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THE LAST GREAT

REFORMER
OF THE WORLD
AS PROMISED BY PROPHETS
Makhdoom Syed a!!a" #$ %aman &a'(i
P"e!ace
After boundless praises of Lord of all lords, and countless benediction on the
Last Great Reformer and his impeccable forefathers (A.S), who has been kept in
reserve till date, simply to meet out a universal peace and a flawless code of life to
mankind all over the lobe.
Suffice it will to say, for the introduction of the book in hand, that it asks the
believers of all the reliions on the earth that if they try to o throuh the scriptures of
their own reliion, they would surely find the prophecies about a !elestial Guide and
Reformer who is to appear in the last and will not only turn the troubled world into a
cradle of peace but also will unite the humanity under the fla of a sinle reliion.
"his book invites every follower of every reliion to try to locate !elestial Guide#s
entity, his name, his e$ponents, his attributes etc. from his own reliious books first and
then to compare the same to those detailed in the books of other reliions and then to
decide himself whether is he not the same for whom all the reliions are waitin
an$iously%
"his book also points out that the past of all the reliions is full of mutual hatred.
&t is the time now to foret the same. 'or the sake of a olden future we should lay
aside our bitter past and should unite over a common leadership which is the only ray of
hope for our future, because he is not a self(imposed leader but one selected by the
!reator of the )niverse.
*ffort has been made to supply ma$imum possible information about the
specialties, reforms and the spiritual aspect of the personality of the Last Great
Reformer, e$tracted from the Scriptures of world reliions. A study of the same will
convince every reasonable follower of all reliions that the concept of the awaited Great
Reformer is one and the same everywhere. &f at all there is any difference, it is only
about the name. So instead of +uarrellin over names, we should unitedly wait for him.
,hen the Last Leader will emere%
"he book in hand combines all the prophecies and events precedin his
emerence as described in the holy books of all reliions. All of these have a strikin
resemblance.
A re+uest has been made to all the reliions that they should suspend their
mutual disputes for the time bein and should wait for the comin one. ,e should so
prepare our minds that whenever he emeres, we should welcome him with open arms,
so much so that even if he introduces himself with reference to any reliion, we should
acknowlede him. &f he says his reliion is !hristianity, the -indus, .ains, /oroastrians,
.ews and 0uslims should embrace his reliion. ,hen you will see the portrait of his
personality as presented by all the reliions vi1. !hristians, .ews, .ains, -indus,
2uddhists and 0uslims, you will feel that all the reliions are like a star whose every
nook touches this Great Reformer.
Syed Muhammad Jafar-uz-Zaman
)&A&IMITY OF RELIGIO&S
,hen we look at the history of man we view an incessant bloodshed and
massacre. "he human history, in fact, is a lon story of the murder of humanity and
human values. As a result of radual evolution, man became civili1ed but with this
advancement he became more cruel and ruthless. &n tribal life human murder was
restricted to one or two only, but presently as the whole world has become a sinle
society, people are bein slauhtered beyond thousands. ,e see a stream of blood
flowin from the murder of -abeel upto the massacre in 2osnia -er1eovina.
3o thinker or scholar can deny the fact that out of all the murders on the face of
earth fifty percent were committed in the name of reliion. "hose who were murdered
for the sake of money, land or woman are far less than those who were killed in the
name of reliion.
&n the near past we have passed throuh two lobal wars and the third one
seems to be +uite at hand. "here can be no two opinions about the fact that the number
of persons killed in two world wars was lesser than those butchered in the name of
reliion. &n the backround of the said two wars, in addition to other factors, one factor
was reliion also.
&f we try to find the reasons of 3a1i tyranny on the .ews, it becomes clear from
the .ewish history that it was the reaction of the oppressions made by the .ews on the
!hristians which lasted for centuries. "he lust for power always slew humanity in the
arb of reliion. "he most pious man of the world (!hrist) was crucified instead of
2raba, the decoit, in the name of reliion. "here were so many 4rophets whose blood
was shed as a service to reliion.
&n various wars between &slam and other reliions of the world the bone of
contention was nothin but reliion. &n a sinle reliion there can be found so many
militant sects who are brutally killin human beins. "his is bein done even today. After
all why% "here may be a collision of two reliions or two sects, but it results in the
destruction of mankind. &s there any reliion which attaches little importance to man%
"here seems to be no such reliion. "he reliion is meant for the welfare of
mankind and not the man for the reliion. *ven the strictest order of any reliion has an
e$ception. "his e$ception is not only for the safeuard of man but also for the whole
creation. 'or e$ample there is no ritual worship or any prayer, which miht be counted
more precious than a soul. "his can be established by an e$ample. Suppose a person
is offerin his prayer and a puppy is drownin in a nearby water pond. &n such a
situation it is mandatory that the said person should ive up the prayer and save the
drownin puppy. &f a puppy is so important, then what to talk about a baby in similar
circumstances% So the safety and welfare of humanity is certainly more important than
the worship of God or other rituals. "his priority can be proved in another way. &f a man
owes somethin to another man, on the day of .udment only the owner can forive
that. A murderer will only be foriven if a reprieve is ranted by the man whom he
murdered.

"he Reliion en5oins two sets of rihts6
(i) Rihts of God on man which are mostly ritual commandments and
(ii) Rihts of man on other fellowmen.
God Almihty has full powers to write(off his own rihts as -e is foriver of sins and
0erciful. 2ut no pardon will be allowed by God Almihty so for as the second set of
rihts is concerned. So pardon in this case will become difficult if not impossible.
"hus it is more danerous to damae human rihts.
God Almihty deputed 789::: 4rophets firstly to propaate -is ;neness and
secondly to teach man to love his fellowmen. "he main ob5ective of all the revealed
reliions was to create in man a sense of mutual peace, respect, love, safety and
confidence with specific stress on a complete, comprehensive and ever ready safety for
the whole human race.
As a man is naturally habitual of seekin backdoors, here too he searched out
new methods of cheatin, fraud, lootin and killin under the uise of reliion simply to
thwart the teachin of the prophets. 3o reliious leader allowed either killin or
plunderin or ave a free permission for moral deradation. "he reliious preachers
kept a balance in their teachins for different sets of men in different conditions. "hey
told cruels that their God is the .ust, "he tormentors were told that God can ive painful
punishment. "he repenters were told that God is foriver of sins and merciful. -e
accepts repentance and is more kind than parents. Later on when the mischievous
preachers ac+uired power they assured the cruels that God is merciful and bountiful.
,ith this interpretation they ave a free play to the oppressors for doin what ever they
liked.
"he main aim of the reliion was put aside, and the side issues and pre5udices
were flared up. "he edifice of human character was built on the foundation of hate.
Some evil thinkers presented the reliion nothin more than bias and pre5udice only,
with the result that the mistranscriptive ideas ot the central position, biased preachin
ot the power and petty differences provided 5ustification for bloodshed. 0an became
+uite shelterless on the face of earth
&t became a routine that whenever any reliion ac+uired power, it tried to wipe
out the followers of the other reliions. &t was considered 5ust to oppress and dishonur
the weak, to loot their assets and disrace the women folk. 3obody can point out a
sinle reliious leader who allowed to ravish the women of opponents. &f some(one
succeeds to present any such proof about the top leaders of any reliion that will not be
more than a blame on these personalities. "he reliions came into e$istence for man
and not man for the reliions. All the topmost reliious leaders who came in this world
presented identical codes of morality. "he same have not even the slihtest difference.
"he ethics of all the reliions of the world is +uite identical. 'alsehood, fraud, murder,
theft, decoity, illicit intercourse, slander, backbitin, brutality, wickedness, abusin, insult
etc. all the moral crimes have e+ually been condemned and denounced by all the
reliions. &f we make a deeper study, we shall find that even the smallest deree of the
crimes enumerated above was condemned. 'or e$ample 0oses said <=on>t commit
illicit intercourse<. "he !hrist said <An evil look is like an unlawful intercourse. =on>t
cast an evil look.< "he 4rophet of &slam (4.2.).-.) said ?=on#t think of illicit intercourse
because it amounts to actual committin of the same<. "his is an evolutionary effort to
lift man step by step, on the stairs of piety. ,ith the radual refinement of man, various
aspects of a sinle crime were taken notice of. Such as6 to commit murder, intention of
murder and to plan a murder6 or to commit a theft, intention of theft or to plan of a theft.
Similarly various aspects of all the crimes were defined with the clear intention to save
man from crime and to make him more pious. So & can safely declare that the moral
laws pronounced by all the prophets or other important reliious personaes are +uite
the same. "heir notions of lawful and unlawful or riht or wron also coincide.
A study of all the seven prevailin reliions today has brouht me to a definite
conclusion that the basic concepts of all of them are the same. "heir @:A ethical
similarity shows that all the reliions are 7::A the same. "he difference of 7:A is not
real but a creation of ulterior motives. &t is hih time that we all should make a study of
various prophets and their reliions positively and not critically. ,e should not stop to
underline the points of difference and indule in uncalled for discussions but we should
study them to brin out common directives, common ideas and common moral values.
,e should also try to view as to how far we are similar to our other counterparts. "he
critical and biased discussions have already resulted in loss of innumerable human
souls. ,e should stop to o further in this direction.
A REALISTIC A&ALYSIS
,hat is reliion%
A simple answer to this +uestion is <A re+uitable way.<
*very reliion has two basic facetsB
(i) Spiritual (belief)
(ii) 4ractical (rituals).
Spiritual facet has two further partsB
(i) 4erceptible (ii) 3on(4erceptible
"he practical facet has also two more branchesB
(i) Spiritual (ii) 0oral
*ach of them is further divided into two branchesB
(i) rational (ii) mandatory.
"here are thins, which are forbidden or allowed by the reason and there are
others which have been forbidden or allowed by God>s order. So ood and evil are of
two kinds. ;ne kind is specified by human reason and the other is defined by the
prophets in the liht of divine revelations. "he followin diaram will further eleborate
the precedin thesis.
Reliion (Re+uitable way)
Rituals 2eliefs
0oral Spirtual 3on(4erceptible 4erceptible
Rational 0andatory.
Good *vil Good *vil
Reflective facet of the reliion deals with beliefs and ideoloy. &t is concerned
more with the life here(after and less with life in this world. "his is a link between the
creator and the individual. &t is a secret link. "his is a secret path which leads to the Lord
of all lords (God). &n the modern ae there would be very few foolish persons who would
like to have so many beloveds. ;n the other hand all the notable personaes of all the
reliions like to have one 2eloved (God). "here is no doubt that there is a variety of
means and ways to reach the )ltimate Reality. Lord God is no doubt one only. 3o
reliion either denies the oneness of God or attributes any offsprin to -im. &n 2ible
itself, the !hrist, whenever talks about himself, he says that he is the son of Adam. All
the 0uslims proclaim themselves to be the <Sons of )nity<. "hus they consider God like
a kind 'ather. "hey actually do not claim to be the real sons of God. "his is somethin
else, if someone takes this metaphor literally. Such a believer is free to e$press his love
for God in the way he likes. "his is between him and his !reator. 3o one else can
interfere. Reliion does not allow any sort of interference in the beliefs of others. *ven if
someone denies the presence of God, we should not coerce him to believe. ,e should
try to persuade him with love and loic. 4ersuation at pistol point is strictly prohibited. &f
some(one is not amenable to aruments, we should leave him by sayin <Cour reliion
for you and ours for us<. (Al Duraan)
&slam en5oins no coercion in matters of reliion.
A REALISTIC A&ALYSIS
,hat is reliion%
A simple answer to this +uestion is <A re+uitable way.<
*very reliion has two basic facetsB
(i) Spiritual (belief)
(ii) 4ractical (rituals).
Spiritual facet has two further partsB
(i) 4erceptible (ii) 3on(4erceptible
"he practical facet has also two more branchesB
(i) Spiritual (ii) 0oral
*ach of them is further divided into two branchesB
(i) rational (ii) mandatory.
"here are thins, which are forbidden or allowed by the reason and there are
others which have been forbidden or allowed by God>s order. So ood and evil are of
two kinds. ;ne kind is specified by human reason and the other is defined by the
prophets in the liht of divine revelations. "he followin diaram will further eleborate
the precedin thesis.
Reliion (Re+uitable way)
Rituals 2eliefs
0oral Spirtual 3on(4erceptible 4erceptible
Rational 0andatory.
Good *vil Good *vil
Reflective facet of the reliion deals with beliefs and ideoloy. &t is concerned
more with the life here(after and less with life in this world. "his is a link between the
creator and the individual. &t is a secret link. "his is a secret path which leads to the Lord
of all lords (God). &n the modern ae there would be very few foolish persons who would
like to have so many beloveds. ;n the other hand all the notable personaes of all the
reliions like to have one 2eloved (God). "here is no doubt that there is a variety of
means and ways to reach the )ltimate Reality. Lord God is no doubt one only. 3o
reliion either denies the oneness of God or attributes any offsprin to -im. &n 2ible
itself, the !hrist, whenever talks about himself, he says that he is the son of Adam. All
the 0uslims proclaim themselves to be the <Sons of )nity<. "hus they consider God like
a kind 'ather. "hey actually do not claim to be the real sons of God. "his is somethin
else, if someone takes this metaphor literally. Such a believer is free to e$press his love
for God in the way he likes. "his is between him and his !reator. 3o one else can
interfere. Reliion does not allow any sort of interference in the beliefs of others. *ven if
someone denies the presence of God, we should not coerce him to believe. ,e should
try to persuade him with love and loic. 4ersuation at pistol point is strictly prohibited. &f
some(one is not amenable to aruments, we should leave him by sayin <Cour reliion
for you and ours for us<. (Al Duraan)
&slam en5oins no coercion in matters of reliion.
THE PRACTICAL FACET
"his facet aims at makin a man complete in all respects. "his is the practical
side of the reliion. &ts first portion is purifyin and spiritual and the second is moral.
0oralityB
,hat is meant by morality%
"he 0orality is threefold like the knowlede itself, "he first kind of knowlede
defines a thin what actually it is ."he second kind e$plains what a thin ouht to be.
"he third kind of knowlede deals with the methods which make an ordinary thin an
ideal one. 'or e$ample a person invented a radio set. At first it was observed as to what
actually it was% "his is the first type of knowlede. ,hen it was felt that it needed further
improvements, it is second type of knowlede. ,hat methods should be adopted to
make it an ideal radio set% "his is the third branch of knowlede.
Similarly *thics has also three aspects. "here are many staes between the
basest man and God Almihty. A man however pious he may be, cannot become God.
-e will be at a certain stae of piousness.
"his stae can be a milestone of his 5ourney towards the )ltimate Reality. &nspite
of man#s effort to achieve complete oodness, he cannot be devoid of some iota of evil.
"hus it can be concluded that man is bad. "his is the first stae of morality that man
should become aware of his shortcomins.
"he ne$t stae will be as to what he should be% "he 4rophets were the ideals
set before various societies to which they were sent. And man is re+uired to conform to
the 4rophets in his character. -e should try to follow them. "his is the second stae.
"hird stae is to search out the style of life led by the 4rophets. "he practical adoption
of this style is the actual demand so that a man miht become on ideal man.
0orality has two further branches
7. Rational ethics. 8. 0andatory ethics.
,hat we term as rational ethics is actually a part of =ivine revelations. "he
number of reformers is so lare and their teachins are so widely spread, thouh
anonymously, that a man can percieve hiher moral values with the help of reason
without believin in God. *ven the man of stone ae possessed reason but he could not
percieve hiher moral values. "his became possible after centuries. "he concept of
>ood> and >bad> is so distinct that a man can reconi1e the same without knowin those
who presented it. -e knows that 5ustice is ood and in5ustice is bad. "ruth is ood and
falsehood is bad. &n this way the rational ethics is available in a codified form. &n the
early period of mankind rational ethics was also a portion of mandatory ethics. "he
4rophets had circulated the same in the shape of commandments, such as the "en
!ommandments of 0oses. Later on with the development of human reason even the
non(believers are also practicin the same commandments to the utter disreard of
reward or punishment in the ne$t world.
0andatory *thics
&nspite of all the rational development the human mind is not free from error. &t
fails to reconise ood or evil in some cases. "herefore he takes benefit by obeyin the
mandatory provisions of the reliion and becomes safe from any loss. "he ma5or portion
of mandatory ethics is common in all the reliions. A small portion carries differences. &t
is this portion which has been e$ploited by the reliious monopolists.
"he mandatory ethics is divided into two portions vi1. <ood< and <evil<. &t is here
that some monopolists have tried to present >ood> as >evil> and >evil> as >ood> simply to
make themselves distinuished. Some others have simply chaned the procedure in
some cases. 'or e$ample the concept of <fast< e$ists in all the reliions but the actual
practice slihtly differs from reliion to reliion without diminishin anythin from its
moral importance.
&f we o deep in rational and mandatory ethics, we find that they are based on
the followin two factorsB(
7. *vil is based on usurpin the rihts of others.
8. Good is based on ivin everyone his due.
&t means EFA of ood and evil is founded on the said two factors. 'or e$ample all the
believers and non(believers concede that murder6 decoity, theft, bribery and
misappropriation are evils and are a clear in5ury to the rihts of others. "herefore these
are evils. &f we attentively look at adultery, we find that this too is an in5ury to others
rihts. "he woman on whom adultery is committed is someone>s dauhter, sister, wife
or dauhter(in(law. 2y adultery the rihts of all of them are in5ured.
& cannot o into the details of all the crimes because & may miss my oal and my
reader will become perple$ed.
(((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
'astin has medical utility as well as benefits of the ne$t world. 0orally it is a persuation
to perceive the huner of the poor and to help him. "his aspect sinifies the moral
importance of fast.
Rea*on* o! Di!!e"ence*
As & have already underlined, the reliious monopolists are the main cause of
differences between the reliions. &f we try to find the real percentae of these
differences the followin analysis will supply the answer. "he ethics in reality is based
upon the followin three +uestions and answers there toB
7. ,hat is a man morally%
Answer. 2ad.
8. ,hat a man ouht to be%
Answer. Good.
G. ,hat deeds comprise piety%
As reards the first two +uestions there can be no difference to their answers and
the whole human race in unanimous on the point that man is bad and that he should be
ood. "he differences arise so far as the answer to the third +uestion is concerned but
they are settled with the followin resultB
0an is bad, he should be ood and he can become ood with ood deeds. ,hat
is the utility of piety% A chaste and peaceful society will come into e$istence and the
pleasure of Lord God will be achieved. "his result leaves no room for any difference.
"here is only 8FA of ethics which is sub5ected to various differences. A deeper study
will show that E:A of this portion also is non(differential. "hus only FA of total ethics is
at variance or contradictory and @FA is uniform. 3ow the +uestion arises that when
@FA is uniform, can we not abandon FA which is contradictory% &s it 5ustified that inspite
of @FA uniformity there should be bloodshed and destruction due to FA of differences.
&f we inore this FA matter, all the reliions of the world can be brouht in a sinle row.
"he standard fi$ed by revelation for humanity and civility of a man is that how far
is he harmless and how far is he beneficial for his society% A man, who is least harmful
and most profitable for his society, is the ideal man. &f he doesn>t conform to the said
standard he will be far below the par. "he least which God re+uires from a man is that if
he cannot be beneficial to his fellowmen, he must not be harmful to them. &t is the first
stae of civility that a man should not be harmful to his fellowmen with reard to their
body, spirit or belonins. &f he is not so, then he is a ve$atious animal not a man.
"o the ill(luck of humanity, new idealoies have been coined. A .ew considers
that only the .ews will et salvation even thouh they may satisfy their lust with their
mothers and sisters. A !hristian declares that the salvation only falls to the share of
!hristians even thouh they may openly attend the naked clubs. A 0uslim considers
that only the 0uslims deserve salvation even thouh they may not distinuish between
their wives and dauhters.
,e find that there are so many entle and pious persons amon all the reliions.
&f any of the labels (.ews, !hristians or 0uslims) is to be honoured by God on the day
of .udement, will it meet the demands of 5ustice to throw all the pious men of other
reliions into hell% &f the salvation is only for .ews, irrespective of their conduct and
character, what will be the end of a most pious and entle !hristian or 0uslim% &f the
0uslims only deserve salvation what will be the fate of those pious and entle .ews and
!hristians who are beneficial for humanity and are free from moral infirmities. &f they are
to be thrown into the hell, will it be 5ust on the part of God Almihty% God Almihty, like
a head of any political party, will not shower honours only on the members of his party.
-e will re+uite accordin to the deeds of men. -e himself says in Duran that he will not
let o waste the ood deeds of anyone. "he revealed book of every reliion has foretold
the result of evil doins. -oly Duran has clearly threatened the evil(doers with dire
conse+uences. So is the case with "aurat of .ews (;ld "estament), 2ible of !hristians
and Geeta of -indus. All these books clearly state that a ood man is ood without any
reference to his reliion and a bad man is bad without any reference to his reliion. &n
view of this the labelism will not hold water.
&n &slamic literature there are so many "raditions which have predicted the
salvation of some 3on(0uslims. 'or e$ample 3a5ashi, the Hin of -absha was a
!hristian, -atim was an infidel of Arabia, and 3osherwan was a /orastrian of 4ersia.
Since all these men had the best human character, the -oly 4rophet of &slam clearly
told about their salvation. &t can be prooved from the -oly Duran that a lare number
of 0uslims will be thrown into the hell. "he upshot of the foreoin discussion is that a
man must be morally pious and profitable for the society.
&n &slamic .urisprudence wherever the word <-araam< (forbidden) occurs, it
demands respect for somethin or the other. &f we look at the philosophy of forbiddin
somethin we shall find that an idea of respect is there.
0an is the owner of four kinds of assetsB
7. ,ealth. 8. Life.
G. -onour. 9. Reliion ('aith).
"he ideal man is one who has respect for all these four assets. "he damae,
total or partial, of wealth, life, honour or reliion of others is strictly forbidden in &slam.
"he breach of any of moral laws will involve damae to one of the said four assets. &t
holds well for an individual as well as for a nation. &n all the reliions in eneral and in
&slam in particular, everythin which beets love is <wa5ib< (obliatory) or <0ustahab<
(=esirable) and everythin that creates hatred is >haraam> (forbidden) or
>mukkrooh>(hateful)
&t is a pity that the trend of the reliious research remained mostly destructive.
'or e$ample, there are so many !hristian scholars who have critici1ed 2ible. "hey
5u$taposed 2ible and science to prove that it was a fabricated book and its contents
were not authentic. "hey tried to prove from the >3asab(namas> Genealoical "ables
that Adam came on earth in GE:: 2.!. and this is wron scientifically. "hey have also
tried to prove that it is not correct that the whole human race was wiped out in reat
delue of 3oha. All their efforts are directed towards the point that 2ible is not a
revealed book. "he foremost of these scholars are =r. Roey and 0orias .okita.
Similarly there are countless .ew and 0uslim scholars whose books try to devalue
2ible. & donot think that by provin 2ible or old "estament as unrevealed or unauthentic
books these scholars have rendered some honourable service to humanity. "he fact is
that if we carefully look into the old and 3ew "estament we find a bi treasure of
advices and e$hortations. "here are numerous thins which invite a man to the hihest
ideals of humanity. ,e can pick out from these so many formulae which can easily lead
us to the )ltimate Reality. & wonder that we carelessly push aside these olden
principles and try to make research on triflins.
2efore writin this book when & was collectin material for the same, & had a
chance to study a lare number of manuscripts of so many such critics. 0a5ority of the
same contained misleadin discourses. 0any of those contained ob5ections on Geeta,
4ran, Ramain, 0aha(2harat Ieds and other books attributed to divine personalities.
4ersonally & collected many literary ems from these books. & went throuh a book
called >"raedy of Duran> alonwith other many treatises written by 0uslim Scholars to
prove the authenticity of the creed they believed in. "here are books which contain
ruthless criticism on the books of "radition (-adeeth). &n my view we should siftout only
that material which assists us in the advancement of our personality or which supplies
an answer to the +uestion <-ow can & become a ood man%<
"here is a famous tale called <"he Greedy =o<. "his tale is no doubt a fiction
and fabricated one. &t denounces reed. So one should only be concerned with the
moral it conveys. "here is no need to make a research about the do, his owner, the
bride or the canal etc. "he moral it contains, is conveyed without any research. &n a
similar manner there is sufficient material in the holy books of all the reliions which
leads to the hiher values of humanity. ;ne should restrict oneself to this material only.
&f some one ets stuck into contradictory problems, he will deprive himself of the moral
advancement which to my view is, the biest loss of an individual. ,e must devote our
time to concentrate to link ourselves with the )ltimate Reality. A man remains deprived
of the purification of self as lon as he remains busy with findin faults with others. ,e
should reserve the ma5or portion of our time for rectification of ourselves. "he time
should not be wasted in collectin misleadin and destructive material which results in
nothin more than creatin violence and mischief on the face of earth. &t is not the
service of humanity, to create hatred amon the fellow men.
"he principles relatin to self purification and self schoolin are +uite similar in all
the revealed books. Some shallow persons have tried to trace out destructive aspects,
even in the ood points, where -oly Duran, 2ible, ;ld "estament, 3ew "estament and
-indu reliious books are unanimous .Some .ews have tried to prove similarity between
;ld "estament and 3ew "estament with a view to prove that the apostles of .esus
!hrist had written the 2ible themselves after stealin the material from ;ld "estament
and 'ive Iolumes. And that 0ark, 0atthew, Luke and .ohn were the plaiarists.
Similarly there are some !hristian writers who have tried, on the basis of
unanimity between -oly Duran and "he 3ew "estament, to invent a story that there
was a monk who wrote the -oly Duran for the -oly 4rophet or he tauht 2ible to -oly
4rophet and thus assisted in the writin of -oly Duran.
"he strikin similarity amon all the scriptures is due to the fact that all the
revealed books were sent by one and the same God. "herefore all the ethical principles
remained unchaned and similar in all the scriptures. All the 789::: 4rophets told that
evil is bad, so they did not steal it from one another. 2ut as the messae was the same,
they were bound to repeat it. A sliht chane can be discerned between the first and the
last messae which is due to the fact that man had mentally advanced by that time.
&f a book is prescribed in some syllabus, its lessons will remain the same even
thouh a thousand teachers may teach it. ,e will not be able to blame them of stealin
from one another. "herefore we are led to the conclusion that the revealed books were
sent by one &ntellect. So we should try to unite ourselves, otherwise all the reliions will
be reduced to the position of a >copy to copy>.
Some critics are of the view that the scriptures are a chaned form of the
mytholoy of anti+ue nations. "he acceptance of this theory will further derade the
reliions. &f &slam is a copy of !hristianity and !hristianity a copy of .ewism and .ewism
a copy of anti+ue Roman mytholoy then where oes the reliion of Abraham% "his
trend will destroy the whole reliions> philosophy. Actually we should take the anti+ue
mytholoies as distorted teachins of some prophets, which here and there coinside
with the revealed books and these common portions are only safe from distortion.
Spirtual Aspect
"he second aspect of the constitutional and practical side of reliion is
purificational and spiritual. "his part is very important because no reliion can claim to
be a reliion without spiritualism. A riliion without spiritualism may be a >code of law>,
but not a reliion. "he reliion is not the name of ethics or penal laws only.
,hat is spiritualism and what is its utility %
"he answer to this +uestion is called reliion.
"he utility of spiritualism is concerned with metaphysics. Spiritualism can approach
where material means and resources fail to work. "he supernatural practices are only
possible with spiritualism. "he man, after ac+uirin his spiritual power can not only
e$ercise the same in metaphysical world but can visuali1e the spiritual world also. "he
utility of spiritualism is more in the ne$t world than this world. "he spiritual comforts
cannot be described in words until a man himself does not percieve them.
Duestion arises as to what is spiritualism % An easy and simple answer for a
novice is as followsB
&t is +uite impossible to have a direct view of the 4enultimate Liht, in this world
or the other world. Science has declared that total view of the universe is ne$t to
impossible. So the view of the !reator of the universe is far more impossible. "he
ultimate Reality has told that a specific Liht represents -im. & would term this Liht as
the 'irst Liht. ,e have little or scanty knowlede about the fact as to how that 'irst
Liht came into bein. "he 'irst Liht was created to act as the deputy of the )ltimate
Reality so as to become visible whenever and wherever re+uired. "his was done to
constitute a proof for man who could only believe in somethin visible or tanible.
All the prophets who promised to the man, a meetin with Lord, actually meant a
meetin with the 'irst Liht, because the vision of this Liht amounts to the vision of the
Lord on his JArsh# ("hrone). "he top(most personalities who have a direct link with the
'irst Liht are of two HindsB
7. 3abi or 4rophets 8. ,ali or Saint
&t must be kept in mind that every prophet is a saint but every saint is not a
prophet. "he reason for this is that a saint is permanently in touch with the 'irst Liht
but a 4rophet has to keep in touch with his followers also. &t can be understood by an
e$ample. A pillar of a room has two sides. ;ne is connected with the earth and the
other with the roof. "he lower side touches the base and the upper one the heiht. "he
position of a 4rophet is +uite the same. ;n one hand he is linked with his followers and
on the other with the 'irst Liht. "hat is why the >wilayat>(saint(hood) of the 4rophets is
hiher than that of the saints. &t has been laid down in a Dudsi "radition that <wilayat
(saint(hood) is better than prophet hood.< &t is because the saintly side of a prophet is on
the one hand in touch with the heihts of the 'irst Liht ( a preferable position )
wherefrom he receives directions about his duties as prophet and on the other hand he
is linked with his people and thus tranfers the heavenly beneficence to the people.
A saint also is constantly connected with the 'irst Liht but he is not bound to
convey the heavenly orders to the people. "he connection with the 'irst Liht is of two
typesB
7. !onstant connection.
8. 4eriodical !onnection.
!onstant connection is bestowed upon none e$cept a saint or a prophet but the
periodical one can be achieved by one who can sanctify his soul. "he later type of
con5unction, if received by someone, is the hihest award for a human bein, because
even thouh for a short while, he does have a limpse of the secret and sacred
treasure, specified for saints and prophets.
&n all the scriptures, where a meetin with God Almihty has been narrated, it is
actually the meetin with the 'irst Liht.&t has been stated in ;ld and 3ew "estaments
that at 0ount Seena, a limpse of >Cahoowa> had been visuali1ed. &srailites had seen
durin their 5ourney a liht in the cloud.
"his liht continued to be visible on the >canopy of worship> and >coffin of
sakeena> and talked to sons of &srael. "his liht was also seen by 4rophet Abraham and
his pious offsprin. &n all these cases it was the same >'irst Liht> which had been
previously seen by Adam, *ve, -abeel and Dabeel.
"he word >Cahoowa> is actually a contraction of the word (; one who had been
seen).
"hat one, who had been seen, was not the 4enultimate Liht because it cannot
at all be seen but it was liht of -is Representative or =eputy whom we call for the
facility of understandin as the >'irst Liht>. A human soul>s hihest achievement is that
it should be able to see this >'irst Liht> and this is the root of spiritualism.
&t is not easy to achieve the position of a saint because it is one of the secrets of
God Almihty. "his position cannot be ac+uired but is bestowed. -ere a +uestion crops
up. &s it possible to have a transitory or periodical connection with the >'irst Liht> by
hard labour% "he answer to it is +uite simple. "he help and encouraement from God
Almihty, thouh necessary, yet a man can achieve a transitory link by dint of untirin
labour. ,hat type of labour is re+uired for it% "he answer to this +uestion is >belief and
reliion > which is a re+uitable way in which the labour of none oes waste.
Way to *+i"it#a,i*m
"he methods and means to achieve spiritualism, told by all the reliions are
strikinly similar. &t cannot be claimed that these are all the same but it can be said with
certanity that basically these are alike. 'or e$ampleB
7. !oncentrationB
&t comprises of concentration of tonue, hands, eyes and heart, which in modern
terminoloy, are called meditation, contemplation, absorption etc. &n &slam it is called
>0ura+iba>.
&ts utility has been acknowleded in some scientific and spiritual branches of knowlede
e.. telepathy, parapsycholoy, -ypnotism etc. "he contemplative practices of Coa
have been found +uite useful in ames and have been admitted into ames as e$ercise.
8. Relin+uishin of pleasuresB
&t is to cast off all types of pleasures, carnal as well as sensual. 0ost of the thins
allowed by reliion to an ordinary man are to be iven up for the sake of purification of
soul. &t is a very potential means to achieve the end and this too is a common e$ercise
in all the reliions.
G. 3eation of =esiresB
All the demands and desires of the innerself of the man are to be opposed. Self
has countless demands but the >salik> or a devotee should strictly avoid the same. &t is
destructive for spiritualism to bow before the self and meet its demands. "he sacrifice of
desires is considered a stair for spiritual proress by all the reliions.
9. -uner and thirstB
"he devotee is re+uired to eat and drink, simply to maintain life. Less eatin and
less drinkin is necessary in the way of spiritualism. &n the modern ae the doctors have
declared that >fastin> is ood for health. "he concept of fast is in all the reliions with
different namesB Ro1a, Som, 'ast, 2arat etc. "o have the least possible diet is important
for purification of soul.
&n &slam it has been advised >*at that much only which may save you from death>.
"he .esus !hrist presented a very hard standard. -e said that eat as if you were eatin
our flesh and drink as if you were drinkin our blood. 0eanin thereby that don>t eat to
en5oy but to save your life when inevitable.
&n the famous tale of -akeem 2alohar and Cu1asf (2uddha) -akeem>s view
about diet is presented in the form of a taleB A kin in e$ile lived in a 5unle alon with
his family. "hey ran short of food and awaited death due to huner. Suddenly a child
passed away with huner. "he kin suested that to save the remainin children from
starvation, we should eat the dead child. So they ate. &t is clear that they would not have
eaten the flesh to their fill but to a +uantity which was direly needed to save them. So
the >Salikeen> or the devotees eat in the same manner.
F. Little Sleep.
'or the advancement of spiritualism, one should have 5ust a small +uantity of
sleep. All the reliions have the concept of viil. &slam also admires those who pray
throuhout niht.
K. 4aucity of Speech.
Silence also is a step for the purification of soul. All the reliions stress the
importance of silence. "here is a >"radition> in &slam that the reliion has ten parts,
silence possesses nine out of ten.
L. 3eation of Se$.
"o ive up all sorts of mi$in up with the opposite se$ is also necessary for
spiritualism. &t is re+uired that so far as a devotee pursues the elevation of soul, he
should lead a life of celibacy. &f he is married he should avoid his wife. "here is a
consensus of opinion on this point amon all the reliions. Some saes of &slam have
one to the e$tent that celibacy is far better than married life. Some say otherwise. 2ut
all unite to say that it is ideal to avoid the opposite se$ durin spiritual e$ercises such as
fast or pilrimae etc.
E. -armlessness.
&t is +uite necessary not to harm any livin creature. Slauhterin or huntin of all
animals is prohibited. *ven if someone practices force or violence on the devotee he
should, in reply, simply pray for him. &slam has forbidden the killin of even a mos+uito
durin the pilrimae. &t is sin to reply to an abuser. Some saes of &slam have one to
the e$tent that after wearin the ritual dress of 4ilrimae, if someone slaps the pilrim
on one cheek, the pilrim should offer the other cheek also and that he should not say a
word e$cept to pray for the slapper. &t is also unlawful to pluck a sinle blade of the
rass. &n .ew(ism, durin worship days, it is mandatory to tolerate every kind of cruelty.
Some anecdotes of reliious .ews reveal that durin worship days if someone attacked
them, they didn>t defend themselves. "hey preferred bein killed, to their defense.
Similarly !hristianity also stresses harmlessness. "here is overemphasis in -indu, .ain
and 2uddha reliions on harmlessness. Hillin or slauhterin the animals, eatin their
meat or even cuttin the trees is not practiced by reliious minded persons. "hey think
that the trees feel tormented if their branches are cut. "he !hinese used to wrap a
kerchief around their mouths lest some moth should enter their mouth and die.
"he respectable Sufis, who had a central role in the spreadin of &slam, durin
their spiritual e$ercises, totally relin+uished >.alalee>. "he relin+uishment of .alalee
means not to use the thins which are made from flesh, hide, hair or milk of animals,
vi1. ,oolen clothes, skin shoes, butter and >hee>. "hey say that oriinally milk is meant
for the Coun ones of the animals, therefore it will be detrimental to spiritual e$ercise to
in5ure their riht. ;rdinarily which is desirable, becomes undesirable durin the spiritual
voyae.
@. Seclusion.
&n all the reliions there are two types of worship.
(i) 0ass or !onreational (ii) &ndividual.
All reliions re+uire mandatory participation in mass worship because it is a
means of propaation and creates 1eal and 1est amon the followers. "he scarcity of
conreation tells upon further propaation, understandin and ardor for the reliion.
So far as mortification of self is concerned, all the reliions are unanimous that
for concentration and meditation a complete seclusion, solitude and silence is a
prere+uisite. /oraster remained confined at mount >Syalan> for ten years in complete
solitude and succeeded in viewin >"he 'irst Liht>. 2uddha while he was 8@ years old,
left his family, went to the 5unles of >A1veel> and as narrated in >Lilit =aster>, underwent
austere e$ercises for si$ years or more in that solitude and at last saw the >=ivine Liht>.
0anes, the founder of the 0anichean sect, went out of "ahoon city, secluded himself
for twelve years at the bank of river "iress and as written in >Shapooran> succeeded in
seein the >'irst Liht>.
.esus !hrist underwent e$ercises in solitude between the ae of 7G and G:
years. "he place is still unknown to his bioraphers. As told in many books, 0oses
reserved himself for asceticism durin his ten years stay at 0adina. Later on he
secluded himself for 9: days in a cave also. &t has been told by all his bioraphers that
the -oly 4rophet (4.2.).-.) used to isolate himself in -ira cave for 9: days every year
livin only upon barley flour. &n short, in all the revealed reliions, solitude or seclusion
plays a vital role in havin a view of the >'irst Liht>.
7:. !onsination.
!onsination or commitment is also a ladder for spiritual ascension. &t is to
commit oneself to the will of the Lord of all lords. &t is to bear all rieves, sorrows pains
and troubles with a smilin face. All the distresses should be accepted readily, as a
boon from the =ivine 2eloved. &t also includes that we should do ood deeds and
should not aspire for immediate ood results. All reliions consider this factor a >must>
for spiritual e$altation.
77. ,eepin at dawn.
"he importance of weepin at dawn has been underlined by all reliions. "his is
to be done at least two hours or so before the sunrise. ;ne should weep over his
shortcomins and sins. Such a lamentation wipes out all the rust of sins on the soul.
*arly in the mornin one becomes in communion with the =ivine 2eloved. ,hen we are
reminded of boundless bounties of the Lord of all lords and our thanklessness,
rebellious attitude and countless sins, the eyes start sprinklin tears and our soul feels
reconditioned. &t is a prere+uisite to weep before prayin. ,eepin has been termed as
the >chief of the eti+uette>. &ts utility becomes manifold in the mornin. "he spirituals,
after reali1in the importance of >weepin> are of the opinion that to lauh fre+uently or
to burst into lauhter is an evil deed. Althouh the modern society is tendin towards
>Lauhin !lubs> but the followers of the revealed reliions consider it aainst
spiritualism.
78. 4rayin ,ith 4atienceB
4rayer with patience has been considered as the easiest and most beneficial
means after concentration amon all means of spiritual advancement. &t means to pray
and patiently wait for the result. &t is not ood to be hasty. &f the prayer is not accepted
one should not ive it up in despair. "his is patience. All the reliions have declared
prayer as the essence of worship. ;ne should pray as if no human bein can settle
ones problems. &t is Almihty God with whom is the solution.
4rayer is the basic worship in !hristianity. *ven .ewism, 2uddhism, .ainism,
/orasterism and -induism consider prayer as a fundamental part of worship. &n &slam,
the word for ritual worship is >salat> which means to pray. God has said in Duran,
"If you don't supplicate (ask for needs), Lord doesn't bother abou you".(*)
Iirtues of prayin have been recounted in many &slamic books. "here are many
books in all reliions which are overflowin with specified prayers.
-----------------------------------------------------------------
(*) For detail see my book 'Irfan.e.Nafs' viz The Reo!nition of self".
"hese are the twelve principles for the e$altation of the soul, which are common
amon all the revealed reliions. "he point to stress here is that all the said e$ercises
are to be observed with perseverance and perpetuity and every e$ercise is to be taken
without stop. Any interval or ap can destroy all. ,hatever is to be done should be done
continuously and punctually because perpetuity is bound to bear fruit. An e$ample will
elucidate it. ,e cannot drill a hole in a hard piece of stone with any +uantity of water.
2ut if the drops of water incessantly trickle on the same, they are bound to drill a hole in
that piece of stone.
4erpetuity of an action, however small it may be, contains a bi power and some
day it takes to the intended oal.
& hope that & have proved fully that the ethics of all the reliions is the same to the
e$tent of @FA. "he difference of FA is not such a bi difference which should become a
base for mutual bloodshed. "he prevalent differences are not the differences in principle
but are collateral and mostly based on misunderstandin. Some of the differences relate
to procedure. Goal is the same, way is the same, only mode and conveyances vary.
;ne is travellin by air, the other on foot, so there seems to be no need for mutual fiht.
Suppose a father becomes displeased with his children. *very child will try to conciliate
him by different style. ;ne will try comically and the other will shed tears. 4urpose of
both is the same, only approaches vary. "hen there is no room for any +uarrel or fiht.
3o one has the riht to impose his style on other. Let him conciliate as he pleases.
;ne of the reasons for difference is different names. "he names of our -oly
4rophet vary in various lanuaes e..
0ohammad (4.2.).-.)
0o-ammad (4.2.).-.)
0ahamad (4.2.).-.)
0ohamete (4.2.).-.)
0ohmand (4.2.).-.)
0ehmand (4.2.).-.)
0ahmeet (4.2.).-.) etc etc
&t will be un5ust to say that many names mean personalities. Similarly there are
so many names of God Almihty, but the *ntity is the same, attributes are the same.
,ill it be wise to fiht over names%
Iarious prophets invoked the >'irst Liht> of God Almihty with different names.
Some said Aloh Some Alwahim
Some said Alshudai Some Cahoova
Some said Lord of 'orces Some Ca1dan
Some said Ahorra 0a1da Some 2irhama
Some said ,ishnoo Some Hin of paradise of liht
Some said 2aaleem Some Shiv
Some said Hami Some "eyen
So the names are a thousand but the *ntity named is one. ,e are takin every
name for different entity and then try to compare them with one another and thus fiht to
prove our chosen name to be the best of all.
& am of the view that since the entity is one, its invocation with sincerity will not o
waste.
Abraham invoked by > Alshudai> and ot the answer.
0oses invoked by > Alwaheem> and ot the answer.
.esus !hrist invoked by > Ailee> and ot the answer.
& am writin this book for the present and future, therefore suest to my reader
to foret past which is full of fihts. "he reliions of the past and their followers are one
by. "hey miht have been re+uited for their ood or bad deeds. "his will not affect us. &f
they were bad and we approve them, we will also be punished. &f they were ood and
we approve them, we shall receive nothin. ,e will be the losers both ways.
,e should restrict ourselves to the present fellow men and first of all we should
take stock of our own person. ,e should think out the ways and means by which we
can to become a >ood> man. ,e should ive up all vices6 at least those which have
been commonly disapproved by all revealed reliions. ,e should vow to practice those
no more. "hen we should put into practice the twelve principle e$ercises narrated
before and thus ain a communion with >'irst Liht> who is a complete displayer of the
4enultimate Liht (God Almihty). &f we succeed in achievin a contact with the
Supreme 2ein all our ideoloical comple$ities will vanish.
Leade"* o! the Wo",d Re,i-ion*.
"he stronest reason for the reliious differences is that we present our reliion
as divine and revealed and label the rest of reliions as unrevealed and self(made. ,e
ive a hih place to reliious books and leaders but after makin a research on the
differential material in those books we declare their reliion as imperfect and our own as
+uite faultless. ,e consider it impossible that any other reliious leader will emere
after our own leader. -uman mind is proressive and a spate of inventions is comin
into e$istence. *very day is brinin new problems.
,e consider that divine messae stopped in the old past. "he result is that the
new reliious leaders don>t find their proper position and respect. &t was due on our part
to welcome every reliious leader, but we opposed them.
2efore 0oses the *yptians were of the view that no messener of God was due
to come. =ue to this belief 0oses could not et his due thouh he presented countless
miracles and supernatural deeds.
,hen he passed away, the prophets comin after him faced the same situation
because those who believed in a past prophet were not ready to accept the new one.
.esus !hrist also met the same fate because &sraelies were of the view that =ivine
uidance had ended with >-ab+ook> and >.ermiah>, whereas the 4rophets, whom they
believed in, had predicted about the comin 4rophets and these predictions were very
much with them. 2ut still they firmly believed that no 4rophet was to come. *very
4rophet who came had similar teachins as the previous one had and he seconded the
teachins of the foreoin 4rophet as well. Since the .ews had stuck to their old belief,
(3o more 4rophet was to come) their saes passed a verdict for the crucification of a
4rophet of God (.esus !hrist). "he masses stronly supported their verdict and !hrist
was brouht to the !rucifi$ in place of a notorious dacoit named >2raba>. -ad there been
fle$ibility in their belief for a comin 4rophet, they would not have done this. Althouh
the .ews and !hristians had very stron differences but they were unanimous on the
4oint that no more 4rophet was to come.
,hen the -oly 4rophet of &slam (4.2.).-.) announced his 4rophethood, he too
had to face the difficulties which the precedin 4rophets had underone. "he 0uslims,
.ews and !hristians have not iven any importance to the Arian and 0anole reliious
leaders. ,here as their 4rophethood is proved from the revealed books. "hese books
do not neate the possibility of sendin 4rophets to the other nations of the world. &n
-oly Duran there are so many verses which provide that every nation will have a
4rophet or a =ivine uide. 2ut we are not ready to accept them as such. "his fact also
oes without opposition that the moral and spiritual teachins imported by these uides
were the same which is a salient feature of &slam.
God created man and took his uidance on -imself as a duty. ,henever the
man went astray some or the other =ivine uide was sent to him. "his fact is proved
from various Duranic verses.
Lord saysB
'Verily we deputed a messener for e!ery nation'.
A,/&aha,0
'"ecessarily there is a messener for e!ery nation '.
'"o nation is without a #arner '.
God has made it compulsory that every =ivine uide should speak the lanuae of the
people on whom he is deputed. "he book he brins must be in the same lanuae. Lord
says,
'#e ha!e sent no messener e$cept he should e$plain in the lanuae of
his nations '.
AL/IBRAHIM0
After oin throuh the precedin Ierses of Duran, it is proved beyond every
doubt that no nation in the past remained without a =ivine uide. *very ae and nation
had its own uide.
Ho1 the man came on the ea"th2
"here are so many answers to this +uestion. & present only two theories. "he first is that
as a result of the reat delue in 3oha#s time, all humanity perished. All human beins
present on the earth now are the offsprin of 3oha>s three sonsB Sam, -am and Cafis.
Sam is the father of white coloured races6
-am is the father of 2lack coloured races6 and Cafis is the father of Cellow
coloured racesB !hinese, Horians and .apanese.
"he other theory says that in the =elue of 3oha>s time only &ra+ians had
drowned. 0eanin thereby that only those perished on whom 3oha was deputed. &t is
not correct to suppose that the whole of humanity had been wiped out.
"he point of time which is iven by the 2ible for the said episode is appro$imately
8799 2.!. "he past remains of that period neate the fact that the delue covered the
whole earth.
"he latest research has revealed that the time of =elue (M) is F:,::: 2.!. and
that it was confined only to &ra+.
((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
(*) It is #orth mentionin! that the $enealo!ial Tables #hih are %revalent are not a&thenti. The 'oly (ro%het
((.).*.'.) has direted+
(((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
&t has also come to liht that flood level was 8F 'eet. "his stands proved too that in the
far past the human races had spread from *urope to Sweden and from &ra+ to 'ar *ast
(!hina).
3ow & aain come to the promise of Almihty God made to various nations that
=ivine uidance will continue. God Almihty has said in -oly Duran that no nation
remained without a =ivine Guide. 3o set of people was there to whom a prophet was
not sent. &t can be said in the liht of the said Duranic provision that all the reliions
present with their revealed books, are not the creation of any human mind but were
brouht by the =ivine Guides from God Almihty. &t may be semantic reliious books
like ;ld and 3ew "estaments and other scriptures or Arian books like Geeta, 4ran,
Ramain or 0ahabharat, Avesta and Gatha or .ain or 2uddhist reliious books, in fact all
have been revealed by God Almihty.
<;ur lineae should be written only up to Adnan.
=o not o above because it is incorrect<.
(((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
$enealo!ists trae the linea!e of the 'oly (ro%het ((.).*.'.) &%to ,dam. -&h as Imam -akhavi+ Ibn-e-
.&rair and Ibn-e-Isha/ and -hia and -&nni books are follo#in! them in this re!ard. 0odern researh has %roved
that the %reedin! Tradition of the 'oly (ro%het ((.).*.') is /&ite orret. The !enealo!ial tables !iven in the
1ld Testament are #ron! and those of 0atthe# and 2&ke are also #ron!. There are very onvinin! %roofs of this
fat+ available.
The !enealo!ial Tables available in the said books sho# individ&ally the a!e et. In the li!ht of these+ the
advent of ,dam's reation or arrival on the earth falls in 3455 ).6. Noha's year of birth is 7899 ).6. '&d's year of
birth is 7588 ).6. ,braham's year of birth is :4;7 ).6. (-ome have told his birth in 7755 ).6. #hih is not
orret.) Ismaeel's year of birth is:8<8 ).6. Isa's year of birth is :8;7 ).6. .aob's year of birth is :<=7 ).6.
In the li!ht of different versions :9 anestors intervene from ,braham to >avid. >avid's year of birth+ as
!iven in the book is :5;5 ).6. and that of *zair is ;45 ).6. #hen #e test these dates in the li!ht of the modern
researh+ the same do not tally. The ivilization traed in Indo-(ak date bak even to 8+555 ).6. -ome of the stam%s
fo&nd o&t from 0ohan?odaro belon! to 7;55 ).6. and still others to 9555 ).6.
The %oint of time fi@ed for the -ind valley ivilization+ is 9455 ).6.+ by modern researh. Ahere as the
$enealo!ial tables sho# the arrival of ,dam in 3455 ).6. This means that one tho&sand years before ,dam there
#ere bi! ities of ivilized nations e@istin! in -ind. The researh abo&t 1od tribe has %roved that this tribe entered
Indo-%ak in 9;55 ).6. via #estern bank of (ersian $&lf and s%read to Ra?%&tana. The irresistible onl&sion #e
reah at is that the reation of ,dam took %lae 855 years later than the 1od tribe entered Indo-(ak s&bontinent.
-&h sientifi %roofs strike hard at the redibility of the said Tables. The safest #ay therefore is that #e sho&ld
tr&st in the %reedin!ly /&oted Tradition of 'oly (ro%het ((.).*.'.) and sho&ld not take Tables as orret beyond
,dnan. The linea!e of the 'oly (ro%het ((.).*.'.) is as &nderB
:.0&hammad ((.).*.'.) (7) ,bd&llah (3) ,bd&l 0&ttalib (9) 'ashim (;) ,bd-e-0&naf (<) C&say (8) Dilab (4)
0&rra (=) 2ovee (:5) $halib (::) Fahir (:7) 0alik (:3) Nasar (:9) Dinana (:;) Dh&zaima (:<) 0&drika (:8) Ilyas
(:4) 0aaz (:=) Nazar (75) 0aad (7:) ,dnan& s&a a?.
.((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
"he fact is that man is evil by nature. "herefore, he is inclined to evil and instead
of chanin himself6 he always chaned and distorted the =ivine 0essae.
&t is pertinent to repeat that the unreliable matter e$istin in the revealed books is
the human distortion of the oriinal te$ts. Some scriptures have been distorted to the
e$tent of words and construction, and others with reard to their e$planations and
interpretations which are far removed from the real intention of the messae. Specific
books have been written about such distortions in the "estaments and -oly Duran.
Such asB ?"raedy of DuranN. ,e are not concerned with the fact whether or not the
revealed books were sub5ected to corruption but we see that a positive answer is
available in these books to the +uestion that despite the distortion do these books help
a man in becomin a ood man %
"here is no difference about the oneness of >God Almihty> amon these books.
"he opposin portions are no more than insertions and distortions. "he obliatory
nature of the do#s and don#ts of >God Almihty> is proved from every book. &t is also
obliatory to believe in the =ivine Guide. "he difference is distortive. "he moral
principles are concurrent in all the books. *very book clearly predicts about a comin
uide. "he difference is distortive. "he last and not the least, every book stresses the
arrival of a reat uide in the last ae who will emere when in5ustice will be at the peak
and he will take the world to the peak of ideal 5ustice. "his uide has various names in
various books. ,here an attempt has been made in these books, to conceal this fact
with diverent interpretations, the material is distorted.
"he principles laid down for the attainment of spiritual e$altation are also
common. So after so many common factors the differences do not seem 5ustified. &n any
revealed book (even after a lare amount of distortion), falsehood, murder, decoity,
fraud and cruelty have not been approved or appreciated. "he importance of
concentration, oneness of > God Almihty>, re+uital of ood and bad deeds, life after
death and the =ay of
.udments are the same without even a slihtest chane in all the revealed
books. All the principles annunciated by &slam are present in all other reliious books in
total similarity. "he difference about 4rophet(hood is distortive because in ;ld and 3ew
"estaments the arrival of the -oly 4rophet (4.2.).-.) has been clearly predicted. "hese
predictions are very much there in -indu books as well as in 0ahatma 2uddha, Sawami
0ahabir and .ain books6 only with an attempt to conceal the same with uncalled for
interpretation.
"he most important similarity is that as in &slam, the arrival of a =ivine Guide in
the last ae is provided. All the other livin reliions contain the same concept. "his is
the common feature which forces us to think that the &ntellect behind all these reliions
is the same i.e. God Almihty. Since all the reliions oriinate from the same source,
there can be no contradiction in them. & would like to say to those who try to whip the
pre5udices amon the nations of the world, that all the reliions have prophesied with
one accord, the emerence of the last Greatest Guide and a perfect Representative of
the >'irst Liht> in the last ae.
&s it not possible that we should foret our past and should not take to task the
people of this ae, in place of the by one persons% Should we not collectively wait for
the last =ivine Guide, who will unite all the reliions and make the whole world a family%
"he -oly Duran has laid a olden principle about the past that do not worry
about the past people.
"%hose are a people who ha!e passed away. %heirs is that which they earned,
and yours is that which ye earn. &nd 'e will not be asked of what they used to
do."
AL/BA3ARAH 4The Co1 /5678
So, instead of critici1in the scriptures, we should think in the present times,
about our future. ,e should completely avoid all the vices and sins and try to have a
close contact with the >'irst Liht> throuh pure worship. ,e should attempt to purify our
own soul throuh concentration and meditation. ,e should pray to Almihty to brin
that blessed period soon when we will be able to have a complete view of the >'irst
Liht> and see his >4erfect Representative> on the seat of .ustice to implement the will of
Almihty amon the vicious people, as it is carried out in heavens. 0ay this olden
period of peace and tran+uility come soon.
&t is not sure that the comin =ivine Guide will name his code of ethics as &slam
or somethin else. &f we bein to uess that what reliion will be brouht by the comin
Guide, it will ive birth to an endless strife. ,hat we need to think is that every order of
that Guide will be the order of God Almihty. -is reliion will be the rihtest reliion. -is
obedience will be the obedience of Lord. ;nly his reliion will prevail. All other reliions
will perish. All virtuous men (they may belon to any reliion or creed) will find refue
with him and all the vicious men (they may belon to any reliion or creed) will be
handed over to =ivine chastisement. &t is only he, whose rein will be the rein of peace
and prosperity.
The One P"omi*ed By P"o+het*.
All the uides for humanity told about the =ivine Guides to come after them.
"heir predictions contained the sins and symptoms to this effect as was done by
>.eremiah> and >&saiah> about the .esus !hrist.
"he -oly 4rophet of &slam (4.2.).-.) did not tell about any forthcomin 4rophet.
-e, instead, declared that no prophet will succeed him. ,e therefore believe in the end
of 4rophet(hood. ,ith this declaration he did not declare the end of saint(hood or the
=ivine uidance but predicted the arrival of the Great =ivine Guide who will come in the
last ae. "his fact is proved from -oly Duran and a bi lot of authentic "raditions bears
upon it. &t is further told that the said uide will fill the earth with 5ustice, in the way it was
previously full of in5ustice and tyranny. All the inhabitants of the earth and the heaven
will be pleased with his arrival and human intellect will become perfect to the ideal
e$tent.
Similarly in all the revealed reliions the arrival of the Greatest =ivine Guide has
been promised. "he sins and symptoms, precedin his arrival, have also been told
alon with the specialties of that Guide. "he reforms to be introduced by him have also
been pointed out. ,e have been ordered to wait for him, to pray for him and to assist
him if we find his time.
"he real motive behind this book is the said pious personality. & think it is best
that all the nations of the world, instead of oin into details about his person,
peculiarities or reliion, should make a combined prayer that God Almihty should send
him soon. ,hen he appears, we ouht to obey and assist him. All strive and +uarrels
will end by his arrival. ,e, therefore, should postpone our scuffles till his arrival and
mend our conduct and character accordin to our conscience and heavenly dictates.
,e should try to adorn our morality. *very one should try to become a >ood> man
accordin to his belief and should pray for the +uick arrival of the >;ne 4romised by
4rophets>, so that the world may become a cradle of peace.
&n every ae every prophet used to predict about a bi 4rophet amon the
comin 4rophets and particularly about the one who was likely to face the hardest
opposition. ,hen we analy1e the history of reliions, we find that the victims of the
severest criticism and opposition were only those 4rophets who brouht the =ivine
Statute. ,e see that in Samnite 4rophets from Adam to Abraham there appears to be
no strife. 'rom Abraham to 0oses there is a chain of worldly disputes and collisions
between the =ivine and devised reliions but this is not the case amon the revealed
reliions.
All the 4rophets, even before Abraham, predicted the arrival of an &nternational
Leader and side by side told about the appointment of selected 4rophets. "he confusion
arose from the point that followers of the predictin prophets assimilated the +ualities of
the &nternational Leader and the forthcomin 4rophets and thus confused two different
personalities as one. "his was the main cause that every =ivine Guide had to face
opposition. 'or e$ample, it was well(known amon the masses that sons of &srael will be
sub5ected to tyranny and a =eliverer (0oses) will come. &t was the first prediction.
Another prophecy was that in the last ae total humanity will undero cruelty and
barbarism and a )niversal Leader will arrane their deliverance. -is rein will be a rein
of perfect peace. "he earth will unveil all the treasures therein etc. etc. 2oth the
prophecies were minled and the people demanded all the +ualities of both from one
4rophet. Since it was not possible, eventually their 4rophet(hood was called to
+uestion.
"he concept of the &nternational Leader in the last ae, was current amon the
4haroes of *ypt (M). "he norm for his reconition wasB
((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
(*) I read an ,rtile in siene >i!est in :==3 #hih ontained information abo&t (yramids of E!y%t and the
E!y%tian mytholo!y. It told that in :=75 the #ritin!s on the (yramids #ere dei%hered. In :=78 >r. >avid >avidson
#rote a book alled FThe $reat (yramids and its >ivine 0essa!e.F
i) -e will be a repository of heavenly and earthly powers6
ii) "hat he will make everybody rich with silver and old.
0r. =avid translated the predictions written on the walls of 4yramids. "he date of
!hrist>s birth was written as 9th of April, which has been accepted as correct by modern
research. "he year of -oly 4rophet>s appearance was also found written there. &t was
also written there that in the last ae, the human race will be wiped out with deadly
weapons and un(powder. ;nly a little number of men will remain on the lobe. "hen a
new era will start which will be headed by a Spiritual Leader. &n the said book, the
reason for mummification of the dead bodies of 4haroes has been also told. &n their
view, the last Spiritual Leader will restore to life all the dead persons and brin them
under his rule.
"hey thouht that until body does not perish, the spirit accompanies it. &f the body
perishes, the soul also vanishes. "hey believed that if their body remains intact, the
comin Spiritual Leader will put the soul in the enuine body and with that oriinal body
and soul they would be able to en5oy the pleasures of the olden ae. "herefore the
4haroe ot dead bodies of their family mummified and till date forty 4yramids are in
hand. "he year of their construction is 8K@: 2.!.
"his shows that 4haroe Raameesus and his predecessors believed in life after
death and also in the arrival of the last )niversal Leader.
,ith these two standards, the 4haroe tried to falsify 0oses. All his miracles were
taken to be maic and said as +uoted in -oly Duran.
"I am surely better than this fellow, who is despicable, and can hardly make
his (meanin) plain( #hy, then, ha!e armlets of old not been set upon him, or
anels sent alon with him) "
A,/%#kh"#! 49:/968
&t means that these were two bi proofs which 0oses lacked. "hat is why they
falsified his 4rophet(hood. "he fact was that they minled the symptoms of a prophet
and the Leader of the last ae. "he fact is that in all the revealed books the sins of the
both have been iven separately. "he ;ld "estament saysB
" If a *rophet arises amon you or dreamer of dreams and i!es you a sin
or a wonder and sin or wonder which he tells you comes to pass and if he says
let us o after other ods which you ha!e not known and let us ser!e them, you
shall not listen to the words of that *rophet or that dreamer of dreams for the
Lord your +od is testin you to know whether or not you lo!e your +od with
heart and soul."
"owards the close of this chapter, it has been said,
"%hat prophet or dreamer should be beheaded because he instiated to rebel
aainst Lord +od."
De#te"onomy Cha+te" 56 45/9 ;e"*e*8
&t becomes clear from the precedin lines that there were many prophets to come
in future. "he proof for their 4rophethood was not any prophesyin or showin miracles
but to follow them only if they preached to worship only one God. &f someone preached
the worship of idols etc. in addition to God, he was to be taken as a self(made prophet
or an imposter. "herefore such a one deserved beheadin.
"he people of the followin ae forot the above test and remembered only the
>Anels and treasures.> ,hen the sons of &srael saw a cloud, (a manifestation of the
randeur of Lord) castin its shadow over their heads, they included this condition too
amon other tests v.i.1., the future prophet will be accompanied with Anels and
treasures and will be ridin a cloud. "hese three sins became an unfailin test and
every prophet of God was re+uired to show these three thins. "he answer bein
neative, he was declared fit for beheadin.
Actually the real test of a prophet was that he should preach oneness of God,
should know the occult and should work miracles. "he other three +ualities were
peculiar to the )niversal Leader comin in the last ae. So these si$ specialties were
combined intentionally or due to misunderstandin.
As the arrival of other prophet was told beforehand, +uite similarly the arrival of
the !hief 4rophet (4.2.).-.) was also predicted successively. "he same was the case
with !hrist. "he people of every ae considered their ae as the last ae and took every
prophet to be the last prophet and combined the sins of the prophets and the last
)niversal Leader and under a continuous misconception, tried to find out the same in a
sinle personality. 'or e$ample .acob told about a >comin one>B
"%he scepter shall not depart from ,udah, nor a lawi!er from between his feet,
until -hiloh come. and unto him shall the atherin of the people be".
Gene*i* Cha+te" 7< 45= ;e"*e8
&t was told about the twelve tribes of the sons of &srael and .udah>s race was
bein iven a old tidin. Similarly 0oses predicted about so many prophets and also
predicted the arrival of the !hief of the 4rophets (4.2.).-.)B
"%he Lord thy +od will raise up unto thee a *rophet from the midst of thee,
of thy brethren, like unto me, unto him 'e shall hearken. &ccordin to all that
thou desiredst of Lord thy +od in /oreb in the day of the assembly, sayin, let
me not hear aain the !oice of Lord my +od, neither let me see this reat fire any
more, that I did not. &nd the Lord said unto me, %hey ha!e well spoken that which
they ha!e spoken. I will raise them up a *rophet from amon their brethren, like
unto thee, and will put my words in his mouth. and he shall speak unto them all
that I shall command him. &nd it shall come to pass, that whosoe!er will not
hearken unto my words which he shall speak in my name, I will re0uire it of him.
1ut the prophet, which shall presume to speak a word in my name, which I ha!e
not commanded him to speak, or that shall speak in the name of other ods e!en
that prophet shall die. &nd if thou say in thine heart, how shall we know the word
which the Lord hath not spoken)
#hen a prophet speaketh in the name of the Lord, if the thin follow not,
nor come to pass, that is the thin which the Lord hath not spoken, but the
prophet hath spoken it presumptuously. thou shalt not be afraid of him."
De#te"onomy cha+te" 5> 459/:: ("*8
"he precedin +uotation clearly shows that (in old "estament) it has been
mentioned thatB
a. "he prophet alluded to, will be similar to 0oses.
b. -e will not speak at his own will but the words of God will be put in
his mouth and he will order accordinly and
c. -e will descend from the brothers of &srael vi1. &nstead of hailin from
&saac family, he will hail from &smail#s family.
,hile announcin the arrival of other prophets, it was said that whatever a real
prophet says, comes to pass and that he will call for the worship of only one God and
none else. &n +uite the same way the -oly Duran !ertifies the eneral set of prophets
(from the sons of &srael)B
"#e made a co!enant of old with the 2hildren of Israel and #e sent unto
them messeners."
A,/Maidah 4The Ta?,e S+"ead /@=8
"he -oly Duran attested that accordin to the covenant many prophets were
sent to them. 2ut the prediction as made in the case of -oly 4rophet of &slam (4.2.).-.)
was not made for any other prophet. "he promise was reali1ed when -oly Duran
announced in surah 0u11ammilB
"Lo( #e ha!e sent unto you a messener as witness aainst you, e!en as #e
sent unto pharaoh a messener3
M#$$ammi, 4The En*h"o#ded One / 598
"he second sin was that >this> prophet will say nothin at his will, but Lord will
put -is words in his mouth and he will convey the same to his people.
-oly Duran aain bears upon it. &t is said in surah An(3a5m
""or doth he (the *rophet) speak of (his own) desire. but at the behest of Lord
throuh re!elation."
(G) "he third sin of this miraculous entity was that whatever he says will prove true.
Duite like other prophets 0oses also ave a tidin about the 4ious *ntity which
was to emere in the last ae and in whose rein the whole human race will embrace
only one reliion.
"he ;ld "estament saysB
"&nd this is the blessin, where with 4oses blessed the children of Israel
before his death. &nd he said, %he Lord. %he Lord came from -inai and rose up
from -eir unto them. he shined forth from mount *aran. and he came with ten
thousands of saints5 from his riht hand went a fiery law for them."
De#te"onomy Cha+te" 6645/: ("*8
"his >fiery Law> has not come into e$istence so far because had it appeared, only
one reliion would have remained. "his is proved from all the revealed books that the
people demanded the sins of )niversal Leader from the prophets. "he predictions
about the followin well(known personalities were already presentB
7( "he -oly 4rophet of &slam (4.2.).-).
8( 0asih (M)
G( *liah
9( Some other 4rophets
F( "he anti(reliion persons such as =a55al, Ca5oo5 0a5oo5, tyrant kins, false prophets
and false 0asih etc.
"here are many predictions about the former three personalities. "he Gospel
accordin to St. .ohn saysB
"&nd this is the record of ,ohn, when the ,ews sent *riests and Le!ites
from ,erusalem to ask him who art thou)
&nd he confessed, and denied not. but confessed, I am not the 2hrist.
&nd they asked him, what then) &rt thou 6lias)
&nd he said, I am not. &rt thou that prophet)
&nd he answered, "o."
St0 ohn cha+te" 5 45</:58
" &nd they asked him, and said unto him why bapti7es thou them, if thou
be not that 2hrist, nor 6lias, neither that *rophet ) ,ohn answered them, sayin, I
bapti7e with water5 but there standeth one amon you, whom 'e know not.
(((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
(:) 0asih at the meter of ,rabi #ord Faeel. 0asih is a s&b?et and means one #ho !ives a bath to+
one #ho !ives blessin!+ one #?ho &novers his s#ord+ one #ho removes ills of body and so&l+ an e@tensive
traveller+ one #ho #i%es the tears and very hansdome.
1n the same meter (Faeel) if it is &sed as ob?et+ it means+ #i%ed+ bathed+ anointed."
The e%ithets as s&b?et #ill only be held by the 2eader to ome in the last a!e.
/e it is, who comin after me is preferred before me, whose shoes latchet I
am not worthy to unloose."
St0 ohn cha+te" 5 4:9/:@8
"he fact becomes clear here, that in the precedin event of .ohn ( Cahya ), four pious
personalities have been mentionedB
7( *lia (*lia will be introduced and discussed in comin chapters).
8( "hat 4rophet (he has not been named out because all know him).
G( 0asih
9( ;ne whose name has not been told. -is specialties and +ualities have been
mentioned, vi1 !hrist.
)pto the time of !hrist all &srailites and .ews used to discuss various +ualities in eneral
of the aforementioned personaes without particulari1in each one of them. "hat is
why the !hrist had to face countless hardships. ,hen he worked miracles, the ma5ority
of the public took him to be the >)niversal Leader> who was to come in the last ae. "his
misconception forced .ohn (Cahya) to en+uire from !hristB
""ow when ,ohn had heard in the prison the works of 2hrist, he sent two
of his disciples and said unto him. &rt thou he that should come or do we look for
another)
,esus answered and said unto them, o and shew ,ohn aain those thins which
'e do hear and see5 %he blind recei!e their siht and the lame walk, the lepers
are cleansed and the deaf hear, the dead are raised up, and the poor ha!e the
ospel preached to them.
&nd blessed is he, whosoe!er shall not be offended in me." (#ho is not lead to
any misconception).
Matthe1 cha+te" 55 4:/A8
&n the same book chapter 7K the verses 7G and 79 sayB
"#hen ,esus came into the coasts of 2aesarea *hilippi, he asked his
disciples, sayin, whom do men say that I the son of man am)
&nd they said some say that thou art ,ohn the 1aptist5 -ome, 6lias. and
other ,eremias or one of the *rophets."
&n that period none was considered more respectable than .ohn (Cahya). "he
people believed him to be alive even after his martyrdom. Some others loved the
scriptures of .eremias. &t was due to the fact that most of the prophets had predicted
their recurrence or reappearance. ("his will be discussed in comin chapters). "his was
why that those who loved .eremias took .esus for him. Some others were waitin for
*lia and some awaited the arrival of the Great )niversal Leader who was to come in the
last ae. "he ma5ority therefore, took .esus to be the same leader. ("he +ualities of the
Great Leader bein so widely known.)
&n 2ible there is a dialoue of .esus with a womanB
"%he woman said unto him, I know that 4essias cometh, which is called
2hrist5 when he is come, he will tell us all thins."
St0 ohn cha+te" 7 4:98
Similarly when !hrist showed his famous miracle at the lake of "eberias, the
people present there, e$pressed their view in the followin wordsB
"%hen those men, when they had seen the miracle that ,esus did, said,
%his is of a truth that *rophet that should come into the world."
St0 ohn cha+te" A 4578
Similarly at another place in the book of St. .ohn it has been toldB
"1ut lo, he speaketh boldly, and they say nothin unto him. 8o the rulers
know indeed that this is the !ery 2hrist)
/ow be it we know this man whence he is5 but when 2hrist cometh, no man
knoweth whence he is."
Cha+te" @ 4:A/:@8
"&nd many of the people belie!ed on him, and said, when 2hrist cometh,
will he do more miracles than these which this man hath done."
St0 ohn Cha+te" @ 4658
All the .ews believed that in the last ae 0asih of world is to come. "hey were of
the view that he will be the kin of .ews. "herefore, they e$pressed these views
repeatedly at the time of !hrist>s trial.
'or e$ample when .esus was walkin in the porch of Solomon>s "emple at the time of
the feast of the dedication, the .ews athered around him and said,
9/ow lon dost thou make us to doubt) If thou be the 2hrist tell us
plainly." St. JohnChapter 10 (24)
&n the book referred to above there is a sayin of a woman named >0artha>.
"-he said unto him, yea, Lord5 I belie!e that thou art the 2hrist, the -on of
+od, which should come into the world."
Cha+te" 55 4:@8
2ut the specialties of the 0asih of the world which were well known, were not
traceable in !hrist. "herefore the .ews had to proceed aainst the !hrist. "he said
specialties were demanded by the disciples of the !hrist themselves. 'or instance,
when .esus foretold the time of his crucification, the people were wonder struck. "hey
started to put +uestions and askedB
"#e ha!e heard out of the law that 2hrist abideth fore!er5 and how sayest
thou. %he son of man must be lifted up. #ho is this son of man)"
St0 ohn cha+te" 5: 4678
"his was because that the idea of 0asih of the world which prevailed in reliions
of the by(one prophets was, that he will rule forever with pomp and show with an
unendin life and that he will take revene and destroy the nonbelievers and
oppressors. "his was the reason that Cahoda, who was one of the twelve disciples of
the !hrist, when could not find the said specialties in the !hrist, refused to believe even
in God. "his happened because in his mind the idea of the 0asih of the world was one
of a rand kin, a 5ust ruler, a revener from the wicked and with an unendin life. 2ut in
the preachins of the !hrist foriveness was iven prime importance and it was directed
that if some one slaps you on one cheek, present the other one to him. -e continued to
wait the emerence of that kin who will seek veneance but when he became
disappointed, he himself ot the !hrist arrested for a few coins. After his arrest he
became remorseful. -e thouht that althouh !hrist may not be 0asih of the world he
was a personality of an ideal character. 2ut it was too late.
*ven after his arrest the .ews and the people of .erusalem continued to mention
the promised 0asih. ;ne specialty of the 0asih of the world was that he knew every
hidden thin. ,hen !hrist was arrested the .ew soldiers made a fun of !hrist with
special reference to this specialty. "he book of St. Luke provides,
"&nd the men that held ,esus mocked him and smote him. &nd when they
had blind folded him, they struck him on the face, and asked him sayin,
*rophesy, who is it that smote thee)"
cha+te" ::4A6 A78
;ne of the specialties of 0asih of the world was that his rule was to last for ever.
"his very attribute was attached to !hrist as an alleation because people used to say
him > 0asih> and 0asih was to be the sole ruler of the whole world.
"herefore, they accused the !hrist that he labeled himself as the kin of .ews.
;n the crucifi$ the chare sheet which was suspended to his neck contained the same
alleationB
"&nd a superscription also was written o!er him in letters of +reek, and
Latin, and /ebrew: %/I- I- %/6 ;I"+ <= %/6 ,6#-."
St0 L#ke cha+te" :6 46>8
,hen !hrist was brouht before 4ilot, the .ew !hiefs leveled the same
alleationB
9&nd they bean to accuse him, sayin, we found this fellow per!ertin the
nation, and forbiddin i!in tribute to 2aesar, sayin that he himself is 2hrist a
kin.3
St0 L#ke cha+te" :6 4:8
"he title of 0asih was e+uali1ed to the kinship of &srael. "he end was that .esus
was ordered to be crucified in lieu of a notorious robber, 2raba. "wo other persons, who
also were robbers, were crucified alon with the .esus. ;ne of them, while he was on
crucifi$, referred to the idea of 4romised 0asih. 2ecause the 0asih, to come in the last
ae was known to take revene from tyrants and no one will be able to overpower him.
Referrin to this very +uality one of the crucified robber pinchinly said to .esus <Are
you 0asih% &f you are 0asih then save yourself and us.<
"&nd one of the malefactors which were haned railed on him, sayin, if
thou be 2hrist, sa!e thyself and us."
St0 L#ke :6 46<8
"he passersby made the same pinchin remarks and said <; !hrist, ; kin of
&srael release yourself from the crucifi$.< After oin throuh all the precedin
+uotations, we can easily infer that how deep(rooted was the concept of the 0asih of
the world amon .ews%
All the sons of &srael and believers of Abraham firmly believed that in the last ae
the kin of &srael will come. -is overnment will last forever, all the powers of the earth
and the sky will be accompanyin him, -e will be ridin the clouds, -e will rise with a
sword in hand and will destroy the tyrants and will seek the revene of the oppressed.
;nly one reliion will sway the whole world, the earth will become a symbol of peace
and no one will be able to oppress anyone at all. As the concept of the reformer of the
last ae was present in .ews, .esus also mentioned this pious personality durin his
preachin and prophesied his arrival alonwith his own. As he foretold about the arrival
of a )niversal Leader, similarly he foretold about the arrival of the 4rophet of &slam. &
consider it necessary to mention it briefly. ,hen .esus told the people that he was
oin to +uit the world, he told about the arrival of a reat 4rophet after him alsoB
"'e ha!e heard how I said unto you, I o away, and come aain unto you. If
ye lo!ed me ye would re>oice, because I said, I o unto the =ather, for my =ather
is reater than I. &nd now I ha!e told you before it come to pass that when it
comes to pass, 'e miht belie!e. /ereafter I will not talk much with you5 for the
*rince of this world cometh and hath nothin in me."
St0 ohn cha+te" 57 4:>/6=8
" 1ut when the comforter is come, whom I will send unto you from the father,
e!en the spirit of truth, which proceedeth from the =ather, he shall testify of me5
&nd ye also shall bear witness, because ye ha!e been with me from the
beinnin."
St0 ohn cha+te" 59 4:A/:@8
""e!er the less I tell you the truth. It is e$pedient for you that I o away5 for
if I o not away, the comforter will not come unto you. but if I depart I will send
him unto you. &nd when he is come, he will repro!e the world of sin, and of
rihteousness and of >udment."
St0 ohn cha+te" 5A 4@/>8
"/ow beat when he, the -pirit of truth, is come, he will uide you into all
truth, for he shall not speak of himself5 but whatsoe!er he shall hear, that shall he
speak and he will show you thins to come. /e shall lorify me."
St0 ohn cha+te" 5A 4568
"he precedin verses are enerally interpreted to be about the -oly Ghost. Since
the people who had no idea of any prophet comin in future, they intentionally referred
the said verses to the -oly Ghost. 2ut no body could deny the fact that after the .esus
upto the -oly 4rophet of &slam, -oly Ghost neither visited any person nor any one was
iven the honour to be a prophet. 3o one has testified the purity of the !hrist as was
done by the -oly 4rophet of &slam, (4.2.).-.).
Similarly the !hastity of Iirin 0ary was not so stronly proved by any one as
proved by the -oly 4rophet (4.2.).-.). -is specific sin which 0oses told was that the
comin reat 4rophet will not say anythin of his own accord but he will say what God
Almihty will order him to say. "his sin is repeated in the -oly Duran also.
-e does not speak any thin of his own accord until he is ordered by revelation.
"his is a vast sub5ect and many books have been written on it. "he reference to
the same will not do any ood e$cept to add to the Iolume of this book. & am bein
brief, simply because, in all the reliions there are prophecies about many personalities
to come in future. ,e are to restrict ourselves only to the last Great *mperor promised
by many prophets. ,e have to identify him by his peculiar attributes and specialties and
we ouht to assist him.
&n the past whenever a revealed reliion collided with another revealed reliion it
was merely because of the fact that the specific attributes referred to above could not
be understood correctly.
After the advent of &slam the -oly 4rophet had to face the same difficulties which
were faced by 0oses and later on by .esus !hrist. -oly 4rophet (4.2.).-.) was
sub5ected to the same ob5ections which had been raised in the past. &t is a hard fact that
&sraelites were waitin for 0oses and the 4haraohs of *ypt were also waitin for him,
but when he came, due to confusion in the sins and specialties they refused to accept
him as a prophet. "he true and pious followers of 0oses had read the prophecies about
.esus !hrist.
"he prophet &saiah had predictedB
"%he !oice of him that crieth in the wilderness, prepare ye the way of the
Lord, make straiht in the desert a hihway for our od. 6!ery !alley shall be
e$alted."
I*aiah Cha+te" 7= 46/78
"%he Lord himself shall i!e you a sin. 1ehold, a Virin shall concei!e
and bear a son and shall call his name 'Immanuel'. 1utter and honey shall he
eat."
Cha+te" @ 457/598
So despite the fact that the predictions e$isted, the confusion amon the various
attributes stood in the way of !hrist to et him acknowleded. -e could not ather
around himself e$cept a tiny number of followers. "hose who had been prayin for his
arrival in the past were the foremost to raise ob5ections when the !hrist came. Similarly
the -oly 4rophet of &slam (4.2.).-.) had to face the same hardships and difficulties.
"he -oly Duran refers to this very attitude and saysB
" &nd when there cometh unto them a 1ook from +od, confirmin that in
their possession thouh before that they were askin for a sinal triumph o!er
those who disbelie!ed::: and when there cometh unto them that which they know
they disbelie!e therein."
A,/Ba'a"ah 4The Co1 / ><8
"here was a concept prevalent amon the .ews and !hristians that od will
come with anels, he will be ridin the clouds and will administer 5ustice etc etc. All
these sins related to that pious personality who was to come in the last ae. 2ut they
based their refusal on the same sins. "heir thinkin has been e$pressed in >Sura
2a+arah> in the followin wordsB
"#ait they for nauht else than that &llah should come unto them in the
shadows of the clouds with the anels) %hen the case would be already >uded."
(The Cow -210).
"hese were the sins peculiar to the Great Leader of the last ae and they
demanded the same from the -oly 4rophet of &slam (4.2.).-.). &t was here that they
started to defy. &n Sura Anaam, similar approach of the .ews and !hristians has been
e$pressed and answered.
"#ait they, indeed, for nothin less than that the anels should come unto
them, or thy Lord should come, or there should come one of the portents from
thy Lord) In the day when one of the portents from thy Lord cometh, its belief
a!aileth nauht a soul which theretofore belie!ed not, nor in its belief earned
ood (by works). -ay5 #ait ye( Lo( #e (too) are waitin.3
A,/Anam 4Catt,e / 59<8
"heir similar attitude has been e$pressed in >Sura 3ahal>
"&wait they auht sa!e that the anels should come unto them or thy
Lord's command should come to pass)"
An/&aha, 4The Bee / 668
,hat & want to underline is that all the differences cropped up from the fact that
people could not understand the sins and specialties of the last Great Leader. &f every
>)mmah> had not taken their prophet as the last one and welcomed him in the liht of
the predications of the precedin prophet, mankind would have been saved from the
destruction it has faced. ,e ouht to take account of the errors and omissions of the
past and should not try to repeat them. ,e should pave the way 5ointly for the comin
pious personality. All his sins which e$ist in the holy books of all reliions should be
collected and publici1ed so that when he comes he may et a ready platform for
himself.
*very prophet has told about the specialties of the awaited )niversal Leader and
has pronounced his arrival with specific sins and has tried to terrify his believers of his
sword, veneance and administration of 5ustice and has iven the believers a ood
news of pleasant future, because the rule of this Great *mperor is actually the rule of
God which will brin a reat revolution providin permanent pleasure for the victimi1ed,
poor and oppressed. =avid, .esus and other 4rophets had imparted the same ood
news for the poor relatin to his rein.
Commemo"ation o! the P"omi*ed one.
All the prophets, in their own times, told the people around them the evils,
violence and tyranny which was to take place in the last ae. "hey also tried to terrify
the masses from the 5ustice and veneance of the 5ust avener and thus they strived to
brin them round to penitence. As the .udment day was told by -oly Duran to be +uite
at hand so as to improve and embellish the human character, similarly every prophet in
his time told their people that the arrival of the )niversal Leader was +uite at hand and
that they should try to improve their character.
"hey frihtened their >believers> by tellin them that the rule of that reat Leader
will be the rule of Lord and his overnment will be the >=ay of Lord>. 'or instance .ohn
declaredB
"In those days came ,ohn the 1aptist, preachin in the wilderness of
,udaea. &nd sayin, ?epent ye5 for the kindom of hea!en is at hand."
Matthe1 cha+te" 6 45/:8
-e actually announced about the rule of the reat Ruler of the last ae. 0ost of
the !hristians think that he declared the arrival of .esus where as .esus himself made
the prediction in the same words. "his proves that the former prediction was not about
.esus but was the memorandum of the Great )niversal Leader about whom all the
prophets had foretold almost in similar words. .esus started his preachin thusB
"=rom that time ,esus bean to preach, and to say, ?epent. for the kindom of
hea!en is at hand."
St0 Matthe1 cha+te" 7 45@8
",esus came into +alilee, preachin the ospel of the kindom of +od. &nd
sayin the time is fulfilled, and the kindom of +od is at hand5 repent ye, and
belie!e the ospel."
Ma"k cha+te" 5 457/598
&n the same manner it is in the book of St. LukeB
"&nd he said unto them, (who wanted to detain ,esus) I must preach the kindom
of +od to other cities also5 for therefore I am sent."
Cha+te" 7 4768
"he promised kindom of God is to be in the last ae because the period in
which the said declaration was made upto the end of .esus here, was one in which the
tyrants were in predominance. "his promise will stand fulfilled in the last ae when
!hrist will come with real ma5esty and splendor.
"he 4rophet &saiah, while tellin about the emerence of this -eavenly Leader,
has further elaborated the fact as to who is meant by the prophecies of the prophets. -e
saysB
"%he noise of a multitude in the mountains, like as of a reat people. a
tumultuous noise of the kindom of nations athered toether, the Lord of the
hosts mustereth the host of the battle. %hey come from a far country, from the
end of hea!en, e!en the Lord, and the weapons of his indination, to destroy the
whole land. /owl ye5 for the day of Lord is at hand5 it shall come as a destruction
from the &lmihty."
I*aiah cha+te" 56 47/A8
-e further oes to clarify that the day of -eaven>s kindom or Rule of Lord will be
a day of torture for tyrants and evil doers.
"1ehold the day of Lord (*) cometh, cruel both with wrath and fierce aner,
to lay the land of desolate5 and he shall destroy the sinners there out of it."
I*aiah cha+te" 56 4<8
&t means that the concept of God>s kindom is a lad(tidin for the poor and
oppressed on one hand and a news of torture and punishment for the tyrants and evil(
doers on the other. &t stands proved also from the =reams of 0icah that Rule of -eaven
will be the destruction for the rebels and a revene for the tyrants.
" /ear, all ye people. hearken, < earth, and all that therein is5 and let the
Lord +od be witness aainst you, the Lord from his /oly %emple. =or, behold, the
Lord cometh forth out of his place, and will come down, and tread upon the hih
places of the earth." (Vi7. /e shall !an0uish the rebels.)
Micah cha+te" 5 4:/68
"%he Lord is slow to aner, and reat in power, and will not at all ac0uit the
wicked5 the Lord hath his way in the whirlwind and in the storm and the clouds
are the dust of his feet."
&ah#m cha+te" 5 468
((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
(*) Those #ho &nderstand the tem%erament of the sri%t&res they kno# that the #ord '2ord' is not &sed for
,lmi!hty $od every#here. -ometimes it meansB 0aster or o#ner. It is s%oken in these meanin!s for ,lmi!hty
&n a similar manner the prophet Amos told his people about the personality who
is the commander of the Army of AnelsB
"< Israel, thee, prepare to meet thy +od."
Amo* cha+te" 7 45:8
&t is found in detail in the 4salms of =avidB
"%he mihty +od, e!en the Lord, hath spoken and called the earth from the
risin of the sun unto the oin down thereof. <ut of @ion, the perfection of
beauty, +od hath shined. <ur +od shall come, and shall not keep silence5 a fire
shall de!our before him, and it shall be !ery tempestuous round about him.
/e shall call to the hea!ens from abo!e and to the earth, that he may >ude
his people. +ather my saints toether unto me. those that ha!e made a co!enant
with me by sacrifice. &nd the hea!ens shall declare his rihteousness5 for +od is
>ude him:self. -elah"
P*a,m* &o0 9= 45/A8
"he conte$t of the precedin verses shows clearly that the word >God> therein does not
denote God Almihty. -e is omnipresent and therefore does not need comin and oin
anywhere. 4hysical eyes cannot see -im. !hrist is also not meant by this word,
because he didn>t administer 5ustice and revene in his times. "his all is to take place in
the last ae.
"he ;ld "estament (( =euteronomy chapter G8, verse GF saysB
"%o me beloneth !eneance, and recompense. their foot shall slide in due
time5 for the day of their calamity is at hand."
-oly Duran throws more liht on this aspect of the matter while sayin that the
prophets had been directed to remind the people of the day when the Rule of God was
to take prevalence and predominance. &t is actually the Government of the personality
promised by almost all the prophets. As in "afseer Ayyashi, while e$plainin the verse
of sura >Al(e(&mran>, Abi Abdillah said to his companion /ararah < Since Adam up till now
the rein of =evil and tyrants is prevalent, the rule of Lord will be when Great Leader will
emere.
4Ta!*ee" Ayya*hi (o,05 +a-e 5<<8
"he day of Lord>s Rule has been called the day of God Almihty. Ierse of Sura
&brahim saysB
"#e !erily sent 4oses with our re!elations, sayin. brin thy people forth
from darkness unto liht. &nd remind them of the days of +od &lmihty."
A?"aham 498
&n "afseer(Dummi it has been said that &mam 0uhammad 2a+ir A.S (of -oly
4rophet>s family) has said that the days of God Almihty are three.
(7)."he day on which the Last Great Leader will emere6
(8)."he day of death and
(G)."he day of Resurrection (.udment =ay)
&f we see minutely all these days have a common shade of 0eetin. =eath is a
man>s meetin with his God. "he day of .udment is also a meetin with God. And the
day of emerence of the Last Great Leader is also a meetin with God because his rule
will be the =ivine Rule. "his is why that all the prophets ave the lad tidins to their
people, of meetin the Lord God and also directed them to be always ready in a
befittin manner for the sameB
"< Israel .... *repare to meet thy +od."
Amo* cha+e" 7 45:8
&n <Surah 2a+arah< God Almihty saidB
"'ou should fear the &lmihty and keep in mind that !erily you are to meet
him and i!e a ood news tobelie!ers."
A,/Ba'a"ah
,hile tellin about the firm belief of the believers, in sura 2a+arah the Almihty
saidB
"%hose who were sure to meet +od &lmihty said that there are many
small roups that !an0uished the bi roups."
A,/Ba'a"ah
"%hey indeed are losers who deny their meetin with +od."
A,/Anam 65
"-o that, they may belie!e in the meetin with their Lord."
A,/Anam 599
"-o that, you may be sure of meetin with +od."
A"/Raad
"%hose who e$pect meetin with +od they should know that the hour of
+od is at hand."
A,/Anka?#t
"%hose who know that they will ha!e to meet their Lord, and that unto /im
they are returnin"
A,/Ba'a"ah 47A8
"he upshot of all this is that all the prophets ave a concept of heavenly rule in
the last ae. &n many of their preachin they promised the establishment of the
Government of God. "hey ave the lad tidin of a pleasant future to the believers and
warned the wicked of a bad end. &n -oly Duran there are many verses about the
personality promised by the prophets. All the revealed reliions coincide on the point
that true 5ustice and e+uity will be meted out in the rein of the Soverein to arrive in
future, and that he will totally banish the tyranny and oppression. "here is no difference
so far as the personality is concerned. "he difference is restricted only to various names
of that personality.
A +uestion arises that why all the prophets in the past mentioned that 4ersonality
so fre+uently%
,hat was the need to mention that Leader of the ,orld time and aain%
"here are so many answers to this +uestion.
7. "he first answer is that God Almihty has said in the -oly DuranB
"#hen &llah made (/is) 2o!enant with the prophets, (/e said)5 1ehold that
which I ha!e i!en you of the -cripture and knowlede. &nd afterwards there will
come unto you a 4essener, 2onfirmin that which ye possess. 'e shall belie!e
in him and 'e shall help /im. /e said5 8o you aree, and will ye take up 4y
burden(#hich I lay upon you) in this (matter)) %hey answered5 #e aree. /e said5
%hen bear 'e witness. I will be a witness with you."
A,/e/Im"an 4>58
"he prophets had thus avowed to help him, who was to come in the last ae. "he help
can be of various kinds. -elp by pen and tonue, help by money, help by person and
help by manpower, etc. etc. "he covenant referred above demanded that first of all help
by tonue should be offered. "he reat personality to come should be introduced to
people before hand so that all the believers of a prophet should be able to reconi1e
him and to answer positively to the call of this last )niversal Leader. *very prophet
sincerely wished that he should help this Great Leader so that he miht become a co(
sharer in the establishment of =ivine Rule. "hey intended that by helpin the last
)niversal Leader with their tonues they will be able to fulfill the promise made by them
on the day of !ovenant (7)
------------------------------------------------------------
(:) B For detail %lease see the book 'Irfan-e-'&??at'
Answer 8
Ho,y 3#"an +"o(ide*
"&nd the earth shineth with the liht of her Lord, and the book is set up,
and the prophets and the witnesses are brouht, and it is >uded between them
with truth, and they are not wroned."
A$/%#ma" 4A<8
0ufa11al bin Amr tells the e$planation of above verse from &mam .aafer e Sadi+
(A.S.) as followsB
,hen the establisher of Lord#s Government comes, the earth will shine with the
liht of her Lord and people will not need the liht of the sun.<
All the prophets will be sent for in that rein. "he famous martyrs of every ae
will also come and oppressors and oppressed of every )mmah will be brouht and their
cases will be decided on merit.
"his was the reason that every prophet time and aain made a mention of it so
that his believers should prepare themselves and be not ashamed in the court of Lord.
"he resurrection of the prophets in the time of Lord>s Government is proved from the
Scriptures of various reliionsB
"&nd he said, o thy way, 8aniel5 for the words are closed up and sealed
till the time of the end... 1ut o thou thy way till the end be5 for thou shaltrest, and
stand in thy lot at the end of the days."
Danie, cha+te"/5: 4<B568
"&nd at that time thy people shall be deli!ered, e!eryone that shall be
found written in the book. &nd many of them that sleep in the dust of the earth
shall awake, some to e!erlastin life, and some to shame and e!erlastin
contempt."
Donie, cha+te" 5:45/:8
&n -oly Duran the word >book> has been used and here too the word >book> is
there. Duran speaks about the 5ust decision and here also the same has been said.
"&ll they that be fat upon earth shall eat and worship5 all they that o down
to the dust shall bow before him."
P*a,m* &o0 ::4:<8
"1ut the Lord shall endure for e!er5 he hath prepared his throne for
,udment. &nd he shall >ude the world in rihteousness. %he Lord shall be a
refue for the oppressed."
+*a,m* &o0< 4@/<8
&t means that all the strata of life will appear before the -eavenly prince to seek
5ustice. 4rophets, martyrs and tyrants (( all will be present in his court. ,hen !hrist was
presented fruit of vine he saidB
"1ut I say unto you, I will not drink henceforth of this fruit of the !ine, untill
that day when I drink it new with you in my father's kindom."
Matthe1 cha+te" :A 4:<8
"'e ha!e heard how I said unto you, I o away, and come aain unto you."
ohn cha+te" 574:>8
"=or the son of man (2hrist) shall come in the lory of his father with his
anels and then he shall reward e!ery man accordin to his works."
Matthe1 cha+te" 5A/4:@8
Similarly the other prophets also told about their return and -oly Duran also tells
about their return. &n sura >Aal(e(&mran> it has been said about !hristB
"%hen you will come to me and I shall >ude upon the matters in which you
had been showin differences.3
As told previously, sura(e(/umur ("he "roops) also says that the earth will shine
with the liht of her Lord and the prophets will be sent for and real 5ustice will be
administered. As detailed in sura(e(3isa, God Almihty promised with !hrist.
"%here is not one of the people of the scripture but will belie!e in /im
before his death, and on the day of ?esurrection he will be a witness aainst
them."
&n "afseer Dummi (p.79K), "afseer Safi (p.8GE) and Alburhan vol.7 (p.98K) the
followin commandment is foundB
"Verily 2hrist will come down to this world before the 8ay of ,udment.
%here will remain no ,ew or 2hristian who will not belie!e in /im."
&n sura(e(Sa5da ("he 4rostration) it has been saidB
"#e !erily a!e 4oses -cripture. so be not ye in doubt of his recei!in it .
and we appointed it a uidance for the children of Israel."
A*/SaCdah 4The P"o*t"ation/:68
The P"omi*e o! God
All those pious personalities who came in this world were first of all backed and
supported by the poor and crushed persons and it were the rich, powerful and socalled
reliious monopolists who were the first to oppose them. "he Riht, at its start, has
always been weak but it innates the +uality to survive and overshadow the wron. "he
weakest ray of liht has the capability of shakin the thickest clouds of darkness. "he ill(
luck of man throuh centuries has been that he blindly worships the old traditions and
conventions and tries to defend his self(made institutions even at the risk of his life. "his
was the psycholoical flaw which was always e$ploited by the champions of
wickedness.
A lance on the rein of 4haraoh Ramansis will show that he had one to the
e$treme e$tent of tyranny and oppression. "he sons of &srael were sufferin the
severest punishment. "heir children were bein murdered6 the masses were compelled
to work for nothin, day and niht. "he men and women were leadin a more miserable
life than that of the animals. A scholar of this crushed nation was directed by revelation
that the whole nation should pray for their liberation. "hey prayed for forty days. All the
men, women and children lamented for their liberation in conreation. God Almihty
accepted their prayer and deputed 0oses for their deliverance. "he 2ible saysB
"&nd it came to pass in process of time that the kin of 6ypt died5 and the
children of Israel sihed by reason of the bondae, and they cried, and their cry
came up unto +od by reason of the bondae. &nd +od heard their roanin."
EDod#* cha+te" : 4:6/:78
God directed 0oses while he was at the mount of -oreb as followsB
""ow therefore, behold, the cry of the children of Israel is come unto me5
and I ha!e also seen oppression wherewith the 6yptians oppress them. 2ome
now therefore, and I will send thee unto pharaoh, that thou mayest brin forth my
people the children of Israel out of 6ypt.
EDod#* cha+te" 6 4</5=8
"he precedin revelation sent to 0oses was because of the lamentation of &srael.
-ad they not done it, their deliverance would have been delayed. 0oses was deputed
for their deliverance and he showed so many miracles to 4haraoh, his relatives and his
courtiers. "he &sraelites also witnessed the said miracles, but the love for *yptian
traditions always e$cited them to disobey the orders of God. "hey, time and aain,
asked 0oses who was their deliverer <Cou did not do any ood to take us out of *ypt.
,e were leadin a ood life there.< "hey repeated this sentence continuously before
bein iven >0anna> and +uails and also after ettin the same, they used to talk like
that to et their demands accepted. "he 2ible is full of their such stupid dialoues.
&t was simply their love for tradition that they always preferred the oppression of
4haraoh to the heavenly favours bestowed upon them. "heir love for tradition took them
to the e$tent that they started worshippin a calf and thus nullified the whole labour of
0oses. "here was also a roup amon them who understood the real preachin of
0oses and practiced the same with sincerity. "here were two roups in the )mmah of
0oses, one of those loved Riht and the other comprised of the wicked and the
hypocrites.
God made different promises with these tow roups. "he infidels and the
hypocrites were promised that they would meet a bad end at a specific hour and the
believers and pious (who were +uite less in number, weak and oppressed) were
promised prosperity and salvation. "hey were also told to become the rulers of the earth
en5oyin it for a lon time. All the prophets of &srael continued to repeat the said
promises to both the roups of the people to whom they were deputed. *very prophet
ave lad tidin of a pleasant future to the pious, patient and the firm believers of their
)mmah, and also advised them always to stand by truth. "he prophets were cautious of
the fact that the continuous rule of tyranny and infidelity may not dismay the believers,
therefore they asked to endure all that with patience and courae and side by side told
them that the promises of God will be fulfilled soon. "hey should not et despaired due
to afflictions and trials.
"he !hrist durin his time attested the old "estament and did not abroate it. -e
ordered to put the same in practice sincerely. 2ut the so called reliious monopolists
who were blinded by the love of their self(made traditions stood firmly aainst the
worshippers of Riht6 with the result that the rihteous persons were put to tyranny and
were sent to prison. "heir life, property and honour were not safe.
"he rihteous people have always to face four classes of persons6
(i) *$ternal enemies (ii) &nternal enemies
(iii) *$ternal friends (iv) &nternal friends
&n every ae internal friends fall a prey to tyranny and oppression. "he e$ternal
and internal foes are always after this class of people. "he e$ternal friends remain
neutral. &n every ae only these internal friends are oppressed and crushed6 but aainst
all the fearful odds they never depart from the riht path. "hey always obey their
spiritual leaders throuh thick and thin. "he e$ternal foes try to wipe them off the face of
the earth. "he internal foes try to have a control over them and to achieve this control
they play new tricks. &nternally they employ all sorts of intriues. "hey try to mislead the
internal friends and by tricks force them to support them. "hey also try to et them killed
by whippin the biases and other sorts of pre5udices. &f the chance affords, they try to
conspire with the e$ternal enemies. "he oppressed class remains the same vi1. those
who love the riht sincerely and offer all sort of sacrifices for the same. "hey can be
compared to a herd of sheep whose murderer is a wolf as well as the shepherd.
"here are many who try to harm them. Some try to harm them financially, some
economically, some et them murdered in the name of reliion and others commit their
political assassination. "his class sustains all these oppressions with the sinle hope
that time is not far off when there will be an eternal heavenly rule. "he atrocities
committed by the oppressors will meet their end. "he eternal rule and the sway on earth
will be delivered to the deprived class and every oppression meted out to them will be
redeemed and they will have every pleasure available on the face of the earth. "his is
the divine promise which has been made with all the oppressed persons of all timesB do
not worry, try to lead the small span of this life somehow or the other. "hen a time full of
5oys will come.
"he same happened with the )mmah of the -oly 4rophet of &slam (4.2.).-).
"he same drama with the same characters is also visible here. "he same internal and
e$ternal foes tryin to harm the sincere people. "he oppression, tyranny, imprisonment,
murderin, lootin, e$ilin of the poor6 and have(nots with the same financial and
political assassination. ,e see that the personality whose truthfulness was attested by
the -oly 4rophet (4.2.).-) in the followin wordsB
J"here is no truthful person under the sky more than Abu1ar Ghaffari<, but we see
this person bein whipped and e$iled. "he rihteous persons form a sinle class in what
ever reliion they may be. "hey have no mutual dispute because the riht is not
chaneable
"here is no difference between the scientists of various reliions and nations
about the e+uations of chemistry. -8; undisputedly stands for water. 3o one will try to
differ because it is a truth. Similarly the reality of a true reliion is never disputable.
Iarious labels are not reality. ,e can identify the riht by the followin sinsB "he riht
is oppressed not oppressor, the riht can be cheated but it cannot cheat, it can be
teased but it can not tease. "he rihteous persons present sacrifices but do not demand
the same for themselves. Rihteous persons suffer the harms but do not harm anyone.
Lord God has promised a pleasant future for this very class and those who are
otherwise have been threatened with punishment, revene and hell. &n every ae a
similar set of promises continued to be e$tended which proves that the class to which it
was e$tended is the same and their reliion is one and the same. vi1. the pleasure of
God.
P"omi*e*.
A +uestion arises as to what those promises are% 'or the answer to this +uestion
we refer to the revealed books. *very promise made by God Almihty is conditional.
"he fulfillment of the same is sub5ect to the fulfillment of certain conditions. &t is laid
down in the 2ibleB
""ow therefore, if ye will obey my !oice indeed, and keep my co!enant,
then ye shall be a peculiar treasure unto me abo!e all people. for all the earth is
mine." Exodus chapter-19 (5)
"he last promise with the sons of &srael is in the followin words in the -oly
DuranB
"&nd we caused the folk who were despised to inherit the eastern parts of
the land and the western parts thereof which we had blessed. &nd the fair word of
the Lord was fulfilled for the children of Israel because of their endurance."
A,/A"a! 4The Hei-ht*/56@80
"his promise has not been fulfilled so for but it will be fulfilled in the future.
Similarly the promise of the control of earth was repeated by prophet &saiahB
"%hy people also shall be all rihteous5 they shall inherit the land for e!er,
the branch of my plantin, the work of my hands, that I may be lorified. & little
one shall become a thousand and a small one a stron nation. I the Lord will
hasten it in his time."
I*aiah cha+te"/A=4:5/::8
"he -oly Duran saysB
"%hen we a!e you once aain your turn aainst them, and we aided you with
wealth and children and made you more in soldiery."
"his verse of Duran has been e$plained in "afseer(e(Ayyashi and has been said that in
the last ae when there will be rule of the personality promised by the prophets, every
person in that ae will be iven a very lon life. "he !hief of the believers (-a1rat Ali
A.S) has saidB <3o one livin in that ae will +uit the world unless he has seen his one
thousand sons.< "his is the repetition of the promise contained in ;ld "estament. &n
-oly Duran also God has repeated the promise of 0osesB
"&nd 4oses said unto his people5 -eek help in &llah and endure. Lo( %he
earth is &llah's. /e i!eth it for an inheritance to whom /e will. &nd Lo( the
se0uel is for those who keep their duty (unto /im)."
A,/A"a! 4The Hei-ht*/5:@80
"he -oly Duran renews the promise of God made to the pious and dutiful
persons of all the reliions. &t has been said in various "afseers,(e$planatory books of
the -oly Duran) that this promise will be fulfilled when the rule of the Last -eavenly
leader will be established. &t has been said in the book of *1ekielB
"%herefore say, %hus saith the Lord +od5 I will e!en ather you from the
people, and assemble you out of the countries where ye ha!e been scattered, and
I will i!e you the land of Israel. &nd they shall come thither, and they shall take
away all the detestable thins thereof and all the abominations there of from
thence. &nd I will i!e them one heart, and I will put a new spirit within you5 and I
will take the stony heart out of their flesh, and will i!e them an heart of flesh5
%hat they may walk in my statutes."
E$ekie, cha+te"/ 5545@/:=8
,hen we ponder over the promise of Lord, we find that like 2ible and Duran this
promise has been renewed in many books of various prophets. 'or e$ample in ;ld
"estament it is as followsB
"%hat then the Lord thy +od will turn thy 2apti!ity, and ha!e compassion
upon thee, and will return and ather thee from all the nations, whither the Lord
thy +od hath scattered thee. If any of thine be dri!en out unto the utmost parts of
hea!en, from thence will the Lord thy +od ather thee, and from thence will he
fetch thee."
De#te"onomy cha+te" 6= 46/78
"his is the promise with the pious people that they will be assembled in the rule
of the last -eavenly Leader. &t has been further e$plained in the book of &saiahB
"&nd he will lift up an ensin to the nations from far, and will hiss unto
them from the end of the earth5 and behold, they shall come with speed swiftly.
"one shall be weary nor stumble amon them5 none shall slumber nor sleep.
neither shall the irdle of their loins be loosed nor the latchet of their shoes be
broken." Isaah chapter 5 (2!-2")
Some more details are available in chapter 7GB
"%he Lord of hosts mustereth the host of the battle. %hey come from a far
country from the end of hea!en, e!en the Lord, and the weapons of his
indination, to destroy the whole land."
47/98
&t means that those pious and rihteous persons will themselves ac+uire the
control of the earth. &nstead of eatin a dead prey they will hunt for themselves. &t has
been told in chapter 8LB
"&nd it shall come to pass in that day, that the Lord shall beat off from the
channel of the ri!er unto the stream of 6ypt, and ye shall be athered one by
one, < ye children of Israel."
(5:8
Similarly it has been told in the same book in chapter 9@B
" %hus saith the Lord +od, 1ehold, I will lift up mine hand to the entiles,
and set up my standard to the people5 and they shall brin thy sons in their arms,
and thy dauhters shall be carried upon their shoulders...and thou shalt know
that I am the Lord 5 for they shall not be ashamed that wait for me. -hall the prey
be taken from the mihty)"
4::/:680
&n the precedin verse, the word >wait> re+uires attention because the sons of
&srael were ordered to wait for the Lord of forces ("he promised one by the prophets)
this hih stae can only be reached by waitin, dutifulness, and ood deeds. ,e find in
the book of prophet .eremiah the same promise which relates to the last ae and to the
rein of the Last -eavenly Leader.
"&nd I will ather the remnant of my flock out of all countries whither I
ha!e dri!en them, and will brin them aain to their folds and they shall be
fruitful and increase. &nd I will set up shepherds o!er them which shall feed
them. and they shall fear no more, nor be dismayed, neither shall they be lackin,
saith the Lord. 1ehold the days come."
e"emiah cha+te" :6 46/78
"he prophet =avid also renewed the above promise with the sons of &srael. -e saidB
"#hat man is he that feareth the Lord ) /im shall he teach in the way that
he shall choose. /is soul shall dwell at ease. and his seed shall inherit the earth."
psa#$s %o.25 (12-1&)
&n -oly Duran also, this promise has been made with the rihteous persons6
"&nd !erily we ha!e written in the scripture, after the reminder5 4y
rihteous sla!es will inherit the earth."
A,/An?iya 4The P"o+het*/ 45=98
,hile e$plainin the above Duranic verse it has been said in "afseer(e(Dummi,
and "afseer(e(Safi, 0a5ma(ul(2ian, "ubrasi and Al(2urhan that the rihteous slaves are
the companions of the Last -eavenly Leader who will inherit the earth.
"he precedin references prove that God has made promise with the rihteous
persons of all the reliions for rule of the earth. &n the percentae we are tryin to
deprive all such persons due to the mutual detestation. "he 0uslims and !hristians
hate .ews stronly where as the fact is that those who will strictly follow the reliion of
0oses and will do ood deeds will also inherit the earth. "his prophecy is available in
>Shia> and >Sunni> books. "he -oly Duran saysB
"&nd of 4oses folk there is a community who lead with truth and establish
>ustice therewith."
A,/A"a! 4The Hei-ht* 59<8
&t has been said in "afseer Ayyashi that Abu Abdullah said that when "he Daaim
of the -oly 4rophet>s family ("he Last Great Leader) will appear from the back of Haba,
8L 4ersons will present themselves before him. ;ne will be the deputy of 0oses, Cusha
the son of 3oon alonwith fifteen others from his roup. Seven sleepers of the cave,
one from the family of 4haraoh who believed in 0oses and four persons from the
companions of -a1rat Ali (A.S) namely Salman the 4ersian, Abu =a55ana Ansari and
0alik(e()shter. &t has been said in the famous books namely &saaf(ur(Rahibeen and
0untakhub(ul(Asar that the Last -eavenly Leader will brin out the famous coffin of
Sakina> from a cave of Antakia and the oriinal edition of ;ld "estament from a
mountain of Syria and will nullify all the e$cuses and aruments of the .ews. So a lare
number of them will acknowlede him as a =ivine Leader and will offer their support.
Some writers have iven their number to the e$tent of G::::.
ED+,anation
&n 0uslim books it has been mentioned that a lare number of .ews will embrace
&slam. Alon with this it has also been mentioned that a lare number of .ews will
support =a55al and Sufiani who are committed enemies of &slam. "raditions say that
=a55al will be accompanied by youn boys and irls. All of them, accordin to the .ewish
reliion, will be bastards.
"his proves that all the .ews will not be pitched aainst &slam but only those who
will be wicked, evil doers and bastards. "his will not be peculiar to the .ews only. All the
bastards, wicked, evil doers, cruels and bad characters of every reliion will oppose the
Riht. *veryone who will be strictly followin the dictates of his reliion, savin himself
from bad deeds amid re+uestin uidance from Almihty God will be a supporter of the
Riht. Such persons are very rare and their number in every reliion has always been
small. "he supporters of the Riht whenever form a roup6 they strictly ban the
admission of bastards to their roup. 4rophet 0oses passed a similar order in his time.
"& bastard shall not enter into the conreation of the Lord. e!en to his
tenth eneration shall he not enter into the conreation of the Lord."
De#te"onomy cha+te" :6 4:8
&t makes evident that the bastards in =a55al>s roup althouh .ews, will not be
havin any concern with 0oses roup. Such wicked and bad people have been
promised revene and severe punishment. "he followin verses of ;ld "estament
Support it.
9;eepin mercy for thousands, fori!in ini0uity and transression and
sin, and that will by no means clear the uilty. Visitin the ini0uity of the fathers
upon the children, and upon the children's children, unto the third and to the
fourth eneration."
EDod#* cha+te" 67 4@8
"his means that God will make up the deficiency in ood deeds. -e will forive
the sins erroneously done but the criminals and the wicked will not be foriven even to
various enerations.
"In the day when I !isit I will !isit their sin upon them."
EDod#* cha+te" 6: 4678
"&ccordin to their deeds, accordinly he will repay, fury to his
ad!ersaries, recompenses to his enemies. to the Islands he will repay
recompense."
I*aiah cha+te" 9< 45>8
"he prophet &saiah told that he was deputed simply for the purpose of
threatenin the wicked and to satisfy the sad.
"%o proclaim the acceptable year of the Lord and the day of !eneance of
our +od5 to comfort all that mourn."
I*aiah cha+te" A5 4:8
"hose who recite the ;ld "estament can easily view that at countless occasions
the criminals have been threatened of veneance and it has been proclaimed that on
the peculiar day the wicked and bad persons will become the fuel of hell, will be put to
sword etc. etc. So it becomes clear that the .ews who will oppose the Last -eavenly
Leader will not be havin any concern with the reliion of 0oses. "he scriptures also
show that in the last ae when the rule of the Last -eavenly Leader will be established
the reliion will have a new name. "he prophet &saiah addresses the .ews and saysB
"&nd ye shall lea!e your name for a curse unto my chosen5 for the Lord
+od shall slay thee, and call his ser!ants by another name."
I*aiah cha+te" A9 45:8
"&nd they shall call them. %he holy people. %he redeemed of the Lord."
I*aiah cha+te" A: 45:8
&t means that the present nomenclature will be totally abolished. "he followers of
Riht will ather under a fla on which it will be writtenB
"1e -old %o +od "
0eanin thereby that God has purchased the souls of his believers. All the books
concernin the disappearance of the awaited Lord have written that the above sentence
will be written on his war fla. &t means that his roup will have a new name.
The Pe"iod o! Di*a++ea"ance
&f we study all the livin reliions, we find that a particular period has been
pointed out which we can term as the >?=ark AeN>. "he reason for the same is that the
chain of revelation remained continuous riht from Adam. ,e cannot connect it to that
point without any solid proof, but if we look back upto Abraham>s time the chain of
-eavenly messaes appears to be continuous and connected. ,e find pious persons in
every reliion havin a connection with God Almihty. ,e find revelation and inspiration
prevalent amon the proeny of &smail and &saac. ,e see the descendin anels,
visions and apocalypses there, like a surin sea. ,ith the proress of human mind
new problems cropped up. "o meet these problems we see their solution throuh the
-eavenly uidance at every stae.
Lord>s messaes were bein received at every step. "here came prophet after
prophet e+uipped with -eavenly uidance. "he humanity remained closely connected
with God. "he people of any reliion who took one prophet to be the last prophet laed
behind in the march of human advancement. &t was the reason that thousands of the
reliions went out of scene because they could not keep pace with the advancement of
human mind.
&n the sons of &srael the reliion remained as a livin force for a pretty lon time.
"he &sraelites welcomed every -eavenly uide. "heir reliion did not come to a
standstill as lon as they welcomed the prophets. &t is somethin else that the prophets
from 0oses upto 0alachi could not receive complete obedience of people. &nspite of
this, people did not deny their 4rophethood. Althouh in a small number, every prophet
found a roup of obedient persons. &f they were not admitted as prophets, they were
treated as reformers of the reliion of Abraham and 0oses. "hus the concept of
-eavenly connection and fresh =ivine messaes remained intact.
,hen the .ews supposed that the revelation had stopped after the prophet
0alachi, the heavenly messaes were also taken to have stopped. "he man is so ill(
tempered that he was not ready to accept uidance even in the presence of prophets6
was it proper on the part of God to leave such a sinful creature without any proper
uidance% 3ever at all. "he !reator and creation cannot be disconnected. "his was
proved by .esus !hrist. "he .ews were of the view that the heavenly uidance had
ceased and no messae was left with God which could lead humanity towards the stairs
of evolution takin him to the hihest steps. "he result was that the rowth of .ewism
stopped. "he people who were .ews throuh enerations left their old reliion and
became !hristians.
Later on, the same happened to !hristianity,. "hey also considered that the
=ivine messae had stopped after !hrist. "hey thouht that connection between God
and man was till the presence of prophets. "he result here also was the same.
!hristianity became more popular than reliions before !hrist, because it was more
advanced than the old ones. 2ut after the advent of &slam it was proved that the link of
uidance between God and man had not been disconnected.
As &slam was more advanced and proressive than the former reliions and was
suitable to the rowin needs of advancin human mind, a ma5ority of .ews and
!hristians and people of other reliions accepted &slam. "hus the last reliion became
the second bi reliion of the world. -ad there been no crusades and other pre5udicial
factors, &slam would have been the top reliion of the world.
*ven today, it is spreadin, whereas other reliions are shrinkin. "his shows
that it will proress in future also. )nfortunately the same concept crept up in &slam that
after the -oly 4rophet (4.2.).-) no messae of uidance was there with God. "he link
of revelation, inspiration, true dreams and apocalypses was neated and thus man was
once aain disconnected with God.
,ith the lapse of 79 centuries after the -oly 4rophet, the human mind has
reached a hih deree of evolution. *veryday is brinin new problems. 0an is worried
as to how to say prayers in the space% -ow to pray and fast at poles% ,ith the new
inventions comin into e$istence and the advancement of science, countless problems
are bein faced. &n view of all these ticklish problems should we suppose that =ivine
uidance has stopped% &f this be true, the man who is naturally varant, what will be his
fate%
&n the world of &slam there is a sect who has the concept that the God(made
institution of 4rophethood has been closed but after the last 4rophet his twelve
=eputies e$ist +uite like the twelve =eputies of 0oses and !hrist. "hese =eputies have
lastin connection with God. God is connected with his creatures throuh them. "here is
a "radition of the -oly 4rophet that had there been no representative of God on earth,
the earth would have swallowed its inhabitants.
3ow the +uestion arises as to what is the >?=ark AeN>% &t is an Ae when the
Lord God is displeased with mankind, -e conceals -is >link> and men cannot see him
anymore. "his link delivers the new messaes of God to men. &t is called >-u55at>. God
Almihty disconnects this link in wrath. *ventually the people remain misled
"his is what happened with the people of 0oses when they disobeyed God. "he
-u55at of that time vi1 0oses was directed to +uit *ypt and o to 0adian. "he other
prophets of 0oses> period were directed to live silently. "he sons of &srael remained
roanin under the torture of 4haraoh. "hey had no way out at all. ;ne of their scholars
advised them to make a conreational penitence and to lament and weep before God.
"hey did the same and riht on that moment the Lord God directed 0oses to o to
*ypt and brin them out of the 4haraoh>s clutches. ,hen 0oses reached *ypt he
was seventy. "his period, in which 0oses remained away from the sons of &srael, is
called >Aark Ae>. &t means that -u55at of God Almihty althouh remained present and
had a direct link with God, yet his link with masses was no more. "his period is called
>?=ark AeN> or >the period of disappearance>. &t is astonishin that all the books of
different reliions, while talkin about the last ae tell us about a lon ?=ark AeN, with
one accord.
&t is told that tyranny and oppression will be at its peak in that ae6 and there will be a
lon dark period without a link with the divine uidance. "he book of 0icah saysB
"%herefore niht shall be unto you, that ye shall not ha!e a !ision. and it
shall be dark unto you, that ye shall not di!ine. and the sun shall o down o!er
the prophets, and the day shall be dark o!er them. %hen shall the seers be
ashamed, and the di!iners confounded5 yea, they shall all o!er their lips. for
there is no answer of +od"
Micah cha+te" 6 4A/@8
0eanin to say that the liht of uidance for mankind will be put out and
darkness will prevail. "his darkness was predicted by the !hrist in the followin words.
"%hen ,esus said unto them, yet a little while is the liht with you. #alk
while ye ha!e the liht, lest darkness come upon you5 for he that walketh in the
darkness knoweth not whither he oeth."
St0 ohn Cha+te" 5:469 ;"*8
&n the book of .eremiah it has been saidB
"/ear ye, and i!e ear. be not proud5 for the Lord hath spoken. +i!e lory
to the Lord your +od, before he cause darkness, and before your feet stumble
upon the dark mountains, and, while ye look for liht, he turn it into the shadow
of death, and make it ross darkness."
e"emiah Cha+te" 56459/5A ;"*8
&n the -oly Duran this fact has been described more lucidlyB
"<r as darkness on a !ast and abysmal sea. %here co!erth him a wa!e,
abo!e which is a wa!e, abo!e which is a cloud. Layer upon layer of darkness.
#hen he hloldeth out his hand he scarce can see it. &nd he for whom &llah hath
not appointed liht, for him there is no liht."
A, &oo"4Li-ht/7=8
Similarly in sura(e(2a+arah it has been said6
"%heir likeness is as the likeness of one who kindleth fire, and when it
sheddeth its liht around him &llah taketh away their liht and lea!eth them in
darkness, where they cannot see."
A,/Baka"ah4The Co1 /5@8
"hese two verses of Duran point out a period when the Liht of uidance will be
concealed from mankind. &n such a period the whole human race will not know where to
o. ,hile e$plainin the said verses it has been said that they refer to the ?=ark AeN
which is technically called <Ghaibat< or <disappearance<.
&mam 0uhammad 2a+ir (A.S) has saidB
"..98ark &e3 is sure in which there will be bewilderment, due to which
many nations will be led astray"
Beha"/#,/An1a"
&mam 0uhammad "a+i (A.S) has saidB
"In the times of the Last 8i!ine +uide there will be a 'disappearance' which
will prolon o!er centuries !i7. the 98ark &e3 will be !ery lon. *eople will o on
searchin for the liht of uidance in a way as the lost oats search for their
shepherd. 6!en then they will not find it."
"he book of *1ekiel saysB
"8estruction cometh. and they shall seek peace, and there shall be none.
4ischief shall come upon mischief, and rumour shall be upon rumour. then shall
they seek a !ision of the prophet. but the law shall perish from the priest and
counsel from the ancients."
E$ekie, Cha+te" @4:9/:A8
"he ;ld "estament saysB
"&nd when the Lord saw it, he abhorred them, because of the pro!okin of
his sons, and of his dauhters. &nd he said, I will hide my face from them, I will
see what their end shall be"
4Deate"onomy Cha+te" 6:45</:=8
"he hidin of the face actually means the disconnection of mankind with the
-u55at of God. "his disconnection leads to bewilderment and perdition. "his ??=ark AeNN
has been described in the book of prophet Amos in the followin wordsB
"1ehold, the days come, saith the Lord +od, that I will send a famine in the
land, not a famine of bread nor a thirst for water, but of hearin the words of
Lord. &nd they shall wander from sea to sea and from the north e!en to the east,
they shall run to and fro to seek the word of Lord, and shall not find it. In that day
shall the fair !irins and youn men faint for thirst."
Amo* Cha+te" >455/568
"he water here means the heavenly uidance which will not be available. "he
same thin has been said in the -oly DuranB
"-ay5 /a!e ye thouht5 if (all) your water were to disappear into the earth,
who then could brin you ushin water)"
A,m#,k 4The So(e"e-nty /6= 8
"here are twenty "raditions from -oly &mams which e$plain the above verse. "he
disappearance of water has been taken as the disappearance of the -u55at of God. "his
loss of =ivine Guidance is due to the wickedness and bad deeds of mankind. "hese are
the reasons of ??=ark AeNN which have been enumerated in the old "estamentB
"%hen my aner shall be kindled aainst them in that day, and I will forsake
them, and I will hide my face from them, and they shall be de!oured, and many
e!ils and troubles shall befall them. so that they will say in that day, &re not
these e!ils come upon us, because our +od is not amon us ) &nd I will surely
hide my face in that day for all the e!ils which they shall ha!e wrouht in that
they are turned unto other ods. "
De#te"onomy Cha+te" 6545@/5> ;"*8
,hen man indules in wickedness and prefers to please men than to please God
worships other ods instead of the real God and follows the self made uides instead of
=ivine uides, he invites the wrath of God. "he wrath of God will visit him. And -e will
disconnect the men with -is -u55at. &n such a state of affairs man will lanuish with
spiritual thirst and will run after the mirae and will not be able to find the sprin of eli$ir.
"he -oly &mams have pointed out the reasons for this ??=ark AeNN which attest
the statement of 0oses. &t has been said by the -oly &mams (A.S)
9#hen +od is hihly displeased with his disobedient persons, /e conceals
/is '/u>>at'. /e knows that his obedient persons will not lea!e the riht path e!en
in the 98ark &e3. /ad there been any doubt about the rihteous persons that
they will be led astray for a sinle second, +od will not ha!e concealed /is
'/u>>at'."
"he reason for darkness is the displeasure of God due to the sins of mankind. &t
can be said that it is not possible that the whole human race miht be ready to commit
sins. "here are people, althouh small in number, who always carryout the behest of
God. &t is aainst the 5ustice of God to punish obedient and disobedient alike. &t has
been already e$plained that those who are dutiful to God, they will avail of the divine
liht even in the period of darkness. "he prophet &saiah has referred to this point when
he saidB
"&nd thouh the Lord i!e you the bread of ad!ersity, and the water of
affliction, yet shall not thy teachers be remo!ed into a corner anymore, but thine
eyes shall see thy teachers5 &nd thine ears shall hear a word behind thee, sayin,
this is the way, walk ye in it . #hen ye turn to the riht hand, and when ye turn to
the left."
I*aiah Cha+te" 6=4:=/:5 ;"*8
&t becomes clear that those who follow the riht path will not face the daner of
bein led astray. "hey will be uided by unseen uide. "he ??=ark AeNN is a period of
test and trial. A lare number of people will leave the riht path.
"his is what the !hrist has saidB" &nd because ini0uity shall abound, the lo!e
of many shall wa$ cold. 1ut he that shall endure unto the end, the same shall be
sa!ed."
St0Matthe1 Cha+te" :745:/56 ;"*8
"his shows that the rebellion from reliion will spread like an epidemic. "he
"raditions provide that followers of all the reliions will +uit their reliions and love for
the same will evaporate from their hearts. "his is what is happenin today. A lare
number of "raditions shows that this ??=ark AeNN is a test and trial. Ali, the son of &mam
.aafar(e( Sadi+ (A.S) says that <"his ??=ark AeNN is a trial throuh which God will test
the human race<. &t has also been e$plained as to who will stand the test and on what
rounds%
"In the EEDa"k A-eFF no one will clin to his reliion e$cept those sincere
persons whose souls will be full of faith and con!iction and those from whom
+od miht ha!e taken a co!enant of lo!e for *rophet's =amily. =aith would ba!e
been inscribed in their hearts and they would be helped by a *ure -pirit deputed
by +od."
&n another "radition it has been said that
""o one will find sal!ation e$cept one who has taken a !ow from +od &lmihty
and faith is inscribed in his heart or he is supported by a /oly +host."
A +uestion arises as to how we can achieve the support of -oly Ghost, or what
are the means to this end%
"he answer to this has been supplied by .esus !hrist.
"&nd I say unto you, &sk, and it shall be i!en you. seek, and ye shall find.
knock, and it shall be opened unto you. =or e!eryone that asketh recei!eth and
he that seeketh findeth and to him that knocketh it shall be opened If a son shall
ask bread of any of you that is a father, will he i!e him a stone) or if he ask a
fish, will he for a fish i!e him a serpent ) <r if he shall ask an e, will offer him
a scorpion )
If ye then, bein e!il, know how to i!e ood ifts unto your children how
much more shall your hea!enly =ather i!e the /oly -pirit to them that ask him."
'u(e Chapter 11(9-1&)
&t means that durin the period of bewilderment and perdition the only way to
achieve the support of -oly Spirit and heavenly uidance is, to be aain and aain as
a son re+uests his father for provision of some necessities and when he weeps and
cries, father is forced to meet his demands. Similarly one who bes weepin and
lamentin from the Almihty, he receives the heavenly Guidance.
"here are so many "raditions from -oly &mams which e$plain the above fact. A
person named Ahmed son of &sha+ue put a +uestion to the -u55at of his time6 ,ho will
et salvation durin the ??=ark AeNN% "he answer of the -oly &mam was that durin this
period of perdition only that soul will be saved whom God will support to remain in love
with the family of the -oly 4rophet (4.2.).-.) and will pray for immediate establishment
of their rule.
,hen we see this ae, we become sure that this is the ??=ark AeNN which has
been underlined by all the leaders of different reliions. "his is the period in which the
human race is totally cut off from its !reator and we do not hear any =ivine voice and
are deprived of -is latest messaes. ,e are tryin to seek uidance from the books
considerin the same to be a source of inspiration.
"he fact is that we cannot make a thin properly 5ust by readin a book. "he
bread which we eat many times in a day cannot be baked properly in the first attempt
without underoin e$periment and e$perience. &t is impossible that we may assemble a
computer after readin a book. "here are books on every branch of science and
technoloy, but we cannot understand them without a uide. "his fact is more
established when we read the e$planatory books reardin -oly Duran and other
scriptures.
"hose who claim to have properly understood the revealed books introduced
countless sects and creeds. "he Riht, which is uniform reality, is not visible in its true
shape. 3umberless problems are croppin up daily and various reliions are bein
amended continuously. 'aithlessness has one to this e$tent that no .ew is true
follower of 0oses e$cept a very few. 3o !hristian is a real follower of !hrist e$cept
very few and no 0uslim is a correct follower of the -oly 4rophet>s (4.2.).-.) reliion for
which he tolerated many hardships and his 'amily presented so many valuable
sacrifices. "his reliion is also bein followed in the real sense, by a tiny minority.
*verywhere there is an open rebellion aainst reliion. 3o ray of divine liht is comin
from the sky to the earth.
"hat pious reliion which was based on the neation of se$ and corporeal
desires and in which it was ordered that only that person can achieve the oal who
totally denies se$, simply to please God. "he pioneers and followers of that very reliion
are teachin pornoraphy to the world and are introducin lesbianism.
"he 0uslims who were ordered by God to adopt the ways of "he -oly 4rophet
(4.2.).-) are at the peak of every sin and wickedness and inspite of this they consider
themselves to have achieved salvation.
7. "he followin predictions appear +uite true for the percent ae.
8. "he love for reliion will cool down.
G. "he followers of every reliion will become apostates.
9. -as not the liht of heavenly uidance been taken away%
F. &s not the mankind ropin in darkness of perdition%
K. -as the soothsayin and 4rophethood not one away%
L. -ave not the priests and the reliious scholars receded from the
commandments of reliion%
E. Are not the fortune tellers and reliious persons bein ashamed%
@. -ave not the seekers of vision and heavenly liht died down%
7:. -as the Lord God not stopped to answer the re+uests made to him%
77. -as not Lord hidden his face from us%
78. -ave not the vision from the prophets and counsel from the old one
away%
7G. -as not God become anry due to our misdeeds%
79. -ave not the sources of eli$ir been concealed%
7F. -as not God disconnected -imself from mankind%
&f all the precedin +uestions are correct, which are definitely correct, then is not
the present ae, the ??=ark AeNN which was pointed out by the 4rophets%
&f really this is the ??=ark AeNN, have we ever tried to think as to what should be our
practice for bein saved from an eternal ruin%
a. -ave we ever tried to search out from the commandments of the 4rophets
the mode of life to be adopted in such circumstances%
b. -ave we ever tried to find out our obliations, liabilities and duties
pertainin to this ae in the liht of 4rophet#s, sayins%
c. Are we mindful of the fact that we have not done what we ouht to have
done in this ??=ark AeNN%
d. Are we ashamed of our bad deeds%
e. -ave we ever tried to make contact with God>s Liht of uidance whose
name is ?the ;ne 4romised by 4rophets<.
f. -ave we ever tried to reali1e the loss which the mankind is sufferin due
to non(availability of the >-u55at>.
&f the answer to all the above +uestions is in neative how can we e$pect to have
the positive results%
THE EDARG AGEF A&D THE MODE OF LIFE THEREI&.
&n the prophecies made in the past, about the ?=ark AeN, we had been informed
of the daners to be confronted. &t was told by the 4rophets that the ?=ark AeN will
unusually prolon and this lenth of time will be a test and trial. A "radition says that the
heavenly rule will come after a lon time. "he people will become stone hearted due to
the lenth of time and world will become full of cruelty and oppression. After this the rule
of .ustice will ensue. &t has been said that the endless hopes and wishfulness will be the
root cause of all the social evils durin the ?=ark AeN.
,hen someone thinks that the establishment of divine rule is far off, his love for
God cools down and he becomes la1y in penitence and character buildin. -e puts off
till tomorrow what he has to do today. "hat is why all the =ivine uides have
condemned the endless hopes and have directed that one should e$pect the
establishment of heavenly rule at any moment.
&f it is established, it will be the time of accountability and not of reformin
ourselves. .esus !hrist has e$plained this fact with a beautiful e$ampleB
"/ea!en and earth shall pass away, but my words shall not pass away. 1ut
of that day and hour knoweth no man, no, not the anles of hea!en, but my father
only. 1ut as the days of "oe were, so shall also %he comin of the -on of man be.
=or as in the days that were before the flood they were eatin and drinkin,
marryin and i!in in marriae until the day that "oe entered into the ark. &nd
;new not until the flood came, and took them all away. so shall also the comin
of the -on of men be."
Matthe1 Cha+te" :7469/6<8
&t means that the people will be +uite unaware and the stipulated day will come.
"here is a "radition from. &mam /ain(ul(Abideen (A.S) In our Aaaim (&.-) there are
sins of se!en *rophets." "here are more than G: "raditions which are present in the
books dealin with >Ghaibat>. &t has been clearly mentioned in those that the last ae will
be like the ae of 3oe. ?=ark AeN will continue for a very lon time. "he people will
radually be so absorbed in worldly affairs that they will become unmindful of reliion.
"hen suddenly the =ivine Liht will appear. "his is why the !hrist has saidB
"#atch therefore5 for ye know not what hour your Lord doth come. 1ut
know this, that if the +oodman of the house had known in what watch the thief
would come, he would ha!e watched, and would not ha!e suffered his houses to
be broken up. %herefore be ye also ready. for in such an hour as ye think not the
son of man cometh."
Matthe1 Cha+te" :747:/778
Similarly in the book of /echariah we find,
"1ut it shall be one day which shall be ;nown to the Lord. &nd the Lord
shall be ;in o!er all the earth5 in that day shall there be one Lord, and his name
one."
%echa"iah Cha+te" 574@ H <8
;ur books about >Ghaibat> which are G::: in number, each contains a separate
chapter havin a headin of <4rohibition of 'i$in the "ime.< &n this chapter all those
"raditions are collected, which prohibit the fi$ation of time about the arrival of the Last
>-u55at>. "he -oly 4rophet has said that the day of appearance of >-u55at> is like the day
of .udment. "here are so many Duranic verses which say that no one knows the hour
of .udment day.
"%hey ask thee of the (destined) /our, when will it come to port. -ay5
;nowlede thereof is with my Lord only. /e alone will manifest it at its proper
time. It is hea!y in the hea!ens and the earth. It cometh not to you sa!e
unawares. %hey 0uestion thee as if thou coldest be well informed thereof. -ay
;nowlede thereof is with &llah only, but most of mankind knows not."
A,/A"a! 4The Hei-ht* 5>@ ("*8
"he 4rophet =avid also said the sameB
"%he Lord hath heard my supplication. the Lord will recei!e my prayer. Let
all mine enemies be ashamed and sore !e$ed5 let them return and be ashamed
suddenly."
P*a,m* &o0 A4</5=8
0eanin to say, all will happen within a twinklin of an eye. &n the same book it
has been said at another placeB
"%he Lord knoweth the days of the upriht5 and their inheritance shall be
for e!er."
P*a,m* &o0 6@45>8
.esus !hrist saysB
"#ho then is a faithful and wise ser!ant, whom his Lord hath made ruler
o!er his house:hold, to i!e them meat in due season) 1lessed is that ser!ant,
whom his lord when he cometh shall find so doin. Verily I say unto you, that he
shall make him ruler o!er all his oods. 1ut and if that e!il ser!ant shall say in
his hearth, my lord delayeth his comin. and shall bein to smite his fellow
ser!ants, and to eat and drink with the drunken. %he lord of that ser!ant shall
come in a day when he looketh not for him, and in an hour that he is not aware
of, &nd shall cut him asunder, and appoint him his portion with the hypocrites.
there shall be weepin and nashin of teeth.
St0 Matthe1 Cha+te" :7479/958
&n !hapter 8F of the same book it has been saidB
IWatch the"e!o"eB !o" ye kno1 neithe" the day no" the ho#" 1he"ein the Son
o! man cometh0I
P*a,m* &o0 6@4568
"he upshot of the precedin brief discussion is that the first thin that we are
re+uired to do durin the ?=ark AeN is to consider that the arrival of =ivine> -u55at> at
hand, as was directed by .esus6
"=rom that time ,esus bean to preach, and to say ?epent5 for the kindom
of hea!en is at hand."
St Matthe1 Cha+te"7 45@8
0eanin to say that one who will consider this hour to be far off, will become
careless. "herefore, every person should be ready in a way as the athletes takin part
in 7:: meters race wait for the whistle. &f anyone of them is slack for 7OF: second, his
slackness will deprive him of victory. "his is the reason that in -oly Duran it has been
told at eiht places that one should not be careless of the destined day. "his day will
come suddenly, not ivin a chance to set ourselves riht. &t has also been said that it
will be of no use to become a believer on that day. A believer who miht not be havin
ood deeds will also not be able to avail of his belief. So it becomes necessary that the
belief and self(refinement should precede the establishment of -eavenly *mpire. ,e
should be ready before hand in all respects.
&t is proved that the darkness will overpower the whole world. 2ut the liht will not
be totally putout. "he uidance will not totally cease. "his darkness has been e+uated
by -oly Duran to a niht in sura> Al(Leyl>("he 3iht). &n its e$planation it has been said
that this niht is the niht of =isappearance in which the Sun of -eavenly Guidance will
vanish and the whole world will be shrouded in darkness. "he bewildered persons will
not be able to see the riht path. &n such darkness it will be possible to illuminate the
houses by enkindlin candles. ,hosoever will be connected with power(house his
house will be illuminated. "here will be a niht over the world in eneral but the
resourceful persons will be able to et the liht of uidance for them. 'or this reason
4rophet &saiah saidB
"'et shall not thy teachers be remo!ed into a corner anymore but thine
eyes shall see thy teachers."
I*aiah Cha+te" 6=4:= ;"*8
"8urin the period of 8isappearance to stand firm on the riht path will
only be possible by the support of /oly -pirit."
Mikya,/#,/M#ka"im
"If ye then, bein e!il, ;now how to i!e ood ifts unto your 2hildren5
how much more shall your hea!enly =ather i!e the /oly spirit to them that ask
him."
St0L#ke Cha+te" 554568
&t is, therefore, necessary that one should always pray, seek and try to be
connected with the centre of the =ivine Liht of Guidance. "hus, he will be saved in this
darkness from stumblin and ettin astray. "his daner can only be avoided if there is
a contact between the man and the centre of Guidance. -oly Duran saysB
"<B ye, who belie!e( 6ndure, outdo all others in endurance, be ready, and
obser!e your duty to &llah, in order that ye may succeed."
Aa,/e/Im"an 4The Fami,y o! Im"an :==8
"he -oly &mam 0uhammad 2a+ir (A.S) e$plained the verse and said, "=irstly
perse!ere in carryin out of duties, try to be patient, secondly ask your brothers
to be patient aainst the cruelties committed by your enemy, and endure all the
calamities patiently. %hirdly, try to make a contact with the awaited '/u>>at' durin
the 98ark &e3 and fourthly fear +od because this is the key to success."
"hese four thins have already been emphasi1ed by all the 4rophets. 'or
e$ample the dischare of moral duties and to ive the rihts of others to them means
the sacrifice of personal will to the pleasure of God. "he human self, wants a hih
deree of liberty in the dischare of moral duties. Similarly we cannot properly ive the
rihts of others to them unless we push back our own wills and wishes.
&n 4salms it has been saidB
"I will freely sacrifice unto thee."
&o0 974=A8
"And he (Jesus) stretched forth his hand towards his disciples and said, Behold
my mother and my brethren! for whosoever shall do the will of my Father which is in
heaven, the same is my brother, and sister, and mother."
St0 Matthe1 Cha+te"5: 47</9=8
"%hus saith the Lord of hosts. if thou wilt walk in my ways and if thou will
keep my chare, then thou shall also >ude my house and shall also keep my
court."
%echa"iah cha+te" 64@8
&t appears that to carry out the orders of God is very important. "o be satisfied
with the orders of God and to be steadfast in the matters concernin reliion is also the
spirit of patience and this too is important.
"?est in the Lord and wait patiently for him %hose that wait upon the Lord,
they shall inherit the earth."
P*a,m* &o06@ 4@B<8
-ere twofold patience has been re+uired. 4atience on the cruelties inflicted by
others and to be steadfast in pursuance of reliious directives. &n the time of affliction,
rief and cruelties, patience is very important.
"-eek ye the Lord, all ye meek of the earth, which ha!e wrouht his
,udment. seek rihteousness, seek meekness 5 it may be ye shall be hid in the
day of the Lord's aner "
%e+haniah Cha+te" :468
"%he meek shall inherit the earth."
P*a,m* &o0 6@4558
"1lessed are the poor in spirit5 for their's is the kindom of hea!en."
"1lessed are the meek" for they shall inherit the earth. 1lessed are they which do
huner and thirst after rihteousness5 for they shall be filled. 1lessed are they
which are persecuted for rihteousness' sake5 for their's is the kindom of
hea!en." St.Matthew Chapter 5 (3,5-6,10)
"here are so many sayins in which those persons have been admired who were
sub5ected to tyranny and afflictions and yet they were patient.
&n the present ae the reliious monopolists have especially circulated a concept
in masses that it is impossible to have a contact with the centre of =ivine Guidance. "he
solitary reason for it is that if they frankly admit that a contact is possible, their own
monopoly ceases there and then.
&t is the prime duty of the 0uslim scholars that they should lead the people to the
centre of uidance and should not try to uide them to themselves. 2ut it is happenin
that they are callin the people to their own door, on the e$cuse that the ate of
uidance is inapproachable and closed. .esus !hrist has already pointed out this
wickedness.
"1ut woe unto you, scribes and pharisees, hypocrites( for ye shut the
kindom of hea!en aainst men5 for ye neither o in yoursel!es, neither suffer ye
them that are enterin to o in."
St0 Matthe1 Cha+te" :64568
"he e$ample of the mercenary reliious scholars is that of a bi stone on the
openin of a sprin. &t neither utili1es the water itself nor it allows others to utili1e it. "he
fact is that God says that & am very much pleased with the repentance of the sinful
persons.
"-ay unto them, as I li!e, saith the Lord +od, I ha!e no pleasure in the
death of the wicked. but that the wicked turn from his way and li!e."
E$ekie, cha+te" 664558
God Almihty told many 4rophets that he hates the bad deeds of bad person. -e
does not hate the self of that bad person. &f he mends his way, God is beneficent and
0erciful. "hen will -e not uide him who tries to contact -im% ,e must be sure that it
has never been difficult to have a contact with the center of uidance of the beneficent
and 0erciful. -e -imself says that one who tries to contact -im, -e -imself contacts
him. -is promise is never wron.
Another thin necessary for divine contact is the fear of God. All the 4rophets
have elaborated it in their books. &t is not disputable, so & would like to write only this
much that it stands proved from the sayins of =ivine Guides that B God(fearin will
inherit the earth. God fearin will have the =ivine knowlede. God fearin will be safe
from perdition in every ae. "hey will share the =ivine Rule.
"here can be a +uestion that who are those who miss the contact with the centre
of =ivine Guidance% An answer to this +uestion facilitates the way to observe the =ivine
liht. "he brief answer to this +uestion is that the centre of uidance is concealed due to
the bad deeds of the evil(doers.
&t means that the clouds of our vices intervene between divine liht and
ourselves. "he walls of our bad deeds obstruct the rays of the Liht of Guidance.
"here is an episode of Ali, son of &brahim 0eh1yar, which is found in many books
of >Ghaibat>. ,hen Ali bin &brahim had a contact with the centre, he was +uestionedB ;
&brahimP what do you want % -e said & want to see the -idden >-u55at> "he answer wasB
-e is not concealed from you, but your bad deeds have made him hidden. Somethin
similar is in the ;ld "estament.
"&nd when the Lord saw it, he abhorred them, because of the pro!okin of his
sons and of his dauhters. &nd he said, I will hide my face from them."
De#te"onomy Cha+te" 6:45</:=8
So if we mend our ways and keep the pleasure of God in view, in our doins and
sayins, there is no reason that we may not be able to see the =ivine Liht of Guidance.
(M)
((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
(*) It #ill be dis&ssed in omin! %a!es that ho# sho&ld #e make a ontat and #hat is its %roed&re.
AnDio#* Wait.
"he 4rophets have told us various olden principles to keep us on the riht path
durin the ?=ark AeN. "he an$ious wait and supplication to God have been over(
stressed amon all of these. All the 4rophets kept waitin themselves and turned
themselves as lookin for and asked their people to do so also. "hey also told them
about the virtues and e$cellences of waitin. 'or e$ample look at the followin
+uotationsB
"%herefore I will look unto the Lord. I will wait for the +od of my sal!ation,
my +od will hear me."
Micah Cha+te"/@ 4@8
"4y rihteousness is near. my sal!ation is one forth, and mine arms shall
>ude the people. the isles shall wait upon me, and on mine arm shall they trust."
I*aiah Cha+te"/95 498
"1ehold my ser!ant, whom I uphold5 mine elect, in whom my soul
delihteth5 I ha!e put my spirit upon him5 he shall brin forth ,udment to the
+entiles. /e shall not fail nor be discouraed, till he ha!e set ,udment in the
earth 5 and isles shall wait for his law." Isaiah 2hapter:CD(E,C)
"&nd therefore will the Lord wait, that he may be racious unto you, and
therefore will he be e$alted, that he may ha!e mercy upon you5 for the Lord is a
+od of ,udment 5 blessed are all they that wait for him."
I*aiah Cha+te"/6= 45>8
"< Lord, be racious unto us. we ha!e waited for thee5 be thou their arm
e!ery mornin, our sal!ation also in the time of trouble."
I*aiah Cha+te"/66 4:8
4rophet Shu>eyb has saidB
&nd watch Lo( I am a watcher with you."
Ho,y 3#"an A,/H#d 4<68
6$pect then, I am with you amon the e$pectant."
Ho,y 3#"an A,/Y#n#* 4onah / 5=68
"here are 89 verses in -oly Duran which contain an order for waitin. "his order
for waitin is not restricted only to the believers but the cruel, non(believers and the
wicked have also been directed to wait. As the intellient and worthless students of
school are both directed to wait for the result, all the classes of human society have
been asked to wait. "he decision between oppressor and the oppressed will be made
on the day when the last =ivine Representative will establish his rule and will administer
5ustice. ;n the day all the nations will be assembled, the 4rophets will also be present,
the cruel will be punished and the revene of all the victimi1ed will be souht. "hat is
the day when the result of all the deeds will be out. "hat is why every one has been
asked to wait for that day.
"he difference between the waitin of believers and non(believers is that the
believers take it for ranted that the said day will definitely come and they love to see
that day. "he cruel make a fun of it and lead their life in a style as if the said day will
never come. "he believers pray for the arrival of that day and the non(believers
(because they are not sure of it) tauntinly sayB <2rin the said day as soon as you can,
this day will never come.< 'or such persons it has been said in -oly DuranB
%he commandment of &llah will come to pass, so seek not ye to hasten it."
A,/&aha, 4The Bee / 58
&n these circumstances only that e$pectant is superior who believes in the arrival
of the destined day from the core of his heart. -e loves to see it and wishes that the
administration of the world should be taken over by the Lord of -osts and the =ivine
Government should be established, the cruel and oppressors should be rooted out and
the earth and the sky with all they contain, should receive a ift of permanent pleasure.
The ;i"t#e* And Im+o"tance o! ED+ectancy.
,hen we delve into the scriptures of all the reliions, we find that the
fundamental books of all the reliions unanimously make mention of the ?=ark AeN.
All the books direct us to observe e$pectancy durin the ?=ark AeN. All say that
all the =ivine messeners did wait for the stipulated day. All the books term the =ivine
Government as to be a means of salvation. And all treat the observers of e$pectancy to
be the best of all the times.
&slam and *$pectancy ("o Look 'or)
"he -oly 4rophet (4.2.).-) has said that
"1est of the deeds of my "Fmmah" is to wait and e$pect the establishment
of 8i!ine rule which will brin prosperity".
"he -oly &mam Sadi+ (A.S.) said to Abu Hhalid HabeliB "%he people in the
98ark &e3 who will belie!e in the last '/u>>at' and will wait for his arri!al will be
the best of the peoples of all times."
"he !hief of the believers, -oly &mam Ali (A.S) saidB
"#ait for the establishment of 8i!ine rule and don't be disappointed of
8i!ine compassion because the most belo!ed of the deeds with +od is to wait for
the establishment of 8i!ine rule."
"here are so many "raditions on this sub5ect which & leave for the sake of brevity.
"here are 79 verses in the -oly Duran in which God Almihty has condemned
those who don>t believe in the destined day or totally deny it. 2ecause the day on which
the last >-u55at> has to arrive will be as important as if it were the day of God>s arrival
-imself. All the matters pertainin to this >-u55at> will have a special reference to God.
-is overnment will be God>s overnment
-is 5ustice will be God>s 5ustice.
"o visit him will be to visit God.
"he attitude, whatsoever, shown towards him will be indirectly shown to God.
"o help him will be to help God.
"o fiht with him will be to fiht with God.
-e will be a representative of God havin the shades of all his peculiarities. -e
will be the deputy of God and in this position, he will assemble those who are byone or
are present, for accountability and will make 5ust decisions. -e will fulfill all the promises
made by God to his prophets. "his is why that the day of his arrival has been called the
day of God.
&n -oly Duran many +ualities of this day have been enumerated. "he same are
as followsB
"%he day of assemblin whereof there is no doubt3
A*h/Sh#"a 4The Co#n*e,/@8
"%he 8ay, when we shall sei7e them with a reater sei7ure."
A,/D#khan 4The Smoke/5A 8
"%he day of seein Lord"
At/Ta#?ah 4Re+entance/598
IThe th"eatened day0I
&l:Aaf
"8ay of comin forth"
A,/3a!
"8ay of witness"
At/Ta#?ah 4Re+entance8
"8ay of brinin out embe77lements"
At/Ta-ha?#m 4M#t#a, Di*i,,#*ion8
"8ay of promise"
A,/Maa"iC 4The A*cendin- Stai"1ay*8
"8ay of decision"
A,/M#"*a,at 4The Emi**a"ie*8
"8ay when anels and spirits will stand in rows"
A,/&a?a 4The Tidin-*8
"8ay of punishment and reward"
A,/In!ata"
"8ay when the hidden e!il doins will be searched out"
A,/Ta"i'
"8ay when the people will stand before +od"
At/Tat!i! 4De!"a#din-8
"his is the day which is called the >day of God> on that day one who will sit in the
seat of 5ustice will be the viceroy of God and to see him will amount of seein God. "he
prophets were told to make the people fear, the day of God>s interview. "hat interview
meant the seein of the viceroy of God. &n this connection -oly Duran saysB
"%hat they miht belie!e in the meetin with their Lord"
A,/Anaam 4The Catt,e/5998
"/e detaileth the re!elation, that happily ye may be certain of the meetin
with your Lord"
A"/Raad 4Th#nde"/:8
And those who did not believe in the meetin with Lord, it has been said about
them in -oly DuranB
"%hey indeed are losers who deny their meetin with &llah."
A,/Anaam 4The Catt,e/658
"1ut truly many of mankind are disbelie!ers in the meetin with their
Lord." A"/Rome 4>8
"here are about G: verses in the -oly Duran which tell about the meetin with
God. 3o one can deny the fact that the 4enultimate Reality cannot be seen or visited.
So all these verses refer to the meetin with his deputy or viceroy, to see whom is as if
to see God. &n all the revealed books it has been said that the meetin with him will
amount to meetin with GodB
"=or the rihteous Lord lo!eth rihteousness5 /is countenance doth
behold the upriht."
P*a,m* &o0 55 4@8
"%his is the eneration of them that seek him that seek thy face."
P*a,m* &o0 :7 4A8
"%he mihty +od, e!en the Lord hath spoken, and called the earth from the
risin of the -un unto the oin down thereof. <ut of @ion, the perfection of
beauty, +od hath shined. <ur +od shall come and shall not keep -ilence."
P*a,m* &o0 9= 45/68
God Almihty is far above to come and o anywhere because -e does not need
it. "hen who is this > who will come% -oly Duran saysB
"#hen your Lord will come the anels will come down rank on rank"
A,/FaCa" 4The Da1n/::8
"+lory ye in his holy name. let the heart of them re>oice that seek the Lord.
-eek the Lord, and his strenth, seek his face e!ermore."
P*a,m* &o0 5=9 46/78
"/ere me speedily, < Lord5 my spirit failed5 hide not thy face from me."
P*a,m* &o0 576 4@8
"&nd the Lord speak unto 4oses, sayin, speak unto &aron and unto his
sons, sayin, on this wise ye shall bless the children of Israel, say unto them, the
Lord bless thee, and keep thee5 %he Lord make his face shine upon thee and be
racious unto thee."
P*a,m* &o0 A 4::/:98
Similarly in all the books of the prophets there is a concept of meetin God by
which is meant the same Liht of Guidance or Last >-u55at> who has to come as viceroy
of God. As the ma5ority of the people took the arrival day of the Last >-u55at> as a mere
wonder or impossibility, therefore they were directed to wait so that they may see the
establishment of -eavenly Rule with their own eyes and meet their appropriate end.
0ost of the prophets had to face the persons who were averse to the belief of the
day of appearance of last >-u55at>. "he mentality of such deniers was made clear to the
prophets. "he -oly Duran saysB
"#ait they for nauht else than that &llah should come unto them in the
shadows of the clouds with the anles) %hen the case would be already >uded
&ll cases o back to &llah (for ,udment)
A,/Ba'a"ah 4The Co1/:5=8
"&nd they will say5 If only a portent were sent down upon him from his
Lord( %hen say (< 4uhammad)5 %he Fnseen beloneth to &llah. -o wait( Lo, I am
waitin with you."
A,/Y#n#* 4#nah / :58
"#hat e$pect they sa!e the like of the days of those who passed away
before them) -ay5 6$pect then( I am with you amon the e$pectant. %hen shall
#e sa!e <ur messeners and belie!ers in the like manner ( as of old). It is
incumbent upon us to sa!e belie!ers."
A,/Y#n#* 4#nah 5=6B5=78
&n the like manner the other prophets were also directed to wait and to be patient.
&t has been said in the 2ook of -abakkukB
"?ottenness entered into my bones and I trembled in my self, that I miht
rest in the day of trouble."
Cha+te" 6 45A8
"'ea, in the way of thy ,udments, < Lord ha!e we waited for thee. the
desire of our soul is to thy name, and to the remembrance of thee. #ith my soul
ha!e I desired thee in the niht. yea, with my spirit with in me will I seek early"
I*aiah Cha+te" :A 4>/<8
"his brief discussion proves that the concept of divine rule and to wait for a
special fi$ed day is present in all the reliions of the world. &t has been praised and
every prophet in his times has been waitin for =ivine rule and directed his people to
wait also. "he Rule and Govt. of 4romised ;ne is infact the rule and Govt. of God
because the revene of all the oppressed persons either by one or yet to come, is
specifically connected with that period. As the tyrants e$hibited their tyranny on this
earth the 5ustice therefore re+uires that they should be punished on this very earth and
the oppressed ones be compensated. "his world is the real place of punishment and
compensation. "he paradise with all the comforts it contains is a reward and not
compensation.
3ow the +uestion arises as to why to wait for -eavenly Govt. has been so much
praised whereas waitin is +uite an ordinary and borin thin%
;ur opponents enerally say that >"he waitin school of thouht> is nothin more
than ease, lu$ury and idleness. "his is simply to leave every activity which is necessary
for proress and advancement. "hose who e$press the said views have neither
properly understood the philosophy and aims of waitin nor the sayins of the passed
4rophets and the -oly 'amily of the 4rophet of &slam because >the waitin school of
thouht> is an e$tensively reformatory and trainin school of thouht. "he *astern and
western moralists whose duty is to pinpoint the real aim of human life and to define what
a ood deed is% ,hen they try to find out the real aim of human life, they fail to clearly
tell us about it. Anyhow they underlined a few specialties of the aim of human life which
were inevitable.
,hen & studied the same, & was wonder struck to find that all those specialties
were there, one to all, in waitin for =ivine rule> 3owhere else the same were to be
found in full. "he most famous theoloist =r. 2enthem has defined the real aim of
human life as followsB <"he real aim of life is to have ma$imum possible pleasure.< 2y
pleasure he means the happiness which is an antonym of rief. "hen he tries to
describe the specialties of pleasure as to how the pleasure should be% -e says the
pleasure should have three +ualities. &t should have (i) &ntenseness (ii) =urability (iii)
And vastness of its circle of influence.
Another theoloian =r. 0ill has e$pressed his views on this point in the followin
wordsB
"%he pleasure ma$imum in 0uantity, number and for a lon period can be
real aim of life."
-e means that the pleasure should be intense and to an ideal deree. &t should
be to the most possible e$tent in this world. &ts circle of &nfluence should include
ma$imum number of people to have the benefits of the same, and it should be durable
for a very very lon time.
=r. Green, another specialist on this sub5ect raised an ob5ection to the precedin
theory which was not accepted by his successors. "he ob5ection was that a bi +uantity
in a lare number is impossible. 'or e$ample if one hundred thousand rupees is
distributed in two persons, it will be a bi +uantity. 2ut if the same amount is distributed
amon the same number of people, the number of people will no doubt increase but the
+uantity of6 pleasure will decrease.
"his point of view would have been acceptable if the pleasure would have been
somethin material. Since the pleasure is a mood and somethin immaterial, therefore
we cannot hold the precedin e$ample as true. &f a poet recites a beautiful verse in a bi
crowd the pleasure derived from that verse thouh divided amon so many people will
not decrease in +uantity. Similarly the mornin walk or beautiful scenery provides a
pleasure e+ual in +uantity to an individual or one hundred thousand persons without
loosin anythin. Accordin to this formula we find this view correct that the real aim of
life is to have the pleasure to the ma$imum e$tent in +uantity, +uality and for a lon
period.
,e observe that the establishment of =ivine rule has all these three +ualitiesB
50 Inten*i(ene** o! +,ea*#"e
&t is a fact that no scale has so for been invented to measure the pleasure. 2ut
the truth is that when the =ivine rule will be established the pleasure will be so intense
that even if the scales are invented, they will fail to measure the same. *very person will
receive the pleasure to the hihest possible deree.
:0 Ci"c,e o! In!,#ence
"he circle of influence of this pleasure is as vast as possible because the
establishment of =ivine rule will be the cause of happiness to those who preceded and
succeed. "he anels, inni and the spirits will also be happy. So much so that we shall
feel the effect of happiness in plants, herbs, trees and thins inanimate and animate.
,e shall prove later on with "raditions that the establishment of =ivine rule will not only
cheer up the inhabitants of the earth and heaven but also the fish in the water.
60 D#"a?i,ity o! +,ea*#"e
"his pleasure will be everlastin as it is provided in the book of =anielB
"+od of hea!en shall set up a kindom, which shall ne!er be destroyed5
and the kindom shall not be left to other people, but it shall break in pieces and
consume all these kindoms and it shall stand for e!er."
Cha+te" :/4778
"/is dominion is an e!erlastin dominion, which shall not pass away."
Chapter "-(14)
"%hy kindom is an e!erlastin kindom."
P*a,m* &o0 5794568
"%he lory of his dominion will be e!erlastin."
St0 ohn
"his means that the =ivine rule will be everlastin and the pleasure it will present
to the people will be for an unendin period. So we are bound to admit that to wish for
the establishment of the =ivine rule is the real aim of human life. ,hen it stand proved
that the waitin school of thouht leads to the real aim of human life, then it is not
correct to label it as a hobby of idlers. &f we practically apply the principles of waitin on
all spheres of human life, we shall feel that the life automatically becomes ideal. "his is
because the waitin for the establishment of =ivine rule makes a man well(behaved,
reliious minded and of unimpeachable character and thus he ains all moral +ualities
which one ouht to have ained.
&f we are able to understand truly the meanin of waitin, we cannot term it as a
hobby of idlers because waitin is an e$emplary action and not idleness. All ood deeds
appear smaller and of on value as compared to >waitin>. "he fact is that waitin is in
itself a preamble because a man who waits someone, has to do certain thins,
appropriate to the status of the person for whom he is waitin. 'or e$ample you want to
o some where with some of your friends. &f those friends don>t turn up in time you will
have to wait for them. Cou will not sit idle in this interim period, but you will make
preparations for the intended 5ourney you will take a bath, !ollect the necessary thins
and pack them in a brief(case. Cou will not sit idle until you are satisfied that all has
been collected which is necessary for the 5ourney. &f the intended 5ourney is lon and
the comin friends are also to be supported by you, the re+uirements will increase.
Shortae of time and packin of so many thins will create restlessness. 3ow in such a
position can one en5oy a sound sleep% &t happens sometimes that one has to travel with
a roup of persons who have a hiher status and want to o by air. So the poor
companion will have to make far more arranements accordin to the status of his co(
travelers. -e will have to arrane more money and to have more valuable accessories.
.ust think of a person who wants to travel with the caravan of rihteousness and
"ruth in which every traveler is pious, chaste and of hih morals. Such person will have
to make very heavy arranements to be a co(traveler of very pure type of passeners.
"hat is why .esus !hrist saidB
"'ou will not be allowed to enter the 8i!ine ;indom unless your purity and
truthfulness is more than the reliious leaders."
Similarly it has been said in the 2ibleB
"&nd take heed to yoursel!es, lest at any time your hearts be o!erchared
with surfeitin, and drunkenness, and cares of this life, and so that day come
upon you unawares. =or as a snare shall it come on all them that dwell on the
face of the whole earth. #atch ye therefore, and pray always, that ye may be
accounted worthy to escape all these thins that shall come to pass, and to stand
before the son of man, (,esus 2hrist)
L#ke Cha+te"/:5467/798
& shall try to prove my view with the help of another e$ample. Suppose a kin
says to one of his sub5ects that & shall visit your house on such and such day, please
wait for me. 3ow this person will not sit idle at his door. 2ut he will have to make
arranements accordin to the status of his uest. -e will set his rooms riht and will try
to arrane for crockery etc. befittin to the status of the kin in order to provide every
possible comfort to him. &f that person sits at his door awaitin his uest and doesn>t
make any arranements suitable to the occasion, he will cut a sorry fiure on the
appointed day. ;ne who has to travel by air, he has to reach the airport before time, lest
he should miss the fliht. "his preparation before time is called >waitin> there is proverb
in ArabicB
>"o wait is more painful than death.>
"he waitin that we are stressin is actually a revolutionary school of thouht
which has no provision for leisure or easy life. &t is the name of the life of a soldier or a
commando. 0any "raditions say that one who waits is like a soldier fihtin in the field.
A "radition in the book Akmal(ud(=in says thatB
"<ne who dies waitin for the establishment of 8i!ine rule is e0ual to one
who is in the tent of &l:/u>>at. %o be more e$act he is like one who is fihtin in
the way of +od before the /oly *rophet (*.1.F./.)."
&n many other "raditions a >waitin person> has been e+uated with a warrior for
the faith.
7. <A >waitin person> is like one who is fihtin in the way of God in a wounded
condition.<
8. <A >waitin person> is like that martyred who is lyin before the -oly prophet
(4.2.).-.) smeared with blood.<
G. < A >waitin person> is like one who has fallen on the round after a stron fiht
before >-u55at> (A.S) and is breathin his last in the tent of his &mam
After oin throuh the precedin "raditions, we become sure that waitin is not
simply rest and recreation but it is hardihood and strule. ,aitin is a life style of a
warrior for the faith.
a. A warrior has weapons and a >waitin person> has prayer (dua). -adith
says that prayer is the weapon of the believer (0omin).
b. A warrior fihts with the enemies of faith and a waitin person fihts with
the forces of =evil.
c. A warrior hoists his sword and banner whereas a waitin person hoists his
hands for prayer. As a warrior tries to keep up his banner, similarly a
waitin person should keep up his hands in prayer.
d. A warrior shouts war cries in the battlefield and waitin person wails and
laments before God.
e. "he blood drops fall from the wounds of a warrior whereas tears fall from
the eyes of a waitin person which are actually the essence of blood.
f. A warrior becomes the mark of arrows, spears and swords whereas a
waitin person becomes a mark of reproachin and revilin. "he wound of
sword ets healed whereas the wound made by tonue never heals.
>.ehad> or war in the way of God is of three typesB (i) to fiht with the apparent
enemies (ii) to fiht with =evil (iii) to fiht with the animal(self. ,e have been ordered to
fiht with the non(believers with our hands, tonues, wealth and lives. "he fiercest of
these .ehads is fihtin with animal(self, because God is always pleased with those
who o aainst the wishes of animal(self. "hat is why we have been ordained to fiht
with the wishes of animal(self in a way we fiht with our enemies.
All the kinds of .ehads narrated above are hidden in >waitin>. &t is because of his
strivin hard that a waitin man has been ranked above the persons of every ae and
times. "he -oly !hrist saysB
"Verily I say unto you, amon them that are born of women there hath not risen a
reater than ,ohn the 1aptist5 "ot withstandin he that is least in the kindom of
hea!en is reater than he."
Matthe1 Cha+te" 554558
,e can reali1e from the above +uotation that how hih is the rank of those who
will be present in the =ivine Hindom. "hey will be reater than prophet of God, .ohn.
,hen the merit is so hih, how hard will be the labour to achieve the same% "he
meanins of >waitin> therefore are self preparation. "hose who don>t ive up vice and
are waitin yet, are actually waitin for their destruction. "his has been corroborated in
the book of &saiahB
"1ehold, the day of the Lord cometh, cruel both with wrath and fierce
aner, to lay the land desolate5 and he shall destroy the sinners thereof out of it."
Cha+te" 564<8
"%o what purpose is the multitude of your sacrifices unto me) saith the
Lord5 I am full of the burnt offerins of rams, and the fat of fed beasts. and I
deliht not in the blood of bullocks, or of lambs, or of he oats. #hen ye come to
appear before me, who hath re0uired this at your hand, to tread my courts) 1rin
no more !ain oblations5 incense is an abomination unto me5 %he new moons and
-abbaths, the callin of assemblies, I cannot away with. your new moons and
your appointed feasts, I am weary to bear them."
Cha+te" 5455/578
"1ut if you refuse and rebel, you shall be de!oured with the sword5 for the
mouth of the Lord hath spoken it."
Cha+te" 54:=8
"/ow ye. for the day of the Lord is at hand. it shall come as a destruction
from the &lmihty."
Cha+te" 564A8
Similarly it has been said in the book of *1ekielB
"%hus saith the Lord +od. /owl ye, woe worth the day( =or the day is near, e!en
the day of the Lord is near, a cloudy day. it shall be the time of heathen."
Cha+te" 6=4:/68
&t has been said in the book of .oelB
"&las for the day( =or the day of the Lord is at hand, and as a destruction
from the &lmihty it shall come."
Cha+te" 54598
&n the book of Amos it has been saidB
"#oe unto you that desire the day of the Lord( to what end is it for you)
the day of the Lord is darkness and not liht. &s if a man did flee from a lion, and
a dear met him. or went into the house and leaned his hand on the wall and a
serpent bit him. -hall not the day of the Lord be darkness."
Cha+te" 945>/:=8
ESTABLISHME&T OF PEACE A&D REFORMS
"he man perceived and e$perienced two thins since his creationB
&( !ruelty &&( Grief (Sorrow)
"hese two thins are an inseparable part of human life and will remain till the
man remains on this planet. All the 4rophets, thinkers and even poets have discussed
these two thins. 'rom a man of ordinary intellience upto a man of ideal intellience
these two thins are felt e+ually. ;ne ets disturbed by these two factors. &t is
somethin else that every man perceives these accordin to his caliber. An inorant
man will remain limited upto his own self, whereas the circle of perception of the men
with hiher caliber will be vast. "hey feel as if the tyranny has shrouded the whole
world. "hey not only share the pains of fellowmen but also the pains of plants and
inanimate thins. "hey cannot reconcile with an atmosphere of cruelty. "hey feel their
person directly bein sub5ected to that tyranny. "hey feel an a$e strikin a tree as if it
was fallin on their hearts. "he cuttin of the tree is considered by them e+ual to a
homicide.
"he reat 2uddha abdicated his throne and preferred a 5unle life simply
because he viewed cruelty all around. ,hen he came out for preachin after a lon
respite, he mainly stressed on these two thins vi1. cruelty and rief. "hese two points
form the backround of >Ahinsa> principle (harmlessness or not to tease anythin)
presented by Sawami 0ahabir, the founder of .ain(ism. *ven a tyrant can not save
himself from rief, pain and tyranny. *very tyrant of the world condemns tyranny while
committin it. "he man has been continuously wain war aainst these two thins
since he ained knowlede. &t is known to everyone that first and the foremost needs of
man are peace and pleasure. -e therefore tries hard to achieve them. "he sloan which
attracted the masses in Russian Revolution was freedom and peace.
"he implementation of constitution and other laws throuh administration and
5udiciary in different countries is simply to minimi1e the cruelty and sorrow. "he main
purpose of the politics is to save a common man from the clutches of cruelty and to add
to his pleasure. & am pained to say that the man despite the e$ercise of his best
abilities( has not been able to succeed in checkin the e$pansion of tyranny what to
speak of minimi1in the same. "he cruelty is spreadin widely at a bullet speed. the
pleasure and peace are bein banished from the face of the earth. *very person feels
himself at un(point. "he life appears to be made of unpowder. "he 5unle(law is
current in the cities. "he restlessness of cities is enterin 5unles even. "he whole
humanity is considerin itself unsafe.
,hen a miserable man observes all this, a +uestion crops up in his mindB will this
flood of cruelty ever stop% ,ill the sufferins of humanity end ever% ,hen he tries to
find out the answer to these +uestions in materialistic systems, he doesn>t find a positive
answer. ;n the contrary he ets disappointed due to the increasin speed of cruelty
and sorrows.
"he answer to these +uestions is only found in scriptures and revealed books. all
the reliions of the world unanimously declare that all this will happen in the last ae
when the rule of the >;ne promised by the prophets> will start. All the sorrows, rieves
and cruelties will be wiped out of the world. Lord saysB
"I am +od, and there is none like me. 8eclarin the end from the beinnin,
and from the ancient times the thins that are not yet done, sayin, 4y counsel
shall stand and I will do all my pleasure5 2allin a ra!enous bird from the east,
the man that e$ecuteth my counsel from a far country5 'ea, I ha!e spoken it, I will
also brin it to pass. I ha!e purposed it, I will also do it ./earken unto me 'e stout
hearted, that are far from my rihteousness5 I brin near my rihteousness. it
shall not be far off, and my sal!ation shall not tarry."
I*aiah Cha+te" 7A4</568
"4y ser!ant whom I uphold5 mine elect, in whom my soul delihted5 I ha!e
put my spirit upon him. he shall brin forth ,udment to the entiles. /e shall not
cry nor lift up, nor cause his !oice to be heard in street. & bruised reed shall not
break, and the smokin fla$ shall he not 0uench5 he shall brin forth ,udment
unto truth. /e shall not fail nor be discouraed, till he ha!e set ,udment in the
earth 5 and the isles shall wait for his law"
I*aiah cha+te" 7:45/78
"1ehold, the Lord +od will come with stron hand and his arm shall rule
for him5 1ehold, his reward is with him, and his work before him. /e shall feed his
flock like a shepherd5 he shall ather the lambs with his arm, and carry them in
his bosom, and shall ently lead those that are with youn."
I*aiah Cha+te" 7=45=/558
Alonwith this ood news Lord God has encouraed the crushed and trodden
people and asked them not to loose heart and that they should wait for -is last
representative with hope and courae.
"-trenthen ye the weak hands, and confirm the feeble knees. -ay to them
that are of a fearful heart, 1e stron, fear not5 behold, your +od will come with
!eneance, e!en +od with a recompense, he will come and sa!e you. %hen the
eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
%hen shall the lame man leap as an hart, and the tonue of the dumb sin5 for in
the wilderness shall waters break out, and streams in the desert. &nd the parched
round shall become a pool, and the thirsty land sprins of water5 in the
habitation of draons, where each lay, shall be rass with reeds and rushes. &nd
an hihway shall be there, and a way, and it shall be called the way of holiness.
the unclean shall not pass o!er it. &nd the ransomed of the Lord shall return, and
come to @ion with sons and e!erlastin >oy upon their heads5 they shall obtain
>oy and ladness, and sorrow and sihin shall flee away."
Isaiah Chapter 35 (3-10)
&t is a fact that if tyranny is finished and peace ets established, all the miseries and
sorrows will automatically vanish. &t is necessary to implement 5ustice without
discrimination so as to wipe out the cruelty and in5ustice. .ustice comprises of two
factorsB
(i) 4unishment to the cruel and
(ii) !ompensation to the wroned and oppressed.
&t is necessary for administration of 5ustice to provide solid proofs of the crime. &f there
are no solid proofs and witnesses, the 5ustice administered will become doubtful.
Heepin all this in view God the merciful has e+uipped his last representative in a way
that -e has termed his arrival as arrival of God, his decision as the decision made by
-imself, and his Govt., as a =ivine Govt. &t has also been told to remove all the doubts
of tyrants that the 5ustice done by the last representative of God will be a cent per cent
5ustice because he will not stand in need of any proofs etc. of the crimes and cruelties.
"&nd the spirit of the Lord shall rest upon him, the spirit of wisdom and
understandin, the spirit of counsel and miht, the spirit of knowlede and of the
fear of the Lord. &nd he shall not >ude after the siht of his eyes, neither repro!e
after the hearin of his ears. 1ut with rihteousness shall he >ude the poor, and
repro!e with e0uity for the meek of the earth5 and he shall smite the earth with
the rod of his mouth, and with the breath of his lips shall he slay the wicked. &nd
rihteousness shall be the irdle of his loins, and faithfulness the irdle of his
reins."
I*aiah Cha+te" 55 4:/98
"his means that the 5ustice will be administered throuh spiritual power and
knowlede. "he cruel and oppressors will be punished in the liht of the same. "he
criminal will not escape the 5ustice irrespective of his social status. "he rane of 5ustice
will be so wide that it will e$tend even to the animals of 5unle. A bier animal will not
be allowed to tease a smaller one. &t means that the law of 5unle will also et reshaped
in accordance with the canons of 5ustice. Lord saysB
"%he wolf also shall dwell with the lamb, and the leopard shall lie down
with the kid. and the calf and the youn lion and the fatlin toether. and a little
child shall lead them. &nd the cow and the bear shall feed. their youn ones shall
lie down toether5 and the lion shall eat straw like the o$. &nd the suckin child
shall play on the hole of the asp, and the weaned child shall put his hand on the
cockatrice den."
I*aiah Cha+te" 55 4A/>8
-ow this revolutionary peace will be established%
"he answer to this +uestion is provided in the 2ible.
"%hey shall not hurt nor destroy in all my holy mountain5 for the earth shall
be full of the knowlede of the Lord, as the waters co!er the sea."
I*aiah Cha+te" 55 4<8
,e sometimes think that is it possible that carnivorous animals should become
veetarians%
"he modern science affirms this possibility, because with the chane of some
enes a carnivorous animal can become a veetarian. "he point to be stressed is that
5ustice will be so prevalent in the last ae that the cruelty will not be found anywhere.
4eace, prosperity and happiness will rule the world.
"%hat our sons may be as plants rown up in their youth. that our
dauhters may be as corner stones, polished after the similitude of a palace5 %hat
our arners may be full, affordin all manner of store5 that our sheep may brin
forth thousands and ten thousands in our streets5 %hat our o$en may be stron
to labour. that there be no breakin in, nor oin out. that there be no
complainin in our streets. /appy is that people, that is in such a case5 yea,
happy is that people, whose +od is the Lord." Psalms No. 144 (12-15)
"1ut in the last days it shall come to pass, that the mountain of the house of the
Lord shall be established in the top of the mountains, and it shall be e$alted
abo!e the hills. and people shall flow unto it. &nd many nations shall come, and
say, come, and let us o up to the mountain of the Lord, and to the house of the
+od of ,acob. and he will teach us of his ways, and we will walk in his paths5 for
the law shall o forth of @ion, and the word of the Lord from ,erusalem. &nd he
shall >ude amon many people, and rebuke stron nations a far off. and they
shall beat their swords into plowshares, and their spears into prunin hooks.
nation shall not lift up a sword aainst nation, neither shall they learn war
anymore. 1ut they shall sit e!eryman under his !ine and under his fi tree. and
none shall make them afraid5 for the mouth of the Lord of hosts hath spoken it."
Micah Cha+te" 7 45/78
&t becomes clear from the precedin +uotations that it will be the specialty of that
particular period that wars will totally come to an end and the weapons will be chaned
into beneficial tools. "here is a famous proverb that >every book has a last pae>. &f this
is true the present rotten system will definitely come to an end. All the inhabitants of this
world will face a reaction of their actions. "he wroned and oppressed classes are sure
to be compensated. "his has been provided in the books of all the revealed reliions
that in the last ae a )niversal Leader will come and establish a complete and
everlastin peace in the world.
,hen we look at the welfare institutions at international level, we reali1e the
thins which are needed by humanity. "houh & have a reat respect for the said
welfare institutions and consider their encouraement necessary and also ure them to
be sincere to their ob5ectives, yet & believe that a man cannot achieve an ideal life with
the p resent materialistic system. As the ideal itself varies from man to man. "he ideal of
a sinle person is also sub5ect to chane from time to time. An ideal of a millionaire will
be to become billionaire, when he becomes a billionaire6 his ideal becomes to be
multibillionaire. So the ideal is a shadow which is to be always chased and actually is
not achievable. 2ut whatever we find from the revealed books about the last ae shows
that the rein of the last )niversal Leader will be an ideal rein from every side. "he life
of man will be ideal from both material and spiritual points of view.
Let us try to take a detailed view of it.
(&)( 4overtyB
"he most ticklish problem of this planet in the modern ae, is poverty. &t has
badly aitated the minds of the economists of international level. "he increasin flood of
population is sweepin away all the human resources. "he whole proress made so far,
is comin to a nauht due to population pressure. "he scriptures tell us about the
solution of this problem durin the period of the last =ivine Leader. &t has been told
about that olden ae thatB
7( *very person will be havin his rainaries full of all kinds of food rains.
8( "he sheep and oats of every person will brin forth hundreds and thousands of
lambs and kids. "he animals will be in abundance.
G( *very person will be havin his own vineyard and arden.
9( ;nly those persons will be the owner of the earth whom Almihty will bless.
F( "he 4rophet of &slam (4.2.).-.) saysB
%he last 8i!ine Leader will brin out all the treasures hidden in the earth
and will di!ide them amon the people."
K( "he resources will multiply and no one will be poor, meanin thereby that there will
be no concentration of wealth.
A sinle person will receive so much mineral wealth that he will pick up a bi lot
but he will shed his load and leave some of it in the way.
"he >/akat> system will be such as every person in that ae will be so rich that he
will be liable /akat ta$. 4eople will try to find deservin persons for /akat, but will find
none.
"he weaker and the oppressed class will be iven sovereinty and they will be
the leaders at that time.
"he promise made by God in -oly Duran
"%hy Lord will i!e unto thee so that thou will be content." will be fulfilled.
"his means that poverty will be totally wiped out in that olden ae, no one will be
landless and all will be land(lords. 3o piece of land will remain barren because the
water will be in plenty, there will be canals every where for irriation. &n addition to
canals the rainfall will be in time and all the crops and veetation will be irriated. "he
sprins will ush out of deserts and thirst of the earth will be +uenched. "he fertility of
land will increase in that blessed ae and the yield of the crops will increase many
times. 3o piece of land will remain without ariculture.
(&&) =iseasesB
"he second bi problem amon the lobal problems is disease. *very day brins
a research about new diseases. A ma5or portion of the income of every country is spent
on fihtin aainst diseases and research thereon. "he money spent on hospitals and
medicines is not returnable. &f every individual of a country keeps ood health, the
money spent on hospital etc. can be utili1ed towards the proressive pro5ects. A lot of
handicapped children is born all over the world. A tanible portion of world>s income is
spent on the settlement of handicapped persons. &f there is no handicapped, disabled or
ill person in the world, the money spent on them will be saved and spent on other
developmental sectors. "here will be an increase in the manpower resources which will
further increase the rate of advancement and proress.
"he ae of the last =ivine Leader will be totally free of persons ill, handicapped
and weak. "he blind shall see, the deaf will hear, the lames will run like deer, the dumbs
will sin the sons of 5oy. *ach individual will be bestowed with a collective power of
forty men. 3o one will ever become old, ill, weak or disabled. "he blessin showed by
the !hrist for a few individuals will become eneral in nature in that ae and in the
whole world there will be no blind, dumb, deaf, lame, leper and dead.
(&&&) Iiolence and "errorism
"he third problem faced by the modern ae is the infrinement of moral laws,
terrorism, oppression and violence6 which have created an atmosphere of lawlessness.
*very individual considers him unsafe even thouh he may be in a concrete fort. Life,
property, honour etc, are not safe. "he real cause of this violence is that people have no
fear of God. "hey also do not believe in the life hereafter. &n the absence of fear of God
the violation of moral laws becomes easier for the man. ,hen there is no fear of
accountability in the life here after, a man will commit violence and terrorism etc. easily.
"he books of all the reliions tell that durin the time of last Great Leader nothin
aainst law will be done because the people will become God fearin.
%hen shall the earth yield her increase5 and +od, e!en our own +od shall
bless us. +od shall bless us5 and all the ends of the earth shall fear him."
P*a,m* &o0 A@ 4A/@8
"I will also lea!e in the midst of thee an afflicted and poor people, and they
shall trust in the name of the Lord. %he remnant of Israel shall not do ini0uity, nor
speak lies. neither shall a deceitful tonue be found in their mouth5 for they shall
feed and lie down, and none shall make them afraid."
%e+haniah Cha+te" 6 45:/568
God will brin around all the pious persons in that ae. "he reason for this
assemblae has been told in the followin wordsB
%hat they may walk in my statutes and keep mine ordinances, and do
them5 and they shall be my people, and I will be their +od."
E$ekie, Cha+te" 55 4:=8
"he fear will not be due to any sort of harm but all the hearts will become full of
modesty. "hey will have the fear of God in the manner of a lover who fears the
estranement of his beloved. "his love full fear will force the people to abide by =ivine
laws and abandon every sort of violence and rebellion. All the fears will disappear
e$cept fear of God. &t has been stated in the e$planation of Duranic verses (sura Aal(e(
&mran ) that those who will be lookin out for the =ivine rule with due obedience, will not
have any fear or rief in the rein of the last =ivine Leader, because they will be the
friends of God. &t has been stated in the e$planation of verse EG of the said Sura that all
the creatures of earth and heaven acknowlede the reliion of Lord and will obey him.
(&I) Reliious =iscordB
,hen we look at the world of today, we find one reliion collidin with other, and
faith with another faith. A eneral massacre is bein carried out in the name of reliion
and faith everywhere. 0ost of the destruction is done under the arb of reliion. 2ut in
the olden ae of =ivine rule all such vices will come to an end. "he reliion will be fed
to the brains with loic. "he pious and rihteous people will be brouht to obedience, in
the first instance with reference to the faith they believed in. "he state reliion will not be
imposed upon anyone, because God Almihty saysB >"here is no coercion in the matter
of faith>. "here are very clear "raditions in 0uslim books with reference to the
establishment of =ivine rule which state that when the Last Leader and Great =ivine
Reformer will take(over, he will brin out ;ld "estament and other revealed books from
a cave of Antakia mountain ("urkey) will administer 5ustice accordin to the beliefs and
reliious books of various sectors of the masses. "he earth will yield all the treasures
hidden therein. -e will brin around all the world on one reliion. "his will not be done
on unpoint but by fully convincin them in the liht of reason and loic. "hen whole the
world will embrace one and one faith only.
9&nd the loftiness of man shall be bowed down. and the hauhtiness of
men shall be made low5 and the Lord alone shall be e$alted in that day. &nd the
idols he shall utterly abolish."
I*aiah Cha+te" : 45@/5>8
"&nd it shall be in that day, that li!in waters shall o out from ,erusalem.
half of them toward the former sea, and half of them toward the hinder sea5 in
summer and winter shall it be. &nd the Lord shall be kin o!er all the earth5 in
that day shall there be one Lord, and his name one."
%echa"iah Cha+te"57 /<8
"+od reineth o!er the heathen5 +od sitteth upon the throne of his
holiness. %he princes of people are athered toether, e!en the people of the
+od of &braham."
P*a,m* &o07@ 4>/<8
&t has been said in a "radition that there will be none from east to west who will
not bear the witness on oneness of God. All the reliions will be van+uished by &slam
and no disbeliever or a polytheist will be found in any nook of the world. All the
population of the world will be havin only one reliion. &n such a state of affairs the
reliious discord and sectarianism will automatically vanish and the lobe will become a
cradle of peace.
(I) Hnowlede and ,isdomB
*ducation is the fifth biest problem of the world accordin to the ,orld 2ank
and ).3. schedule. "he pace of literacy is very slow. 2illions of =ollars are bein spent
to accelerate the said pace. 2ut despite of very heavy e$penditure, the result is very
hopeless in underdeveloped countries. &norance and paanism are at lare. "he ratio
of knowlede and wisdom is too low to mention. 4articularly the wisdom, which has a
direct connection with spirit, has come to nauht.
"here is a flood of information in the present ae but the information cannot be a
substitute for knowlede. Hnowlede is always systematic and consistent. &t is a way to
wisdom and its result is wisdom and prudence. "he knowlede uides in worldly
matters and prudence in spiritual matters. "he advancement in the field of knowlede
and education has been made to a very small e$tent but it has come to nauht in the
field of spiritual science. 0aterialism has been iven a reat importance but the
spiritualism has been considered in5urious. "here is a "radition in the e$planation of the
followin verse of -oly Duran.
"< ye who belie!e5 whoso of you becometh a reneade from his reliion, (know
that in his stead). &llah will brin a people whom /e lo!eth and who lo!e /im."
A,/Maeda4Ta?,e *+"ead 4978
"hat, there will be a bad time when the believers of all the reliions will become
apostates if 5uded in the liht of their own reliion. "he people referred to in the
precedin verse of Duran are those who will be the companions of the last reat
Leader. &n the current ae we are observin the truth contained in the above "radition.
"hese days the .ews have departed from the reliion of 0oses. A !hristian has
become an apostate from the reliion of .esus !hrist and a 0uslim has one away from
&slam e$cept a tiny minority. &t means that there is a reat decline in spiritualism.
All the reliions unanimously declare that the ae of the last reat =ivine Leader
will be full of knowlede, science and spiritualism.
"=or the earth shall be full of knowlede of the Lord, as the waters co!er
the sea."
I*aiah Cha+te" 55 4<8
"&nd I will i!e them one heart, and I will put a new spirit within you5 and I
will take the stony heart out of their flesh, and will i!e them a heart of flesh. %hat
they may walk in my statutes, and keep mine ordinances, and do them."
E$ekie, Cha+te" 55 45</:=8
"=or the earth shall be filled with the knowlede of the lory of the Lord, as
the waters co!er the sea."
Ha?akk#k Cha+te" :4578
"&nd it shall be in that day, that li!in waters shall o out from ,erusalem."
%echa"iah Cha+te" 574>8
"&nd it shall come to pass afterward, that I will pour out my spirit upon all
flesh. and your sons and your dauhters shall prophesy, your old men shall
dream dreams, your youn men shall see !isions5 &nd also upon the ser!ants
and upon the handmaids in those days will I pour out my spirit."
oe, Cha+te" : 4:>/:<8
"&nd on my ser!ants and my handmaidens I will pour out in those days of
my spirit. and they shall prophesy."
The Act* o! the A+o*t,e*/: 45>8
"here is a "radition that when the Great Leader will establish his rule, God
Almihty will place -is hand of beneficence on the heads of the people, their brains and
understandin will become ideal. "he power of hearin and eye(siht will increase to an
e$tent that a person sittin in the east will be able to see and talk with a person sittin in
the west. Hnowlede will become so prevalent that the women and irls will e$plain
&slamic .urisprudence and implement the orders of Lord. "he total knowlede is
contained in 8L letters. So far the knowlede of one letter has been iven. ,hen the
last Leader will come, the knowlede of remainin 8K letters will be poured on humanity
and each one of his follower will possess that +uantity of knowlede. &t means that
inorance and paanism will totally come to an end, and knowlede and prudence will
be seen at their peak. All the doubts and ambiuities will be removed.
I&) 4opulation
;ne, of the problems which are teasin the brains of those who are considerin
the problems of this planet is the pressure of increasin population and decreasin
resources. "he pressure of increasin population is mostly on the underdeveloped and
poor countries. "his pressure is sweepin away all their resources. Since 7@K:, efforts
are bein made that these countries should implement 'amily 4lannin. 2illions of
=ollars have been spent on this e$ercise but to no avail. "he proper solution was to
increase the resources, but they are tryin to decrease the number. "he fact is that
every individual comin in this world has a sinle mouth to eat and two hands to earn,
provided he is iven to make a positive use of his potentials. "his fact cannot be
neated also that two earnin hands can feed four mouths to eat. "he system is failin
because the real root of the problem is not bein cut off knowinly.
"his, also, is a hard fact that the resources available in this small planet are
sufficient even if the present population increases one thousand times more. ,e are
wastin the income ained from these resources. 'or e$ample the E:A of the total
income of 4akistan is spent on arms and ammunition. &f the entire world ives up
preparin atom and -ydroen bombs and other destructive weapons and spends that
much wealth on removin poverty, it can be said with certainty that no villae in the
whole world will be without factories. 3o tract of land will remain barren and every inch
of the earth will undero mechanical cultivation. Actually we are not manufacturin
missiles and ammunition but we are burnin the heaps of our food to ashes. 4resently
the state of affairs is that everyone is feelin a sense of insecurity. -e sells his wheat
worth Rs. G:,::: and purchases a clashinicov. -e sells his crops worth Rs, 7F:::: and
purchase G(G un. &n this situation we should not blame the eatin mouths and destroy
them. "he earnin hands brouht the wheat worth Rs. 7F:::: which miht have been
sufficient for one thousand persons.
,hen the Last Great Leader will emere, such will not be the situation. "he
frontiers of his Government will e$tend from east to west. "he earth will unveil all the
treasures within it. 3o piece of land will remain barren. *very inch will be cultivated.
*ach individual will be havin his personal ardens, sit in his own vineyard or will sit
under the shade of his own fi trees. &n that ae rihteous people
"-hall be as the stones of a crown, lifted up as an ensin upon his land. =or how
reat is his oodness, and how reat is his beauty( 2orn shall make the youn
men cheerful, and new wine the maids."
%echa"iah Cha+te" < 45A/5@
"&nd I will ather the remnant of my flock out of all countries whither I
ha!e dri!en them, and will brin them aain to their folds. and they shall be
fruitful and increase. &nd I will set up shepherds o!er them which shall feed
them. and they shall fear no more, nor be dismayed, neither shall they be lackin,
saith the Lord."
e"emiah Cha+te" :6 46/78
&n that time the whole world will be full of reenery. &f a solitary woman, laden
with ornaments would o from Arabia to &ra+ and from &ra+ to Syria, her every step will
fall on reen rass. She will neither feel any sort of daner in such a lon 5ourney nor
will she suffer any type of harm.
*very human bein is pleased to see his obedient children. "he offsprin has
been called the liht of eyes and the peace of heart. &t is a race and force for parents.
&t is a pity that such a dear thin is bein murdered in the name of >'amily 4lannin>. ,e
are reminded of the time of 4haraoh when the children were killed.
&n the olden ae of the last -eavenly Leader the resources will be in such
abundance that the number of consumers will fall short. "he rihteous people will be
bestowed with e$ceedinly lare number of sons.
"%hy people also shall be all rihteous5 they shall inherit the land for e!er,
the branch of my plantin, the work of my hands, that I may be lorified. & little
one shall become a thousand and a small one a stron nation."
I*aiah Cha+te" A= 4:5/::8
&n the said olden period every believer will have on thousand sons. "hose who
have already died will be called back in that ae as promised by God with the prophet
=anielB
"1ut o thou thy way till the end be5 for thou shalt rest, and stand in thy lot
at the end of the days. &nd many of them that sleep in the dust of the earth shall
awake, some to e!erlastin life, and some to shame and e!erlastin contempt."
Danie, Cha+te" 5: 456B:8
"he life in that ae will not be a few days life but it will be everlastin as said by
prophet =avidB
"< +od, thy years shall ha!e no end. %he children of thy ser!ants shall
continue and their seed shall be established before thee."
P*a,m* &o05=: 4:@/:>8
"his will happen because the >death> itself will be put to an end. "here will be an
endless life. Grief, pains, aches, fear and weepin etc. will be wiped out because that
ae will be an ae of permanent pleasure.
"/e will swallow up death in !ictory. and the Lord +od will wipe away tears
from off all faces. and the rebuke of his people shall he take away from off all the
earth. &nd it shall be said in that day, Lo, this is our +od. we ha!e waited for him,
and he will sa!e us. %his is the Lord. #e ha!e waited for him."
I*aiah Cha+te" :9 4>/<8
&t means that the presence of the representative of Almihty God will be e+ual to
-is residin with the people. "he same was promised with 4rophet /echariahB
"-in and re>oice, < dauhter of @ion5 for lo, I come, I will dwell in the
midst of thee, saith the Lord."
%echa"iah/: 45=8
"he same was shown to .ohn in his Revelation.
"&nd I heard a reat !oice out of hea!en sayin, 1ehold, the tabernacle of
+od is with men, and he will dwell with them, and they shall be his people, and
+od /imself shall be with them, and be their +od. &nd +od shall wipe away all
tears from their eyes. and there shall be no more death, neither sorrow, nor
cryin, neither shall there be anymore pain5 for the former thins are passed
away. &nd he that sat upon the throne said, behold, I make all thins new."
Re(e,ation Cha+te" :5 46/78
"his =ivine rule and the sources of pleasure will be everlastin as told by God
AlmihtyB
"Lord shall be thine e!erlastin liht, and the days of thy mournin shall be
ended."
I*aiah Cha+te" A= 4:=8
All the rihteous people will be awarded with the e$ceptional honour of bein
present in the court of the last Great Leader and en5oyin his learned discourses.
"&ll his saints are in thy hand5 and they sat down at thy feet. e!ery one
shall recei!e of thy words."
De#te"onomy Cha+te" 66 468
"&ll the nations shall e!en o up from year to year to worship the kin, the
Lord of hosts and to keep the feast of tabernacles."
%echa"iah Cha+te" 57 45A8
"&ll the ends of the world shall remember and turn unto the Lord5 and all
the kindreds of the nations shall worship before thee. =or the kindom is the
Lord's5 and he is the +o!ernor amon the nations. &ll they that be fat upon earth
shall eat and worship. all they that o down to the dust shall bow before him."
P*a,m* &o0 :: 4:@/:<8
"&ll nations whom thou hast made shall come and worship before. %hee."
P*a,m* &o0 >A 4<8
"/is name shall endure for e!er5 his name shall be continued as lon as
the sun5 and men shall be blessed in him5 all nations shall call him blessed. %he
whole earth be filled with his lory."
P*a,m* &o0@: 45@ H 5<8
"%he !oice of re>oicin and sal!ation is in the tabernacles of the
rihteous." )sa#$s %o.11* (15)
"he precedin verses clearly show that the olden ae of the =ivine Leader will
be complete in all respects. All the ticklish problems of the world will be solved for ever
in that ae. &t is, therefore, imperative on every individual of all reliions and creeds that
he should pray for the early settin in of that olden ae. &f we wish salvation, end of our
rieves and sorrows, solution of our local and international problems, a system based
on morality e+uity and 5ustice or a spiritual and everlastin olden rule, then we should
pray every time for the immediate emerence of the =ivine Guide and Ruler. 3one else
is in a position to brihten the dark future of humanity. ;nly he is in a position to put an
end to tyranny, oppression, discord, sectarianism, terrorism, e$ploitation, illness,
unemployment, encroachment, murders and in5ustice. -e will yoke materialism and
spiritualism toether. -e will wipe out the collidin reliions and will call the whole
humanity to only one reliion not by sword but by loic and aruments. -e will create a
revolution in the minds of the people. -e will finish the tyranny by 5ustice and oppression
by e+uity. "he moral and spiritual values will be rebuilt on concrete footin. 4eace,
freedom and e+uality before law will be the order of the day. "he man will truly fulfill the
purpose of his creation only in that time.
PRAYER 4 D)A 8
,hen we come to understand the ?=ark AeN, a +uestion crops up in the mind as
to what steps should be taken to reach the real oal% ,herefrom should we et a
uidin liht% -ow can we save our belief from devil>s attack% ,hen we try to find out
an answer to these +uestions in the revealed books of various reliions, we are
wonderstruck to see that there is a consensus with reard to its answer. Amon the
remedies suested, the prayer has been unanimously recommended as to be the
solution. "here is a "radition of the -oly 4rophet (4.2.).-.)
"*rayer is the weapon of the belie!er."
&t is the uni+ue spiritual approach which is a support for the old, weapon for the
youn and amulet for the child. &t is a stick for the blind and the last support for the
helpless and resource less person. ,hen material sources are e$hausted and no ray
hope is visible, it is the >prayer> that holds the man in its stron arms and takes out him
from the slouh of despondency, enablin him to face the hardships of life. "he
rihteous persons durin the present ?=ark AeN are facin the same situation. All the
resources are bein used aainst them. A few weak persons are not in a position to
chane the whole devilish system. Such a bi revolution is not within their power. So
this crushed and oppressed set of persons has no choice e$cept to resort to prayer and
supplication to God Almihty. "he ood human values in this ae are breathin their
last. "he hosts of tyranny, oppression and disbelief are devilishly dancin. "he only
way out left is to pray before God Almihty and sayB
"< Lord, come and sa!e us. 2ause thy face to shine. and we shall be
sa!ed. < Lord +od of hosts, how lon wilt thou be anry aainst the prayer of thy
people) %hou feedest them with the bread of tears and i!est them tears to drink
in reat measure. %urn us aainst, < +od of hosts, and cause thy face to shine.
and we shall be sa!ed."
P*a,m* &o0>=4:/@8
"< +od, how lon shall the ad!ersary reproach) -hall the enemy
blaspheme thy name for e!er) #hy withdrawest thou thy hand, e!en thy riht
hand) *luck it out of thy bosom."
P*a,m* &o0@745=/558
"I am weary of my cryin. my throat is dried5 mine eyes fail while I wait for
my +od. %hey that hate me without a cause are more than the hairs of mine
head."
P*a,m* &o0A46/78
"Is his mercy clean one for e!er) doth his promise fail for e!ermore )
/ath +od forotten to be racious)"
P*a,m* &o0@@ 4>/<8
"/ear me speedily, < Lord, my spirit faileth5 hide not thy face from me."
P*a,m* &o0576 4@8
"< -hepherd of Israel,... come and sa!e us."
P*a,m* &o0>= 45/:8
"< Lord, wherefore doth the way of the wicked prosper) #herefore are all
they happy that deal !ery treacherously) %hou hast planted them, yea, they ha!e
taken root5 they row, yea, they brin forth fruit5 thou art near in their mouth, and
far from their reins. /ow lon shall the land mourn)"
e"miah Cha+te" 5:45/:B78
"/ow lon will thou foret me < Lord) /ow lon wilt thou hide thy face
from me) /ow lon shall mine enemy be e$alted o!er me)"
P*a,m* &o056 45/:8
"< Lord +od of hosts, the +od of Israel, awake to !isit all the heathen5 1e
not merciful to any wicked transressors. %hey return at e!enin5 they make a
noise like a do and o round about the city. 1ehold, they belch out with their
mouth5 -words are in their lips5 for who, say they, doth hear)"
P*a,m* &o0 9< 49/@8
"1reak their teeth, < +od, in their mouth5 break out the reat teeth of the
youn lions, < Lord.
1efore your parts can feel the thorns."
P*a,m* &o0 9> 4AB<8
"&rise, < Lord5 Let not man pre!ail5 *ut them in fear, < Lord. that the
nations may know themsel!es to be but men."
P*a,m* &o0< 45</:=8
"?ise up, Lord, and let thine enemies scattered5 and let them that hate thee
flee before thee. ?eturn, < Lord, unto many thousands of Israel."
P*a,m* &o0 5= 469/6A8
"< Lord, re!i!e thy work in the midst of the years, in the midst of the years
make known."
Ha?akk#k Cha+te" 6 4:8
"-o let all thine enemies perish, < Lord5 but let them that lo!e him be as the sun
when he oeth forth in his miht."
#d-e* Cha+te" 9 4658
"< +od end the riefs of this 'ummah' by sendin him."
D#a/e/EhadB Ma!atih/#,/inan/P 97=8
"&t his hand, et the nonbelie!in oppressors killed."
4 Ma!atih P/975 8
"+et the heads of those who lead astray, crushed by him."
4 Ma!atih 80
"%ill none of them remains on the face of earth and wipe out the sins of
tyrants. &ll the supporters of the oppressors be killed. 8estroy all the treachries
they ha!e committed. 8e!astate the impious and kill their *haraohs. *ull down
their flas, ruin their rule and scatter away their enemies. 1urn their pulpits and
break their swords. ?educe their idols to ashes, spill their blood and erase their
forts and destroy their houses."
"< Lord, I complain that our *rophet has been taken away from us and the 8i!ine
+uide has also been made to disappear from us. I complain about the small
number of rihteous people and reat number of our enemies. I also complain for
the dominance of our enemies and also for the hardest tests to which we ha!e
been put."
4 M#*t#d"ik/#,/1a*ai, 8
"#e cannot en>oy the pleasures of our 6id festi!als, because e!ery 6id
reminds us the sufferins of our spiritual leaders. It was their 8i!ine riht to rule
o!er the world. 1ut this riht has been usurped."
4 Mikia,/#,/Maka"im 8
'< Lord, fulfill the promise you made with me and with the other down:
trodden people, 'ou had promised, 'I will ather them that are sorrowful for the
solemn assembly, who are of thee to whom the reproach of it was a burden.
1ehold, at that time I will undo all that afflict thee."
%e+haniah Cha+te" 6 45>/5<8
,e pay our compliments to the awaited =ivine Guide whose appearance was
promised to all the nations of the world. "he promises made with all the believers of the
past are to be fulfilled throuh awaited =ivine Guide. ; Lord, perish all the enemies of
that =ivine Leader and his forefathers. "hese enemies may belon to the enii or
human bein. ,hen we see throuh the prayers of the past prophets, their deputies and
our &mams, ,e find that most of these aim at the establishment of Riht and destruction
of the evil. ,here the prayers for ruination of the enemies of Riht have been made, the
well bein of the companions and waiters of the =ivine Leader has also been prayed
for, because a friend#s friend is also a friend. "he prophet =avid made his prayer as
followsB
"Fnto thee, < Lord, do I lift up my soul) < my +od, I trust thee5 Let me not
be ashamed, Let not mine enemies triumph o!er me. 'ea, let none that wait on
thee be ashamed."
P*a,m* &o0 :9 45/68
"Let not them that wait on thee, < Lord +od of hosts, be ashamed for my
sake5 Let not those that seek thee be confounded for my sake, < +od of Israel."
P*a,m* &o0 A<4A8
"< Lord, let them that lo!e him be as the sun when he oeth forth in his
miht."
Jud+es Chapter 5 (&1)
&t is imperative to pray for the establishment of =ivine Rule as was done by !hrist
when he saidB
"&fter this manner therefore pray ye5 our =ather which art in hea!en,
/allowed by thy name. %hy kindom come. %hy will be done in earth, as it is in
hea!en."
Matthe1 Cha+te" A4</5=8
.esus !hrist tauht his apostles to pray in the followin wordsB
"<ur =ather which art in hea!en, /allowed byethy name. %hy ;indom
come." St.'u(e Chapter 11 (2)
.esus !hrist lifted his eyes to the sky and prayed as followsB
"=ather the hour is come5 lorify thy son."
St0ohn Cha+te" 5@458
"%hy kindom is an e!erlastin kindom and thy dominion endureth
throuhout all enerations. %he eyes of all wait upon thee.
P*a,m* &o0579456J598
,hen we look at the words of the prayers, we find that in some of them, it has been
wished to see the Lord or the face of Lord. &t is impossible to see the Lord by physical
eyes. ,hat actually is meant by that is to see the representative of Lord.
"< Lord +od, to whom !eneance beloneth, < +od to whom !eneance
beloneth, show thyself."
P*a,m* &o0 <7 458
"/ear me speedily, < Lord5 my spirit faileth5 /ide not thy face from me."
P*a,m* &o0 576 4@8
"&s the hart panteth after the water brooks, so panteth my soul after thee,
< +od. 4y soul thirsteth for +od, for the li!in +od5 when shall I come and
appear before od)"
P*a,m* &o0:@ 4<8
"he prophet 0oses, under the direction of God Almihty told the people to bless
each other in the followin wordsB
"%he Lord blesses thee, and keeps thee5 the Lord make /is face shine
upon thee and be racious unto thee."
P*a,m* &o0 A4:7/:98
"#ith the !oice toether shall they sin5 for they shall see eye to eye when the
Lord shall brin aain @ion."
I*aiah Cha+te" 9: 4>8
&n a similar manner the other prophets and -oly &mams have directed to pray for
ourselves in the followin wordsB
"< Lord, be racious unto us5 we ha!e waited for thee5 1e thou their arm
e!ery mornin, our sal!ation also in the time of trouble."
I*aiah Cha+te" 66 4:8
"< +od, i!e me life till I see the time of the 8i!ine Leader."
4ama,/#,/Sa,heen8
&t becomes clear from the precedin references that all the prophets prayed
themselves and tauht their believers to pray for the establishment of =ivine rule. "hey
provided some topics for the prayer and specified the words also for the same. "hey
prescribed some preconditions for the acceptance of prayer so that one who prays
should not remain deprived. 'or e$ampleB
"%hen if my men who are attributed to me pray humbly and re0uest to see
me and lea!e the bad habits, I shall accept their prayer, fori!e their sins and
restore their authority."
Ch"onic,e*
"%herefore also now, saith the Lord, turn ye e!en to me with all your heart,
and with fastin, and with weepin, and with mournin5 &nd rend your heart, and
not your arments and turn unto the Lord your +od 5 for he is racious and
merciful, slow to aner, and of reat kindness, and repenteth him of the e!il."
oe, Cha+te" : 45:/568
"%he Lord saith woe unto you that desire the day of the Lord( %o what end
is it for you) %he day of the Lord is darkness, (because you are wicked) and not
liht."
Amo* Cha+te" 9 45>8
"-eek ye the Lord, all ye meek of the earth, which ha!e wrouht his
,udment, seek rihteouness, seek meekness."
%e+haniah Cha+te" : 468
"&nd when you prayest, thou shalt not be as the hypocrites are5 for they
lo!e to pray standin in the synaoues and in the corners of the streets that
may be seen of men. Verily I say unto you, they ha!e their reward. 1ut thou, when
prayest enter into thy closet, and when you ha!e shut thy door pray to thy =ather
which is in secret. and thy =ather which seeth in secret shall reward thee openly.
1ut when you pray, use not !ain repetitions, as the heathen do 5 for they think
that they should be heard for their much speakin. 1e not ye therefore like unto
them5 for your =ather knoweth what thins ye ha!e need of, before ye ask him.
&fter this manner therefore pray ye5 our =ather which art in hea!en, /allowed be
thy name. %hy kindom come." Matthe1 Cha+te" A 49/5=8
"&nd he (,esus 2hrist) spoke a parable unto them to this end, that men
ouht always to pray, and not to faint5 sayin, %here was in a city a >ude, which
feared not +od, neither rearded man . and there was a widow in that city. and
she came unto him, sayin, &!ene me of mine ad!ersary. &nd he would not for a
while5 but afterward he said within himself, %houh I fear not +od, nor reard
man5 yet because this widow troubleth me, I will a!ene her, lest by her continual
comin shall weary me. &nd the Lord said, /ear what the un>ust >ude saith. &nd
shall not +od a!ene his own elect which cry day and niht unto him, thouh he
bear lon with them) I tell you he will a!en them speedily. "e!ertheless when
the son of man cometh shall be find faith on the earth." 'u(e Chapter 15 (1-*)
" &nd take heed to yoursel!es, lest at any time your hearts be o!erchared
with surfeitin and drunkenness and cares of this life, and so that day come upon
you unawares, for as a snare shall it come on all them that dwell on the face of
the whole earth. #atch ye therefore, and pray always that ye may be accounted
worthy to escape all these thins that shall come to pass, and to stand before the
son of man."
'u(e Chapter 21 (&4-&!)
&t was said by 4rophet =avidB
"/earken unto !oice of my cry, my kin, and my +od5 for unto thee I will
pray. 4y !oice shalt thou hear in the mornin, < Lord, in the mornin will I direct
my prayer unto thee and will look up. =or thou art not a +od that hath pleasure in
wickedness."
P*a,m* &o09 4:/78
.esus "he !hrist saidB
"< my disciples pray continuously so that you may be i!en. 1ecause he ets
who asks. 8oor is opened for one who knocks. <ne who bes recei!es. 8o not
look at plenty of words because Lord knows your hearts. %he prophet -oloman
was asked, < my sla!e, i!e me your heart. I assure you that those are rare who
can rihtly pray. I truly tell you that really the person who prays without
concentration >okes with +od. %he person who oes for a prayer and does not
make himself ready for it his act is no less than the former. /e turns his back to
Lord and attends to the de!il. %hen ,esus 2hrist i!es an e$ample from eneral
obser!ation. /e says. when someone treats you badly and bes your pardon
then he slaps you with both hands how will you fori!e him) similarly Lord does
not show any mercy to them whose lips pray < +od show mercy to us but they
ha!e a lo!e for sin at their hearts and always think out the ways for new sins.
-ome persons re0uested ,esus 2hrist to teach them some prayer. /e
replied, 2onsider, what will you say when Lord +od orders to punish you with
capital punishment) -o when you pray say the similar. %he words of your prayer
should be like this5 < our Lord, < when worship, thy name should be /allowed.
#e may see your rule amon us. 'our will should be done in the earth as it is
done in the hea!en."
,hen we take a review of the precedin prayers and preconditions for the
acceptance of the same, we see that there is a small list of >does> and >don#ts# which are
prere+uisite for the acceptance of prayersB
=oesB
7. "o follow the orders of God in letter and spirit.
8. Sincerity and concentration.
G. "o show humbleness, humility and self abasement.
9. "o pray with fast.
F. "o weep and mourn.
K. "ender heartedness
L. &n addition to solitude and seclusion, to make conreational prayer.
E. 3ot to show haste vi16 not to ive up the prayer if it is not fulfilled soon. "here
should be constancy in prayer.
@. "o repeat prayer time and aain.
7:. 'ull concentration on the words of prayer.
77. 0eekness, 4atience and tolerance.
78. "o demand for the vision of God and establishment of =ivine rule in preference
to personal demands.
7G. "o be ever(ready for accountability.
=on#tsB(
"o ive up the followin, oes a lon way for acceptance of prayer.
7( "o ive up sins, even thinkin about the same.
8( "o leave the affectation and hypocrisy.
G( "o ive up the lon lon hopes.
9( "o eat only those thins which are allowed by reliion and are lawfully ac+uired.
Bene!it* o! P"aye" !o" the E*ta?,i*hment o! Di(ine R#,e.
"he over emphasis on the prayer for the establishment of =ivine rule ives birth
to a +uestion in the minds as to what is the utility of this prayer% "he benefits of this
prayer are countless. &n the recent past a book has been published on this topic in two
bi volumes. &ts name is >0ikial(ul(0akkarim> and it is in 4ersian lanuae. "hose who
want to o in details of the matter are re+uested to study that book. -owever a few
benefits which have already been enumerated in precedin lines are to be essentially
recounted.
7( God forives the sins of the person who prays for the establishment of =ivine Rule.
8( &t saves to be ashamed in the bad times.
G( &t also saves in the days of famine, material as well as spiritual.
9( "he Lord will ive strenth to the persons makin this prayer and bless them with
peace.
F( "he persons makin this prayer will be rewarded in this world as well as in the world
hereafter.
K( "hey will et an everlastin life.
L( "hey will inherit the earth and dwell therein for ever.
E( "hey will see the salvin countenance of God.
@( "heir power vi1. "he =ivine Government will be established soon.
7:( An everlastin pleasure will be achieved.
77( Last and not the least that this prayer is a befittin prayer because if it is fulfilled, the
whole system of the universe will be purified and the world will become a cradle of
peace and prosperity.
F#t#"e.
,hat will happen in future% "his is the +uestion which is of e+ual importance
from an individual to a nation. A younster also wants to know as to what will be his
future% 3umberless scholars are busy day and niht in tryin to tell as to what will be
the future of this planet which is called earth. Some tell about the future in the liht of
politics, other with reference to economics. &n short thousands of scholars are
e$pressin their opinion about the future of so many departments of life.
,e should not foret the fact that the planet on which we are dwellin contains
only G:Aof land and the rest is water. ;ut of this GGA, 7GA is also out of the reach of
man because it consists of mountains, laciers, valleys, river sand other thins due to
which it is not inhabitable. Remainin 8:A, on which the man resides, has the
resources which are sustainin man and animal both. ,hen we talk of future of this
planet, this 8:A is meant by that because this is the land of problems.
All those who talk about the future6 present their estimates about a limited period.
Some estimate for one eneration only while others for two or three more.
"he scientists of the present ae are of the view that our solar system will run
upto 9: or F: billion years more. "hen our small sun will et consumed and it will
become dwarfish. &f we consider the ae of this planet only half a million years instead
of F: billion years, we will not be able to decide as to what will be the future. 0eanin to
say, after half a million years what will be the total population of this planet% ,hat
proress the science would make durin this period% -ow much chane would
Georaphy under o% ,hat will be our *conomic resources and what will be the
evolutionary shape of man.
"here is a possibility that durin this span of time man may destroy all his
proress himself. &n a sinle or more lobal war all the scientific proress made upto
this time may come to a nauht by bi bomb e$plosions. And thus the man may be
forced to live in another stone(ae. "here is also a likely(hood that man may control the
population and make it proportionate to the resources. "here is another possibility also
that there miht be a heavy increase in population and man may not find an inch of land
to dwell on. "here is yet another possibility which cannot be ruled out that the man may
set the atmosphere of some other planet accordin to his needs and re+uirements and
shift the e$tra population there. Anyhow nothin can be predicted with certainty in this
behalf.
Some scholars are of the opinion that future will see a collision of a few reat
civili1ations on this planet. As a result of it only that civili1ation will survive which will be
the stronest. ,e are observin this phenomenon with reard to the culture and custom
these days. "here is a collision but in the shape of a barain. 'or e$ample )SA has
iven 0ickal .ackson to the Cellow races (!hina, .apan etc.), whereas the yellow races
have iven them yoa, .udo, !ratey, Hinfo etc. &t is somethin else that what America
ave is somethin neative and what she ot is somethin healthy.
)SA has bestowed upon poor countries a lot, whereas the poor countries have
iven her dru mafia and thus have settled the account with )SA. "his is an
interchane and not a collision. "he reason for this is that in former days this world was
considered to be a bi one. 2ut now it has contracted. "he speedy sources of
transportation and electronic media have shortened the distance between the various
corners of the world. "o copy is the nature of man. "his imitation is wronly bein called
the transfer of culture. 'or e$ample if 0aradona puts a rin in his ear, many youn
persons put rins in their ears. &f Aassi uses loose shirt, many youn boys copy him. &f
some heroin chooses some special hairstyle in a certain drama, the irls try to imitate
her. So this is actually imitation and not the transfer of culture, because it does not last
lon. A man cannot copy another one for a lon time.
&n these days it has become a fashion to call &slam a civili1ation and thus make it
a buaboo. &t is perhaps bein e$pected by westerns that if there is a collision of
civili1ations, the &slamic !ivili1ation is sure to survive. "hat is why they are tryin to wipe
out its values. "he real position is that the westerns fully know that &slam is a reliion
and not a culture or civili1ation.
"-* LAS" AG*
All the reliions of the world unanimously say that the percentae will come to an
end and then the universal Leader will appear. "he world will achieve universal peace,
prosperity and pleasure.
&n the time, immediately precedin the movement of that Great Leader, the
oppression and tyranny will totally enwrap the world. "his is bound to happen because
when the cruelty and tyranny will reach their peaks, all the nations of the world will direly
feel the need of a reliever and reformer. "hey will be mentally prepared to sincerely
accept the call of a reformer by that time. "his period of oppression and cruelty will be a
test of true believers. =urin this test and trial 8OG of the world population will et
destroyed. &t cannot be said with certainty whether this destruction will be the
destruction of reliion or physical death. 2ut 8OG of humanity is to die, spiritually or
physically. As it has been mentioned in the book of /echariahB
"&nd it shall come to pass, that in all the land saith the Lord, two parts
there in shall be cut off and die. but the third shall be left therein. &nd I will brin
the third part to the fire, and will refine them as sil!er is refined, and will try them
as old is tried5 %hey shall call on my name, and I will hear them5 I will say, It is
my people, and they shall say , %he Lord is my +od."
%echa"ia Cha+te" 564>/<8
;ur &mam .aafar(e(Sadi+ (A.S) has told about this time to his companion Abu
2aseerB
"%he 8i!ine rule will not start until DGH of humanity meet death." &bu
1aseer re0uested that if DGH of human beins are oin to perish what more will
remain) %he reply was, " &re you not content that you will be amon the
remainin EGH."
Some of the narratives tell that the death will be of two types. &mam Al(Sadi+
(A.S) told thatB
At that time two types of death will take place6
,hite death and red death. Red death means murder and wars etc. And the white
death means the death by epidemics and chemical weapons in which no blood will flow.
"he chief of believers &mam Ali (A.S) also told thatB
"8i!ine rule will not start until EGH of human bein is murdered, EGH die and
EGH will be sa!ed."
&t is not possible to chalk out a precise schedule and proper order of the
happenins of the future out of the various prophecies and foretellins made by various
personalities. & shall, therefore, discuss the personalities only. "he first is that there may
be a spiritual death, second is that it may be a physical death but within some particular
eoraphical limit. "here are different prophecies about different reions made by
various personalities. "he various prophets deputed to various reions foretold about
these particular areas only. .esus !hrist and the prophets immediately precedin him
restricted their prophecies only to .erusalem and Arabian &sland. Similarly other spiritual
personalities have told about their own particular reions as to what will happen there. &
will try to discuss briefly about separate reions.
.esus !hrist has told in detail about the calamities to come in .erusalem. -e has
specified the season and the day also.
"*ray ye that your fliht be not in the winter, neither on the -abbath day.
=or then shall be reat tribulation such as was not since the beinnin of the
world to this time, no, nor e!er shall be. &nd e$cept those days should be
shortened, there should no flesh be sa!ed5 but for the elect's sake those days
should be shortened."
Matthe1 Cha+te" :74:=/::8
"he prophet =aniel has told even the number of those days.
"/e said to me, it will continue for two thousand three hundred e!enins and
mornins. %hen the sanctuary will be sanctified."
"here is another thin which has been told both by !hrist and =aniel.
"%hat is some abomination that maketh desolate."
After its settin up, a limit of one thousand two hundred and ninety days has
been specified. &t means it will last for three years ten months and two days. &t was
further told that when that abomination is set up, the persons waitin for the riht should
not +uit their homes and wait there. &t was further said,
"1lessed is he that waiteth, and cometh to the thousand three hundred and fi!e
and thirty days."
,ane# Chapter 12(12)
"he total period of the days iven in the precedin lines come to si$ years and
one month or so which is a very terrific period.
P)RGI&G OF THE EARTH
All the revealed and reliious books tell with one accord that when the =ivine
Leader will lay the foundation of =ivine Government, the hardened criminals of this
world will make an unfruitful effort to impede him. "hus there will be so many battles
between the Representative of God Almihty and the =evil. /orastor has foretold that
there will be a last battle between the unramenu and Supuntamenu vi1. God and =evil.
"he forces of God Almihty will be victorious. "he duration of this battle is also not
known. ,e are not sure whether this fiht will simultaneously enwrap whole of the world
or there will be a reion wise con+uest to establish the =ivine rule. "he -oly Duran has
mentioned even the words of the order of the warB
"&nd fiht them until mischief of 8e!il is no more, and reliion is all for
&llah." -#--n.a#( The Spo#s o. /ar &9)
"&llah willed that /e should cause the %ruth to triumph by his words and
cut the root of the disbelie!ers."
A,/An!a,4 The S+oi,* o! Wa" @ 8
"=iht them( &llah will chastise them at your hands and /e will lay them
low and i!e you !ictory o!er them, and /e will heal the breasts of folk who are
belie!ers."
A,/Ta#?a 4Re+entance 578
"#hen ye( meet in battle, %hose who disbelie!e, then smite their necks."
A,/M#hammad 478
&t has been told in the e$planation of the precedin verses of the -oly Duran
presented by the -oly 4rophet>s 'amily, that the same relate to the last ae. "he
representatives of the =evil will make an international alliance to fiht with the =ivine
forces. "he prophet =avid told this fact in the followin wordsB
"#hy do thee heathen rae, and the people imaine a !ain thin) %he
kins of the earth set themsel!es and the rulers take counsel toether, aainst
the Lord and aainst his anointed, sayin let us break their hands as under, and
cast away their cords from us. /e that sitteth in the hea!en shall lauh5 %he lord
shall ha!e then in derision. %hen shall he speak unto them in his wrath, and !e$
them in his sore displeasure. 'et ha!e I set my kin upon my holy hill of @ion."
P*a,m* &o0 :45/A8
&t has been told by the prophet Samuel about the end of the opposin forcesB
"%he pillars of the earth are the Lord's and he has set the world upon them.
%he ad!ersaries of the Lord shall be broken to pieces. out of hea!en shall he
thunder upon them5 %he Lord shall >ude the ends of the earth."
Sam#e,4I8 Cha+te" :4>H5=8
All the reliious books of the world make a mention of this revolution and war
aainst the nonbelievers. "he difficulty for me is how to brin in order, all the incidents
of the comin time which are lyin scattered in these books. &t is rather ne$t to
impossible. 'or e$ample, & can write the incidents of that war, & can tell about the
specialties, style of war and arms and weapons of the =ivine 'orces but & am unable to
tell as to when and where the first attack will be made% Similarly the latter se+uence of
the battles also cannot be told. "he collection of scattered incidents of wars in the
various reliious books brins us to a conclusion that the !.&3.! of that war will be one
and the same personality, althouh different reliions have iven him different names. &t
also appears that the bits of a sinle picture are lyin scattered here and there in the
said books.
,hen the last Great Leader will arrane to brin about a universal revolution, he
will first of all brin toether those sincere companions who will whole(heartedly support
his movement and will be stron enouh to face the whole world for it. "his has been
told by various prophets in their own manner. -oly Duran saysB
"&llah will soon brin a people whom /e lo!eth and who lo!e /im, humble
toward belie!ers, stern toward disbelie!er, stri!in in the way of &llah, and
fearin not the blame of any blamer. -uch is the race of &llah which /e i!eth
unto whom he will."
A,/Maeda 4 The Ta?,e S+"ead 978
At another place in the -oly Duran the companions of the last Leader have been
termed as >-tron support>.
A,/H#d 4>=8
&t has been told by &mam Sadi+ (A.S) about the said companions that <each one
of them will be ha!in power of CI youn persons. %heir hearts will be stroner
than steel. If they will attack a mountain, they will push it back. %hey will not put
their swords into sheaths until they please their +od."
4Gate/#,/Bayan8
"hey have been named as >other or better nation> in another place in the -oly
Duran.
"I swear by the Lord of the risin places and the settin places of the
planets that #e are &ble to replace them (by others) better than them. &nd we are
not to be outrun."
A,/Maa"iC 4The A*cendi- Stai"1ay* 7=/758
"he book of .eremiah providesB
"Lo, I will brin a nation upon you from far, < house of Israel saith the
Lord5 it is a mihty nation, a nation whose lanuae thou knowest not, neither
understandest what they say. %heir 0ui!er is an open sepulchre. %hey are all
mihty men,"
e"emiah0Cha+te" 9459/5A8
"1ehold , thou shalt call a nation that thou knowest not and nations that
knew not thee shall run unto thee because of the Lord %hy +od and for the /oly
one of Israel. for he hath lorified thee."
I*aiah Cha+te"099498
"%his shall be written for the eneration to come5 and the people which
shall be created shall praise the Lord. =or he hath looked down from the heihts
of his sanctuary5 from hea!en did the Lord behold the earth5 %o hear the roanin
of the prisoner. to loose those that are appointed to death5 %o declare the name
of the Lord in @ion and his prays in ,erusalem. #hen the people are athered
toether, and the kindom to ser!e the Lord."
P*a,m* &o05=:45>/::8
"hese few references show the +uality of the helpers, assistants and the
companions of the last Great Leader. &t also becomes clear that the companions will be
his contemporaries, who will present themselves to him from various countries. -oly
Duran saysB
"Verily a direction has been prescribed for e!eryone to which he turns his face.
-o you should take lead to perform ood deeds. Lord will ather you from where:
e!er you will be. /e has control o!er e!ery thin."
A,/Ba'a"ah 4The Co18
&n "afseer(e(Ayyashi it has been said that Lord the 2eneficent will brin toether
the companions of the Great Reformer from various corners of the world. "hey will
assemble like the sprin clouds. Some of them will lie at their beds at niht and when
they will awake, they will find themselves in the court of their Great Leader. ;thers will
ride the clouds in the day and reach there. Some will o on foot and reach there at
once.
"&ll shall become faint but they that wait upon the Lord shall renew their
strenth. they shall mount up with wins as eales. they shall run, and not be
weary' and they shall walk, and not faint."
I*aiah Cha+te" 7=4658
"&nd I will ather the remnant of my flock out of all countries whither I
ha!e dri!en them, and will brin them aain to their folds."
e"emiah Cha+te" :6468
"I will ather them that are sorrowful for solemn assembly, who are of thee,
to whom the reproach of it was a burden. I will undo all that afflict thee."
%e+haniah Cha+te" 645>/5<8
&t is proved from the precedin +uotations that the rihteous and pious people,
irrespective of their reliion will assemble form where ever they may be. "hey will come
like troops and assist the Great Leader. A +uestion arises as to the number of persons
who will assemble first of all% "he "raditions divide them in two roupsB
7. !ompanions and Ad5utantsB( "hey will be G7G and will reach the very first niht.
F: women will be in addition to them.
8. -elpers and AssistantsB( "hey are 7:,::: in number as told by &mam
0uhammad 2a+ir (A.S) when oath of alleiance will be taken at 'aran mountain,
the number of people atherin there will be 7:,:::.
"%he Lord came from -inai and rose up from -eir unto them. /e shined
forth from mount *aran, and he came with ten thousands of saints. =rom his riht
hand went a fiery law for them. yea he lo!ed the people."
De#te"onomy Cha+te" 664:/68
&t means that at the start of the movement there will be 7:GKG individuals but
later on the number will increase because all the pious and rihteous persons of the
reliions other than &slam will 5oin the movement. "he Great Leader will brin out the
sacred 2o$ of &sraelites from the cave of Antakia mountain as a proof of his =ivine
Authority. &t is told that then the .ews will embrace &slam and their number will be
G:,:::. Similarly the oppressed and deprived persons of other reliions will at once 5oin
him for assistance. "his is the e$planation of sura 3asr of Duran made by -oly &mamsB
"#hen &llah's succored and triumph cometh thou seest mankind enterin
the reliion of &llah in troops."
Syed -asani and a bi portion of his army will 5oin the =ivine troops. Shoeb, the
son of Saleh and Sheikh Camani will also 5oin alon with ma5or portion of their armies.
&n a similar way millions of people will accept the =ivine call. Iarious scriptures tell that
the pious and rihteous persons of the past >)mmas> of 4rophets will come to life aain
and 5oin the new revolution. &t cannot be told that how many persons of any period will
be recalled. 2ut this much stands sure that the pious people of every prophet>s time will
come back in this world.
4rophet 3ehemiah while repeatin the promise made by 0oses saysB
"1ut if ye turn unto me, and keep my commandments and do them, thouh there
were of you cast out unto the uttermost part of the hea!en, yet will I ather them
from thence, and will brin them unto the place that I ha!e chosen to set my
name there."
&ehemiah Cha+te" 54<8
"his promise was made to the whole race of &srael.
"&ll they that o down to the dust shall bow before him."
P*a,m* &o0::4<8
"he references in this connection can be multiplied. "he "raditions mention
some of the persons by name that they will 5oin the forces of the Great Leader after they
are brouht to life once aain. G7G individuals, who will arrive in the first lot, include 7F
persons from &sraelites who will be brouht to life. 0oses, Cusha son of 3oon, the
believer from 4haraoh#s family, and seven sleepers of the cave are also amon the said
G7G. Shamoon 4itrus who disappeared alive will also be amon the first lot. Some
persons relatin to the time of .esus !hrist will also 5oin the =ivine forces. Similarly
some other non(0uslim rihteous persons after bein iven new life, are also to 5oin
and assist the Great Leader. Some of the !ompanions of the Last 4rophet (4.2.).-)
will also be iven a new life such as Sulman(e(0uhammadi, Abu(=a5ana etc. &n addition
to human troops, the army of anels has also been mentioned in all the scriptures to
assist the Greet Leader. &t has been told in "afseer Hate(ul(2ian and Ayyashi etc. that
anel Gabriel will come in the shape of a white bird near the spout of Haba and will take
the oath of alleiance first of all. God will send F::: marked anels for the help of the
Greet Leader, "he anels who came to help &mam -ussein (A.S) in Harbala, G::: in
number, will also 5oin the =ivine forces. So it cannot be said with certainty as to what will
be the real number of the troops.
"he arrival of anels is proved from other books in addition to the &slamic
literature.
"Lord my +od shall come, and all the saints with thee."
%echa"ia Cha+te" 57498
"=or the -on of man shall come in the lory of his =ather with his anels.
and then he shall reward e!ery man accordin to his works."
Matthe1 Cha+te" 5A4:@8
&n that olden ae all the past prophets who are 7,89,::: in number are to come
back aain in this world with their pious followers. "he anels of the earth and sky are
also to come. &t cannot be said definitely whether all the prophets will come
simultaneously or one after the other, or with some prescribed intervals. Anyhow this
much is sure that they are to come back in this world and are to fulfill their promises with
their followers, in the time of the last Great Leader.

&n all the books of >Ghaibat> (=isappearance) it has been told that when the Great
Leader will reach Hoofa and stay at >Iadi(us(Slam> L:,::: truthful persons will be
brouht to life by him. *ach one of them will come out of his rave sayin "I am at your
ser!ice." Later on they will 5oin his army. ,hen he will reach Hoofa an army of 9K,:::
anels will be with him in addition to K::: soldiers of enii.
&n short a bi army will be there to assist him in which there will be no old man.
All the soldiers will be youn. "he followin "radition can help us to 5ude the number of
his army to some e$tent. &mam 0uhammad 2a+ir (A.S) saysB <"he encampment of the
Great Leader will be spread in 9@ 0iles< "he followin prophets will also come in this
world once aain to 5oin the =ivine ArmyB 0oses, Cusha son of 3oon Saleh, Shoeb and
Ayub. "he later prophet himself says & will rise on the last day with my body and will see
my reliever with my own eyes. "he followin persons will also 5oinB Hhi1er, &drees, &lyas,
.esus !hrist. ;ut of the companions of the -oly 4rophet the followin will 5oinB Salman,
Abu =u5ana sOo -arasah "amimi, 0i+dad SOo Aswad, 0alik(e(Ashter. 'our persons
from the proeny of &mam -ussein (A.S) and four persons from the proeny of A+eel
(A.S).
"&nd I say unto you, that many shall come from the east and west, and
shall sit down with &braham and Isaac and ,acob in the kindom of hea!en. 1ut
the 2hildren of the kindom shall be cast out into outer darkness5 there shall be
weepin and nashin of teeth."
St0Matthe1 Cha+te" >455/5:8
CLAMO)RS
"he scriptures relate as to how the prophets, anels and human beins will be
called. "hey will be brouht toether by followin methods.
a. A call from heaven.
b. A terrible thunder, a bi roar or a reat e$plosion.
c. Soor or -orn ("his is made of horn of animal). Some use the cover of the
shell for this purpose.
d. A call and declaration made by a personality who will appear in the sun
upto waist.
e. "he anels who will be employed to send for the people.
;ut of these sources it cannot be told which will be used first and so on. "he
-oly Duran makes a mention of these as followsB
"&nd listen carefully when a proclaimer will proclaim from a !ery short
distance."
"%he day when the people will hear a bi roar. %hey will hear it surely. %his
will be the day of emerence."
"Verily, we a!e life and we a!e death. &ll are to come to us."
9#hen the earth will burst and they will come out runnin. %o assemble
them in this way is easy for us."
&t has been told in "afseer Hate(ul(2ian that &mam Sadi+ (A.S) said this riht roar
will be about our Daaim (A.S) (the Last Great Leader). "he Duranic verse which says
God Almihty will help his prophets in their life and on a particular day also. "his
>particular day> is a reference to the day when the last Great Leader will emere. ;n that
day a proclaimer will proclaim the name of the Great Leader with the name of his father.
"here will be proclamations to be heard by every oneB
o ?; people, hear that the curse of God is on the cruels.N
o "hat which was to come, has come.
o A human body will appear in the sun and will proclaimB ?;# people, one
who was to come, has come. ?"hen he will ive the full introduction tracin
the lineae of the Great Leader to his Great Grand 'ather Ali (A.S), the
chief of believers. "he -oly Duran further saysB
"It is but one shout and behold them brouht toether before us."
ya*in 49:8
"%he day, when the trumpet is blown. <n that day we assemble the uilty
whiteeyed, (with terror)3
A,/Taha45=:8
"& day when the trumpet is blown, and ye come in multitudes"
A,/&a?a4The Tidin- 5>8
"&nd when the trumpet shall sound one blast."
A,/Ha''ah 4The Rea,ity 568
A &ece**a"y ED+,anation
& want to make it clear to my reader that the concept of bi =oom>s day is
prevalent in all the revealed reliions and side by side there is a mention of smaller
doomB
"&nd I saw an anel come down from hea!en, ha!in the key of the
bottomless pit and a reat 2hain in his hand. &nd he laid hold on the draon, that
old serpent, which is the 8e!il, and satan and bound him EIII years, and cast
him to the bottom:less pit, and shut him up, and set a seal upon him, that he
should decei!e the nations no more, till the thousand years should be fulfilled.
and after that he must be loosed a little season. &nd I saw thrones, and they sat
upon them, and ,udment was i!en unto them. and I saw the souls of them that
were beheaded for the witness of ,esus, and for the word of +od, and which had
not worshipped the beast, (8e!il) neither his imae, neither had recei!ed his
mark upon their foreheads, or in their hands. and they li!ed and reined with
2hrist a thousand years. 1ut the rest of the dead li!ed not aain until the
thousand years were finished. %his is the first resurrection. 1lessed and holy is
he that hath part in the first resurrection."
Re(e,ation Cha+te" :=45/A8
&n the similar manner the -oly Duran also mentions two resurrections, small and
bi. As there is a concept of only one resurrection amon masses, therefore all the
verses about both are taken without distinction about one( the final dooms day. "here is
no obvious sin provided by Duran that may facilitate us to distinuish as to what verse
means the previous or final dooms day. "he e$plainers of the holy Duran found an easy
solution of this problem and applied all the verses to the final one. "his is not a ood
solution. ,e have another authentic source for understandin the holy Duran. "he -oly
2ook has itself made a reference to thisB
"If you don't know, ask '&hl:e:@ikr' !i7. %he family of /oly prophet. ,hen we
refer to this source, we find a bi collection of traditions which not only ives the
concept of two doom>s days but also draws a line of distinction between the two.
Iarious "raditions show that the smaller doom>s day has been iven many names in the
-oly Duran which are iven on the ne$t pae
Some of these names are common for the both. "he -oly &mams have clearly
e$plained them. ,ith the concept of two last days, many verses of Duran to this effect
can easily be understood. ,ith one last day in mind we cannot understand the dialoue
between God Almihty and =evil at the advent of the !reation of Adam (A.S) told by
-oly Duran6 when =evil was pushed out of heaven, he re+uested for a respite till the
final =oom>s day. Almihty God turned down his demand and allowed him a respite upto
a specified point of time. &t means that there are two dooms, one is the final and the
other upto which the permission has been ranted to the devil. -e will not beheaded,
lest he should torment
Coum Q ul Q =in Coum Q )llah
Coum Q ul Q Ashahad Coum Q ul Q Hharoo5
Coum Ca+umurooh Coum Q ul Q -isab
Dariah A1faa
-a+ah Saat
Coum Q ul Q .omah Coum Q ul Q mula+
Coum Q ul Q .amma Almiad Coum Q ul Q Ra5aat
Coum Q ul Q A1ab Q ul Q Adna Coum Q ul Q 0aood
Akhrah Coum Q ul Q .a1a
Coum Q ul Q /al1aal Ghashiah
Coum Q "ubli assrair Coum Q ul Q A1eem
God>s beloved persons. "he reliions other than &slam provide that he will be chained
where as &slamic Literature shows that he will not be allowed to live beyond this and will
be beheaded, lest he should forment God#s beloved persons. "he reliions other than
&slam provide that he will be chained whereas &slamic literature shows that he will be put
to death.
"he precedin e$planation was necessary because some one may not take us
as not believin in bi =oom>s day. "he reasons for small resurrection are better known
to God Almihty, but what we can understand is that if we review the various periods of
all the prophets, we find that invariably the masses remained divided into three roups.
7. "hose, which believed in prophets and made sacrifices.
8. "hose, which opposed them and sub5ected them to all sort of cruelty.
G. "hose, which remained neutral vi1. "hey neither sided nor opposed the
4rophets. "he problems of their lives did not allow them to attend to their prophets. "his
roup includes those also who were livin in far flun areas and could not reach or even
know the respective prophets. 'or e$ample the preachin of .esus !hrist remained
limited only to &srael, .ordan and Syria and to the partial areas of &ra+, "urkey and
Rome. 'ar east, !hina, "aiwan, Horea, .apan, &ndia, and 3epal etc. remained deprived
of it. Same happened in time of the -oly 4rophet. 8G years of his preachin were
specifically for Arabia. America, Russia and other countries couldn>t take any benefit.
"he residents of these countries are therefore to be taken as neutral. So the small
=oom>s day is specifically meant for this roup. ;n the said day the other two roup will
also be called but for a short while. "he oppressors and the oppressed both will be
called and the oppressed will be avened. "he oppressors will be handed over to the
oppressed. "he -oly Duran saysB
"=iht them( &llah will chastise them at your hands and /e will lay them
low and i!e you !ictory o!er them, and /e will heal the breasts of folk who are
belie!ers. &nd he will remo!e the aner of their hearts."
A,/Ta#?a457/598
"%he rihteous shall re>oice when he seeth the !eneance5 he shall wash
his feet in the he blood of the wicked. -o that a man shall say, !erily there is a
reward for rihteous5 Verily he is a +od that >udeth in the earth."
P*a,m*/9>45=/558
"&nd many of them that sleep in the dust of the earth shall awake, some to
e!erlastin life and some to shame and e!erlastin contempt."
Danie, 5:4:8
"&nd ye shall tread down the wicked5 for they shall be ashes under the
soles of your feet in the day that I shall do this, saith the Lord of hosts."
Ma,achi 7468
0any +uotations can be cited more to show that the small resurrection is for a
particular class of people and the final doom>s day will be for the whole of the creation.
"his is the concept prevalent in all the livin reliions.
Pe"iod o! Wa"
&n the start of the last Great Reformer>s rule all the =evilish forces will unite and
will make a combined attempt to thwart the =ivine revolution. At this 5uncture there will
be a collision of =ivine and =evilish forces and in a way, it will be a world war.
"#hy do the heathen rae and the people imaine a !ain thin) %he kins
of the earth set themsel!es, and the rulers take counsel toether, aainst the
L<?8, a and aainst his anointed sayin, Let us break their bands, and cast away
their cords from us. /e that sitteth in the hea!ens shall be speak unto them in his
wrath, and !e$ them in his sore displeasure. 'et ha!e I set my kin upon my holy
hill of @ion." )sa#$s-2(1-!)
"his shows the alliance of unrihtful roup on the other hand the Great Leader
will reorani1e his troops in emerency and will send for his helpers.
"%he noise of a multitude in the mountains, like as of a reat people. a
tumultuous noise of the kindoms of nations athered toether5 %he Lord of
hosts mustereth the host of the battle. %hey come from a far country, from the
end of hea!en, e!en the Lord, and the weapons of his indination, to destroy the
whole land. /owl ye5 for the day of the lord is at hand. it shall come as a
destruction form the &lmihty."
Isaah-1&(4-!)
"&nd he will hiss unto them from the end of the earth5 and, behold, they
shall come with speed swiftly5 none shell be weary nor stumble amon them.
none shall slumber nor sleep. neither shall the irdle of their loins be loosed nor
the latchet of their shoes be broken. whose arrows are sharp, and all their bows
bend their horses' hoofs shall be counted like flint and their wheels like
whirlwind5 %heir roarin shall be like a lion, %hey shall roar like youn lions5 yea
they shall roar, and lay hold of the prey and shall carry it away safe, and none
shall deli!er it. &nd in that day they shall roar aainst them like the roarin the
sea."
I*aiah/94:A/6=8
"his army has been described in the new "estament of 0atthew as followsB
"&nd whoso e!er shall fall on this stone shall be broken but on whom so
e!er it shall fall it will rind him to powder."
Cha+te" :54778
"he preparations of war made by the Great =ivine Leader have been described
thusB
"=or he put on rihteousness as a breastplate, and an helmet of sal!ation
on his head. and he put on the arments of !eneance for clothin, and was clad
with 7eal as a cloke. &ccordin to their deeds, accordinly he will repay, fury to
his ad!ersaries, recompense to his enemies. to the islands he will repay
recompense. #hen the enemy shall come in like a flood, the spirit of the Lord
shall lift up a standard aainst him."
I*aiah/9<45@/5<8
"he -oly &mam Sadi+ (A.S) saysB <"hose fihters will be such that their will be
callosities in their foreheads due to abundant prayin. "hey will be lions in the day and
monks at niht. "hey will be God fearin but their fearless hearts will be harder than
steel. *ach one of them will have the power of forty youths in him. "hey will not kill
anyone e$cept the nonbelievers and hypocrites. "hey have been described in the -oly
Duran as >stamped><
,hen this army will become ready there will be an order from the =ivine Leader
for attack. !ountless oppressors and opponents will be put to sword. Some of the
soldiers of =ivine forces will also et martyred. *very such martyr will be rewarded
better than the martyrs of the battle of 2adar. Some "raditions say that each one will et
a reward in heaven e+ual to seventy martyrs of 2adar. "he past prophets told their
believers about this Great ,arB
"#hen I ha!e ... rose up the sons, < @ion, aainst they sons, < +reece, and made
thee as the sword of a mihty man. &nd the Lord shall be seen o!er them, and his
arrow shall o forth as the lihtenin5 and the Lord +od shall blow the trumpet,
and shall o with whirlwinds of the south. %he Lord of the hosts shall defend
them. and they shall de!our and subdue with slin stones. and they shall drink,
and make a noise as throuh wine. and they shall be filled like bows, and as the
corners of the altar. and the Lord their +od shall sa!e them in that day as the
flock of his people5 for they shall be as the stones of a crown lifted up as an
ensin upon his land."
%echiah <456/5A8
"%he heathen raed, %he ;indoms were mo!ed5 he uttered his !oice, %he
earth melted. %he Lord of hosts is with us. %he +od of ,acob is our refue."
P*a,m* 7A4A/@8
"1ehold, the name of the Lord cometh from far, burnin with his aner, and
the burden there of is hea!y5 his lips are full of indination, and his tonue as a
de!ourin fire."
I*aiah 6=4:@8
"=or %hus hath the Lord spoken unto me like as the lion and a youn lion
roarin on his prey, when a multitude of shepherds is called forth aainst him. /e
will be neither afraid of their !oice nor abase himself for the noise of them5 -o
shall the Lord of hosts come down to fiht for mount @ion and for the hill
thereof."
I*aiah/6547/98
"& reat people and stron5 %here hath not been e!er the like, neither shall
be anymore after it to the years of many enerations. &s the mornin spread
upon the mountains, a fire de!oureth before them and behind them a flame
burneth5 %he land is as the +arden of 6den before them, and behind them a
desolate wilderness. yea, and nothin shall escape them. %he appearance of
them is as the appearance of horses. and as horse men, so shall they run. Like
%he noise of 2hariots on the tops of mountains shall they leap, like the noise of
the flame of the fire that de!oureth the stubble, as a stron people shall be much
pained5 all faces shall ather blackness. %hey shall run like men of war. and they
shall march e!eryone on his ways, and they shall not break their ranks. "either
shall and thrust another. %hey shall walk e!eryone in his path5 and when they fall
upon the sword, they shall not be wounded. %he earth shall 0uake before them.
the hea!ens shall tremble5 %he sun and the moon shall dark, and the stars shall
withdraw their shinin. &nd the Lord shall utter his !oice before his army5 for his
camp is !ery reat5 for he is stron that e$ecuteth his word5 for the day of the
Land is reat and !ery terrible."
oe, /:4:/<B558
"he -oly Duran saysB
"1y the snorthin 2oursers, -trikin sparks of fire. and scourin to the raid at
dawn. %hen, therewith, with their trail of dust. 2lea!in, a one, the center (of the
foe)." -#--adat(coursers)(1-5)
""o one knows the number of +od &lmihty forces e$cept /e /imself."
A,/m#d#**i"
"1y those who set the ranks in battle order and those who dri!e away (the
wicked) with reproof. &nd those who read the #ord) for a reminder. "
A,/Sa!at4 Tho*e Who Set The Rank* 5/68
"+od came from %eman, and the /oly <ne from mount paran. /is lory
co!ered the hea!ens, and the earth was full of praise. &nd his brihtness was as
the liht. he had horns comin out of his hand5 and there was the hidin of his
power. 1efore him went the pestilence, and burnin coals went forth at his feet.
/e stood, and measured the earth. he beheld, and dro!e asunder the nations."
Ha?akk#k/5646/A8
"2ome near, ye nations, to hear. and hear ken, ye people5 let the earth
hear, and all that is there in. the world and all thins that come forth of it. =or the
indination of the Land is upon all nations, and his fury upon all their armies5 he
hath utterly destroyed them, he hath deli!ered them to the slauhter. %heir slain
also shall be cast out, and their stink shall come up out, of their carcasses, and
the mountains shall be melted with their blood. &nd all the host of hea!en shall
be dissol!ed, and the hea!ens shall be rolled toether as a scroll5 and all their
hosts shall fall down, as the leaf falleth off from the !ine, and as a fallin fi from
the fi tree. =or my sword shall be bathed in hea!en5 behold, it shall come down
upon Idumea, and upon the people of my curse, to ,udment. %he sword of the
Lord is filled with blood... =or it is the day of the Lord's !eneance and the year of
recompenses."
I*aiah 6745/AB>8
"he -oly Duran saysB "&nd they esteem not &llah as /e hath the riht to be
esteemed, when the whole earth is his handful on the 8ay of ?esurrection, and
the hea!ens are rolled in his riht hand."
A,/%#ma"4The T"oo+*84A@8
"%he Lord shall roar from on hih, and utter his !oice from his /oly
habitation, he shall i!e a shout, as they that tread the rapes aainst all the
inhabitants of the earth. & noise shall come e!en to the ends of the earth5 for %he
Lord hath contro!ersy with the nations, he will plead with all flesh. he will i!e
them that are wicked to the sword, saith the Lord... &nd the slain of the Lord
shall be at that day from one end of the earth unto the other end of the earth5
%hey shall not be lamented, neither athered, nor buried."
e"emiah/:946=/65B668
""ow also will I hi!e sentence aainst them. 1ehold, he shall come up as
clouds, and his 2hariots shall be as a whirlwinds5 his horses are swifter than
eales (%he oppressors will say) #oe unto us( =or we are spoiled."
e"emiah/745:/568
"%he sun and moon stood still in their habitation at the liht of thine arrows
they went, and at the shinin of thy litterin spear thou didst march throuh the
land in indination, thou didst thresh the hea!en in aner. %hou wentest forth for
the sal!ation of thy people."
Ha?akk#k/6455/568
"1ecause they ha!e sinned aainst the Lord5 and their blood shall be
poured out as dust, and their flesh as dun. "either their sil!er nor their old
shall be able to deli!er them in the day of Lord's wrath. but the whole land shall
be de!oured by the fire of his >ealousy5 for he shall make a speedy riddance of all
them that dwell in the land."
%e+hani*h/545@/5>8
"/e is a reat kin o!er all the earth. /e shall subdue the people under us,
and nations under our feet. he shall choose inheritance for us."
P*a,m* 7@45/68
"1ut +od shall wound the head of his enemies, and the hairy scalp of such
a one as oeth on still in his trespasses. %hat thy foot may be dipped in the blood
of thine enemies, and the tonue of thy dos in the same."
P*a,maA>4:5B:68
"%he lofty looks of man shall be humbled, and the hauhtiness of men
shall be bowed down and the Lord alone shall be e$alted in that day. =or the day
of the Lord of hosts shall be upon e!ery one that is proud and lofty and upon
e!eryone that is lifted up. and he shall be brouht low."
I*aiah :455/568
"/e will make an utter end... for while they be folden toether as thorns,
and while they are drunken as drunkards, they shall be de!oured as stubble fully
dry."
&ah#m/54</5=8
"%hen she that is mine enemy shall see it, and shame shall co!er her which
said unto me, #here is the lord thy +od) 4ine eyes shall behold her5 now shall
she be trodden down as the mire of the streets."
Micah/@45=8
"%hen earth shook and trembled5 the foundation of hea!en mo!ed and
shook, because he was wroth. %here went up a smoke out of his nostrils, and fire
out of his mouth de!oured5 2oals were kindled by it. /e bowed the hea!ens also
and came down5 and darkness was under his feet. &nd he road upon a cherub,
and did fly5 and he was seen upon the wins of the winds. &nd he made darkness
pa!ilions round about him dark water, and thick 2louds of the sky. %hrouh the
brihtness before him, were coals of fire kindled. %he Lord thundered from
hea!en and the most /ih uttered his !oice. &nd he sent out arrows, and
scattered them, lihtenin and discomfited them."
II Sam#e,/::4>/598
"%he day cometh, that shall burn as an o!en and all the proud, yea, and all
that do wickedly shall be stubble5 and the day that cometh shall burn them up,
saith the Lord of hosts, that it shall lea!e them neither root nor branch."
Ma,aki/7458
"here are similar references to the veneance to be taken for the martyrs of
Harbala in the books of various prophets.
"=or this is the day of the Lord +od of hosts, a day of !eneance, that he
may a!ene him of his ad!ersaries5 and the sword shall de!our and it shall be
satiate and made drunk with their blood5 for the Lord +od of hosts hath a
sacrifice in the north country by the ri!er 6uphrates."
e"emiah/7A45=8
"1ehold, %he whirlwind of the Lord oeth forth with fury, a continuin
whirlwind. it shall fall with pain upon the head of the wicked. %he fierce aner of
the Lord shall not return, until he has done it, and until he ha!e performed the
intents of his heart5 in the latter days ye shall consider it."
e"emiah/6=4:6/:78
"#ho is this that cometh from 6dom, with died arments from 1o7rah)
%his that is lorious in his apparel, tra!ellin in the reatness of his strenth) I
that speak in rihteousness, mihty to sa!e. #herefore art thou red in thine
apparel, and thy arments like him that treadeth in the wine fat) I ha!e trodden
the winepress alone. and of the people. %here was with me5 for I will tread them in
mine aner, and trample them in my fury. and their blood shall be sprinkled upon
my arments, and I will stain all my raiment. =or the day of !eneance is in mine
heart, and the year of my redeemed is come."
I*aiah/A645/78
&n the precedin lines & have tried to delineate a few scenes as told by scriptures,
of the Great ,ar that will be waed between the =ivine and =evilish forces. "heir end
also becomes clearly known. As all the information iven by the various scriptures is
concordant, therefore it becomes evident that the personality to emere in the future is
one and the same, one who was promised by the past prophets... the Greet =ivine
Reformer. (0ay Lord Send -im Soon)
FALSE CHRISTS
A +uestion crops up in the mind as to who will be those who will try to impede the
olden revolution and spiritual system% -ow will they brin the people around them and
what type of persons will support them% "he answer to this +uestion has been supplied
in the scriptures which say that the foremost of them will be false !hrists. "hey will be
the followers of Sufiyani, =a55al etc. "his too has been told in detail in the prophecies
and sins about the last ae. .esus !hrist told the symptoms of such persons in the
followin wordsB
"#hen ye therefore shall see the abomination of desolation, spoken of by
8aniel the prophet, stand in the holy place,(who so readeth, let him understand5)
%hen let them which be in ,udea flee into the mountains. let him which is on the
house top not come down to take anythin out of his house. "either let him
which is in the field return back to take his clothes. &nd woes unto them that are
with child and to them that i!e suck in those days. 1ut pray ye that your fliht be
not in the winter, "either on the -abbath day. =or then shall be reat tribulation,
such as was not since the beinnin of the world to this time, no, nor e!er shall
be. &nd e$cept those days should be shortened, there should no flesh be sa!ed5
but for the elect's sake those days shall be shortened."
St0 Matthe1 Cha+te" :7 459/::8
,hen the people re+uested .esus !hrist to tell them when shall these thins
happen and what shall be their sins% -e repliedB
"%ake heed that no man decei!e you. =or many shall come in my name,
sayin, I am 2hrist. and shall decei!e many." &nd many false prophets shall rise
and shall decei!e many and because ini0uity shall abound, the lo!e of many shall
wa$ cold. 1ut he that shall endure unto the end, the same shall be sa!ed."
St0 Matthe1 Cha+te" :7 47/9B55/568
"%hen if any man shall say unto you, Lo, here is 2hrist, or there. belie!e it
not. =or there shall arise false 2hrists, and false prophets, and shall show reat
sins and wonders. in so much that, if it were possible, they shall decei!e the
!ery elect. 1ehold I ha!e told you before. #herefore if they shall say unto you,
behold, he is in the desert. o not forth5 behold, he is in the secret chambers.
belie!e it not. =or as the lihtnin cometh out of the east, and shineth e!en unto
the west. so shall also the comin of the -on of man be.
St0 Matthe1 Cha+te" :7 4:6/:@8
"&nd ,esus answerin them bean to say, %ake heed lest any man decei!e
you. =or many shall come in my name, sayin, I am 2hrist. and shall decei!e
many. &nd when ye shall hear of wars and rumors of wars, be yet not troubled5
for such thins must needs be. but the end shall not be yet."
St0 Ma"k Cha+te" 56 49/@8
"&nd he said, %ake heed that ye be not decei!ed5 for many shall come in
my name, sayin, I am 2hrist and the time draweth near5 o ye not therefore after
them. 1ut when ye shall hear of wars and commotions, be not terrified5 for these
thins must first come to pass, but the end is not by and by."
St0 L#ke Cha+te" :5 4>/<8
"he sins of =a55al (anti !hrist reat deceiver) as told in the "raditions of the -oly
prophet are as followsB
7. -e will be s+uint(eyed or one(eyed.
8. -e will turn up in the last ae.
G. -is sloan will beB ?"oday is the day of 'reedom<
9. -e will show astoundin thins.
F. -e will make a close search in depths of the Seas.
K. -e will fly towards the sun for a stroll.
L. A mountain of smoke will precede him.
E. "here will be a mountain of edibles at his back.
@. -e will cover the distance of months in moments.
7:. -e will be havin only one eye in the centre of his forehead.
77. &f he walks, his every step will be e+ual to one mile.
78. -is conveyance will be reen and ash coloured and there will be written in its
forefront >Hafir>or>Hufr> (disbeliever) or (disbelief).
7G. -e will be havin a power to make the rivers and sprins dry.
79. -is movement will start form the eastern side of old seestan (&ran) or from villae
>yahodia> of &sphehan (&ran)
7F. -is name >=a55al> (a bi cheater) has been derived from the word >=a5l> (to cheat).
7K. -e will rais his voice which will be heard in east, west and every corner of the
world. -e will say >; my companions come and support me. All the *conomic
resources are in my hand.< "hen he will proudly tell about his inventions.
7L. -e will be proud, stern and troublesome. -e will be so outspoken that he will say
<& am your God Almihty<. -e will reward those who will obey him and kill or
crusify those who will not.
7E. -e will impose his system and overnment all over the world e$cept 0ecca and
0adina which will remain safe from his influence. Some say that .erusalem will
also be safe, where he will attack in the last.
7@. &n his last days two very loud voices will be heard throuhout this world. ;ne will
be from the west and the other form the east. "he western will lead the people
astray and the eastern will invite them to !o(operate with the Riht. "he =ivine
and =evilish forces will assemble in their respective camps. "he colour of the sun
at this moment will first row pale then blackish "hen it will become totally dark.
"his will be the time of >"amatul(Hubra> and appearance of >=abatul(Ar1>.
Simultaneously Sufiyani of )mmayads will also emere who will create a lot of
disturbance on the face of the earth. "hree million persons will be killed at this time. A
!hristian will also appear with his army who will 5oin the rihteous roup at the end.
0ost danerous of all these afflictions, is the affliction of =a55al. &t has been told about
him that he will be havin his own paradise and hell.
A +uestion arises as to what type of people will support him and how will he be
able to win their sympathies%
"he answer to it is that there are two methods to lead the people astray.
7. 2y dint of temptation.
8. 2y terror.
=a55al will be e+uipped with both. -e will attract the pious people by astonishin
and miraculous deeds and will thus lead them astray. &t has been told in the books that
his roup will comprise of women of +uestionable character. 'ornicators and bastards
from amon the .ews, !hristians, Arabs and other desert persons, havin bad
character, will 5oin him. &t has been told that they will be havin a coverlet of reen cloth
at their shoulders. "he book of 4rophet =aniel tells thatB
"&nd in the latter time of their kindom, when the transressors are come
to the full, a kin of fierce countenance, and understandin dark sentences shall
stand up. &nd his power shall be mihty, but not by his own power5 and he shall
destroy wonderfully, and shall prosper, and practice, and shall destroy the
mihty and the holy people. &nd throuh his policy also he shall cause craft to
prosper in his hands. and he shall manify himself in his heart, and by peace
shall destroy many5 he shall also stand up aainst the *rince of princes. but he
shall be broken without hand. &nd the !ision of the e!enin and the mornin
which was told is true5 wherefore shut thou up the !ision, for it shall be for many
days."
Danie, Cha+te" > 4:6/:A8
"wherefore I will brin the worst of the heathen, and they shall possess
their houses5 I will also make the pomp of the stron to cease. and their holy
places shall be defiled." E0e(e# Chapter " (24)
"&nd when ye shall see ,erusalem compassed with armies, then know that
the desolation thereof in nih."
St0 L#ke Cha+te" :5 4:=8
&t has also been told that =a55al will have two !hances to lead the people astray.
-e will be slain both the times. 'irstly he will be killed by .esus !hrist at the place called
>Hannasa(e(Hoofa>. Secondly in &srael at 0ount Afee+ in the afternoon of 'riday.
(&ncludin Syria and .ordan).
&n the Revelation of St. .ohn a mention has been made of a draon who will be
kept in confinement for a thousand year. &t is 5ust possible that =a55al miht be the same
draon, because it is known that the =evil will be killed at a specified point of time.
Anyhow the reality is better known to God Almihty.
Point !o" Con*ide"ation./
"he precedin prophecies present many lessons at one hand and at the other
invite the attention of naked society of *urope and America to the point that dereliction
of =ivine rule will result in a disaster. "he western world today is makin a fun of leal
marriaes. "he illeitimate offsprin is not considered ob5ectionable. Adultery has
become every(day routine. "hey should think over the behest of .esus !hrist who saidB
"It is batter to set a city on fire than to i!e custom to a bad deed."
-imultaneously he said5
"If some one di!orces his wife due to a fault other than adultery, he is
uilty of pushin his wife to adultery."
&t is a pity that the followers of such a 4rophet are committin incests and
fornication as a token of civili1ation. "hey are ivin birth not to their sons and
dauhters but they are procreatin soldiers of =a55al, fuel for hell and enemies of .esus
!hrist and 0oses. "hey are levyin the army for =evil in the name of their offsprin,
who will o to hell alon with their parents. "he prophet 0oses has clearly saidB
"& bastard shall not enter into the conreation of the Lord, e!en to his
tenth eneration shall he not enter into the conreation of the Lord."
De#te"onomy Cha+te" :6 4:8
&f the follower of 0oses ive currency to fornication and insist to make addition to
the number of bastards, and et the resolution passed from assemblies to finish the
matrimony, it is better that they should cease to call themselves as the followers of
pious personalities like 0oses and .esus !hrist. &nstead of defamin them, they should
not call themselves .ews and !hristians. "hey should choose some other label for
themselves. "hey should call themselves anti(God or somethin like that. & would like to
make the similar re+uest to 0uslims, -indus and Sikhs that they should ive prior
importance to matrimony in accordance with the rules, set forth by their respective
reliions, "hey should uard the purity of their respective races because marriae is a
sacred link between a man and woman and it should not be wasted and lost for carnal
lu$ury. &t should be observed like a reliious obliation so that the offsprin may not be
of a =evilish race.
!omin aain to the main point, the duration of =a55al, Sufiyani and the false
!hrists will remain for si$ years. "his is a very danerous period and it has been said for
this time thatB
"%hose who will make haste will be ruined." "o follow every false !hrist in
haste will definitely end into destruction. &n such a situation it is better to wait so that the
difference between Riht and ,ron becomes visible. "his will facilitate the support of
Riht.
*$planationB
"hose who are fully ac+uainted with the trends and temperament of revealed
books know it that the lanuae used in scriptures is enerally metaphoric. 'or e$ample
a ram and his horns or a river or a stone are mentioned and then are interpreted for
overnment and rulers. Similarly when we read about =a55al, it also appears to be a
metaphor, because the specialties and sins attributed to him are found in some party,
country, nation or system.
"he "raditions about =a55al and other =evilish leaders are so copious that a
separate book is re+uired for the same. &n brief6 the same tells that there will be about
si$ty persons who will claim to be .esus !hrist. An e+ual number will proclaim their
4rophethood. =a55al will be the most danerous of all.
Mo(ement o! DaCCa,i*m./
As already told this trouble will start from &ran but it will ain support from Syria
and 4alestine. "hose who will support it will be bastards. "he women of base character
will also be amon supporters. "hey will attract the lecherous and debauchees. "his
party will comprise of !hristians, .ews and 0uslims of bad character. "here is a
"radition of the -oly 4rophet that
"& bi lot of my followers will follow 8a>>al". "hey will be superstitious people
who will be allured by astonishin feats and miraculous deeds of =a55al and will believe
in him because that !ursed person will cure the blind, lepers and .-e will be havin
heaps of edibles. -e will be of brown colour with curly hair. -is left eye will be sihtless
or he will be a s+uint( eyed. -is riht eye will have a cataract of rape si1e.
-is conveyance will fly in the air which will be K: feet or one mile wide. -e will
claim himself to be a 4rophet or God. "hose who will not accept him as such will be
killed or put to torture. "hose who will believe in him will become heathens. 'ive
thousand .ewish scholars will be accompanyin him who will be havin reen pieces of
cloth on their shoulders. -e will rove the whole earth but will not be able to enter 0ecca
and 0adina.
=urin his rein >=aba(tul(Ar1> will emere and after the .esus !hrist will
descend from heaven, who will kill =a55al at mount Afee+ or at Ladda ate of 4alestine.
("here is a bi airport of &srael at Ladda these daysB) &n the rein of =a55al, countless
rihteous people will be killed ruthlessly and. As a conse+uence the wron doers will
also be slauhtered by the =ivine forces mercilessly. &t has been said in the -oly DuranB
"&nd, when they felt <ur miht, behold them fleein from it (but it was said
unto them). =lee not, but return to that (e$istence) which emasculated you and to
your dwellins that ye may be 0uestioned. %hey cried5 &las for us( Lo( #e were
wron doers. &nd this their cryin ceased not till #e made them as reaped corn,
e$tinct."
A,/)m?iya 4P"o+het* 5:/598
&n the e$planation of the precedin verses of Duran it has been said that only at
the place named >Hharoo+> G million persons will be killed and they will be lyin like
reaped crops or dead ashes.
&t has been told in the book of /echariahB
"1ehold the day of the Lord cometh, and thy spoil shall be di!ided in the
midst of thee. =or I will ather all nations aainst ,erusalem to battle. and the city
shall be taken, and the houses rifled, and the women ra!ished. and half of the
city shall o forth into capti!ity, and the residue of the people shall not be cut off
from the city. %hen shall the Lord o forth, and fiht aainst those nations, as
when he fouht in the day of battle." %echa"iah Cha+te" 57 45/68
&t means that when .erusalem will be besieed, people of all beliefs will be in the
army of false !hrist. "hey will take over the control of half of the city. "hen the .esus
!hrist will descend from heaven and >=aba(tul(Ar1> vi1 *lia (A.S) will emere from the
earth. All the nations will be called to present themselves there. =urin the rein of
=a55al the followin proramme has been iven to act uponB "2ome, my people, enter
thou into thy 2hambers, and shut thy doors about thee5 hide thyself as it were for
a little moment, until the indination be o!erpass. =or, behold the lord cometh out
of his place to punish the inhabitants of the earth for their ini0uity5 the earth also
shall disclose her blood and shall no more co!er her slain."
Isaah Chapter 2!(20-21)
" &nd this shall be the plaue wherewith the Lord will smite all the people
that ha!e fouht aainst ,erusalem. their flesh shall consume away while they
stand upon their feet, and their eyes shall consume away in their holes, and their
tonue shall consume away in their mouth"
%echa"iah Cha+te" 5745:8
&n Revelation of St. .ohn the incidents of =a55al have been narrated in symbolic
manner.
"&nd I stood upon the sand of the sea, and saw a beast rise up out of the
sea, ha!in se!en heads and ten horns, and upon his horns ten crowns, and
upon his heads the name of blasphemy.
" &nd the beast which I saw was like unto a leopard, and his feet were as
the feet of a bear, and his mouth as the mouth of a lion5 and the draon a!e him
his power, and his seat, and reat authority. &nd I saw one of his heads as it were
wounded to death. and his deadly wound was healed5 and all the world wondered
after the beast. &nd they worshipped the draon which a!e power unto the
beast5 &nd they worshiped the beast, sayin, who is like unto the beast) #ho is
able to make war with him) &nd there was i!en unto him a mouth speakin
reat thins and blasphemies. and power was i!en unto him to continue forty
and two months.
9&nd he opened his mouth in blasphemy aainst +od, to blaspheme his
name and his tabernacle, and them that dwell in hea!en. &nd it was i!en unto
him to make war with the saints, and to o!ercome them5 and power was i!en
him o!er all kindreds, and tonues, and nations. &nd all that dwell upon the earth
shall worship him, whose names are not written in the book of the life of the
Lamb slain from the foundation of the world. If any man has an ear, let him hear.
/e that leadeth into capti!ity shall o into capti!ity5 he that killeth with the sword
must be killed with the sword. /ere is the patience and the faith of the saints."
Re(e,ation Cha+te" 5645/5=8
"owards the close of the said chapter it has been stated that he will force every
person of the society to receive his mark. "his mark will be the number of a man which
is si$ hundred three score and si$ (KKK). ,e are unable to understand the real
importance of KKK for the present. &t is possible that it miht be deciphered in the
comin days.
Wo"thy E,ia 4A0S8.
0any reliions are waitin for *lia (A.S). "here is difference between names but
the personality and his specialties are the same. "he .ews and !hristians know him by
the name of *lia(A.S). 2ut in &slam he has been presented in different ways. "he sum
and substance is as followsB
7. -e will come before the appearance of !hrist. "he !hrist will not take lon after
his (*lia>s) arrival.
8. -e will pave the way for his successors and will facilitate the reconition between
the rihteous and the wron doers.
G. *ither slihtly before or alon with him will come three 4rophets namely Akhnukh
(&drees), Hhi1er and &lias (A.S), and !hrist will come after all of these.
9. -e will be havin a rod and a rin vi1. the rod of 0oses and rin of Solomon. -e
will touch the foreheads of individuals with the rin and their reality will become
imprinted. &t will be clearly written whether the said individual is a believer or a
non believer.
The Conce+t o! E,ia.
" 1ehold, I will send you 6li>ah the prophet before the comin of the reat
and dreadful day of the Lord5 &nd he shall turn the heart of the fathers to their
children, and the hart of the childrenBs to their fathers, lest I come and smite the
earth with a curse."
Ma,achi Cha+te" 749/A8
"-urely the Lord's friend, &khnukh, who kept his !ow with +od and did not
care for the whole world and was transported to paradise. /e will remain there till
the last ae. %owards the end of the world he will come back alon with 6lia and
another one (;hi7er).
Te*tament o! B#"n?a* Cha+te"0577
"I shall come a little before the end of this world. &khnukh and 6lia will be
accompanyin me and we shall bear witness o!er all the e!il doers who ha!e
been cursed."
Te*tament o! B#"n?a* cha+te"0 9:
"1ehold, I will send my messener (6lia), and he shall prepare the way
before me5 and the Lord, whom ye seek, shall suddenly come to his temple, e!en
the messener of the co!enant, whom ye deliht in5 behold, he shall come, saith
the Lord of /osts. 1ut who may abide the day of his comin) and who shall
stand when he appeareth) =or he is like a refiner's fire, and like a fuller's soap.
&nd he shall sit as a refiner and purifier of sil!er5 and he shall purify the sons of
Le!i."
Ma,ach Cha+te" 645/68
"&nd his disciples asked him, sayin, why then say the scribes that 6lias
must first come) &nd ,esus answered and said unto them, 6lias truly shall first
come, and restore all thins."
St0 Matthe1 Cha+te" 5@455/5:8
"he concept of the last Great Leader was already prevalent amon .ews and
they called him by the name of >0assia> but alon with this they also awaited the arrival
of *lia(A.S) and considered it as certain. "hey also feared his miht because when the
!hrist was crucified he cried with loud voice on the crucifi$
"6li, 6li, Lama -abachtchani)"
Matthe1 Cha+te" :@47A8
;n hearin this, a soldier ran speedily, took a spone, filled it with vinear and
put it on reed and ave him to drink. "his was due to the fact that the !hrist was callin
out *lia loudly and they feared lest some affliction should overtake them. Some of the
on(lookers said,< let us see how *lia saves him%< some of the .ews were certain that
!hrist himself was *lia who had come to pave the way for the last Great =ivine Leader,
because the !hrist usually used to say,
"< people, be penitent because the rule of the Lord is at hand."
"#hen ,esus came into the coasts of 2aesarea *hilippi, he asked his
disciples, sayin do men say that I the son of man am) &nd they said, some say
that thou art ,ohn the 1aptist5 some 6lias, and other, ,eremias, or one of the
prophets." St.1atthew Chapter 1!(1&-14)
&n all the five "estaments there is an anecdoteB "he !hrist took his disciples to
mount ;live. -e was transfiured before them and his face did shine as the sun and his
raiment was white as the liht and he talked to 0oses and *lia.
(St. 0atthew !hapter 7L(8(9), 0ark(@)
"his proves that *lia>s body is made of liht. -e will appear in the last ae with
the rod of 0oses and the rin of Solomon.
"#hen that messener of +od will come he will be i!en a thin similar to
a rin. /e will brin sal!ation and blessins for all the nations of the earth who
will accept his messae. /e will come upon the oppressors with a hea!y hand.
Idolatry wills cease. %he 8e!il will be humiliated. %his was the !ow made to
&brham (&.-)." Testa$ent o. 2urn3as 4&
&t means that one sin of *lia is that he will be havin a special rin. &ts utility has
been described by St. .ohn in his Revelation.
"&nd I saw another anel ascendin from the east, ha!in the seal of the
li!in +od5 and he cried with a loud !oice to the four anels, to whom it was
i!en to hurt the earth and the sea. -ayin, /urt not the earth, neither the sea, not
the trees, till we ha!e scaled the ser!ants of our +od in their foreheads. &nd I
heard the number of them which were sealed5 and there were sealed an hundred
and forth and four thousand of all the tribes of the 2hildren of Israel."
Re(e,ation Cha+te" @4:/78
&t means that the foreheads of the 78,::: persons from each tribe will be sealed.
"he chapter @ of the Revelation of St. .ohn tells that a reat chastisement will be
brouht on the earth, a reat smoke will arise out of a pit out of that smoke locusts will
come out and they will be asked to put the people to torture e$cept those who had the
seal of God in their foreheads.
,hen we study the =iscourses of the !hief of the believers (-a1rat Ali A.S) we
find a clear sentence that >& am the *lia who has been mentioned in the "estament.>
Literally there is difference of >A> only between >Ali> and >*lia> which has been made >*li5a>
in *nlish. At another place in the said discourses it has been said >& am the owner of
the rod and rin.> &t has been further said & am one who has to walk on the earth durin
the last ae and the reat uproar also, about which -oly Duran saysB
<,hen there will be reat uproar.< &n many "raditions of the -oly 4rophet of &slam
throuh different references it has been told that after the revelation of sura 3amal ("he
Ant), -oly 4rophet called the !hief of believers (-a1rat Ali A.S) as =aba(tul(Ar1. "he
-oly Duran saysB
"&nd when the word is fulfilled concernin them, we shall brin forth 8aba:
tul:&r7 to speak unto them, because mankind had not faith in our re!elation. &nd
(remind them of) the 8ay when #e shall ather out of e!ery nation a host of those
who denied <ur re!elation and they will be set in array. &nd the word will be
fulfilled concernin them because they ha!e done wron, and they will not
speak."
A,/&ama,4The Ant8 4>:/>6B>98
After stampin the foreheads of the people, =aba(tul(Ar1 will raise his head and
will cast his look at the farthest corners of east and west. At that time the sun of
rihteousness will rise up from the west and the ate of apoloy will be closed. &t will be
of no use to anyone to accept &slam on that day. &f someone miht be a 0uslim and has
not reclaimed himself, his &slam will not be of any avail to him.
"he Great =ivine Reformed will appear in Haba between Rukn and 0u+am.
Simultaneously !hrist will descend from heaven in 4alestine. 2efore his arrival the
forces of =a55al will be sub5ected to various afflictions by God Almihty. Another +uality
of *lia(A.S) which has been told in some books is that he will appear in the sun and will
introduce the last Great Reformer to the masses at lare throuhout the universe. "I
ha!e risen up <ne from the north, and he shall come5 from the risin of the sun
shall he call upon my name5 and he shall come upon princes as upon morter and
as the potter trede treadeth clay."
I*aiah Cha+te" 754:98
"he &slamic literature tells that the emerence of the Great Leader will be in the
month of Ra5ab. "hree loud voices will resound in the spaceB
7. <!urse of the Lord be on oppressors.
8. ;, the host of believers, he has come who was awaited.
G. A person will appear in the sun and will ive the full introduction of the Last
Great Leader sayin to the believers that <your woes are now ended. Lord God
will heal your wounded hearts and ive them ideal peace.<
"1ut unto you that fear my name shall the sun of rihteousness arise with
healin in his wins5 &nd ye shall o forth, and row up as cal!es of the stall.
&nd ye shall tread down the wicked5 for they shall be ashes under the soles of
your feet, saith the Lord of hosts."
Ma,achi Cha+te" 554:/68
DESCE&DI&G OF ES)S CHRIST.
"he information about the descendin of .esus !hrist is contained in the books
of .ews, !hristians and 0uslims. &t is somethin else that .ews may interpret the same
accordin to their own notions and thus find a way to neate it.
"I saw in the niht !isions, and, behold, one like the -on of man came with
the clouds of hea!en, and came to the ancient of days, and they brouht him near
before him. &nd there was i!en him dominion and lory, and a kindom, that all
people, nations, and lanuaes, should ser!e him5 his dominion in an e!erlastin
dominion, which shall not pass away, and his kindom that which shall not be
destroyed." ,ane# Chapter "(1&-14)
"he interpretation of this dream is available in the same !hapter which saysB
"1ut the saints of the most /ih shall take the kindom, and possess the
kindom for e!er, e!en for e!er and e!er."
Dania, Cha+te" @45>8
& have already +uoted these references in connection with Government of the last
Great Reformer. "his too is one and the same Government which has been called as
God>s Government. "he !hrist had proclaimed about it durin his life time and told the
people to wait. -e further saidB >do not be careless, we may reappear at any moment.>
" 1ut of that day and hour knoweth no man, no, not the anels of hea!en,
but my =ather only. 1ut as the days of "oe were, so shall also the 2omin of the
-on of man be. =or as in the days that were before the flood they were eatin and
drinkin, marryin and i!in in marriae, until the day that "oe entered into the
ark. &nd knew not until the flood came, and took them all away. so shall also the
comin of the -on of man be. #atch therefore5 for ye know not what hour your
Lord doeth come."
St0 Matthe1 Cha+te" :746A/6<B 7:8
"he descendin of .esus !hrist has been described in the &slamic books as
followsB
-oly &mam 0uhammad 2a+ir (A.S) saysB &n the days of emerence of our Daaim A.S.
("he Last Great Leader) .esus !hrist will also come. "here will be no .ew who will not
believe in him. 4ersons of all the reliions will believe in him. &n the e$planation of the
Duranic verse, it has been said that .esus !hrist is one of the introductory sins of the
emerence of the last =ivine Leader. "he cursed =a55al, who has been called a fast
movin snake also, will attack 4alestine. -is rein will be very troublesome for rihteous
people. -e will send his troops to various countries to harass the public. -e will send 7,
G:,::: soldiers to Hoofa in &ra+. "his army in fact will be an alliance of =a55al and
Sufiyani and will be commanded by one Hhu1ama of )miyyad dynasty. "his army will
camp at /oha and 'aroo+. Another army will be levied in 2ahdad which will contain
F:: priests. L:,::: persons will be killed at Hoofa 2ride. "he water of the river
*uphrates will stink for three days due to human blood in it. &t will be a very troublesome
period.
"he descendin of !hrist accordin to &slamic books is not one only. -e will
descend in various countries and cities separately and at every place in a different
manner. -is first alihtin will be at 0ecca. &t will be the time for 0ornin 4rayer. "he
Great Leader with his G7G !ompanions will be ready to offer 0ornin 4rayer. .ust at
this moment the !hrist will come with an army of anels. 2y this time the rows for
conreational prayer will have been set. "he condition of the !hrist will be as if he has
5ust taken a bath because the drops of water will be tricklin from his hair. "he Great
Leader will ask him,
"< spirit of +od, o ahead and lead the prayer."
.esus !hrist will sayB
"'ou are the *roeny of the /oly *rophet of Islam. "o one has the riht to stand
before you,"
"hen .esus !hrist will recite >A+amat> ('inal call for prayer) and then he will place his
hand on the shoulder of the Great Leader and say <; !aliph of God o ahead and lead
the prayer.< the !hrist will then stand behind him. &n this prayer there will be no other
individual e$cept these two,G7G companions and the army of anels.
"he second descendin of the !hrist will be at .erusalem. "his city will be
besieed on that day by the army of =a55al. "he life there will become very difficult.
Riht at this moment a loud proclamation will be made from the eastB
"< rihteous people, where e!er you are, et united and reach here."
&nother proclamation will be heard from the west5
"< e!il doers et assembled where e!er you are."
After these proclamations the colour of the sun will row first pale and then it will
become pitch dark. At this moment =aba(tul(Ar1 (*lia A.S) will appear and with his rin
will write at the foreheads of the people >2eliever> or >disbeliever>. "hen a black cloud will
aliht from the sky and will stop over .erusalem. ;ut of this, .esus !hrist will descend
with his anelic force. -e will be havin a weapon in his hand with which he will kill
=a55al at Lydda ate, and will thus relieve his followers. All this has been told in the book
of /echariah, the "estament of 0ark and Luke which make the scene clearer.
"1ut in those days, after the tribulation, the sun shall be darkened, and the
moon shall not i!e her liht. &nd the stars of hea!en shall fall, and the powers
that are in hea!en shall be shaken. &nd then shall they see the -on of man
comin in the clouds with reat power and lory.
&nd then shall he send his anels, and shall ather toether his elect from the
four winds, from the uttermost part of hea!en."
St0 Ma"k Cha+te" 56 4:7/:@8
"=or the powers of hea!en shall be shaken. &nd then shall they see the
-on of man comin in a cloud with power and reat lory."
St0 L#ke Cha+te" :5 4:A/:@8
"&nd his feet shall stand in that day upon the mount of <li!es, which is
before ,erusalem on the east, and the mount of <li!es shall clea!e in the midst
thereof towards the east and toward the west, and there shall be a !ery reat
!alley. and half of the mountain shall remo!e toward the north, and half of it
toward the south. &nd ye shall flee to the !alley of the mountains. for the !alley
of the mountains shall reach unto &7al5 yea, ye shall flee, like as ye fled from
before the earth0uake in the days of F77iah kin of ,udah5 and Lord my +od shall
come, and all the saints with thee. &nd it shall come to pass in that day, that the
liht shall not be clear, nor dark5 1ut it shall be one day which shall be known to
the Lord, not day, nor niht5 but it shall come to pass, that at e!enin time it shall
be liht. &nd it shall be in that day, that li!in waters o out from ,erusalem. half
of them toward the former sea, and half of them toward hinder sea. in summer
and in winter shall it be. &nd the Lord shall be kin o!er all the earth5 in that day
shall there be one Lord, and his name one. &ll the land shall be turned as a plain
from +eba to ?immon south of ,erusalem5 and it shall be lifted up, and inhabited
in her place, from 1en>amin's ate unto the place of the first ate, unto the corner
ate, and from the tower of /ananeel unto the kin's winepresses. &nd men shall
dwell in it, and there shall be no more utter destruction. but ,erusalem shall be
safely inhabited. &nd this shall be the plaue wherewith the Lord will smite all the
people that ha!e fouht aainst ,erusalem. %heir flesh shall consume away while
they stand upon their feet, and their eyes shall consume away in their holes, and
their tonue shall consume away in their mouth."
%echa"ia Cha+te" 57 47/5:8
"In that day the Lord with his sore and reat and stron sword shall punish
le!iathan the piercin serpent, e!en the le!iathan that crooked serpent. and he
shall slay the draon that is in the sea. In that day sin ye unto her, & !ineyard of
red wine. Isaah Chapter 2" (1-2)
"hese references approve the &slamic !oncept of descendin of .esus at one
hand and on the other prove the sameness of the revealed reliions. &t is also proved
that .esus !hrist will assemble his followers at .erusalem. "hose who would have been
sealed on their foreheads will assemble there from where(ever they miht be. "hen the
Great Leader will come to .erusalem.
"Immediately after the tribulation of those days shall the sun be darkened,
and the moon shall not i!e her liht, and the stars shall fall from hea!en, and the
powers of the hea!en shall be shaken5 &nd then shall appear the sin of the -on
of man in hea!en5 and then shall all the tribes of the earth mourn, and they shall
see the -on of man comin in the clouds of hea!en with power and reat lory.
&nd he shall send his anels with a reat sound of a trumpet, and they shall
ather toether his elect from the four winds, from one end of hea!en to the
other."
St0 Matthe1 Cha+te" :7 4:</658
"#hen the -on of man shall come in his lory, and all the holy anels with
him, then shall he sit upon the throne of his lory. &nd before him shall be
athered all nations5 and he shall separate them one from another, as a shepherd
di!ideth his sheep from the oats5 &nd he shall set the sheep on his riht band,
but the oats on the left. %hen shall the ;in say unto them on his riht hand,
come. ye blessed of my =ather, inherit the kindom prepared for you from the
foundation of the world."
St0 Matthe1 Cha+te" :9 465/678
"he fiht of .esus !hrist with =a55al>s army is told in the Revelation of St. .ohnB
"&nd the ten horns which thou sawest are ten kins, which ha!e recei!ed
no kindom as yet. but recei!e power as kins one hour with the beast. %hese
ha!e one mind, and shall i!e their power and strenth unto the beast. %hese
shall make war with the Lamb, and the Lamb shall o!ercome them5 for he is Lord
of Lords, and kin of kins5 and they that are with him are called, and chosen,
and faithful."
Re(e,ation Cha+te" 5@ 45:/578
&t means ten rulers will make an alliance aainst the =ivine army. "hey will
choose a bi country as their leader and only one commander will command the whole
army to fiht aainst the =ivine forces.
"&nd there shall be no more curse5 but the throne of +od and of the Lamb
shall be in it. and his ser!ants shall ser!e him. &nd they shall see his face. and
his name shall be in their foreheads. &nd there shall be no niht there. and they
need no candle, neither liht of the sun. for the Lord +od i!eth them liht. and
they shall rein for e!er and e!er."
Re(e,ation Cha+te" :: 46/98
Lord, Almihty, Ancient of days and Lord of hosts are the names which stand for
the reat Leader. "hese are symbolic names. "he revelation of St. .ohn contains an
e$planation to this effect.
"/e had a name written, that no man knew, but he himself."
"/is name is called the '#ord of +od."
Re(e,ation Cha+te" 5< 45:/568
&n our books, on this topic, there is enerally a chapter which is called >prohibtion
of pronouncin the name.
&t is proved from various "raditions of the -oly prophet that .esus !hrist will
aliht at various places and points separately. &t is not known as to which will be the first
place or point. &t is difficult to !halk out an e$act timetable in this be half. -owever it can
be safely said that it will be on various places. 'or e$ample
7( &t will be in .erusalem.
8( &t will be in 0ecca.
G( &t will be in =amascus at white bride ate.
9( &t will be at the minaret of *astern ate in =amascus.
F( &t will be at Lyadda ate in 4alestine.
THE EMERGE&CE./
,hen we make a study about the emerence of the reat Leader, we find a
strane coincidence between the &slamic view and the view presented by other
reliions. "he &slamic point of view is that the Great Leader will emere from a villae
named >Haraah>. -e will start for 0ecca all alone. ;n reachin the suburbs of 0ecca in
the afternoon, he will sit under a tree. -e will be havin a yellow turban on his head and
a rod in his hand. .ust at that time anel Gabriel will reconi1e him and under the orders
of God Almihty will re+uest him to stretch out his hand so that he may take the oath of
his alleiance. "he reat Leader will stretch out his hand and Gabriel will take the oath
of alleiance. At this time a white cloud will be protectin him from the sun. 2y the
sunset he will reach the precincts of Haaba. "he "estament of 2urnbas tells the same
story in the followin wordsB
"&fter lon lon period +od will show mercy and send /is that messener,
on whose head a white cloud will han o!er for shade. & saint of +od will
reconi7e him and will introduce him to the rest of the world."
Te*tament o! B#"n?a* Cha+0@:
A lon !hain of "raditions tells that he will spend his niht in Haaba. At niht
when the whole Arabia will be en5oyin sound sleep, the four reat anels Gabriel,
0ichael, &srafil and &1rail will present themselves to him with a bi army of anels. All
the anels will take oath of alleiance. "hen Gabriel will submit respectfully, <Since you
have taken over, why do not you make a proclamation to this effect% "he Great Leader
will sayB
"#orth of praise is that Lord of worlds who has fulfilled his promise made
to us and has made us the owner of his earth."
"hen he will come near Haaba and will ride its roof and make a universal
proclamation <; my ad5utants reach me at once.
" &t that moment some of them will be busy in sayin prayers, some will be
asleep and some others will be attendin to their worldly affairs. %he
proclamation will reach the ears of the selected saints (ad>utants). %hey will run,
each one sayin5 "I am at your -er!ice."
"he ad5utants will include G7G men and F: women who will reach Haaba
instantaneously. "he "raditions tell that God Almihty will pave the way for reat
Leader>s rule over niht. .esus !hrist had made a prophecy about this factB
"%hen two shall be sleepin in the bed, the one shall be taken. %wo women
shall be rindin at the mill. %he one shall be taken and the other left. %wo
persons will be in the field. the one shall be taken and the other left."
St0 Matthe1 Cha+te" :7 47=/7:8
-e further said that "%he e$ample of the /ea!enly kindom is like lea!en,
which a woman took and hid in three measures of meal till the whole was
lea!ened.3
L#ke Cha+te" 56 4:58
&t means that everythin will be done overniht. As reards the introduction of the
Great Leader the "raditions clearly tell that a white cloud will be over shadowin him
and anel Gabriel will be in that cloud. ,here(ever the Great Leader will o, Gabriel will
proclaim out of that cloudB
"%his is 4ehdi (&.-) %he 2aliph of +od, follow him."
At the start of emerence, there will be three loud proclamations. "he first will be
for assemblin his devoted companions6 the other will be for assemblin his assistants
and helpers whose number will be 7:,:::6 the third will be made by Gabriel to invite all
the nations of the world to 5oin the =ivine Revolution "he "raditions tell this
proclamation will be heard in every nook and corner of the world. &t will make such an
effect that the person who will be sittin will stand up, the standin will sit down and the
sleepin will wake up. *verybody will become wonderstruck and harassed. *veryone
will take that proclamation as if it was bein made in the lanuae one speaks. "he
"raditions ordain that when you hear this sound, say at onceB
"I am at your ser!ice"
and start towards 0ecca. Cou should try to reach there even if you have to crawl
over the snow because this last proclamation will be made at the time when a eneral
oath of alleiance will be taken in Haaba. ;ne should not look back as stressed by
.esus !hristB
"1ut the same day that Lot went out of -odom it rained fire and brimstone
from hea!en, and destroyed them all. 6!en thus shall it be in the day when the
-on of man is re!ealed. In that day, he which shall be upon house top, and his
stuff in the house, let him not come down to take it away. and he that is in the
field, let him likewise not return back. ?emember Lot's wife. #hosoe!er shall
seek to sa!e his life shall loose it. and whosoe!er shall loose his life shall
preser!e it."
L#ke Cha+te" 5@ 4:</668
,hen we study the "raditions deeply, we find that the persons who will reach the
reat Leader will be of different cateories.
7. "hose who will reach the very first niht vi1.G7G men and F: women
8. "hose 7:,::: who will reach the ne$t day.
G. "hose, who will find a letter of the Great Leader under their pillows. After readin
the same they will start and will reach within a few days.
9. "hose, who will be lifted by anels and transported to 0ecca. "hey will become
aware when they reach there.
F. "hose, who will incidentally assemble at some special points as it is said that
many helpers will et incidentally assembled at "ale+an and on hearin the last
proclamation will start runnin and will reach the destination.
K. "hose who belon to the nations and reliions other than &slam and have a prior
knowlede of the emerence of the Great Leader, will also try to reach. "hose
who believe in any revealed reliion will also be transported by anels.
&t has been clearly told by the prophets that all types of persons (ood and bad)
will be assembled. "he bad will be sorted out and punished. "his has been told by
!hrist in a parableB
"%he ;indom of hea!en is like unto a net, %hat was cast into the sea, and
athered of e!ery kind. #hich , when it was full, they drew to shore, and sat
down, and athered the ood into !essels, but cast the bad away. -o it shall be at
the end of the world. the anels shall come forth, and se!er the wicked from
amon the >ust. &nd shall cast them into the furnace of fire. %here shall be
wailin and nashin of teeth."
St0 Matthe1 Cha+te" 56 47@/9=8
*$planationB(
,hen we review the incidents which will take place at the time of emerence, we
feel that they bear two aspects. Some of the same look like relatin to a political and
reliious revolution in which the eneral public of all the nations seems to play a reat
role. As reards the other aspect it appears to be collection of mytholoical events. 'or
instance, ridin on the clouds, armies of anles, the loud voices out of clouds,
miraculous swords, resurrection of the dead, so on and so forth. "hus two pictures
appear before us. ;ne is that a reat Reformer comes alone to 0ecca. "here he ives
a sloan. &t is so attractive that all the people of the earth without distinction of culture or
creed, reliion or civili1ation find the solution of their problems in that sloan. "he poor
and the oppressed will support him, the tyrants and oppressors will oppose him. "he
roup of reliious monopolists vi1. 4riests, mullas, pundits and ribbis will come out to
oppose him because they would find that sloan in5urious to their interests. "hey will
plead aainst him. All these opposin forces will try to impede that reat Reformer but
his sloan will prevail all over the world with in a few years. "he opponents will be
beheaded for thwartin the revolution and thus a society of entleness and ethical
values will come into bein.
"he other picture seems to be very mytholoical. A Spiritual kin of heaven
alihts on the earth6 a heavenly throne is set and decorated for him. -e sits on that
throne and decorates it with his presence. All the inhabitants of the earth and heaven
are ordered to assemble at one point. All the past and dead people stand out of their
raves and assemble in a special field. "he moon and stars loose their brihtness.
Anles and inniis come down from heaven and surround that throne sayin loudlyB
<God is Greatest.< "he system of the world is totally chaned. "he wicked and the evil
doers meet their fate. 0eanwhile the =evil collects his forces, a reat battle takes place
and the =evil is killed. "hus the vice is put to end and the rein of eternal pleasure and
happiness starts.
&t is 5ust possible that someone may raise an ob5ection to this aspect sayin that
it does not work well durin the present scientific ae or it does not appeal to a modern
mind. "he answer to same is thatB
&t is not correct to consider everythin wron which our mind does not
understand. "here are so many thins which we cannot understand, yet we take them
as riht. -uman reasons cannot understand all what is spiritual and metaphysical.
Supernatural mystery and miracles are the essence of reliion. &t is, by dint of these
thins that people acknowlede a reliion. ,e cannot re5ect it by callin it >mytholoy>. &f
we o on labelin all the miracles shown by various prophets as mytholoy, no reliion
in the world would be acceptable. "he moral laws as contained in various reliions can
be framed by a human mind also. &t is the supernatural and the miracles which force a
person to accept a reliion as =ivine. "hus the prophecies made about the period of the
reat Leader havin a supernatural touch are to be acknowlede as such. "he books of
88: reliions tell the above related incidents about the Great =ivine Leader. "herefore
we cannot label them as mytholoy.
RELIGIO)S MO&OPOLISTS./
At the time of emerence some so called reliious scholars will be in opposition
due to their wron beliefs. Some other =evilish scholars will support the Great =ivine
Leader to achieve material benefits. "hey will be simply desirous of ettin hih ranks
and money. "hey will not 5oin to refine their inner(self. ,hen they will see that the =ivine
laws are bein implemented even(handedly, they will et disappointed and will start
raisin ob5ections to the various order issued. And thus they will try to blackmail as their
counterparts had been doin in the past. &n the meanwhile the Great Leader will
continue to implement the =ivine laws so as to administer 5ustice. "he anti God element
will come to liht by this time.
" 1ut the word of the Lord was unto them precept upon precept, precept
upon precept. line upon line, line upon line. here a little and there a little, that
they miht o, and fall backward, and be broken, and snared, and taken."
I*aiah Cha+te" :> 4568
"he said evil scholars will o to the reat Leader and sayB
"< -on of the /oly *rophet, we do not need you. *lease o wherefrom you
came." "hey will try to make a debate about his decisions in the liht of Duran and
other reliious books. "hen they will label the decisions made by the reat Leader as
aainst &slamic .urisprudence. "he result will be as told by prophet .eremiahB
"&nd I will scatter into all winds them that are in the utmost corners and I
will brin their calamity from all sides there of, saith the Lord."
e"emiah Cha+te" 7< 46:8
"hese evil scholars will also issue a sentence that the reat Leader be killed.
"hey will be put to sword. "he &slamic books tell that from 78,::: to E:,::: evil 0uslim
scholars will be killed for opposin the Riht. G:,::: .ewish scholars will be in addition.
"heir e$act number is better known to God. Anyhow who so(ever will try to blackmail or
will not accept the Riht, the representative of God will finish him. "heir followers and
supporters will also meet the same fate because their crime will be not less than the evil
scholars. .esus !hrist saysB
' %hose who refute the new laws of +od &lmihty and take the sayins of
,urists as correct and true, they in a way belie!e and take the ordinary men to be
those as impeccable of preser!ed aainst sin. %hus they neate the trthfulness of
+od &lmihty.'
("estament of 2urnbas)
"his crime is twofold6
(i) "o consider a person who is not preserved by God aainst sin as preserved one6
(ii) "o consider a preserved one as a non(preserved.
2oth these crimes 5ustify their slauhter. "housands of such people will be killed, who
will raise ob5ection or refuse to obey or doubt any order passed by the =ivine Leader
because he will be =eputy of God. &n the absence of the Real 4ower, its deputy en5oys
his full powers.
ARMAME&T
"he arms weapons and other connected thins to be used by the Great =evine
Leader re+uire a special mention.
7. StandardB
&t has been told throuh "raditions that when the eneral oath of alleiance will
come to an end, Gabriel will brin a standard from heavens. -oly &mam Sadi+ (A.S.)
says that this is the same banner which Gabriel brouht for the -oly 4rophet at the time
of battle of 2adar. &t is woven with the silk of paradise. &t was opened at 2ada and was
wrapped after the victory. &t was aain opened by the !hief of believers -a1rat Ali (A.S)
in the battle of .amal and was aain wrapped after victory. ;n the 7:th of 0uharrum,
-a1rat Abul('a1al Abbas (A.S) opened it at Harbala but -a1rat &mam -ussein A.S
asked him to wrap it aain so that it may be opened by our Daaim A.S, ("he Last Great
Leader). &t remained preserved with all the -oly &mams. ,hen the moment of
emerence will come, this banner will be unwrapped automatically. A voice will come
out of it and say > ; 'riend of God, please rise on your feet and kill the enemies of God.<
After the announcement of emerence, this banner will be with the anel &srafil,
who will carry it in front of the army. -oly &mam -a1rat 2a+ir (A.S) says,
<As if & am lookin at my son at the back of Hoofa that he has ordered to unwrap the
standard of the -oly 4rophet after reachin 3a5af.<
&ts rod is one of the pillars of Arsh ("hrone of God.) "his banner is the aid of God.
,here ever he will o with it, he will finish his enemies. &ts pomp and fear will reach
upto a distance to be covered in a month &t will bear a writinB
KHi-hne** i* !o" God0L
&n addition to this there will be several standards with the different units of the
army. "he name of one of the standard bearers has been iven as Shueb son of Saleh
"amimi. "he writin on his banner will beB
LA,,e-iance i* !o" God0M
"here will be another banner on which it will be writtenB
LHea" and o?ey0L
4erhaps this is the banner about which it has been said in the 2ible.
"&nd he will lift up an ensin to the nations from far, and will hiss unto
them from the end of the earth. and behold, they shall come with speed swiftly.
"one shall be weary nor stumble amon them. none shall slumber nor sleep.
neither shall the irdle of their loins be loosed, nor the latchet of their shoes be
broken."
I*aiah Cha+te" 9 4:A/:@8
"his ensin has been mentioned at many places in the 2ible.
The Ho"*e.
"wo horses of the =ivine Leader have been mentioned in the books. ;ne will be
totally of white colour, perhaps this is >0urta5i1>, the horse of -a1rat &mam -ussein
(A.S). "he other will be white spotted. A liht will emit from the forehead of the horse
with which each and every city of the world will be enlihtened. "his is one of the
special sins of the Great Leader.
"&nd I saw hea!en opened, and behold a white horse. and he that sat
upon him was called =aithful and %rue, and in rihteousness he doth >ude and
make war. /is eyes were as a flame of fire, and on his head were many crowns.
and he had a name written, that no man knew, but he himself. &nd he was clothed
with !esture dipped in blood5 and his name is called '%he #ord of +od'. &nd the
armies which were in hea!en followed him upon white horses, clothed in fine
linen, white and clean. &nd out of his mouth oeth a sharp sword, that with it he
should smite the nations. and he shall rule them with a rod of iron5 and he
treadeth the wine:press of the fierceness and wrath of &lmihty +od. &nd he hath
on his !esture and on his thih a name written, ;I"+ <= ;I+-, &"8 L<?8 <=
L<?8-."
Re(e,ation Cha+te" 5< 455/5A8
"&nd I saw the beast, and the kins of the earth, and their armies, athered
toether to make war aainst him that sat on the horse, and aainst his army.
&nd the beast was taken, and with him the false prophet that wrouht miracles
before him, with which he decei!ed them that had recei!ed the mark of the beast,
and them that worshipped his imae. %hese both were cast ali!e into a lake of fire
burnin with brimstone. &nd the remnants were slain with the sword of him that
sat upon the horse, which sword proceeded out of his mouth5 and all the fowls
were filled with thir flesh."
Re(e,ation Cha+te" 5< 45</:58
;ne of the +ualities of this horse is to fly in the space. "his +uality has been
mentioned in the books of -indus, .ews, !hristian and 0uslims.
-e bowed the heavens also, and came down6 and darkness was under his feet.
And he rode upon a cherub, and did fly6 and he was seen upon the wins of the wind.
And he made darkness pavilions round about him, dark waters, and thick clouds of the
skies.
LTHE SWORDL
All the reliions tell that the Great =ivine Leader will be havin a fire(sheddin
sword in his hand.
"=or by fire and by his sword will the Lord plead with all flesh5 and the slain
of Lord shall by many."
I*aiah Cha+te" AA 45A8
"he &slamic books tell that when the well of /am(/am at 0ecca was redu, this
sword was found by -a1rat Abdul 0utleb the randfather of the -oly 4rophet and the
name of the Great Leader was written there on. "he -oly &mam "a+i (A.S.) says that at
the time of emerence the sword will come out of the sheath automatically and will
re+uest the Great Leader like the banner, "< =riend of +od, ?ise and seek the
!eneance of the oppressed." -oly &mam Sadi+ (A.S) said that this sword will
continuously work for full seven months killin the enemies of God. &t has also been told
that the swords for G7G companions of the Great Leader will also descend from heaven
and name of each of them will be imprinted on the respective swords. Similarly the
horses for them will also aliht from heaven.
"In that day shall there be upon the bells of the horses, ' /oliness Fnto %he
Lord.."
%echa"iah Cha+te" 574:=8
The Ca+ita,*.
&n every revolution breakin and smashin is a must in its start. "he walls of
previous values and laws are pulled down. 3ew laws and values are implemented
radually. "he previous buildin is demolished and new is not yet constructed. "he
results of the revolution cannot be evidently seen durin this transitory period. 2y and
by everythin comes to its proper place and after some period the results of the
revolution become visible. the anti(revolution forces, when crushed, o underround
and start their neative activities.
,hen the revolutionary powers et established, they implement the laws and
orders by derees. "he style of the divine Revolution appears to be similar. 'irst the
=ivine Leader will emere all alone. ,ith spiritual resources he will ather material
resources. After anels and the men will et around him. "here will be wars in which he
will fiht himself till the opponent forces will et crushed and dispersed. "he power of
Riht will be acknowleded. "here will be no Government in the world which will be able
to oppose the =ivine forces. "he opposin small roups and weaker parties havin a
limited manpower will o underround and resort to conspiracies. Riht will form a
stron centre which will become its capital. "his =ivine capital will be at the bank of the
river *uphrates. "he 2ible says6
"/e shall ha!e dominion also from sea to sea and from the ri!er
(6uphrates) unto the ends of the earth."
P*a,m* &o0 @:4>8
"his shows that the capital will be on the bank of *uphrates and frontiers of the
Government will e$tend to the last end of the earth.
A combined study of 2ible and &slamic "raditions shows that the centre of the
Government will be at Hoofa where the Great Leader will build a mos+ue havin one
thousand doors. "he capital will comprise an area of 88 $ 88 miles. A secondary capital
will be built at .erusalem. "his finds support from the 2ible.
"=or out of 7ion shall o forth the law, and the word of the Lord from
,erusalem."
I*aiah Cha+te" :468
"&nd it shall be in that day, that li!in waters shall o out from ,erusalem."
%echa"iah Cha+te" 574>8
"his has been e$pressed in Revelation of St. .ohn that a 3ew .erusalem will
come into e$istence. "he word .erusalem stands for the centre of reliious uidance.
"herefore Hoofa is meant by 3ew .erusalem.
"&nd I ,ohn saw the holy city, new ,erusalem, comin down from +od out
of hea!en, prepared as a bride adorned for her husband."
Re(e,ation Cha+te" :54:8
"his 3ew .erusalem will be built near Hoofa at -eera or near to, possibly its
name will be new also. "his city has been described by St. .ohn as followsB
"&nd I saw no temple therein5 for the Lord +od &lmihty and the Lamb
(,esus 2hrist) are the temples of it. &nd the city had no need of the sun, neither
of the moon, to shine in it5 for the lory of +od did lihten it, and the Lamb is the
liht thereof. &nd the nations of them which are sa!ed shall walk in the liht of it5
and the ;ins of the earth do brin their lory and honour into it. &nd the ates
of it shall not be shut at all by day. for there shall be no niht there."
Re(e,ation Cha+te" :54::/:98
"&nd there shall be no niht there. and they need no 2andle, neither liht of the
sun. for the Lord od i!eth them liht5 and they shall rein for e!er and e!er."
Re(e,ation Cha+te" :: 498
-oly Duran saysB
"%he earth will be enlihtened with the liht of its Lord."
&t has been said in the e$planation of this Ierse that the people will feel no need for the
liht of the sun or the moon.
Iarious books tell that the reat Leader will visit all the countries of the world. -e
will be received with open arms every where. & cannot pinpoint the places, he will visit6 &
can only tell how he will be received
"%hey ha!e seen thy oins, < +od. e!en the oins of my od, my kin,
in the sanctuary. %he siners went before, the players on instruments followed
after. amon them were the damsels playin with tumbrels. 1less ye od in the
conreations, e!en the Lord, from the fountain of Israel."
P*a,m* &o0A> 4:7/:A8
"I will sin a new son unto thee, < +od5 upon a psaltery and an
instrument of ten strins will I sin praises unto thee."
P*a,m* &o0577 4<8
"&ll the earth shall worship thee, and shall sin unto thee."
P*a,m* &o0AA 478
"&nd the lory of the Lord shall be re!ealed, and all flesh shall see it
toether." Isaah chapter 40 (5)
"#e will re>oice and be lad."
P*a,m* &o055> 4:78
"here will be so many cities en5oyin the status of provincial !apitals. "hose will be holy
cities. &n various books (M) their names areB
0ecca the honourable, 0adina the enlihtened, .erusalem, /ion, "urkey, Sri
Lanka, Hashmir, 0ultan, !hina, A1erbai5an, Rome etc etc. "he peculiarities of the said
cities have been told thus
" &nd he shewed me a pure ri!er of water of life, clear as crystal,
proceedin out of the throne of +od and of the Lamb. In the midst of the street of
it and on either side of the ri!er, was there the tree of life which bare twel!e
manner of fruits and yielded her fruit e!ery month. and the lea!es of the trees
were for the healin of the nations. &nd there shall be no more curse. but the
throne of +od and of the Lamb shall be in it. and his ser!ant shall ser!e him. &nd
they shall see his face. and his name shall be in there foreheads.3
Re(e,ation* Cha+te" ::45/78
;ne is unable to think about the comin ood time as to how many delihts,
pleasures and en5oyments will it entail. &t looks proper that & should +uote Great 2urnbas
who writes with reference to &saiah. -e saysB
""either, "iether a man's eyes ha!e seen, nor his ears ha!e heard, nor his
heart or brain has percei!ed what has +od &lmihty in store for those who lo!e
/im."
((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
(*) In so many books relatin! to the disa%%earane of $reat >ivine 2eader+ the names of the ities have been
!iven in detail. For e@am%le the )ook 0ehdi-e-0a&ood by '&ssain Imam Gada.
Sty,e o! A""i(a,.
Some of the books ive an account of the style of Great =ivine Leader>s arrival
into his capital. &t cannot be said with certainty that the said arrival will be at sinular
place or it pertains to his arrival in various cities. 2ut the miht with which the Great
=ivine Leader will arrive after establishment of his Government. "he army of anles,
which will add to the randeur and dinity, re+uires a special mention. -oly Duran saysB
"&nd thy Lord shall come with anles, rank on rank."
A,/FaC" 4The Da1n/::8
?& day, when the hea!en with the clouds will be rent asunder and the
anles will be sent down, a rand descent."
A,/F#"'an 4The C"ite"ion/:98
"&nd thou seest the anles thronin round the throne, hymnin the
praises of their Lord. &nd they are >uded ariht. &nd it is said5 *raise be to
&llah, the Lord of the worlds."
A$/%#ma" 4The T"oo+*/@98
"%hose who bear the throne, and all who are round about it, hymn the
praises of their Lord and belie!e
(E) in /im and ask fori!eness for those who belie!e (-ayin)5 <ur Lord( %hou
comprehendest all thins in mercy and knowlede, therefore fori!e those who
repent and follow %hy #ay
(D). #ard off from them the punishment of hell."
A,/M#min 4The Be,ie(e"/ @8
"/is lory co!ered the hea!ens, and the earth was full of his praise. &nd
his brihtness was as the liht. he had horns comin out of his hand5 and there
was the hidin of his power."
Ha?akk#k cha+te" 6 46/78
"Lift up your heads, < ye ates. e!en lift them up, ye e!erlastin doors.
and the ;in of lory shall come in. #ho is this ;in of lory ) %he Lord of hosts,
he is the ;in of lory."
P*a,m* &o0:7 4</5=8
"here will be so many prophets who will be ridin the clouds and will aliht on the
earth alon with the Great =ivine Leader. "he 2ible saysB
",esus saith unto him, %hou haste said5 ne!ertheless I say unto you,
/ereafter shall ye see the son of man sittin on the riht hand of power, and
comin in the clouds of hea!en."
St0 Matthe1 cha+te" :A 4A78
"&nd then shall appear the sin of the son of man in hea!en5 and then shall
all the tribes of the earth mourn, and they shall see the son of man comin in the
clouds of hea!en with power and +reat lory."
St0 Matthe1 cha+te" :7 46=8
------------------------------------------------------------
(:) 'ere the #ord 'believe' has been &sed in the sense of obediene. It has been said in the 'oly C&ran abo&t 2otB
that 2ot(a %ro%het) believed in ,braham. This does not means that 2ot #as a disbeliever heretofore b&t it means
that he obeyed and follo#ed ,braham.
(7) 'oly C&ran terms every re%resentative of $od as a '-abeel' or a #ay.
Di(ine Co#"t
"hen the =ivine court will be set. "he Great =ivine Leader will decorate the court
with his presence.
"he foremost to be called for, will be the pious and oppressed ones. "hose will
be also sent for, whose belief was riht but deeds fell short of the mark. &t will be
orderedB
"+ather my saints toether unto me. those that ha!e made a co!enant with
me by sacrifice."
P*a,m* &o0 9= 498
-oly Duran saysB
"<n the day when the anles and the -pirit stand arrayed, they speak not,
sa!in him whom the 1eneficent alloweth and who speaketh riht."
A,/&a?a 4The Tidin-*/6>8
"<n the 8ay when we shall ather the rihteous unto the 1eneficent, a
oodly company."
Ma"yam 4 Ma"y/>98
"<n the day when #e shall summon all men with their record, who so is
i!en his book in his riht hand :: such will read their book and they will not be
wroned a shred."
Bani I*"ae, 4The Chi,d"en o! I*"ae,/@58
"he people from all aes (from the first to the last) will be assembled. -oly Duran
saysB
"-ay5 Lo( %hose of <ld and those of later time, will all be brouht toether
to the tryst of an appointed day."
A,/Wa'iah 4The E(ent 7</9=8
"%he day when they come forth, nothin of them bein hidden from &llah.
#hose is the so!ereinty this day) It is &llah's the one, the &lmihty."
A,/M#min 4The Be,ie(e"/5A8
"<n that day they follow the summoner, who decei!eth not, and !oices are
hushed for the 1eneficent, and thou hearest but a faint murmur. <n that 8ay no
intercession a!aileth sa!e (that of) him unto whom the 1eneficent hath i!en
lea!e and whose /e accepteth.
Taha 45=>/5=<8
"%here is none in the hea!ens and the earth but cometh unto the
1eneficent as a sla!e. Verily /e knoweth them and numbereth them with (riht)
numberin. &nd each one of them will come unto /im on the 8ay of ?esurrection,
alone."
Ma"yam 4Ma"y/<6/<98
&t means that the pious persons will arrive in roups and deleation. "hose other
than them (Sinners) will come individually. "he God(fearin will be seated on olden
!hairs in the royal court.
-oly Duran saysB
"&nd thou will see them e$posed to (the =ire), made humble by disrace, and
lookin with !eiled eyes. &nd those who belie!e will say5 Lo( %he (eternal) losers
are they who lose themsel!es and their house folk on the 8ay of ?esurrection.
Lo( &re not the wron:doers in perpetual torment)"
A*h/Sh#"a 4Co#n*e,/798
"%his day it is those who belie!e who ha!e the lauh of disbelie!ers, on
hih couches, a7in."
A,/M#t!i!een 4De!"a#din-/67/698
"%hat day will faces be resplendent, lookin towards their Lord."
A,/3iyamah 4The Ri*in- o! the Dead/::/:68
"he 2ible saysB
"&nd I saw a reat white throne, and him that sat on it, from whose face the earth
and the hea!en fled away. and there was found no place for them. &nd I saw the
dead, small and reat, stand before +od. and the books were opened5 and
another book was opened, which is the book of life. and the dead were >uded
out of those thins which were written in the books, accordin to their works.
&nd the sea a!e up the dead who were in it. &nd death and hell deli!ered up the
dead which were in them. &nd death and hell were cast into the lake of fire. %his
is the second death. &nd whosoe!er was not found written in the book of life was
cast into the lake of fire."
Re(e,ation cha+te" := 455/598
"he precedin verses tell us about two sort of booksB "he personal book and the
2ook of life.
"&nd the 1ook is placed, and thou seest the uilty fearful of that which is
therein, and they say5 what kind of a book is this that lea!eth not a small thin
nor a reat thin but hath counted it( &nd they find all that they did confrontin
them and thy Lord wroneth no one."
A,/Gah! 4The Ca(e/9=8
"&nd thou wilt see each nation crouchin, each nation summoned to its
record. (&nd it will be said unto them)5 %his day ye are re0uited what ye used to
do. %his <ur 1ook pronounceth aainst you with truth. Lo( #e ha!e caused (all)
that ye did to be recorded."
A,/athiyah 4C"o#chin- :>/:<8
"&nd the earth shineth with the liht of her Lord, and the 1ook is set up,
and the *rophets and the witness are brouht, and it is >uded between them with
truth, and they are not wroned."
A$/%#ma" 4The T"oo+*/A<8
"hen the randeur of Lord will be shown.
"&nd the lory of the Lord shall be re!ealed, and all flesh shall see it
toether. for the mouth of the Lord hath spoken it."
I*aiah cha+te" 7= 498
"1ut when they see it nih, the faces of those who disbelie!e will be awry,
and it will be said (unto them)5 %his is that for which ye used to call."
A,/M#,k 4The So(e"ei-nty/:@8
"<n the day when it befalleth in earnest, and they are ordered to prostrate
themsel!es but are not able, with eyes downcast, abasement stupefyin them.
&nd they had been summoned to prostrate themsel!es while they were yet
unhurt."
A,/3a,am 4The Pen/7:/768
"%he Lord hath made bare his holy arm in the eyes of all the nations. and
all the ends of the earth shall see the sal!ation of our +od."
I*aiah cha+te" 9: 45=8
&t transpires from the foreoin +uotation that those who will be habitual to
honour the thins attributed to God Almihty will be successful eventually. All such
successful persons from the first to the last will be bifurcated from the unsuccessful.
"here will be a herald to call out the later !ateory.
"It will be said unto them5 8epart unto that (doom) which ye used to deny.
8epart unto the shadow fallin threefold, no relief nor shelter from the flame. Lo(
It therewith up sparks like the castles, or as it miht be camels of briht yellow
hue."
A,/M#"*a,at 4The Emi**a"ie*/:</668
,hen the oppressors and sinners will disappear, the rihteous people will be
awarded their due.
"&nd I heard a reat !oice out of hea!en sayin, 1ehold, the tabernacle of
+od is with men, and he will dwell with them, and they shall be his people, and
+od himself shall be with them and be their +od. &nd +od shall wipe away all
tears from their eyes. and there shall be no more death, neither sorrow, nor
cryin, neither shall there be any more pain5 for the former thins are passed
away. &nd he that sat upon the throne said, 1ehold, I make all thins new. "
Re(e,ation cha+te" :5 46/98
"/e will swallow up death in !ictory. and the Lord +od will wipe away tears
from off all faces. and the rebuke of his people shall he take away from off all the
earth."
I*aiah cha+te" :9 4>8
"&nd many nations shall be >oined to the Lord in that day, and shall be my
people5 and I will dwell in the midst of thee."
%echa"iah cha+te" : 4558
"&nd they shall be mine, saith the Lord of hosts, in that day when I make
up my >ewels. and I will spare them as a man spareth his own son that ser!eth
him."
Ma,achi cha+te" 6 45@8
"Verily, !erily, I say unto you, that ye shall weep and lament, but the world
shall re>oice5 and ye shall be sorrowful, but your sorrow shall be turned into ,oy.
& women when she is in tra!ail hath sorrow, because her hour is come. but as
soon as she is deli!ered of the child, she remembereth no more the anuish for
>oy that a man is born into the world. &nd ye now therefore ha!e sorrow. but I will
see you aain, and your heart shall re>oice and your >oy no man taketh from you."
St0 ohn Cha+te" 5A4:=/::8
&t becomes clear that after a sorrowful period and everlastin happiness will be
provided. "he biest happiness will be to find the reat =ivine Leader amon
ourselves. "he men will meet their past favourites. "hey will find eternal 5oys in lieu of
the afflictions they sustained. "hey will be iven thrones to sit on. "hey will have the
en5oyment of hearin the word of God directly from -imB
"&ll his saints are in thy hand. and they sat down at thy feet. e!eryone
shall recei!e of thy words."
De#te"onomy Cha+te" 664=68
All the promises e$tended by the 4rophets will stand fulfilled. "he wrons done to
the oppressed will be made ood.
"%hey say5 *raise be to &llah, who hath fulfilled his promise unto us and
hath made us inherit the land, -o>ournin in the +arden where we will ( -o
bounteous is the wae of workers. "
A$/%#ma" 4The T"oo+*/@78
"he references on this point can be multiplied but in the interest of brevity & shall
not o ahead in this direction.
ADMI&ISTRATIO& A&D )DICIARY.
"wo departments are of prime importance for a proper runnin of GovernmentB
7. Administration,
8. .udiciary.
&f these two pillars are stron, well workin and sincere, the social setup of country can
never o astray. &n this divine Government the people themselves will be so lawful that no penal
code will be necessary to implement. &f the crime is not there, the penal laws automatically
become superfluous. Anyhow the formulation of an administrative structure is a must to have a
5ust society. &t is imperative to honor some pious and God(fearin persons of a society by
appointin them as officers and administrators. "his facilitates to keep the society active and
orani1ed because the orans of the state (officers) uide each member of it to their respective
duties and where, when and how to perform the same%
"he appointment of administrators will be direly needed in the beinnin for the
establishment of the Government, because the remains of tyrants and their cruelties will be
there. A well(orani1ed system is obliatory till the society is truly pured. "he system told by
the revealed books is as belowB
"he Great =ivine Leader will be the supreme authority in the whole of the lobe. -e will
be center of all powers because he will be the sole representative and =eputy of God Almihty.
-e will appoint his Administrators and !hare de>s affairs in various countries. ,e are unable to
tell as to what will be the eoraphical shape of the world and the markin of boundaries of
various countries at that time. Anyhow, this much is certain that the world will be divided into
many units for facility of administration. Such units or states will be controlled by the center and
their rule will be assined to some or all the 4rophets as told by 4rophet =aniel B
"I saw in the niht !isions, and, behold, one like the -on of man came with the
clouds of hea!en, and came to the &ncient of days, and they brouht him near before
him. &nd there was i!en him dominion, and lory, and a kindom, that all people
nations, and lanuaes, should ser!e him. his dominion is an e!erlastin dominion
which shall not pass away, and his kindom that which shall not be destroyed."
Danie, Cha+te" @456/578
&n a lon "radition, it has been told about the 4rophet &smail ("he keeper of promise)
"hat he will be iven a state to overn. G7G companions of the Great =ivine Leader which
include 0oses, )sha son of 3oon, some companions of 4rophet of &slam, Sons of A+eel (A.S)
and a few personalities of 2ani -ashim (A.S), each of them will be iven sway over certain
portion of the earth. "he "radition relatin to Return (M), indicate that riht from 4rophet of &slam
to &mam -ussein A.S. ('ather of Great =ivine Leader) will all rule the world.
Some other "raditions relate that some personalities will be individually iven a sway
over whole of the earth for a certain term. Some will have a rein of 9:,::: years. "he 4rophets
3oah, Abraham, &smail, &saac, .acob and =avid will also be iven royal scepter. ,hat & can
understand is that they will be iven Government of specific portions of the earth. "hey will have
their independent overnments, free to appoint their provincial overnors. "he 4rophet 0oses,
durin his rein will have 78 overnors under him and !hrist will also have a similar number of
his deputies.
,hen Shamoon 4atras asked !hrist, <we, who have surrendered everythin for you,
what will we receive in return%< "he answer wasB
----------------------------------------------------------------------------
(:) For a detailed st&dy kindly see ha%ter of Ra?at or Ret&rn in the books of Tradition. Reently in Iran the
verses of 'oly C&ran and the Traditions on the %oint of Ret&rn have been odified in the sha%e of book.
"&nd ,esus said unto them, Verily I say unto you, that ye which ha!e followed me,
in the reeneration when the -on of man shall sit in the throne of his lory, ye also shall
sit upon twel!e thrones, >udin the twel!e tribes of Israel."
St0 Matthe1 Cha+te" 5<4:>8
4rophet .eremiah repeats the same in his ;wn wayB(
"&nd I will ather the remnant of my flock out of all countries wither I ha!e dri!en
them, and will brin them aain to their folds. and they shall be fruitful and increase. &nd
I will set up shepherds o!er them which shall feed them. and they shall fear no more, nor
be dismayed, neither shall they be lackin, saith the Lord."
e"emiah Cha+te" :646/78
"his shows that the administration of .ustice will o even to towns. "he system will be
run by the rihteous persons and the rule of law will be supreme and the law will be the =ivine
Law. &t is natural to think as to how the officers and administrators will implement the law%
,here from will they receive orders % ,ill the law be in the shape of code or somethin else%
"he answer to these +uestions has been already provided in followin "raditionB
"#hen there will be the rule of +reat 8i!ine Leader, he will appoint his deputies in
!arious parts of the world and will direct each one of them to et the uidance from his
palm. /e will say '#hen there is a matter beyond the power of your reason and brain,
look at your palm and you find the solution written therein. %hen do as directed." "his is
the first source. "he other source has been mentioned in the book Ro1atul(Hafi in the followin
wordsB
"#hen the reat 8i!ine Leader will et established, +od &lmihty will bestow his
sub>ects with the most ideal siht and hearin. -o much so that they will be able to see
and talk to the reat leader e!en from a distance of many thousand miles.3
"his will be the privilee of an ordinary sub5ect, what to speak of the favorites, who have been
declared by God Almihty as his armsB
"hus every house will become the manifestation of God AlmihtyB
"&nd the lord will create upon e!ery dwellin place of mount @ion, and upon her
assemblies, a cloud and smoke by day and the shinin of a flamin fire by niht. for
upon all the lory shall be a defense. &nd there shall be a tabernacle for a shadow in the
day time from the heat, and for a place of refue, and for a co!ert from storm and from
rain"
I*aiah Cha+te" 749/A8
"he outstandin +uality of this system will be that it will be transparent in its entirety. 3ot
a sinle link in the whole chain will be obscure. "his +uality of the system will transform this
world into a paradise
The Spiritual Contact with the Last reat !e"or#er
It s 4ust poss3#e that ths 3oo( $a5 3e ta(en as a 3oo( o. $5stcs$ or $5tho#o+5. - .acton o.
the pu3#c $a5 sa5 that when the 'ast 6e.or$er w## e$er+e7 we sha## see to t. Snce he s not present at
the $o$ent7 wh5 shou#d we 3other .or h$ present#58
I w## su3$t to 3oth sets o. the readers that . so$eone consders that the 'ast 9ude and the
9reat 6e.or$er s not present n the present a+e7 t s a +reat $sconcepton on hs part. It s not 4ust on
the part o. 9od -#$+ht5 that representat:e o. e:# (,e:#) $+ht 3e present and there shou#d 3e no
representat:e o. +ood. So no a+e has e:er re$aned wthout a ,:ne 6e.or$er. Ths s so$ethn+ e#se
that he $+ht 3e watn+ .or a proper $o$ent to ntroduce h$se#. n that capact57 as was the de#:erer o.
the Sons o. Israe# watn+ n the house o. )haraoh .or approprate t$e or he was watn+ to 3e opportune
n the pastures o. 1aden. 2ut t s a .act that he was :er5 $uch present n that a+e. S$#ar#5 a de#:erer
s present .or the $an o. ths a+e.
In the past a s$a## countr5 used to 3e ta(en as a wor#d. There.ore7 ther ,:ne 9udes (ept
the$se#:es #$ted to those countres or natons on#5. %ow the who#e wor#d has 3eco$e a 9#o3a# :##a+e7
ts ,e#:erer s on#5 one who s watn+ .or an approprate t$e to appear.
- ;ueston tc(#es the $nds7 . he s present7 then where s he8 In rep#5 to ths ;ueston I w## put
a counter ;ueston to $5 reader<
=,o 5ou ntend to ha:e a contact wth h$8 -S> 5our nnerso#e whether 5ou are serous .or ths contact
=8 -nd . 5ou ache:e a sprtua# approach to h$7 w## 5ou o3e5 hs orders and co$$ands8 I. the answer
s n a..r$at:e7 I a$ +on+ to te## 5ou a $ethod to contact the ,:ne 9ude and rece:e hs nstructons
drect#5. ?ou w## ha:e to under +o a 3t o. #a3our and the de#:erer o. ths a+e w## $eet 5ou n drea$ or
wa(n+ and pro:de 5ou the re;uste +udance. 2ut the condton s that hs 3ehests shou#d 3e ta(en as the
#ast word and hs orders re+ardn+ re#+on or wor#d#5 a..ars $ust not 3e dso3e5ed n an5 case. I. 5ou
ta(e ths con:enent .r$#5 wth that #ord7 there w## 3e no de#a5 n ha:n+ a contact.
$roce%ure&
The preparaton .or the contact shou#d start .ro$ an5 @rda5. Ta(e a 3ath at n+ht .a##n+ 3etween
Thursda5 and @rda5.
'iet<
Tr5 to re.or$ 5our det7 3ecause t p#a5s a :ta# ro#e. The det shou#d co$prse o. +reen
:e+eta3#es and .rut. E:er5 t5pe o. .#esh .ood shou#d 3e a:oded. 9hee7 $#(7 curd and 3utter $ust not 3e
used. In a case o. dre necesst57 :e+eta3#e o# :0. corn o# can 3e used 3ut n a :er5 s$a## ;uantt5. 2ut t
w## 3e 3etter not to use the sa$e. ,et shou#d 3e ta(en #esser than needed. The det to 3e used .e.
:e+eta3#es shou#d 3e se#.-coo(ed and 3e.ore coo(n+ wash the$ thorou+h#5 wth p#ent5 o. .resh water.
Clothin(<
'oose cotton dress $+ht 3e used. It shou#d 3e washed and c#eaned 35 5ourse#.. %one e#se shou#d
3e a##owed to touch t. It shou#d nether 3e starched nor roned.
Se)&
,urn+ ths perod sex shou#d 3e a:oded n a## shapes. @#$7 dra$as7 and other thn+s extn+ sex
are to 3e a:oded. E:en a sexua# #oo( s h+h#5 undesra3#e. 2od57 ts parts and e:en thn(n+ s to 3e (ept
.ree .ro$ sex.
Ton(ue&
The ton+ue shou#d 3e strct#5 +uarded a+anst $ora# e:#s. Ane shou#d not ta#( wthout a pressn+
need. %ether son+s nor 3ac(-3tn+ s to 3e #stened to.
To *ase +ature&
In #atrne a.ter easn+ nature7 .u##5 wash 5ourse#.. - sn+#e drop or an ota o. .#th shou#d not 3e
on 3od57 dress or e:en .oot-wear.
-3stnence7 so3ret5 and contro# o. passons and to ta(e care o. a## the a3o:e thn+s s necessar5
durn+ ths procedure. The t+hter 5ou o3ser:e t7 the sooner 5ou ache:e the +oa#.
The duraton o. o3ser:n+ the sad procedure s one wee( $n$u$ or two wee(s $ax$u$ :0.
.ro$ one @rda5 to another @rda5 or t## the thrd @rda5. ,urn+ the perod o. o3ser:ance one shou#d not
pre.era3#5 #ea:e hs a3ode e:en .or rtua# pra5er. I. 5ou ha:e to +o per .orce7 then +o rectn+ the #ne
whch s co$n+ n the .o##own+ para+raph. /h#e wa#(n+7 (eep 5our #oo( down.
The !ecitation&
Ta(e a 3ath at the $d-n+ht 3etween Thursda5 and @rda5 and wear the dress a#read5 washed .or
ths purpose. - se#.-washed $at or cotton sheet shou#d 3e spread on the .#oor o. a separate roo$ or roo..
St east-ward thereon and touch the .#oor wth 5our .orehead and nose and read the .o##own+ rectaton n
that condton .or &1& t$es.
=?a Bad %awwr Ca#3ee 3e Bda5at( =.
Trans#aton< =A 9udeD En#+hten $5 heart wth the #+ht o. 5our +udance.=
The rectaton shou#d 3e on the ton+ue and ts $eann+s n the $nd. -.ter repeatn+ t .or &1& t$es rse
to the sttn+ poston and address or re;uest 5our ,e#:erer wthout na$n+ h$. Be s to 3e addressed 35
4ust sa5n+ E A $5 9ude E. Then ta#( to h$ o3edent#5 n 5our own words. There s no restrcton that the
words $+ht 3e the sa$e 3ut the purport shou#d 3e the sa$e. Ane $a5 sa5 #(e .o##own+<
=A our de#:erer n ths wor#d and the next7 A our 9ude7 I ha:e co$e to (now a3out 5ou that 5ou are
:er5 $uch present n ths wor#d and not .ar .ro$ an53od5. @ro$ where:er we shou#d n:o(e7 5ou hear
the sa$e. I con.ess $5 a## .au#ts and sns 3e.ore 5ou :acates I 3e#e:e that 5our exa#ted se#. .or+:es those
who ad$t ther +u#t. A $5 $aster and #ord7 I donFt (now where 5ou are 8 Bad I (nown t7 I wou#d ha:e
presented $5 hu$3#e se#. to 5ou. I a$ sure 5ou (now where I a$. In dschar+n+ the dut5 entrusted to
5ou 35 9od -#$+ht57 (nd#5 assure $e o. 5our presence n a wa5 that I $a5 ha:e a .r$ 3e#e. o. the
sa$e.
?ou p#ease +ude $e. I present $5 re#+ous $atters7 .ath and wor#d#5 a..ars 3e.ore 5ou. I
present the 3#an( paper o. $5 $nd. )resent#5 I ha:e nether an5 re#+on nor 3e#e.. @ro$ toda5 onwards
$5 re#+on and 3e#e. w## 3e that7 whch 5ou $prnt on ths 3#an( paper. I $a(e a co:enant wth 5our
exa#ted se#. that I sha## o3e5 5our orders. The 3e#e. +:en 35 5ou w## 3e $5 re#+on. I w## consder
thn+s a##owed 35 5ou as #aw.u# and not a##owed as proh3ted. I o..er $5 assstance (thou+h 5ou need t
not) o. e:er5 (nd. >nd#5 nc#ude $5 na$e n 5our assstants and ser:ants. I pro..er $5 #.e7 possessonFs
and honour to 5our exa#ted se#.. ?ou ha:e co$p#ete authort5 o. spendn+ the sa$e as 5ou p#ease or
where:er 5ou #(e. 2ut (nd#5 +ude $e and ta(e $5 respons3#t5 o. ths wor#d as we## as the #.e here-
a.ter. I. there s a #.e a.ter death7 there s reward .or +ood and punsh$ent .or 3ad7 (nd#5 3e $5 trustee
there a#so. I hand o:er $5se#. to 5our +reat honour. I a$ read5 to accept whate:er 5ou #(e. >nd#5 assure
$e o. 5our +uardanshp here and here-a.ter.
%ow I present $5 #ast re;uest that . 5ou donFt assure $e o. 5our entt5 and presence and donFt
+ude $e n the .e#ds o. $5 re#+on7 3e#e.s7 does and donFts7 then I w## p#an#5 te## $5 creator7 when Be
w## ;ueston $e a3out $5 sns that< ?our representat:e dd not +ude $e despte $5 re;uest. So there s
no .au#t on $5 part. >nd#5 as( 5our representat:e a3out $5 sns.
A $5 9ude7 A $5 de#:erer7 A centre o. $5 a## #o:e7 ta(e pt5 on $e7 3e (nd to $e. 9:e she#ter to a
sn.u# person #(e $e...=.
(Ane $a5 pro#on+ ths re;uest and ta#( #(e a3o:e .or as #on+ as one wshes)
Then shut 5our e5es and tr5 to $edtate and concentrate on the $a+e o. 5our 9ude. /hen 5ou .ee# s#eep
hun+r5 ha:e a s#u$3er on the $at or cotton sheet on whch 5ou are sttn+.
Contnue ths o3ser:ance .ro$ one @rda5 to the other. I a$ sure that our and 5our (nd #ord w##
+ude 5ou. I. the +udance s not rece:ed wthn the .rst wee(7 then pro#on+ the procedure to another
wee( and re;uest as .o##ows<
=I sha## wat .or +udance t## the next @rda5. I. t s not rece:ed t## then7 I w## ne:er return to 5ou and
w## 3e#e:e that 5our exa#ted se#. s not present n ths wor#d.=
Note<
1an5 persons ha:e 3ene.ted .ro$ the a3o:e o3ser:ance. ?ou $a5 test t 35 actn+ upon the
a3o:e wth .r$ .ath and sncere heart. The co:enant s to 3e $ade :er5 sncere#5. It w## 3e necessar5 to
act upon the orders rece:ed 35 5ou .ro$ the ,:ne 9ude7 otherwse a perpetua# destructon w## 3e 5our
.ate. I. 5ou ntend to rece:e the ,:ne +udance .or$ the core o. 5our heart7 then do practce the a3o:e
o3ser:ance.
L,ST -.T +/T T0* L*,ST
- 3r+ht .uture s anxous#5 watn+ .or the pous persons o. a## the re#+ons. Such persons
shou#d7 there.ore7 +et to+ether7 rrespect:e o. ther re#+ons. The5 shou#d 4ont#5 cr5 out .or the arr:a# o.
the persona#t57 who s to 3r+hten ther .uture. /e shou#d arran+e .or 4ont pra5ers and re;uest.u#
worshps7 we shou#d .ast and then sa5 con+re+atona# pra5ers7 so that Ethe awated .orE $a5 rea#se our
thrst and pan and hasten hs arr:a#. Bs sender s h+h#5 (nd and #oo(s .or p#ea to shower Bs
$un.cence on hs creatures. Be shou#d send Bs representat:e soon so that the wor#d7 .u## o. t5rann5
and oppresson7 shou#d turn nto a crad#e o. peace.
Those who ha:e $ora# wea(ness shou#d .ee# repentance o:er ther conde$na3#e deeds and
shou#d 4on the rows o. pous peop#e. The5 $a5 not .orsa(e ther re#+on and 3e#e. 3ut the5 shou#d
redee$ the$se#:es n a wa5 that . the 9reat sa:our co$es7 the5 $+ht 3e read5 and a3#e to asse$3#e
under hs .#a+. The5 shou#d 3e n poston that whate:er #a3#e or na$e he $a5 se#ect .or hs re#+on or
+roupG the5 shou#d read#5 accept t7 wthout stc(n+ to ther own.
I. he proc#a$s that hs re#+on s Chrstant57 a## the pous persons o. e:er5 re#+on shou#d
accept the sa$e. I. he dec#ares that hs re#+on s Is#a$7 a## the pous persons shou#d #a3e# the$se#:es #(e
wse and shou#d sncere#5 o..er ther support and assstance.
I ha:e $ade a $odest e..ort. I a$ unaware whether or not so$e one has a#read5 ta(en an5 step n
ths drecton. I. ther s a#read5 a wor( o. s$#ar nature7 then $5 3oo( $a5 3e ta(en as ts corro3oraton
and con.r$aton and . not7 then t opens new :stas .or .urther research.
I a$ soon +on+ to present another 3oo( on the sa$e topc wth re.erence to Eastern re#+on. It
w## 3e ts second :o#u$e. In t7 I sha## present the concept o. the awated 9reater 6e.or$er n the #+ht o.
the sa5n+s o. +reat >rshna7 6a$chandar Jee7 +reat 2udha7 scrptures o. Bndus7 Horoaster and Swa$
1aha3er.
I ha:e wrtten ths 3oo( sncere#5 and .or the 3etter$ent o. $an(nd. I. so$eone does not a+ree
wth ts contents7 he has e:er5 r+ht to do so. I. t n4ures so$eoneEs .ee#n+s7 I tender $5 apo#o+5 n
ad:ance 3ecause $5 a$ s not to o..end the $nds o. others 3ut to tr5 to 3rd+e the +u#. o. hatred
3etween the hu$ant5 as a who#e. I. so$eone has $ore $atera# re+ardn+ the topc under dscusson7 he
shou#d contact $e7 so that I $a5 correct $5se#..
-t the end I pra5er to 9od -#$+ht5 that he shou#d he#p us n 3eco$n+ pous and $a(e us such
as we $a5 3e a3#e to 4on the #ea+ue7 assstn+ and supportn+ our pous peop#e. The a$ s that we $a5
#a5 our #:es n the .eet o. Bs #ast representat:e. -$en.
Than(n+ the 'ord o. a## #ords7
Muha##a% 1a"ar-u2-
3#an