follows: the places where people invoke God and recite His Names, together with the religious schools (medrese), will be closed, and a name other
than Allah will be used in the public professions of Islam, such as the call to
73 al-Bukhari, “Tawhid” 17; Muslim, “Fitan” 101–103.
74 al-Bukhari, “Anbiya” 3; Muslim, “Fitan” 104, 109.
75 Muslim, “Iman” 234; at-Tirmidhi, “Fitan” 35.
the Prayer and the iqama (the announcement for the start of the congregational Prayer). This does not mean that all humanity will fall into absolute unbelief, for denial of God is as irrational as denying the existence of the universe. Nor is it reasonable to suppose that the majority of humankind, let alone all of them, will deny God. The majority of unbelievers do not deny God: they are in error only concerning His Attributes.
Another interpretation may be this: in order that the believers do not experience the terror of the final destruction of the world, their spirits will be taken away shortly before the end comes. Doomsday will then be visited on the heads of the unbelievers.
THE FIFTH MATTER
There is a narration: “At the end of time, certain persons, such as the Dajjal, will claim Divinity and force others to prostrate before them.”76
While God knows best, an interpretation is this: just as a nomad chieftain who denies the king appropriates for himself and other chieftains kingship proportionate to their power, those who come to lead the schools of naturalism and materialism imagine in themselves a sort of Lordship proportionate to their power. And to demonstrate their power, they cause their subjects to bow down worshipfully before themselves and their statues.
THE SIXTH MATTER
It is related: “The corruption and disorder rooted in rebellion against God at the end of time will be so terrible that no one will be able to restrain their souls.”77 It is because of this that for thirteen (now fourteen) centuries, following the guidance of the Prophet, upon him be peace and blessings, the Muslim community has sought refuge in God from that corruption and disorder. “We seek refuge in God from the corruption and disorder of the Dajjal and from the corruption and disorder of the end of time,”78 has been the regular invocation of the Muslim community after seeking refuge from the torments of the grave.
76 Muslim, “Fitan” 112; Ibn Maja, “Fitan” 33.
77 For similar narrations see, Abu Dawud, “Malahim” 14; at-Tabarani, al-Mu‘jamu’l-Kabir,
18:220–221.
78 al-Bukhari, “Adhan” 149; Muslim, “Masajid” 129.
While God knows best what is right in every matter, this narration may be interpreted as follows: the corruption at the end of time will attract souls and captivate them. People will indulge in it voluntarily, nay, eagerly. For example, in Russia, men and women bathe naked together in the public baths. And since by nature women have a strong tendency to show off their beauty, they willingly cast themselves into such corruption and are led astray. The men who are enamored of beauty are defeated by their own carnal souls and, with drunken joy, fall into the fire and are burnt. The fascinating amusements, grievous sins and innovations of that time, such as dancing and movies, draw these carnal souls around them like moths, intoxicating them. But if this occurs through absolute coercion, then will is negated and it is not considered a sin.
THE SEVENTH MATTER
There is a narration: “The Sufyan will be an eminent scholar, and he will fall into misguidance on account of his learning. Numerous other scholars will follow him.”79
While the knowledge is with God, an interpretation is this: although, contrary to kings, he has no means of sovereignty such as power, tribal or racial support, courage, and riches, the Sufyan will win his position through cleverness, skillful conspiracies, and political acumen; with his intelligence he will bewitch the minds of many other scholars, causing them to confirm and support his ideas and actions. He will transform numerous teachers into his supporters and try vehemently to establish an education system that is bereft of religious instruction.
THE EIGHTH MATTER
Narrations point out that the terrible corruption and disorder of the Dajjal will occur among Muslims, which is why the entire Muslim community has sought refuge in God from it.80
While none knows the Unseen save God, one interpretation is as follows:
the Dajjal who will appear among Muslims is different. In fact, like Imam
79 Ahmad ibn Hanbal, al-Musnad, 4:216; Ibn Abi Shayba, al-Musannaf, 7:491.
80 al-Bukhari, “Adhan” 149; Muslim, “Masajid” 129.
‘Ali, may God be pleased with him, some exacting scholars have opined that the Dajjal of the Muslims is the Sufyan.81 He will appear among the Muslims and will carry out his work through deception. The great Dajjal of the unbelievers is different. Those who are killed because of disobedience to the absolute force and tyranny of the great Dajjal become martyrs, while those who obey unwillingly are neither unbelievers nor sinners.
THE NINTH MATTER
In narrations, the events associated with the Sufyan and significant future events are depicted as occurring in the region of Damascus and in Arabia.82
While God knows best, an interpretation is this: since in the early periods of Islam the centers of the Caliphate were in Iraq, Damascus, and Madina, the narrators interpreted these events as occurring close to the centre of Islamic government, as though it was always going to remain thus, and mentioned Aleppo and Damascus. They added their interpretations to the concise predictions of the hadith.
THE TENTH MATTER
Narrations mention the extraordinary power of the figures who are to appear at the end of time.83
While the knowledge is with God, its interpretation is this: they are an allusion to the vast collective personality that those figures represent. Once, the Japanese Commander-in-Chief who had defeated Russia was shown in a picture with one foot in the Pacific Ocean and the other foot in the fort of Port Arthur. The immensity of the collective personality is depicted in the person who represents it, and in his pictures or the huge statues built to commemorate him. As for their extraordinarily vast power, since most of the actions they carry out are destructive and related to animal appetites, they appear to have extraordinary power. For destruction is easy: a single match can burn down a village. As for the animal appetites, since they cap-
tivate carnal souls, they are widely sought after.
81 Nu‘aym ibn Hammad, Fitan, 1:246; al-Hakim, al-Mustadrak, 4:547.
82 Ibn Abi Shayba, al-Musannaf, 7:496; ad-Daylami, al-Musnad, 2:237.
83 Ibn Abi Shayba, al-Musannaf, 7:496; at-Tabarani, al-Mu‘jamu’l-Kabir, 11:313.
THE ELEVENTH MATTER
There is a narration which says: “At the end of time one man will look after forty women.”84
While God knows best what is right, this may be interpreted in two ways. Firstly, lawful marriage will decrease at that time or, as in Communist Russia, it will almost disappear. One who flees from being tied to one wom-
an will feel free, and become a shepherd to forty unfortunate women.
Secondly, it is an allusion to the fact that at this time of corruption and disorder, most of the men will have perished in wars, and for some reason most of the children born will be girls. Furthermore, the total freedom enjoyed by women will so inflame their lust that they will acquire superiority over their menfolk with regard to reproduction. As this will result in their causing their children to take after them, through Divine judgment, girl children will be more numerous.
THE TEWLFTH MATTER
It says in narrations: “The Dajjal’s first day will be a year, his second day a month, his third day a week, and his fourth day a day.”85
While none knows the Unseen save God, this may be interpreted in two ways:
THE FIRST INTERPRETATION: It is an allusion to the possibility that the great Dajjal will appear near the North Pole or toward the north. For close to the North Pole the whole year is one day and one night. If one travels a day toward the south by train in summer, they come to a region where the sun does not set for a month. If they continue a day further toward the south by automobile, the sun is visible for a whole week. When I was a prisoner-of-war in Russia, I was close to this region. That means the narration miraculously predicts that the great Dajjal will attack from the north toward the south.
THE SECOND INTERPRETATION: Both the great Dajjal and the Dajjal that will appear among Muslims will have three periods of despotism. On their first day, that is, in their first period of government, they will carry out works so vast that they could not ordinarily be performed in three hundred years.
On their second day, that is, in their second period of rule, they will carry out
84 al-Bukhari, “Zakah” 9; Muslim, “Zakah” 59.
85 Muslim, “Fitan” 110; at-Tirmidhi, “Fitan” 59; Abu Dawud, “Malahim” 14.
works that could not normally be carried out in thirty years. On their third day or period, the changes they will make could not under normal circumstances be brought about in ten years. On their fourth day or period, however, they will be like ordinary rulers, accomplishing nothing of importance and trying only to maintain the status quo. Of this the Prophet, upon him be peace and blessings, has informed us with great eloquence.
THE THIRTEENTH MATTER
There is a definite, sound narration which says: “Jesus, upon him be peace and blessings, will kill the great Dajjal.”86
While the knowledge is with God, there are two aspects to this Tradition: THE FIRST ASPECT: It could only be a wonderful person with the power of miracles and the acceptance of all men who could kill and change the way of the awesome Dajjal, who will preserve himself through wonders which will gradually lead him to perdition because of his haughtiness and denial—wonders such as magic, hypnotic powers, spiritualism, and the ability to make everyone fall under his spell. And thus the person who defeats him will be Jesus, upon him be peace and blessings, the Prophet of the majority of human-
kind, most of whose mission will concern the great Dajjal’s activities.
THE SECOND ASPECT: Just as the great Dajjal will be killed with the “sword” of Jesus, upon him be peace and blessings, it is the truly pious followers of Jesus who will kill the gigantic collective personality of materialism and irreligion that the Dajjal will establish. Those truly pious followers of Jesus will blend the essence of true Christianity with the essence of Islam and destroy the Dajjal with their combined strength, in effect killing him. The narration: “Jesus will come and follow the Mahdi in the obligatory Prayers,”87 alludes to this unity, and to the sovereignty of the Qur’an and it being followed.
THE FOURTEENTH MATTER
It says in a narration: “The Dajjal will derive significant power from Jews. Many among the Jews will follow him willingly.”88
86 Muslim, “Fitan” 110; at-Tirmidhi, “Fitan” 59, 62; Abu Dawud, “Malahim” 14.
87 Muslim, “Iman” 247; Ahmad ibn Hanbal, al-Musnad, 3:345, 367.
88 Muslim, “Fitan” 33, 124; Ahmad ibn Hanbal, al-Musnad, 3:224.
While God knows best, we can say that what is predicted by this narration has already partly taken place in Russia. The Jews, who had been persecuted by every state, gathered in large numbers in Germany, and in order to take their revenge, played a significant role in the founding of the revolutionary Communist committee. Trotsky, a most terrible individual, took over the leadership of the Russian Army, and then the government after Lenin, a leading light in the spread of Communism. In a sense, they set fire to the Russian legacy which had been achieved over a thousand years. This represents the committee of the great Dajjal and some of his works. They have caused similar upheavals in other countries as well, and fomented much trouble.
THE FIFTEENTH MATTER
The events connected with Gog and Magog are mentioned concisely in the Qur’an (18:98–99; 21:96), and there are some details of them in certain Prophetic Traditions.89 Details in the Traditions are not as explicit as the concise accounts of the Qur’an which are explicit in meaning and content. As a result, they require interpretation; indeed, they need commentary since the narrators’ own interpretations have been mixed in with the texts.
While none knows the Unseen save God, one interpretation of the events connected with Gog and Magog is as follows. Some raiding tribes in the east or north-east of Asia, which in the heavenly tongue of the Qur’an are called “Ya’juj and Ma’juj (Gog and Magog),” together with some other tribes, overran Asia and Europe several times. The narrations in question allude to the fact that they will also cause great chaos in the world in the future. In fact, even at the present moment, significant numbers of anarchists born of Communism appear among them.
Socialism emerged from the seed of libertarianism planted by the French Revolution. Destroying certain sacred values, the ideas socialism inculcated turned into Bolshevism. And because Bolshevism corrupted even more sacred moral, spiritual, and human values, the seeds it sowed will inevitably produce anarchy, which recognizes no boundaries or restrictions whatsoever. For if respect and compassion desert the human heart, intelli-
gence and cleverness turn those with such hearts into cruel beasts: they can
89 Muslim, “Fitan” 1–3, “Ashratu’s-Sa‘ah” 1, “Dajjal” 11; at-Tirmidhi, “Fitan” 23, 59.
no longer be governed through politics. The ground that is the most suitable for the growth of anarchy will be those oppressed, crowded raiding tribes that are backward in respect to both civilization and government. The people who fit this description are certain tribes who caused the building of the Great Wall of China, which is one of the Seven Wonders of the World. Expounding the Qur’an’s concise statements about Gog and Magog, Prophet Muhammad, upon him be peace and blessings, predicted their emergence miraculously and precisely.
THE SIXTEENTH MATTER
It says in a narration concerning Jesus killing the Dajjal that the Dajjal will have a gigantic form—he will be taller than a minaret, while Jesus, upon him be peace and blessings, will be very small in comparison.90
While none knows the Unseen save God, one interpretation is this: it is an allusion to the fact that the spiritual community of heroes that will recognize Jesus through the light of belief and follow him will be very few in number compared to the powerful scientific and military armies of the Dajjal.
THE SEVENTEENTH MATTER
It says in a narration: “The day the Dajjal appears all the world will hear.91
He will travel the world in forty days and have an extraordinary donkey.”92
While God knows best, provided that such narrations are completely authentic, they predict quite miraculously that at the time of the Dajjal, the means of communication and transportation will have become so advanced that an event will be heard by the entire world in a day. It will be announced by the radio and will be heard in the east and the west, and will be read about in all the newspapers. A man will travel the entire world in forty days and see the seven continents and numerous countries. These narrations thus miraculously predicted the telegraph, telephone, radio, trains and airplanes many centuries before they appeared.
Furthermore, the Dajjal will be heard of not by the title of Dajjal, but
as a despotic monarch. And he will travel not to occupy lands but to cause
90 Ibn Abi Shayba, al-Musannaf, 7:496; at-Tabarani, al-Mu‘jamu’l-Kabir, 11:313.
91 al-Hakim, al-Mustadrak, 4:573.
92 Ibn Abi Shayba, al-Musannaf, 7:496; at-Tabarani, al-Mu‘jamu’l-Kabir, 11:313.
corruption and disorder and to mislead people. His mount or donkey will be either a train—one ear or head of which is an infernal firebox, and the other ear of which is a false paradise, beautifully adorned and furnished; he will send his enemies to its fiery head and his friends to the feasting head93—or an awesome automobile, or airplane, or... (silence!)
THE EIGHTEENTH MATTER
It says in a narration: “If my community continues on the Straight Path, it will have one day.” That is, according to the verse, a day—the measure of which is a thousand years of what you reckon (32:5), it will have dominance and splendor for a thousand years. “If it does not continue on the Straight Path, it will have half a day.”94 That is, it will be dominant and victorious for only five hundred years.
While God knows best, this narration does not give news of the end of the world, but rather of Islam’s victorious rule and the reign of the Caliphate. This miraculous prediction turned out to be true. For because toward the end of the ‘Abbasid Caliphate its governing elite lost its way, the Caliphate (represented by Arab Muslims) lasted no more than five hundred years. But because the Muslim Community in general did not deviate from the Straight Path, the Ottoman Caliphate came to its assistance and preserved its government until the beginning of the 20th century. However, since the Ottoman politicians were unable to maintain their direction in the later periods of the state, in its true sense, the Caliphate was able to survive only five hundred years through them. With its demise, the Ottoman State confirmed the hadith’s miraculous prediction.
THE NINETEENTH MATTER
Narrations differ about the Mahdi, may God be pleased with him, who is one of the signs of the end of time and who will be from the Family of the Prophet. In fact, some scholars and saints have opined that he already appeared in the past.
While God knows best what is right, one interpretation of these different
narrations is this: the great Mahdi will have numerous tasks. He will carry
93 al-Bukhari, “Anbiya” 3; Muslim, “Fitan” 104, 109.
94 Abu Dawud, “Malahim” 18; Ahmad ibn Hanbal, al-Musnad, 1:170.
out duties in the realms of politics, religious life, and government, and will strive for the sake of God in many different spheres of life. Similarly, since at a time of despair every century needs a sort of Mahdi to strengthen morale, through Divine mercy, in every age, or perhaps in every century a sort of Mahdi has appeared from among the descendants of the Prophet, upon him be peace and blessings, to preserve their forefather’s Law and revived his Sunna. For example, like the ‘Abbasid Caliph al-Mahdi95 in the area of government, and like Gawthu’l-A‘zam ‘Abdu’l-Qadir al-Jilani, Shah Naqshband, the four spiritual Poles96 and Twelve Imams97 in the realm of religious life, many Mahdi-like persons have appeared and performed some of the great Mahdi’s tasks. Since Prophet Muhammad, upon him be peace and blessings, drew attention to these and similar persons and to their missions, the narrations about the Mahdi multiplied and took on various different aspects. For this reason, some of the people of truth say that the Mahdi has already appeared.
There is no family in the world in such solidarity, nor a tribe in such agreement, nor a community or society so enlightened, as the tribe, community and society of the Prophet’s Family.
The Prophet’s Family has raised hundreds of sacred heroes and produced thousands of spiritual leaders in the Muslim Community, and has been nurtured and perfected with the living essence of the truth of the Qur’an and the light of belief and honor of Islam. It is therefore completely reasonable that by reviving the Shari‘a and Sunna of Muhammad, upon him be peace and blessings, and the truth of the Qur’an at the end of time, and proclaiming them and putting them into practice, they should display
to the world the perfect justice and truth of the great Mahdi, their Com-
95 Caliph Muhammad al-Mahdi (744–785) was one of the leading Abbasid Caliphs. He was able to govern the vast Muslim state in peace and prosperity for about ten years. (Tr.)
96 It is generally accepted that the four spiritual Poles are ‘Abdu’l-Qadir al-Jilani, Sayyid Ahmad ar-Rufa‘i, Sayyid Ahmad al-Badawi and Sayyid Ibrahim ad-Dassuqi. Sayyid Ahmad ibn ‘Ali ibn Yahya ar-Rufa‘i (1120-1184), the founder of the Rufa‘iya Sufi order, is one of the most renowned and celebrated saints of Islam. Sayyid Ahmad al-Badawi (1198–1275) was another leading saint in the history of Islam. The founder of the Badawiyyah Sufi order, he was born in Fez, Morocco and died in Tanta, Egypt. Sayyid Ibrahim ad-Dassuqi (1235–
1277) lived in Egypt. In addition to being a great saint, he was also well-versed in religious sciences. (Tr.)
97 The twelve imams are the founders of the twelve schools of law, including Imam Abu Hanifa, Imam ash-Safi‘i, Imam Malik ibn Anas, and Imam Ahmad ibn Hanbal. (Tr.)
mander-in-Chief. This is an indispensable necessity, required by the principles of human social life.
THE TWENTIETH MATTER
This concerns the sun’s rising in the west98 and the emergence from the earth of a living creature known as the Dabbatu’l-Ard, or “beast of the earth”.99
The sun rising in the west will be an obvious sign of the end of the world, and because it will be an obvious heavenly event, it will mark the closing of the door of repentance, as repentance is an act of free will and reason. Therefore, the meaning of this narration is clear and requires no interpretation. However, we may add the following observations concerning the apparent cause of the sun rising in the west:
While God knows best, the Qur’an, which is in effect the intellect of the earth, will disappear from its head at the end of time and, as a result, the earth will go mad. With Divine leave, it will collide with another planet and its rotation will be reversed. Through Divine Will, its journey from west to east will be reversed from east to west, and the sun will start to rise in the west. Truly, if the gravity of the Qur’an, which is the firm rope of God that binds the earth to the sun and the ground to the Divine Supreme Throne, is broken, the tether holding the earth will come unfastened. The earth will consequently become dizzy and deranged: on account of the reversal of its usual motion, the sun will rise in the west. Through its collision with another planet, Doomsday will begin at the Divine command.
As for the Dabbatu’l-Ard, its existence is indicated very briefly by the Qur’an.100 As with certain other matters, at present I have no detailed knowledge about it. I can only say this much:
While none knows the Unseen save God, locusts and fleas attacked the
people of the Pharaoh,101 while flocks of certain birds unknown in ‘Ara-
98 al-Bukhari, “Tafsiru Sura 6” 9; Muslim, “Iman” 157.
99 Muslim, “Fitan” 39–40; at-Tirmidhi, “Fitan” 21.
100 When the time for the fulfillment of the word (of punishment) about them comes, We will bring forth for them a living creature from the earth who will speak to them—that people have no certainty of faith in Our signs and Revelations (27:82).
101 So (in order that they might reflect and be mindful), We sent upon them floods and (plagues of) locusts and vermin, and frogs, and (water turning into) blood: distinct signs one after another. Yet they remained arrogant, and they were a criminal people committed to accumulating sins (7:133).
bia rained down punishment on the people of Abraha, who were trying to destroy the Ka‘ba.102 Similarly, in order to bring to their senses those who fall foul of the Dajjals’ corruption, rebel against God, and breach Divine limits, and who, through the anarchy of Gog and Magog, embark on corruption and savagery, falling knowingly and willingly into irreligion, unbelief, and ingratitude, a beast will appear from the earth to confront and annihilate them. Although God knows best, that beast is a species of animal. For even if it were a huge creature, it is not possible for one such animal to be everywhere at once. This means that it will be a truly terrible species of animal. As indicated by the verse … except that a crawling creature of the earth had been gnawing away his [Solomon’s] staff (until it broke) (34:14), it may be that the beast will be like a sort of termite which, entering every part of the bodies of humans, from their teeth to their finger-nails, will gnaw away at their bones as though gnawing wood. In reference to the believers’ being saved from it on account of the blessing of belief and their refraining from vice and abuses, the verse makes the creature speak in connection with belief.
Our Lord, take us not to task if we forget or make mistakes (2:286).
All-Glorified are You. We have no knowledge save what You have taught us. Surely You are the All-Knowing, the All-Wise.
Three brief matters in addition to the previous twenty matters
THE FIRST MATTER
Question: In narrations, both Prophet Jesus, upon him be peace, and the two Dajjals are referred to as “the Messiah;”103 in all narrations it is said: “We seek refuge in God from the corruption and disorder of the Messiah Antichrist (alMasihu’d-Dajjal)!”104 What is the wisdom and meaning of this?
102 Have you considered how your Lord dealt with the people of the Elephant? Did He not bring their evil scheme to nothing? He sent down upon them flocks of birds (unknown in the land), shooting them with bullet-like stones of baked clay (an emblem of the punishment due to them); And so He rendered them like a field of grain devoured and trampled (105:1–5).
103 al-Bukhari, “Anbiya” 48; Muslim, “Iman” 273–275.
104 al-Bukhari, “Adhan” 149; Muslim, “Masajid” 129; Abu Dawud, “Salah” 148–149.
The answer: While God knows best, the wisdom in it is this: in order to lighten their “burden” and make the Shari‘a easier to practice in new conditions, at God’s command, Prophet Jesus, upon him be peace, abrogated some of the burdensome ordinances of the Mosaic Law, making lawful some things that had hitherto been unlawful. Similarly, but in a spirit of rebellion against God and His Law and at the command of Satan and through his temptations, the great Dajjal will annul the injunctions of Christian law and by destroying the bonds that hold together the social life of the Christians, he will prepare the ground for anarchy and the advent of Gog and Magog. Likewise, the Sufyan—the Dajjal who will appear among the Muslims—will, through the intrigues and seduction of Satan and his evilcommanding soul, try to annul some of the eternal injunctions of the Shari‘a of Muhammad, upon him be peace and blessings. Destroying the material and spiritual bonds of humankind, and leaving reckless, drunken, giddy souls free, he will unfasten the luminous chains of social life, such as respect and compassion. By giving people a freedom which is in reality pure despotism, by allowing them to fall on one another in a swamp of putrid lust, he will open up the way to the most terrible anarchy. There will then be no way other than the most repressive despotism to keep people under control.
THE SECOND MATTER
Question: Narrations mention the exceptional achievements of the two Dajjals, together with their extraordinary power and majesty. It is foretold that some unfortunate individuals will even attribute a sort of divinity to them. What is the reason for this?
The answer: While the knowledge is with God, their achievements will be great and extraordinary because such actions will consist mostly of destruction and the exciting of the appetite. It is because of the ease with which the two Dajjals carry out these extraordinary works that one narration tells us: “A single day of theirs is a year.” That is, the works they carry out in one year could not normally be carried out in three hundred years. Their power appears to be superhuman for the following four reasons and perspectives:
THE FIRST PERSPECTIVE AND REASON: As the result of God’s will to gradually lead them to perdition because of their haughtiness and rebellion, the agreeable things and advances that are achieved through the strength of
brave armies and active peoples in their despotic, huge states will be unjustly attributed to them; this in turn will cause others to imagine that these individuals have the power of thousands of men. But by rights, the agreeable things, the honor and merits that are won through the actions of a community should be divided up among the members of that community, and any evil, destruction or losses should be attributed to the leader’s imprudence, faults and lack of foresight. For example, if a battalion conquers a citadel, the gains and honor are thanks to their bayonets. However, if there are any losses on account of faulty planning and lack of foresight, this is usually the fault of the commander.
Thus, entirely contrary to this fundamental principle of truth and reality, since positive advances and agreeable achievements are attributed to such fearsome leaders, and any disagreeable developments or evil are imputed to their unfortunate peoples, it is God’s will that they be gradually led to perdition due to their haughtiness and rebellion. Thus, such persons who in fact deserve public opprobrium are rather loved by all the heedless and neglectful.
THE SECOND PERSPECTIVE AND REASON: Since both Dajjals employ the harshest despotism, the cruelest tyranny and the maximum amount of violence and terror, they appear to have extremely vast power. Their despotism is such that under the veil of laws they interfere with everyone’s conscience and sacred values, dictating everything in their lives, even down to the clothes that they should wear. I think that with a presentiment, the Muslim and Turkish lovers of freedom at the end of the previous (19th) and beginning of the last (20th) century perceived this awesome despotism and, shooting arrows at it, attacked it. But they were bitterly misled and attacked the wrong target on the wrong front. The tyranny and coercion employed by the Dajjals are such that they devastate a hundred villages because of one man, punishing hundreds of innocent people and ruining them by forced migrations.
THE THIRD PERSPECTIVE AND REASON: Since both Dajjals will win the assistance of certain secret committees which cherish an awful desire to wreak revenge on Islam and Christianity, and use women’s liberation as a screen, and since the Dajjal that appears among the Muslims will deceive even certain secret lodges and win their support, they will be seen as having tremendous power. Also, it can be understood from the spiritual unveilings of some saints that the Dajjal called Sufyan who will come to lead the
Muslim government will have a capable, intelligent, and hardworking grand vizier (prime minister) who is not fond of show and who attaches no importance to personal rank and glory. He will also have a bold, forceful, steadfast, and energetic commander-in-chief who does not condescend to fame-seeking. The Sufyan will subjugate that vizier and commander to himself. Taking advantage of the fact that they give no importance to show, he will have their exceptional accomplishments attributed to himself, as well as the reforms and advancements achieved by the army and government, driven as they are by the severe need arising from the changes brought about by the World War; he will have it announced and spread everywhere by his adulators that he possesses an awesome and extraordinary power.
THE FOURTH PERSPECTIVE AND REASON: The great Dajjal will have spellbinding, charismatic qualities, while the Dajjal who appears among the Muslims will also have hypnotic powers, but in one eye only. By announcing that “The Dajjal will be blind in one eye,”105 Prophetic Traditions draw our attention to their eyes. That is, one of the great Dajjal’s eyes will be blind, while one eye of the other Dajjal will be blind in comparison to his other eye. That is, since both will be absolute unbelievers, they will in effect have only one eye, and that eye will be restricted to this world; they will have no eyes with which to see the Hereafter or the consequences of their actions. I once had a vision of the Dajjal who is to appear among the Muslims. I observed with my own eyes that he had a spellbinding hypnotic power in one of his eyes, and I understood that he would be an absolute denier of the Religion of Islam. He will attack religious values with an audacity and insolence that stem from absolute denial. But since the common people will not know the truth of the matter, they will suppose that he possesses extraordinary power and courage.
Also, since a glorious, heroic nation will have a successful, famous, fortunate, and cunning leader at the time of their defeat, without considering his secret and fearsome true nature, they will applaud him for their love of heroism; they accept him as their leader and ignore his iniquities. However, it can be understood from narrations that through the light of belief and the Qur’an in their spirits, the heroic army and religious nation will see the
truth and try to repair the terrible damage done by that leader.
105 Muslim, “Fitan” 104, 105; Ahmad ibn Hanbal, al-Musnad, 3:201.
THE THIRD MATTER
This consists of three incidents, each full of lessons.
THE FIRST INCIDENT: Once, God’s noblest Messenger, upon him be peace and blessings, pointed out to ‘Umar, may God be pleased with him, a child among a group of non-Muslim children and said: “That is his very image!” ‘Umar said: “Then I will kill him!” But God’s Messenger declared: “If that is the Sufyan, you cannot kill him. And if he is not, he cannot be killed by killing his image.”106
This narration indicates that at the time of his rule, the Sufyan’s image will appear in a number of ways, and that he will be born among non-Muslims in Muslim lands.107 It is strange that although ‘Umar, may God be pleased with him, felt so strongly on this matter that he was ready to kill a child who looked like the Sufyan, he [i.e. ‘Umar] will be one the Sufyan most admires, appreciates, and praises highly.
THE SECOND INCIDENT: Many people narrate that the Dajjal who will appear among the Muslims is highly curious about the meaning of the Suratu’t-Tin (Chapter 95), which begins with By the fig and the olive, and will ask about it.
It is strange that the verse, No, indeed, man is unruly and rebels (96:6) in the following Sura—Suratu’l-‘Alaq, beginning with Read in the Name of your Lord Who creates, alludes to the time and person of the Sufyan, and also indicates in the succeeding verses (9–10) that he will rail with overweening vanity against the mosques and the people who perform the canonical Prayers. In other words, that man, whose successes will lead him to perdition, perceives that a short Sura is concerned with him, but falls into confusion and knocks instead on the door of its neighbor.
THE THIRD INCIDENT: It says in a narration: “The Sufyan will appear in the vicinity of Khorasan.”108
While none knows the Unseen save God, an interpretation of this narration is as follows: when the noblest Messenger, upon him be peace and blessings, gave this news, the Turks, who were the most courageous,
numerous, and powerful people of the east and who were to form the hero-
106 Muslim, “Fitan” 95; at-Tirmidhi, “Fitan” 63.
107 Muslim, “Fitan” 33; Ahmad ibn Hanbal, al-Musnad, 3:224.
108 at-Tirmidhi, “Fitan” 57; Ibn Maja, “Fitan” 33.
ic army of Islam, were around the region of Khorasan and had not yet made their homeland in Anatolia. By mentioning the region where they were found at that time, the hadith could indicate that the Sufyan would appear among the Turks.
It is exceedingly strange that the Sufyan will, even though for a short time, try to use Turkism and the Turkish nation, which for seven hundred years has been a honorable, flashing diamond “sword” in the hand of the Qur’an and Muslim religiousness, against some of the public symbols of Islam. But he will not be successful and will withdraw. It is understood from the narrations that the heroic army will take its reins from his hand.
None knows the Unseen save God. And God knows best what is right.