Islamic Eschatology

Bjgy AvLivgvb

Authored By: Mg. Er. Shoaib Mohammed
8-Oct-2014 (Wed), 14-Dhu al-Hijjah- 1435 (Yaum al-Arbaaa)
Kolkata, Bengal, India

Translated By: Sadiq M. Alam
12-Oct-2014 (Thu), 18-Dhu al-Hijjah 1435 (Yaum al-Khams)



Intention

We had intended as a part of our activities to focus on the dissemination of this very important
branch of Islamic Studies - Islamic Eschatology. To achieve this objective, we had intended to use
both lectures and books as our method to convey this message.

We have in the past delivered lectures on Islamic Eschatology and related topics, and we intend,
Insha-Allah, to continue doing so.

This is our attempt to present Islamic Eschatology in the written format. This will be presented as a
series of articles on Islamic Eschatology, and related topics, and on other important subjects of
Islamic Studies. This will be published (later) in a book form.


Dk / wbqZ:

GB wmwiRwU g~jZ Bmjvgi GKwU LyeB iZc~Y kvLv hv Bjgy AvLivgvb (Islamic Eschatology) ev evsjvq kl Rvgvbvi
mwKZ vb bvg cwiwPZ m mK AvjvKcvZi Dk wjwLZ| Avi mB j GB welqi Dci Avgv`i evZv
cQvbvi Rb Avgiv GKB mv_ eZv Ges ce/eBqi gvavg Zv c Kvk Kivi BQv ivwL| Avgiv AZxZ GB mwKZ
welqi Dci eZv w`qwQ Ges fwelZI BbkvAvjvn `Iqvi Avkv ivwL|

Bjgy AvLivgvb welq wjwLZ AvKvi cKvki GwU Avgv`i GKwU cv hv avivevwnZfve c Kvk Kiv ne| Avjvni BQvq
ciewZZ GwU eB AvKviI cKvwkZ ne|






Islamic Eschatology is the branch of Islamic Studies which deals with the study of the Last Age.

Bjgy AvLivgvb (Islamic Eschatology) Bmjvgi mB wekl kvLvK wb`k Ki hvi gvag kl Rvgvbv ev cw_ex kl
nIqvi AvMi mgq mK Aavqb Kiv nq|

Introduction to Islamic Eschatology

cv_wgK cwiPq


Islamic Eschatology, or IlmuAkhiruzzaman (in Arabic), is the study of the Last Age, in essence a study
of the Signs, the Unfolding of Events, and the Strategy to safeguard ones self in the Last Age.

kl Rvgvbv mwKZ vb ev AviexZ hvK Bjgy AvLivgvb (in English Islamic Eschatology) ejv nq, mwU g~jZ kl
Rvgvbv ev hyMi AvjvgZ, chvqg NwUZe NUbvmg~n Ges GKB mv_ GB mgq wbivc` _vKvi Rb h Kkj Aej^b Kiv
DwPZ - Gmejv welqK wbq AvewZZ|

Eschatology is derived from the Greek eschatos/eschat/eschaton meaning last and logy meaning
the study of; eschatology means the study of the last i.e. the study of the last age.

Bjgy AvLivgvbK mvavibZ BsiRxZ Islamic Eschatology wnme WvKv nq| GmKvUvjwR kwU `ywU MxK k
eschatos/eschat/eschaton Ges logy Gi mg^q Zix hvi A_ h_vg kl Ges Aavqb / vb| myZivs
GmKvUvjwRi cyiv A_ kl hyM mK Aavqb ev kl Rvgvbv mwKZ vb|

Eschatology is a part of theology, and philosophy, concerned with what are believed to be the final
events of history, and the ultimate destiny of humanity.

GmKvUvjwR - agZ Ges `kbi Afz hv BwZnvmi mekl Ask hv NUe ev NUvi K_v Ges gbylRvwZi Pyov fvM
mK AvjvKcvZ Ki _vK|

Islamic Eschatology as a subject is also referred to by the terms - the Last Age, the study of the Last
Age, the Signs of the Last Age/Day/Hour, the End of History, the End of Time, or the End of the
World. These terms though usually used interchangeably, are not synonymous, and it is better to
appreciate the subtle difference.

Bjgy AvLivgvb (Islamic Eschatology) welq wnme Aviv AbKjv bvg cwiwPZ hjv njv: kl hyM, kl Rvgvbvi
vb, kl Rvgvb, w`em ev NUvi AvjvgZ, KqvgZi AvjvgZ, BwZnvmi hewbKv, mgqi AwgKvj, `ywbqvi kl mgq BZvw`|
GB me bvg cwiwPZ njI Avmj Zviv GK Abi cwic~iK cwifvlv bq, myZivs Zv`i ga h my cv_K iqQ mwUi w`K
AvjvKcvZ Kiv cqvRb|

When we study the subject of Islamic Eschatology, we find in the Islamic literature, the two terms
Akhiruzzaman and Saah. Though the two terms are sometimes used interchangeably, they hold
distinct meanings. In this context, we want to distinguish between the two terms.

Bmjvg hLb Avgiv Bjgy AvLivgvb (Islamic Eschatology) wbq Aavqb KiZ hvB ZLb g~jZ `yBwU Avjv`v cwifvlv
Avgiv cvB hvi GKwU nQ AvLivgvb Ges AbwU nQ mvAv| hw` G`iK KLbv KLbv GKwUi cwieZ AbwU eenvi
Kiv nq wK Zv`i cKZ A_ m~Y Avjv`v|

While, Akhiruzzaman means the Last Age, Saah means the Last Hour.

AvLivgvb A_ njv kl hyM ev kl Rvgvbv Ges Ab w`K mvAv Gi A_ njv Awg NUv ev Awg gyZ|

Akhiruzzaman is what we prefer to call as the End of History, whereas Saah is what we call as the
End of the World, or the End of Time.

AvLivgvb-K Avgiv BwZnvmi hewbKv wnmeB Avgiv wbw` KiZ PvB Ges mvAvK Avgiv ejZ PvB `ywbqvi we`vq
NUv ev mgqi hewbKv|

In the timeline of the unfolding of the historical process, Akhiruzzamanis to appear first, followed by
Saah.

BwZnvmi h cwqv ZvZ AvLivgvb ev BwZnvmi hewbKv c_g NUe, hvi ci Avme mvAv ev we`vq NUv / mgqi
Awg gyZ ev Pyov hewbKv|

The importance of the subject of Islamic Eschatology cannot be understood unless you realize that
we are living in the Last Age. This can and will be proved, Insha-Allah, but it is beyond the scope of
this introductory article, it will be dealt with in a subsequent article.

hZY Avgv`i KvQ GB welqwU cwivi bv nQ h Avgiv eZgvb AvLivgvb ev BwZnvmi hewbKv nIqvi Lye KvQvKvwQ
mgq emevm KiwQ ZZY ch Avgiv Bjgy AvLivgvb (Islamic Eschatology) - Gi iZ cyivcywi eySZ mg nev
bv|

The study of the subject of Islamic Eschatology helps us to realize that we are living in the Last Age.
Thereby, it helps us to penetrate, and therefore understand, the reality of the modern world and
age.

Bjgy AvLivgvb (Islamic Eschatology) Aavqbi gvagB Avgiv Dcjw KiZ cvwi h Avgiv mB kl Rvgvbvq evm
KiwQ| myZivs GB welqwU Z_vKw_Z AvaywbK h cw_ex I mgq Avgiv evm KiwQ Zvi bvbvb w`K mK Mfxifve eySZ Ges
RvbZ mnvqZv Ki|

In our study of, and research in, the subject of Islamic Eschatology, our primary focus is on
Akhiruzzaman, not on Saah.

GUv GLvb cwivi Ki ivLA fvjv h Avgv`i Bjgy AvLivgvb (Islamic Eschatology) Aavqbi cavb welqe g~jZ
AvLivgvb, mvAv bq|

The reason for such is that Akhiruzzamanis to come first, and it will culminate in a final battle
between truth and falsehood, with the final triumph of truth over falsehood, Saah is to come later.

Gi Kvib njv AvLivgvb Avme AvM hvi Pyov cwiYwZZ _vKe mZ I wg_vi wfZi Awg jovB Ges Gi djkwZZ
mZ wg_vi Dci Pyov Rqjvf Kie Avi Gi ci mvAv Avme|

On the side of the truth will be Imam Mahdi (a) and MasiyhIsa (a), who will fight against Dajjal. This
final confrontation is what is referred to in the Islamic literature as Al-Malhamahal-Kubra(the
Greatest War), or in Christian Eschatology as Armageddon, or in the political analysis terminology
what is being referred to as the Third World War.

mZi c _vKeb Bgvg gvn`x (Av) Ges gmxn (Av) hviv `vvj wei jovB Kie|

This war (al-Malhamah) is in fact a series of battles (al-Malahim).

GB hy (Avj-gvjnvgvn) cKZ c AbKjv avivevwnK ev chvqwgK hyi mg^q|

The Malhamah will be of such a great magnitude that it will put the World War I and World War II to
shame. It will be a global phenomenon, from which no nation will escape. It will essentially be a bi-
polar world at that time.

gvjnvgvn GgbB gvivZK AvKvii ne h GwU c_g I wZxq wekhyK jvq dj w`e| GB hy Qwoq coe mviv wekB hv
_K Kvb RvwZB iv cve bv| ZLb GKwU `yB giZ wLwZ wekK Avgiv cwZfvZ nZ `Lev|

Today, as we write (this is 2014), we are witnessing momentous developments in the global
scenario, which are taking us more and more towards a bi-polar world.This will eventually lead to
the World War 3.
hmgq Avgiv GB jLvwU wjLwQ (2014 mvj) ZLb Avgiv AvRvwZK Ab gvivZKme cwieZb j KiwQ hv g~jZ wLwZ
weki w`KB Avgv`i Vj w`Q hvi cwiYwZZ ZZxq wekhyi Rb nZ hvQ|

Assessments by independent analysts suggest that the World War 3 has already begun. This is our
opinion as well.

AbK ^vaxb weklK`i KD KD GK_vI ejQb h ZZxq wekhy BwZgaB i nq MQ| Avgiv AbKvskB GB gZi
c|

Hence, all these developments, does necessitate our urgent attention to this very important subject
of Islamic Eschatology, for indeed we are living in Akhiruzzaman.

Gi A_ njv Avgv`i AvLivgvbi vbi Dci Aviv Riix wfwZ gbvhvM c`vb Kiv DwPZ Kbbv Avgiv evm KiwQ GB
AvLivgvbB|

The time of the coming of Imam Mahdi (a) and the second coming of the Masiyh Isa (a) is close, and
so is the time of the emergence of Dajjal. The correct identification of each of them is important for
what they are.

`vvji Avwefve hgb wbKUewZ, wVK Zgwb Bgvg gvn`x (Av) Ges Cmv gmxn (Av) Gi AvMgbI Avmb | GB cZKK
mwVKfve wPbZ ev mbv KiZ cviv Lye iZc~Y|

Indeed, when the true Imam Mahdi (a) comes, the recognition of Imam Mahdi (a) is of utmost
importance, the failure to do so has the necessary implication that we will be aligned to the
opposing party - the party of Dajjal. This has to be understood in the context of a bi-polar world
scenario, where all of us will necessarily be aligned to either of the two parties - one being the party
of the Mahdi (a) and the Masiyh (a), and the other being the party of Dajjal.

GK A_ hLb mwZ mwZ Bgvg gvn`x (Av) Gi AvMgb NUe ZLb ZvK wPbZ cviv ne mePq iZc~Y welq| Avi ZvK bv
wPbZ cvivi GKUvB A_ `vove h Zviv Bgvgi wecixZ `j A_vr `vvji cB `vwoq hve| GB cwiwwZK Avgv`i
eySZ ne GKwU wLwZ `ywbqvi eveZvq hLvb cZK gvbylB `ywU Avjv`v wkwei wef nq hve hvi GK wkwei ne Bgvg
gvn`x (Av) I Cmv gnxm (Av) Gi Ges AbwU ne `vvji|

The correct identification of Isa (a) is important for the same reasons.

wVK GKB Kvib Cmv gmxn (Av) K mbv KiZ cvivI Lye iZc~Y nq `vove|

The complexity of this issue arises because of the fact that there will be many false Mahdis and
Masiyhs before the arrival of the true Mahdi and the return of the true Masiyh. If a false Mahdi or a
false Masiyh were to be accepted as true, then there is a problem. Similarly, when the true Mahdi or
the true Masiyh comes, to deny either of them, leads to the same problem. The problem is, if we
were to do so,we no more remain in the fold of Islam.

mwZKvii gvn`x Ges gmxn Gi AvMgbi c~e AbK f gvn`x Ges f gmxn AvmZ _vKe hvi dj GB cyiv cwiwwZwU
^vfvweKi Pq RwUj nq `vove| hw` f gvn`x ev gmxni KD AvbyMZ Ki em ZLb mwU wb:m`n GKwU gvivZK avuKv|
GKB fve hLb cKZ gvn`x I gmxn Avme ZLb Zv`i hKvb GK RbK A^xKvi Kiv GKB aibi avuKv ev wZi Kvib nq
`vove| hw` Avgiv Zv Kwi, Ges Avjvn Avgv`i GiKg cixv _K ndvhZ Kib, Zv nj Avgiv Avi Bmjvgi Avkq _K
PzZ nev|

The false Mahdis and the false Masiyhs are among the 30 dajjals prophesized by the Prophet
Muhammad (s).

nhiZ gynv` (mv.) Gi fwelZvbx Abyhvqx f gvn`x Ges gmxn 30 Rb f `vvji Afz ne|

And, when the Dajjal emerges, he will claim to be the second coming of the Masiyh, if you are to be
fooled by his claim and accept his as the Masiyh, and fail to recognize him as Dajjal the False
Messiah, it leads to the same problem once again.

hLb `vvji Avwefve NUe Ges m wbRK gmxn ej `vex Kie, ZvK `vvj wnme bv wPb eis Zvi cZvibvq co ZvK
gmxn wnme gb wbjI GKB mgmvi Rb w`e|

Akhiruzzaman will end with the final battle, when Isa (a) kills Dajjal, and Allah (s) destroys Gog and
Magog. This will bring us to the End of History, with the triumph of the truth over falsehood for the
one last time, and nothing more is to happen in the historical process.

AvLivgvbi Aemvb NUe GKwU Pyov jovBqi gvag hLvb Cmv (Av) `vvjK nZv Kie Ges Avjvn
myenvbyIqvZvAvjv BqvRyR I gvRyRK asm Kieb| Gi dj Avgiv cQ hvev BwZnvmi hewbKvq Ges wg_vi Dci mZ
klevii gZv Rq hy ne Ges BwZnvmi avivevwnKZvq Avi wKQzB NUvi evwK _vKe bv|

Then, there is a wait, for how long we do not know, and then Saah comes suddenly, and this is the
End of Time, and the End of the World.

AZ:ci Gi ci _vKe KejB Acvi cvjv hvi mgqKvj Avgiv Rvwb bv, Ges Gici nVvr KiB mvAv ev Awg gyZi
AvMgb NUe Ges Zvi gvagB mgq Ges GB `ywbqvi hewbKv NUe|

When will Saah come, we do not know, the knowledge of Saah (the Hour) is with Allah (s) alone.
The time of Saah, no one knows. Otherwise, the knowledge of the Signs of Saah is of an academic
interest only, and has no necessary implications upon us.

mvAv ev Awg gyZi AvMgbKvj Kviv Rvbv bB, GB vb ay Avjvni KvQB iqQ| mvAv Gi AvjvgZ mg~n Ges Zvi vb
ZvB MelK`i MelYvi welq wnme weewPZ njI Gi AvekKxq Kvb cfve Avgv`i Rb bB BbkvAvjvn|

We are living in the most difficult phase of human history, when we are without a prophet, without
a legitimate khaliyfah / ameer of the Ummah,and close to the End of History. Hence, it necessitates
the maximum efforts on our part to penetrate, and understand, the reality of the modern world and
age.

Avgiv evm KiwQ gvbe BwZnvmi mePq KwVb mgq hLvb Avgv`i mvgb Avgv`i ivmyj bB, mB Kvb cKZ Lwjdv, bB
Kvb myc wZwZ Avgxi ev bZv| Avgv`i mvgb iqQ BwZnvm kl nIqvi nvZQvwb| G KvibB Avgv`i c _K mevP
Pv Kiv DwPZ hvZ Avgiv GB welqjv eySZ mg nB I `qg KiZ cvwi hvi gvag GB Z_vKw_Z AvaywbK `ywbqv I
mgqK Avgiv eySZ cviev|

We have given you the necessary introduction to the subject of Islamic Eschatology, from which to
build on.

Avgiv GLvb Pv KiwQ AvLivgvbi welqe mK GKwU bvwZ`xN fywgKv `Iqvi hv _K mvgb GMvbv me ne|

Islamic Eschatology is not a single subject, but rather it is a whole gamut of inter-related disciplines.
Thus, it is beyond the scope of this introductory article to cover the subject-matter end-to-end. This
article is best renamed as Introduction to Islamic Eschatology.

Bjgy AvLivgvb Kvb GKwU welq bq, eis GwU AbKjv cii ciii Dci wbfikxj welqi mg^q| myZivs GB
c v_wgK AvjvPbvq Gi mewKQz Zzj Avbv me bq|

Further, the disciplines of the subject of Islamic Eschatology are so intertwined that sometimes we
have to refer to a related-topic by way of introduction, and we will need to return to it later for more
explanation.

We intend to discuss further about the terms Akhiruzzaman and Saah in our next article, to take this
discussion on Islamic Eschatology forward.

Bjgy AvLivgvb GZUvB ciii mv_ IZvcvZfve RwoZ h G`iK welqvbymvi Dcvcb Kivi cqvRb| Avgv`i
cieZx wbe Avgiv AvLivgvb kwU Ges mvAv welq AvjvKcvZ Kivi Avkv ivwL BbkvAvjvn|