This text presents a passionate sermon predicting a global Islamic revolution. The speaker foresees a period of hardship for Muslims before this revolution, drawing extensively from the Quran and Hadith to support his claims. He critiques the current state of the Muslim world, highlighting moral failings and deviations from Islamic principles. The sermon emphasizes the importance of returning to true Islamic values and preparing for the coming upheaval. He warns of impending conflict and the need for spiritual strength and unity among Muslims. Finally, the speaker promotes his own publications detailing the history of Islam and the path towards the anticipated revolution.

FAQ: Islamic Revolution and the Muslim Ummah

1. What is the central message regarding the future of Islam?

The speaker emphasizes the coming of a global Islamic revolution, prophesied in the Quran and Hadith. This revolution will establish Allah’s Deen (way of life) across the world, fulfilling the purpose of Prophet Muhammad’s mission. It will be characterized by the reestablishment of Khilafat (Islamic leadership) based on the Prophet’s teachings, bringing justice and peace to humanity.

2. What hardships does the speaker foresee for the Muslim Ummah before this revolution?

The speaker warns of significant suffering for the Muslim Ummah before the revolution’s arrival. This includes continued oppression and violence from external forces, particularly from the West, as well as internal challenges due to straying from Islamic principles, particularly the prevalence of Riba (interest).

3. What are the speaker’s main criticisms of the current state of the Muslim world?

The speaker criticizes the Muslim world for abandoning true Islamic principles and becoming subservient to Western powers. He highlights the lack of genuine faith, the prevalence of interest-based systems, and the absence of a political and social order based on Sharia law. He also condemns the moral decay and cultural imitation of the West, particularly in Muslim-majority countries.

4. Who does the speaker identify as the “culprits” within the Muslim Ummah?

The speaker identifies two primary culprits within the Muslim Ummah:

• Muslim rulers: For failing to establish Allah’s law and instead, aligning themselves with Western powers.
• Muslim women: For their role in the partition of India and Pakistan, which he perceives as a betrayal of the Islamic ideal and a choice for subjugation under Hindu rule.

5. What is the significance of the “Malhamal Ujma” according to the speaker?

The speaker interprets “Malhamal Ujma,” a significant war prophesied in Islamic texts, as a clash between good and evil forces before the end of the world. He connects this prophecy to the current global conflicts, particularly the “war on terror,” viewing it as a Western crusade against Islam orchestrated by the forces of evil.

6. What is the speaker’s perspective on the role of the Jews and Christians in these events?

The speaker presents a negative view of the role of Jews and Christians, particularly their agenda to establish a Greater Israel and their supposed manipulation of global events. He believes they are aligned with the forces of evil and will play a significant role in the coming conflicts.

7. How does the speaker urge Muslims to prepare for the coming revolution?

The speaker calls upon Muslims to return to true Islamic principles and strengthen their faith. He emphasizes the importance of:

• Dawat (invitation to Islam): Spreading the message of Islam and awakening faith in others.
• Iman (faith): Developing genuine faith based on understanding and implementing Islamic teachings.
• Tajiya (preparation): Preparing themselves mentally, spiritually, and physically for the challenges ahead.
• Jihad (struggle): Engaging in a multi-faceted struggle, including internal reformation, intellectual debate, and, when necessary, armed resistance against oppression.

8. What is the ultimate message of hope and action the speaker conveys?

Despite the bleak picture painted of the current state, the speaker instills a message of hope by emphasizing that the eventual victory of Islam is divinely ordained. He calls Muslims to actively participate in bringing about this revolution by strengthening their faith, following the Prophet’s path, and striving for the establishment of a just Islamic order.

Understanding Global Islamic Revolution: A Study Guide

Quiz

Instructions: Answer the following questions in 2-3 sentences each.

1. What is the central argument presented in the text regarding the future of Islam?
2. According to the text, what are the five periods (adwaa) predicted in Hadith?
3. How does the speaker characterize the rule of Banu Umayyah and Banu Abbas?
4. What is the speaker’s criticism of the contemporary Muslim world’s relationship with the West?
5. According to the speaker, what is the significance of the Quranic verse “We have not sent you but as a mercy for all the worlds”?
6. How does the speaker define the concept of ‘religion’ as opposed to ‘Deen’?
7. What does the speaker identify as the greatest crime in the Muslim world today?
8. How does the speaker view the partition of India and the creation of Pakistan?
9. What is the speaker’s prediction regarding the fate of the Arabs in the coming conflict?
10. What is the ‘path’ that the speaker urges his listeners to follow?

Quiz Answer Key

1. The central argument is that a global Islamic revolution is inevitable and will lead to the dominance of Islam throughout the world. This will be preceded by a period of great suffering for the Muslim Ummah.
2. The five periods are Prophethood, Khilafat (rightly guided Caliphate), Mulk Aada (biting kingship), Mulk Jabri (forced kingship/colonialism), and the return of Khilafat Ala Minhaj Nabuwat (Caliphate upon the Prophet’s methodology).
3. The speaker characterizes the rule of Banu Umayyah and Banu Abbas as Mulk Aada, a period of cruel and oppressive kings who deviated from the true path of Islam.
4. The speaker criticizes the Muslim world for being mentally and culturally enslaved by the West, even after achieving political freedom from colonialism. He sees this as a continuation of Western dominance through proxy.
5. The verse emphasizes the universality of Prophet Muhammad’s message and his role as a bringer of mercy not just to Muslims but to all humanity.
6. The speaker differentiates between ‘religion’ as a set of rituals and ‘Deen’ as a complete way of life based on Allah’s law and Sharia. He argues that Muslims have focused too much on the former and neglected the latter.
7. The speaker identifies Riba (interest/usury) as the greatest crime, arguing that it has permeated all aspects of the Muslim world’s economic and social systems.
8. The speaker views the partition of India and the creation of Pakistan as a betrayal of the promise to establish a truly Islamic state. He sees it as a missed opportunity to showcase the true Islam to the world.
9. The speaker predicts a bleak future for the Arabs, suggesting they will face severe punishment in a coming conflict that will pave the way for the establishment of a Greater Israel.
10. The speaker urges his listeners to follow the path of Dawat (invitation to Islam), Iman (faith), Tazkiya (purification of the soul), and Jihad (struggle in the way of Allah), culminating in an Islamic revolution.

Essay Questions

1. Analyze the speaker’s interpretation of historical events and prophecies to support his argument for a global Islamic revolution. What are the strengths and weaknesses of his historical analysis?
2. The speaker criticizes contemporary Muslim societies for focusing on “religion” instead of “Deen.” What does he mean by this distinction, and how does it relate to his vision of a global Islamic order?
3. Critically examine the speaker’s views on the West and Western influence. How does he portray the relationship between the Muslim world and the West? What are the implications of his perspective?
4. The speaker advocates for a specific path towards achieving the global Islamic revolution. Evaluate his proposed methodology. What are the potential benefits and drawbacks of his approach?
5. Considering the potential for different interpretations and misinterpretations, how could the speaker’s rhetoric impact interfaith relations and the perception of Islam globally?

Glossary of Key Terms

• Ummah: The global community of Muslims.
• Deen: A comprehensive Arabic word encompassing faith, way of life, law, and system of governance based on Islamic principles.
• Riba: Interest or usury, forbidden in Islam.
• Mulk Aada: A biting kingship; a period of oppressive and unjust rule.
• Mulk Jabri: Forced kingship; referring to colonialism and imperialism.
• Khilafat Ala Minhaj Nabuwat: Caliphate upon the Prophet’s methodology; an ideal Islamic state based on the teachings and practices of Prophet Muhammad.
• Dawat: Invitation to Islam.
• Iman: Faith, belief in the tenets of Islam.
• Tazkiya: Purification of the soul; striving for spiritual and moral excellence.
• Jihad: Struggle in the way of Allah; can encompass various forms, including armed struggle, self-improvement, and defending Islam.
• Malhama: A great war or conflict predicted in Islamic eschatology.
• Greater Israel: A concept in some Zionist ideologies, referring to an expanded Israeli state encompassing territories beyond its current borders.
• Nusrat: Divine help or support.
• Seerat-e-Nabvi: The life and teachings of Prophet Muhammad.

Table of Contents: The Advent of Global Islamic Revolution

Part 1: Prophethood and the Promise of Global Islamic Dominance

• The Completion of Prophethood: This section emphasizes the unique nature of Prophet Muhammad’s prophethood as the final and complete revelation, highlighting the Quran’s protection and the universality of the message extending to all humanity. (Approx. 200 words)
• Seven Quranic Proofs for Global Islamic Victory: Examining specific verses from Surah Tauba, Surah Fatir, and Surah Saff, this part underscores the Quranic prophecy of Islam’s eventual global dominance, emphasizing Prophet Muhammad’s mission to all mankind. (Approx. 150 words)
• Five Stages of History Leading to Global Islamic Revolution: This section analyzes a hadith outlining five distinct historical periods, starting with the era of Prophethood, followed by Khilafat, oppressive rule, global dominance by non-Muslims, and culminating in the return of Khilafat based on the Prophet’s model. (Approx. 200 words)
• Global Khilafat: Hadith Evidence and Modern Parallels: Two hadiths are presented as evidence of Islam’s future global reach. The first recounts the Prophet’s vision encompassing the entire earth, while the second proclaims the eventual entry of every household into the fold of Islam. The author links these prophecies with current globalization trends and the decline of Western culture. (Approx. 250 words)

Part 2: Tribulations Before the Triumph: The Muslim Ummah’s Trials

• Severe Trials Awaiting the Muslim Ummah: This section warns of intense hardships that the Muslim community will face before achieving global dominance. The author emphasizes that these trials are a divine decree and are mentioned in Islamic texts. (Approx. 100 words)
• The Grave Sin of Usury and its Pervasiveness: Condemning usury as a major sin, this part highlights its widespread presence in modern economic systems, arguing that its pervasiveness indicates a departure from true Islamic principles and hinders the establishment of a just Islamic society. (Approx. 150 words)
• The Hypocrisy of Muslim Leaders and the Betrayal of Pakistan: This part criticizes Muslim leaders for their allegiance to foreign powers and their failure to establish Islamic law after gaining independence from colonial rule. Pakistan is specifically highlighted as a case study of a nation that has strayed from its Islamic ideals. (Approx. 200 words)
• Impending War and the Punishment of the Arabs: Drawing on Islamic texts and contemporary events, this section predicts a major war involving Christians and Muslims, focusing on the severe consequences for the Arabs due to their cultural and moral decline. The author links this prediction with the agenda of Greater Israel and the build-up of NATO forces in the region. (Approx. 200 words)

Part 3: The Path to Revolution: Embracing the Prophetic Model

• The Need for True Faith and its Manifestations: This part stresses the importance of genuine faith, urging listeners to move beyond superficial rituals and embrace the Quran’s teachings wholeheartedly. It emphasizes the need to internalize Islamic principles and manifest them in daily life. (Approx. 150 words)
• The Prophetic Method of Revolution: Dawah, Iman, Preparation, and War: Outlining the Prophet’s strategy for establishing Islam, this section details five key stages: calling to faith, strengthening belief, preparation through education and organization, defensive action, and finally, offensive war to dismantle the existing system and establish Islamic rule. (Approx. 200 words)
• Embracing Sacrifice and Martyrdom in the Path of Allah: This concluding section emphasizes the importance of sacrifice, particularly the willingness to embrace martyrdom, as essential elements in striving for the establishment of a global Islamic order. It calls for individuals to dedicate themselves to this cause, emphasizing the rewards of the hereafter. (Approx. 150 words)

Briefing Doc: The Coming Islamic Revolution and the Trials of the Ummah

Main Theme: The source presents a passionate and urgent call for Muslims to prepare for an impending global Islamic revolution, prophesied by the Quran and Hadith. This revolution will establish Allah’s Deen worldwide, but it will be preceded by significant hardship and suffering for the Muslim Ummah.

Key Ideas and Facts:

• Prophecy of Global Islamic Revolution: The source argues that the ultimate purpose of Prophet Muhammad’s (PBUH) mission is the establishment of Allah’s Deen across the entire world. This will be achieved through a global Islamic revolution, foretold in the Quran and Hadith.
• Quranic Support: Verses mentioning the Prophet’s (PBUH) role as a “mercy for all mankind” and a “messenger for all people” are cited as evidence.
• Hadith Support: Hadiths predicting a period of “Khilafat Ala Minhaj Nabuwat” (Caliphate upon the Prophet’s methodology) that will encompass the entire world are referenced.
• Current State of the Ummah: The speaker paints a bleak picture of the contemporary Muslim world, highlighting the dominance of Western influence and the deviation from true Islamic principles.
• Dominance of Riba (Interest): The pervasiveness of interest-based systems is condemned as a major sin that has corrupted the economic and social fabric of Muslim societies. Quote: “The entire system is yours, if there is any business, then it is on it, if there is a small one, then it is on it, if the seed was taken, then it was taken on usurious loan.”
• Lack of True Faith: The speaker questions the sincerity of faith among many Muslims, arguing that true belief necessitates aligning one’s life with the teachings of the Quran and Sunnah.
• Cultural Imperialism: The speaker criticizes the blind adoption of Western culture and values by Muslims, seeing it as a form of mental slavery that undermines Islamic identity. Quote: “Their mental slaves, their cultural disciples, their slaves, their agents, today the whole world is angry with Islam only because earlier they were ruling the way, now they are doing it by proxy, by giving their rights and training, they have created such people whose skin has remained black, they have become European from inside…”
• Trials and Tribulations: The speaker emphasizes that the path to this glorious revolution will be paved with hardship and suffering for the Muslim Ummah.
• Punishment for the Arabs: The source warns of a severe punishment awaiting the Arabs, possibly in the form of war and destruction, as a consequence of their deviation from Islam and their alliance with the West. Quote: “Worse punishment has come on the Arabs. The tension is on their heads… a balm for which I will also present your testimony, which was called the last crusade…”
• Role of Greater Israel: The speaker points to the Zionist agenda of establishing a “Greater Israel” as a major threat, leading to a potential conflict that will involve Muslims. He connects this with prophecies of the “Malhama” (a great final war). Quote: “Greater Israel of Arabs will be formed, Iraq, Sham Urdan, some Shima area of Saudi Arabia, Janubi of Türkiye. The area of Egypt, Serra Sina and its best area, Zarkhez Tarin, the Delta of Nile, all these will go under the control of the Jews.”
• The Need for Sacrifice: Drawing parallels with the struggles faced by the Prophet (PBUH) and his companions, the speaker underscores the importance of sacrifice, steadfastness, and unwavering faith in navigating these trials. Quote: “The revolution will not come. The Sahabah had let it go, how much trouble they had endured for 12 years, during the Makki era, the Darveshi Dar Sajo Damadam Jan Jo Pukhta Shabi Retail Bar Sultanate Jam.”
• Call to Action: The speaker concludes with a passionate call to action, urging Muslims to embrace the true spirit of Islam and dedicate themselves to the cause of establishing Allah’s Deen. He emphasizes the importance of:
• Strengthening Faith: Deepening one’s connection with Allah and truly embodying the teachings of Islam.
• Seeking Knowledge: Understanding the Quran and Sunnah and rejecting Western ideologies.
• Unity and Discipline: Building a strong and disciplined Ummah, capable of withstanding the upcoming challenges.
• Preparation for Jihad: Recognizing the importance of Jihad in defending Islam and establishing Allah’s Deen, while emphasizing the need to understand its true meaning and purpose.

Overall Impression: The source presents a complex and controversial narrative. While it emphasizes a hopeful vision of a future global Islamic revolution, it does so through a lens of intense criticism of the current state of the Muslim world and a stark warning about the trials to come. The speaker’s passionate and fiery tone reflects a deep sense of urgency and concern for the future of the Ummah.

Caveat: The source contains strong opinions and potentially inflammatory rhetoric. Further research and critical analysis are essential for a comprehensive understanding of the presented ideas. It’s crucial to consult diverse perspectives and scholarly interpretations before forming conclusions.

A Call to Islamic Revolution and the Coming Trials of Muslims

The sources present a fiery sermon calling for a global Islamic revolution and warning of trials facing the Muslim ummah, or community. The speaker argues that true Islam, characterized by adherence to Allah’s law and sharia, has not been established in the world, leaving Muslims in a state of sin and rebellion against Allah [1-3]. He cites the prevalence of interest (riba) as a prime example of this transgression, declaring that the entire economic and governmental systems are ensnared by it [2]. This failure to uphold true Islam has led to the current state of affairs, where Muslims are oppressed and face numerous challenges [1, 3].

Prophecies of an Islamic Revolution and its Precursors

The speaker draws upon the Quran and hadith (sayings of the Prophet Muhammad) to argue that a global Islamic revolution is inevitable. This revolution will usher in an era of true Khilafat Ala Minhaj Nabuwat, meaning a caliphate following the exact model of the Prophet Muhammad’s rule [4-6]. This new world order will not be confined to a specific region but will encompass the entire globe [6].

However, before this glorious future arrives, the speaker warns that the ummah will face severe trials and tribulations [1, 7]. He describes a prophecy outlining five distinct eras from the time of the Prophet to the Day of Judgement:

1. Prophethood: This era ended with the death of the Prophet Muhammad [4].
2. Khilafat: A period of righteous rule closely following the Prophet’s model [4].
3. Muluk A’da: The era of oppressive kings, marked by events like the Battle of Karbala and the massacre at Karbala, symbolizing the corruption of Muslim rulers [5].
4. Muluk Jabri: The age of colonial rule and forced subjugation of Muslims by Western powers [5, 8].
5. Khilafat Ala Minhaj Nabuwat: The prophesied global Islamic revolution and return to true Islamic rule [4, 6, 8].

The speaker suggests that the world is currently in a transitional phase between the fourth and fifth eras, with the colonial powers having been driven out but their influence persisting through their “cultural disciples” who perpetuate Western culture and values within Muslim societies [7, 8].

The Coming Malhama and the Role of the West

The speaker further predicts that this global revolution will be preceded by a devastating war, referred to as the Malhama [7, 9, 10]. He links this conflict to the modern concept of a “clash of civilizations” and identifies the West, specifically the United States, as the driving force behind it [9, 11]. The speaker criticizes the West for its cultural decay, citing the breakdown of the family unit and increasing social ills [12]. He sees this decline as a sign of their imminent downfall, echoing the sentiment that “the branch will commit suicide with its own dagger” [12].

The speaker’s analysis of the Malhama draws heavily on Islamic prophecies and interpretations of biblical texts, including the Book of Revelation [10]. He believes that this war will lead to the establishment of a “Greater Israel” encompassing a significant portion of the Middle East [9]. However, this victory will be short-lived, as the Jews will ultimately be defeated and killed, paving the way for the emergence of Hazrat Mahdi (the guided one) and the second coming of Hazrat Isa (Jesus) [10].

The Path to Revolution: Emulating the Prophet and His Companions

To prepare for the trials ahead and ultimately achieve the Islamic revolution, the speaker urges Muslims to follow the example of the Prophet Muhammad and his companions during the early days of Islam in Mecca and Medina [13-15]. He emphasizes the importance of:

• Strengthening faith (Iman) through the Quran: True faith requires understanding and acting upon the Quran’s teachings [16].
• Building a committed community (Jamaat): Unity and discipline are essential for success [17].
• Enduring hardship and persecution patiently: The early Muslims faced severe persecution, yet they remained steadfast in their faith [13, 14].
• Engaging in dawah (invitation to Islam): Peaceful propagation of Islam is the first step in the revolutionary process [16, 18].
• Preparing for jihad (struggle) when necessary: While initially focusing on peaceful means, Muslims must be prepared to defend themselves and fight for the establishment of Allah’s law [15, 17].

The speaker stresses that this revolution will not happen passively. Muslims must actively work to achieve it, embodying the spirit of sacrifice and dedication demonstrated by the early Muslims. He concludes with a call to action, urging his listeners to study the life of the Prophet, strengthen their faith, and commit themselves to the struggle for the establishment of a global Islamic order.

The Speaker’s Vision of “Worldly Islam”: A Global Islamic Revolution

The sources depict a call for the establishment of what can be termed “worldly Islam” through a global Islamic revolution. This revolution, according to the speaker, represents the fulfillment of the Prophet Muhammad’s mission and the ultimate triumph of Allah’s deen (religion) over the entire world. The speaker paints a picture of this future world order as one governed by true Islam, where Allah’s laws and sharia hold supreme authority, eradicating the ills of contemporary society, including the pervasive influence of interest (riba) and Western cultural dominance.

This vision of “worldly Islam” contrasts sharply with the speaker’s characterization of current Islamic practices as mere “religion of religion” ([1]). He argues that the Muslim community has failed to establish true Islam, focusing instead on rituals and outward appearances without implementing Allah’s laws in all spheres of life. This failure, he contends, has led to the ummah‘s current state of weakness and subjugation.

Key Elements of “Worldly Islam”

• Global Dominance of Islam: The sources emphasize that the Islamic revolution will be global in scope, extending to every corner of the earth. The speaker cites prophetic hadith that predict the establishment of Islamic rule over all territories, leaving no house untouched by Allah’s word ([2, 3]). This global reach signifies the universal nature of Islam and its destined role as the dominant force in the world.
• Establishment of Khilafat Ala Minhaj Nabuwat: The revolution will culminate in the establishment of a khilafat (caliphate) modeled precisely after the Prophet Muhammad’s governance ([4, 5]). This ideal Islamic state will operate according to the Quran and sunnah (the Prophet’s teachings and practices), ensuring justice, peace, and the implementation of Allah’s laws in all aspects of society.
• Eradication of Western Influence: A crucial aspect of “worldly Islam” involves purging Muslim societies of Western cultural and ideological influences. The speaker identifies Western culture as a corrupting force responsible for the ummah‘s moral and spiritual decline. He criticizes the blind adoption of Western values by Muslim leaders and individuals, leading to a state of mental and cultural slavery ([5]). The Islamic revolution, therefore, represents a rejection of Western hegemony and a return to authentic Islamic principles and values.
• Purification of Islamic Practices: The speaker repeatedly criticizes the prevalence of riba (interest) as a major transgression within the Muslim community ([6]). He laments the widespread acceptance of interest-based financial systems, declaring that it has contaminated the entire economic and governmental apparatus. The establishment of “worldly Islam,” therefore, entails a thorough purification of Islamic practices, ensuring strict adherence to Allah’s commands and the eradication of un-Islamic elements like riba.

Achieving “Worldly Islam”: Struggle and Sacrifice

The sources portray the path to “worldly Islam” as one demanding struggle and sacrifice. The speaker draws parallels between the early Muslims in Mecca and the present-day ummah, highlighting the need to emulate their unwavering commitment and perseverance. He outlines a roadmap for Muslims to follow, emphasizing the importance of:

• Strengthening Faith: Deepening understanding of the Quran and internalizing its teachings are essential for cultivating true faith (iman) ([7]).
• Building a Committed Community: Forming a strong and disciplined jamaat (community) is crucial for withstanding trials and achieving collective goals ([8]).
• Enduring Hardship: The speaker reminds his audience that the path to revolution is paved with challenges and persecution. Muslims must be prepared to endure suffering patiently, drawing inspiration from the sacrifices of the early Muslims ([9-11]).
• Engaging in Dawah: The initial phase of the revolution involves actively inviting people to Islam through peaceful means (dawah). This propagation of Islam serves to awaken the ummah and spread awareness of true Islamic teachings ([7]).
• Preparing for Jihad: While prioritizing peaceful dawah, the speaker acknowledges the necessity of jihad (struggle) in defense of Islam and for establishing Allah’s law. He urges Muslims to be prepared for armed conflict when the situation demands it ([11-13]).

The sources leave no room for complacency. The speaker’s message is clear: achieving “worldly Islam” requires a proactive and dedicated approach. Muslims must be willing to sacrifice their comfort, wealth, and even their lives for the sake of establishing Allah’s deen on earth.

The Speaker’s Vision of “Worldly Islam”: A Global Islamic Revolution

The sources depict a call for the establishment of what can be termed “worldly Islam” through a global Islamic revolution. This revolution, according to the speaker, represents the fulfillment of the Prophet Muhammad’s mission and the ultimate triumph of Allah’s deen (religion) over the entire world. The speaker paints a picture of this future world order as one governed by true Islam, where Allah’s laws and sharia hold supreme authority, eradicating the ills of contemporary society, including the pervasive influence of interest (riba) and Western cultural dominance.

This vision of “worldly Islam” contrasts sharply with the speaker’s characterization of current Islamic practices as mere “religion of religion” ([1]). He argues that the Muslim community has failed to establish true Islam, focusing instead on rituals and outward appearances without implementing Allah’s laws in all spheres of life. This failure, he contends, has led to the ummah‘s current state of weakness and subjugation.

Key Elements of “Worldly Islam”

• Global Dominance of Islam: The sources emphasize that the Islamic revolution will be global in scope, extending to every corner of the earth. The speaker cites prophetic hadith that predict the establishment of Islamic rule over all territories, leaving no house untouched by Allah’s word ([2, 3]). This global reach signifies the universal nature of Islam and its destined role as the dominant force in the world.
• Establishment of Khilafat Ala Minhaj Nabuwat: The revolution will culminate in the establishment of a khilafat (caliphate) modeled precisely after the Prophet Muhammad’s governance ([4, 5]). This ideal Islamic state will operate according to the Quran and sunnah (the Prophet’s teachings and practices), ensuring justice, peace, and the implementation of Allah’s laws in all aspects of society.
• Eradication of Western Influence: A crucial aspect of “worldly Islam” involves purging Muslim societies of Western cultural and ideological influences. The speaker identifies Western culture as a corrupting force responsible for the ummah‘s moral and spiritual decline. He criticizes the blind adoption of Western values by Muslim leaders and individuals, leading to a state of mental and cultural slavery ([5]). The Islamic revolution, therefore, represents a rejection of Western hegemony and a return to authentic Islamic principles and values.
• Purification of Islamic Practices: The speaker repeatedly criticizes the prevalence of riba (interest) as a major transgression within the Muslim community ([6]). He laments the widespread acceptance of interest-based financial systems, declaring that it has contaminated the entire economic and governmental apparatus. The establishment of “worldly Islam,” therefore, entails a thorough purification of Islamic practices, ensuring strict adherence to Allah’s commands and the eradication of un-Islamic elements like riba.

Achieving “Worldly Islam”: Struggle and Sacrifice

The sources portray the path to “worldly Islam” as one demanding struggle and sacrifice. The speaker draws parallels between the early Muslims in Mecca and the present-day ummah, highlighting the need to emulate their unwavering commitment and perseverance. He outlines a roadmap for Muslims to follow, emphasizing the importance of:

• Strengthening Faith: Deepening understanding of the Quran and internalizing its teachings are essential for cultivating true faith (iman) ([7]).
• Building a Committed Community: Forming a strong and disciplined jamaat (community) is crucial for withstanding trials and achieving collective goals ([8]).
• Enduring Hardship: The speaker reminds his audience that the path to revolution is paved with challenges and persecution. Muslims must be prepared to endure suffering patiently, drawing inspiration from the sacrifices of the early Muslims ([9-11]).
• Engaging in Dawah: The initial phase of the revolution involves actively inviting people to Islam through peaceful means (dawah). This propagation of Islam serves to awaken the ummah and spread awareness of true Islamic teachings ([7]).
• Preparing for Jihad: While prioritizing peaceful dawah, the speaker acknowledges the necessity of jihad (struggle) in defense of Islam and for establishing Allah’s law. He urges Muslims to be prepared for armed conflict when the situation demands it ([11-13]).

The sources leave no room for complacency. The speaker’s message is clear: achieving “worldly Islam” requires a proactive and dedicated approach. Muslims must be willing to sacrifice their comfort, wealth, and even their lives for the sake of establishing Allah’s deen on earth.

The Muslim Ummah: A Community in Crisis and on the Cusp of Revolution

The sources present a complex and multifaceted view of the Muslim Ummah, highlighting its current state of crisis while also emphasizing its potential for future glory through a global Islamic revolution. The speaker, drawing upon Quranic verses and prophetic hadith, constructs a narrative of a community that has strayed from the path of “true Islam,” leading to its present-day struggles and subjugation. However, he simultaneously offers a message of hope, asserting that the Ummah possesses the inherent strength and potential to reclaim its rightful position as a leading force in the world.

Current State of the Ummah: The speaker paints a bleak picture of the contemporary Muslim world, lamenting the Ummah’s deviation from the true principles of Islam. He argues that Muslims have become preoccupied with outward rituals and have neglected the establishment of a just and equitable society based on sharia. This failure to implement Allah’s laws in all spheres of life has, in his view, led to a multitude of problems:

• Dominance of Riba: The speaker condemns the widespread acceptance of interest-based financial systems, viewing it as a grave sin and a major contributor to the Ummah‘s economic and moral decline [1, 2]. He asserts that riba has permeated all levels of society, from individual transactions to government policies, trapping the entire community in a web of un-Islamic practices.
• Lack of True Islamic Governance: The sources criticize Muslim leaders for failing to establish political and legal systems firmly rooted in sharia [2]. The speaker argues that true Islamic governance requires adherence to Allah’s revealed laws, not man-made systems or ideologies borrowed from other nations. He specifically condemns leaders who seek approval and support from foreign powers like the United States or Russia, viewing such alliances as a betrayal of Islamic principles and a sign of the Ummah‘s subservience to external forces [3].
• Erosion of Islamic Values: The speaker expresses concern about the pervasive influence of Western culture and values within Muslim societies [4]. He views this as a form of “mental slavery” that undermines Islamic identity and hinders the establishment of a truly Islamic way of life. He criticizes Muslims who have adopted Western lifestyles and mindsets, arguing that they have become “European from inside,” abandoning their own rich cultural heritage and moral framework [4]. This cultural assimilation, he contends, has led to a weakening of the Ummah‘s* collective consciousness and a sense of inferiority in the face of Western dominance.
• Internal Divisions and Conflict: The sources attribute much of the conflict and instability plaguing the Muslim world to the departure from true Islam and the pursuit of worldly interests. The speaker points to historical examples like the conflicts between Banu Umayya and Banu Abbas, highlighting the bloodshed and oppression that resulted from the lust for power and the abandonment of Islamic principles [5]. He laments the fragmentation of the Ummah along sectarian and nationalistic lines, arguing that true unity can only be achieved through adherence to the shared principles of Islam.
• Divine Punishment: The speaker suggests that the various trials and tribulations facing the Muslim community are a form of divine retribution for their transgressions and their failure to follow Allah’s path [1, 6]. He interprets the wars, political turmoil, and economic hardships plaguing Muslim-majority countries as signs of Allah’s displeasure, urging his audience to recognize their collective responsibility in addressing the root causes of these problems.

The Path to Revival: A Global Islamic Revolution: Despite the gloomy depiction of the Ummah’s current state, the sources offer a glimmer of hope through the promise of a global Islamic revolution. This revolution, envisioned as the culmination of the Prophet Muhammad’s mission, represents the ultimate triumph of Allah’s deen and the establishment of a just and righteous world order [7-9]. The speaker outlines several key elements of this future Islamic world:

• Universality of Islam: The revolution will be global in scope, encompassing all nations and peoples [10]. The speaker cites prophetic hadith that predict the establishment of Islamic rule over every corner of the earth, signifying the universal message and applicability of Islam [10, 11]. This global Islamic order will transcend national borders and unite humanity under the banner of tawheed (the oneness of God) and adherence to Allah’s laws.
• Restoration of the Caliphate: The revolution will lead to the establishment of Khilafat Ala Minhaj Nabuwat, a caliphate modeled precisely on the Prophet’s governance [5, 10]. This ideal Islamic state will be characterized by justice, equity, and the comprehensive implementation of sharia in all aspects of life.
• Economic Justice and the Abolition of Riba: The Islamic revolution will usher in a new economic system based on Islamic principles, eradicating riba and promoting social welfare and equitable distribution of wealth [2]. This system will ensure fairness in financial dealings, prioritizing the needs of the community over individual greed and the pursuit of profit at the expense of others.
• Cultural Renewal and Rejection of Western Hegemony: A crucial aspect of the revolution involves reclaiming Islamic cultural identity and rejecting the pervasive influence of Western values [4, 12]. The speaker emphasizes the importance of reviving traditional Islamic arts, sciences, and modes of thought while resisting the secularizing and materialistic tendencies of Western modernity. He envisions a Muslim world that is confident in its own values and capable of contributing to human civilization from a distinctly Islamic perspective.

The Role of the Individual: The speaker emphasizes that the realization of this global Islamic revolution will not occur passively. It requires the active participation and commitment of every member of the Ummah. He calls upon Muslims to:

• Strengthen their Faith: The foundation of individual and collective revival lies in deepening one’s understanding of Islam and internalizing its teachings [13]. He stresses the importance of studying the Quran, reflecting upon its meanings, and applying its principles in daily life. True faith, he argues, is not merely a matter of inheritance or blind acceptance but a conscious and active commitment to living in accordance with Allah’s will.
• Join a Committed Community: The speaker highlights the significance of forming strong and disciplined jamaats that provide support, guidance, and a sense of collective purpose [14, 15]. He views these communities as crucial for fostering spiritual growth, promoting Islamic knowledge, and mobilizing individuals towards collective action.
• Be Prepared for Struggle and Sacrifice: The path to revolution is inevitably fraught with challenges, requiring resilience, perseverance, and a willingness to sacrifice for the greater good [16, 17]. He draws inspiration from the sacrifices of the early Muslims, who faced persecution, hardship, and even martyrdom in their struggle to establish Islam. He urges contemporary Muslims to emulate their unwavering commitment and to be prepared to endure similar trials in the pursuit of their goals.
• Engage in Dawah: The speaker emphasizes the importance of peaceful propagation of Islam as a means of awakening the Ummah and inviting others to the truth [13]. This involves conveying the message of Islam with wisdom and compassion, demonstrating its beauty and relevance to contemporary challenges.
• Be Prepared for Jihad: While prioritizing peaceful means, the speaker acknowledges the possibility of armed struggle (jihad) in defense of Islam and for establishing Allah’s law [18, 19]. He urges Muslims to be mentally and physically prepared for this eventuality, drawing parallels between the battles fought by the Prophet and his companions and the potential conflicts that lie ahead for the Ummah.

The sources present a call to action for the Muslim Ummah, urging a collective awakening and a return to the true principles of Islam. The speaker’s message is both critical and hopeful, acknowledging the current challenges while also emphasizing the inherent strength and potential of the community. Ultimately, the future of the Ummah, in his view, hinges on its willingness to embrace the path of struggle, sacrifice, and unwavering commitment to Allah’s deen.

Global Islam: A Vision of Universal Islamic Dominance

The sources depict a vision of Global Islam as an inevitable outcome of a prophesied worldwide Islamic revolution, rooted in the belief that Islam’s ultimate destiny is to encompass the entire world. This concept is presented as a core tenet of the speaker’s ideology, intertwining Quranic verses, prophetic hadith, and historical narratives to justify a future where Islam reigns supreme.

• The Prophet’s Universal Mission: The sources repeatedly emphasize the belief that Prophet Muhammad was sent not just to a specific tribe or region, but to all of humanity. This assertion, supported by selected Quranic verses, lays the foundation for the argument that Islam’s reach is inherently global. [1, 2]
• A World United Under Tawheed: Global Islam is presented as a world united under the banner of tawheed (the oneness of God) and the submission to Allah’s laws. The speaker envisions a world where the Islamic way of life, guided by sharia, becomes the universal standard, transcending national boundaries and uniting humanity under a single divinely ordained system. [1-4]
• Prophesied Expansion of Islamic Rule: The speaker cites prophetic hadith to support the claim that Islamic rule will eventually extend to all corners of the earth. He specifically references a hadith where the Prophet describes seeing the entire world, implying that this vision foreshadows the future dominion of his Ummah. [3]
• Global Islam as the Fulfillment of Allah’s Will: The speaker frames the establishment of Global Islam as the ultimate fulfillment of Allah’s will and the culmination of the Prophet’s mission. He argues that Allah’s deen is intended for all of humanity and that its global triumph is a divinely ordained eventuality. [2, 4]
• The Role of Malhama (The Great War): The sources link the emergence of Global Islam to a prophesied apocalyptic conflict, referred to as Malhama, which will supposedly pit the forces of good and evil against each other. This war, described as a necessary prelude to the final victory of Islam, aligns with the speaker’s overall narrative of a divinely ordained historical trajectory leading to the establishment of a global Islamic order. [5, 6]

The sources suggest that the current state of the world, marked by conflict and Western dominance, is a temporary phase that precedes the inevitable rise of Islam. The speaker encourages his audience to view the contemporary struggles of the Muslim Ummah not as a sign of defeat but as a trial that will ultimately lead to a greater victory. He assures them that the forces of batil (falsehood) will eventually be vanquished, paving the way for the establishment of a global Islamic civilization.

The vision of Global Islam presented in the sources represents a powerful ideological framework that seeks to mobilize Muslims towards a specific worldview and a set of actions. It’s important to note that this interpretation of Islamic prophecy and the concept of a divinely mandated global Islamic dominion are not universally accepted within the Muslim world.

The Prophet’s Mission: Establishing Allah’s Deen and a Global Islamic Revolution

The sources articulate a distinct understanding of the Prophet Muhammad’s mission, going beyond the conventional focus on delivering the message of Islam. The speaker positions the Prophet’s mission as a multi-faceted endeavor with the ultimate goal of establishing Allah’s deen (religion/way of life) not just in Arabia, but across the entire world. This vision is rooted in the belief that the Prophet was sent as a “mercy to all the worlds” [1], implying a universal scope and a mandate that extends beyond his immediate historical context.

Delivering the Message of Tawheed: The most fundamental aspect of the Prophet’s mission was to deliver the message of tawheed, the oneness of God. This message challenged the prevailing polytheistic beliefs of his time, calling for a radical shift in understanding the nature of God and humanity’s relationship with the divine. The sources emphasize that this message wasn’t meant for a specific group, but for all of humanity, marking the beginning of a global movement towards recognizing and submitting to the one true God [1].

Establishing a Model Islamic Community: The sources portray the Prophet’s mission as not merely delivering a message, but also establishing a practical model of an Islamic community in Medina. This involved:

• Constructing the Masjid Nabawi: Building the Prophet’s Mosque in Medina symbolized the creation of a physical and spiritual center for the nascent Muslim community.
• Fostering Brotherhood: The establishment of brotherhood between the Muhajirun (migrants from Mecca) and the Ansar (residents of Medina) demonstrated the unifying power of faith and the importance of solidarity within the Ummah [2].
• Negotiating Treaties: The Prophet engaged in diplomacy with neighboring Jewish tribes, establishing treaties that outlined the principles of coexistence and mutual respect within a pluralistic society [2]. These actions underscore the importance of establishing a just and equitable social order based on Islamic principles.

Engaging in Defensive Warfare: The sources highlight the Prophet’s engagement in defensive warfare as a necessary response to the persecution faced by early Muslims. They argue that these battles were not driven by a desire for conquest or worldly power, but rather a struggle for survival and the protection of the faith. The sources emphasize the sacrifices made by the Prophet and his companions during these battles, painting them as a testament to their unwavering commitment to Allah’s cause [2, 3].

Prophetic Sunnah as a Blueprint for Future Generations: The speaker positions the Prophet’s entire life, including his personal conduct, teachings, and actions, as a blueprint for Muslims to emulate. This encompasses not just rituals and beliefs, but also social interactions, governance, and economic practices. The sources stress the importance of studying and applying the Sunnah (the Prophet’s way of life) as a means of connecting with the Prophet and striving to live in accordance with his example [4].

Global Islamic Revolution as the Ultimate Fulfillment of the Mission: The sources articulate the belief that the Prophet’s mission will ultimately culminate in a global Islamic revolution that will establish Islamic dominance over the entire world. This is presented as a divinely ordained eventuality, supported by specific prophetic hadith that predict the future expansion of Islamic rule [5-7]. The speaker frames the contemporary struggles of the Muslim Ummah as a prelude to this eventual triumph, emphasizing the need for Muslims to actively work towards realizing this vision through strengthening their faith, joining committed communities, and engaging in both peaceful propagation (dawah) and, if necessary, armed struggle (jihad) [2, 3, 8-10].

The sources present the Prophet’s mission as a transformative force, not only in his own time, but also throughout history and into the future. The speaker’s interpretation highlights the enduring relevance of the Prophet’s message and actions, framing them as a guide for Muslims in their pursuit of a global Islamic order.

Five Phases of Islamic Leadership: From Prophecy to Global Dominance

The sources outline a distinct trajectory for Islamic leadership, predicting five distinct phases that span from the time of the Prophet Muhammad to the establishment of a global Islamic order. This framework, rooted in prophetic hadith, underscores the speaker’s belief in the inevitable rise of Islam as the dominant force in the world.

1. Prophethood (Completed): This phase represents the period during which Prophet Muhammad received and disseminated Allah’s revelation. The sources emphasize the Prophet’s role as the final and most significant messenger, sent to all of humanity. This period, marked by divine guidance, the establishment of the first Muslim community in Medina, and defensive warfare, laid the groundwork for the future expansion of Islam. The sources stress the importance of emulating the Prophet’s Sunnah as a blueprint for living a righteous life and working towards establishing Allah’s deen on Earth. [1, 2]

2. Khilafat ala Minhaj an-Nubuwwah (Rightly Guided Caliphate) (Completed): This phase, described as a continuation of the Prophet’s mission, is characterized by leadership that adheres strictly to the Prophet’s teachings and example. This period, often associated with the first four caliphs (Abu Bakr, Umar, Uthman, and Ali), is idealized as a golden age of Islamic governance, characterized by justice, piety, and expansion. The sources suggest that this phase, like Prophethood, has already reached its completion. [3]

3. Muluk (Kingship/Tyrannical Rule) (Completed): This phase marks a departure from the idealized model of the rightly guided caliphate. It is characterized by tyrannical rulers who prioritized worldly power and personal gain over the principles of justice and adherence to the Sharia. This period, associated with dynasties like the Umayyads and Abbasids, is viewed as a time of deviation from the true path of Islam. The sources highlight events like the Battle of Karbala and the sacking of Medina as evidence of the oppression and injustice that marked this era. [3]

4. Muluk Jabri (Forced Kingship/Colonial Rule) (Completed): This phase represents the period of European colonial domination over the Muslim world. The sources depict this era as a time of humiliation and subjugation for Muslims, forced to live under the rule of foreign powers who exploited their resources and imposed their own systems of governance. However, the speaker also emphasizes that this phase too has come to an end with the dismantling of formal colonial empires. [3, 4]

5. Khilafat ala Minhaj an-Nubuwwah (Global Islamic Caliphate) (Future): This phase, yet to materialize, represents the culmination of the prophesied Islamic revolution. The sources predict that this phase will witness the re-establishment of a global Islamic caliphate, guided by the Prophet’s teachings and Sunnah. This future caliphate, unlike its historical predecessor, is envisioned to be global in scope, encompassing all corners of the Earth. The speaker cites prophetic hadith to support the inevitability of this phase, describing a world where Islam’s tawheed and sharia will become the universal standard, bringing peace, justice, and prosperity to all of humanity. The sources emphasize that the current state of conflict and Western dominance is merely a temporary phase that precedes the eventual triumph of Islam. [4-8]

The sources present a linear progression of Islamic leadership, culminating in the establishment of a global Islamic order. This framework serves to reinforce the speaker’s vision of a future where Islam reigns supreme and humanity is united under the banner of tawheed.

Three Fatwas for Disobeying Sharia: A Condemnation Rooted in Divine Authority

The sources present a stark perspective on those who disobey Sharia, framing them as transgressors against Allah’s divine law and issuing three severe fatwas (religious rulings) against them. These fatwas, rooted in the speaker’s interpretation of Islamic principles, are presented as absolute pronouncements carrying the weight of divine authority. It’s crucial to note that these interpretations and pronouncements are not universally accepted within the Muslim world, and understanding their context within the speaker’s broader ideological framework is essential.

The Three Fatwas:

• Infidel (Kafir): The speaker declares that anyone who does not rule according to the “revealed Sharia” is an infidel. This label carries significant weight within Islamic discourse, implying a complete rejection of faith and placing the individual outside the Muslim community. [1]
• Polytheist (Mushrik): The speaker further condemns those who disobey Sharia as polytheists, accusing them of associating partners with Allah. This accusation strikes at the core of Islamic monotheism (tawheed) and is considered a major sin. [1]
• Arrogant (Faasiq): The speaker also labels those who disobey Sharia as arrogant (faasiq). This term signifies transgression and disobedience to Allah’s commands, emphasizing their deliberate deviation from the prescribed path of righteousness. [1]

Context and Implications:

The speaker’s pronouncements should be understood within the context of his broader argument about the necessity of establishing a global Islamic order based on Sharia. He frames disobedience to Sharia not merely as a personal transgression but as a direct challenge to Allah’s authority and a betrayal of the Prophet’s mission. His words appear intended to evoke a sense of urgency and moral outrage among his audience, encouraging them to view those who deviate from his interpretation of Sharia as enemies of Islam.

Focus on Leaders and Rulers:

While the speaker’s pronouncements are framed in general terms, his primary target seems to be Muslim leaders and rulers who fail to implement Sharia in their governance. He criticizes those who prioritize worldly interests over divine law, accusing them of hypocrisy and betraying the trust bestowed upon them. [1]

The Speaker’s Role as a “Mufti Azam”:

It’s noteworthy that the speaker doesn’t explicitly claim the authority to issue fatwas. However, he implicitly assumes a position of religious authority by declaring these pronouncements as “three fatwas of that Mufti Azam“. The term “Mufti Azam” typically refers to the highest-ranking Islamic jurist in a given region, suggesting that the speaker, by invoking this title, seeks to lend weight and legitimacy to his pronouncements.

The sources highlight the speaker’s strong conviction regarding the absolute authority of Sharia and the severity of deviating from it. His pronouncements reflect a particular interpretation of Islamic principles, one that emphasizes strict adherence to Sharia as the foundation for individual and societal righteousness.

The Future of the Muslim Ummah: A Path of Trials and Triumph

The sources offer a vivid and complex picture of the future predicted for the Muslim Ummah, emphasizing a period of intense trials and tribulations before the ultimate triumph of Islam on a global scale. This vision is rooted in a specific interpretation of Islamic prophecy and history, framing contemporary events as part of a divinely ordained trajectory towards establishing Allah’s deen as the dominant force in the world.

Trials and Tribulations: A Divine Test Before Triumph

• Beatings and Punishment: The speaker repeatedly emphasizes that the Muslim Ummah will face severe “beatings” and punishment before the advent of a global Islamic order [1, 2]. This suffering is presented as a divine test, a purging process intended to cleanse the Ummah of its sins and prepare it for the responsibilities of global leadership. This notion of suffering as a prelude to triumph is a recurring theme in Islamic thought, drawing parallels with the trials faced by the Prophet and his companions in the early days of Islam.
• Malham al-Kubra (The Great War): The speaker predicts a cataclysmic war, termed Malham al-Kubra, which will engulf the world before the final victory of Islam [3, 4]. This war is envisioned as a clash between the forces of good and evil, aligning with the Christian concept of Armageddon. He cites prophetic hadith that describe a massive Christian army with 80 flags, each leading 12,000 soldiers, attacking Muslims. This prediction seems to draw inspiration from both Islamic and Christian apocalyptic literature, framing contemporary geopolitical tensions, particularly involving the West, through the lens of prophetic warfare.
• Greater Israel and the Destruction of the Arabs: The speaker believes the establishment of a “Greater Israel” is a key element of the events leading up to Malham al-Kubra [3]. He suggests this “Greater Israel” will encompass significant portions of the Arab world, including Iraq, Syria, Jordan, parts of Saudi Arabia, Southern Turkey, and Egypt’s Sinai Peninsula and Nile Delta. The speaker suggests this expansion will lead to the destruction of the Arabs, aligning with the hadith he cites, stating that when war erupts, if a father has 100 sons, 99 will perish, leaving only one survivor [3]. He paints a bleak picture of the Arab world succumbing to a Jewish-led onslaught, ultimately leading to their demise. This perspective likely reflects his understanding of current events and anxieties within certain segments of the Muslim world regarding Western, particularly American, support for Israel.
• Punishment for Disobeying Sharia: The speaker attributes the suffering of the Ummah to its failure to fully implement Sharia [2, 5, 6]. He argues that Muslims have become corrupted by worldly pursuits, neglecting Allah’s laws and embracing practices like riba (interest). This deviation from Sharia, he claims, has angered Allah and brought about the Ummah’s current state of weakness and humiliation. He particularly criticizes Muslim rulers and leaders who he accuses of hypocrisy for failing to establish Sharia while claiming to be Muslim. He extends his condemnation to those who engage in riba, stating that they lack true faith and have made riba the foundation of their entire system [7].

The Path to Triumph: Revival, Revolution, and Global Dominance

• Revival of True Faith: The speaker emphasizes the need for a revival of true faith within the Ummah as a prerequisite for overcoming its trials and achieving its destined triumph [7]. He calls for a return to the principles of Islam, emphasizing sincere belief, rigorous study of the Quran, and strict adherence to Sharia in all aspects of life. This call for revival is framed as a purification process, purging the Ummah of corrupting influences and re-establishing its connection with Allah.
• Islamic Revolution: The speaker predicts a global Islamic revolution that will sweep away the existing world order and establish Islamic dominance [2, 8, 9]. This revolution is envisioned as a culmination of the Ummah’s struggle, a divinely ordained event that will usher in a new era of justice, peace, and prosperity under the banner of Islam. He cites the Prophet’s migration to Medina, the establishment of the first Islamic state, and subsequent battles against the Quraysh as a model for this future revolution. He underscores that this revolution will not be a passive process but will require active participation from Muslims, including dawah (peaceful propagation of Islam), tazkiya (purification of the self), and, if necessary, armed struggle (jihad).
• Global Islamic Caliphate: The ultimate outcome of the predicted Islamic revolution, according to the speaker, is the establishment of a global Islamic caliphate [10-13]. This caliphate, guided by the Prophet’s teachings and Sunnah, is envisioned to encompass the entire world, replacing existing systems of governance with Islamic rule. He cites prophetic hadith to support this prediction, suggesting the Prophet himself foresaw the expansion of his Ummah’s rule over all the lands he was shown by Allah [11]. He portrays this future caliphate as a fulfillment of the Prophet’s mission, bringing about the realization of a global Islamic order that will last until the Day of Judgment.

A Note of Caution: The Speaker’s Perspective

The sources reflect the speaker’s specific interpretation of Islamic prophecy and history, which may not be universally accepted within the Muslim world. His predictions, while rooted in Islamic scripture and tradition, are presented through a particular ideological lens, emphasizing a narrative of struggle, suffering, and ultimate triumph. It’s important to understand these predictions within their specific context and to recognize the diversity of viewpoints within the Muslim community regarding the future of the Ummah.

Examining the Sources: No Direct Mention of Specific Fatwas Regarding Mufti Azam’s Decisions

While the sources condemn disobedience to Sharia and criticize Muslim leaders who fail to implement it, they don’t explicitly list three specific fatwas concerning Mufti Azam’s decisions. However, a closer examination reveals a broader condemnation of those who deviate from Sharia, which can be extrapolated to understand the speaker’s potential perspective on Mufti Azam’s rulings.

The Speaker’s Interpretation and Pronouncements

• Condemnation of Disobeying Sharia: The speaker vehemently criticizes individuals, particularly leaders, who disregard Sharia in their actions and governance. He deems such disobedience a grave transgression against Allah’s divine law [1, 2].
• Labeling as Kafir, Mushrik, and Faasiq: The speaker declares that anyone, implicitly including a Mufti Azam, who fails to rule according to “revealed Sharia” is an infidel (kafir), a polytheist (mushrik), and arrogant (faasiq) [1, 2]. This indicates a severe judgment against those whose decisions contradict the speaker’s interpretation of Sharia.

Extrapolating the Speaker’s Perspective on Mufti Azam

Based on his pronouncements, it’s reasonable to infer that the speaker would likely view Mufti Azam’s decisions through the lens of strict adherence to Sharia. He might:

• Scrutinize Fatwas for Conformity to Sharia: The speaker likely emphasizes meticulously examining Mufti Azam’s fatwas to ensure they align with his understanding of “revealed Sharia.” Any deviation could potentially invite the harsh labels of kafir, mushrik, and faasiq.
• Challenge Decisions Contradictory to Sharia: The speaker’s strong rhetoric suggests a propensity to challenge and condemn fatwas deemed contradictory to Sharia. He might view such rulings as a betrayal of Islamic principles and a threat to the establishment of a global Islamic order.
• Assert the Primacy of Sharia: The speaker appears to prioritize Sharia as the supreme authority, potentially superseding even the rulings of a Mufti Azam if they are perceived to conflict with Sharia.

Note: It’s important to remember that these are inferences based on the speaker’s broader arguments. The sources do not explicitly detail specific fatwas directed at Mufti Azam’s decisions.

A World in Chaos: Events Preceding the Global Islamic Revolution

The sources paint a picture of a world spiraling towards chaos and destruction, a necessary prelude to the emergence of a global Islamic revolution. This impending revolution is presented as an inevitable consequence of humanity’s deviation from Allah’s path, culminating in a period of intense tribulation that ultimately clears the way for the triumph of Islam. Several key worldly events are highlighted as signposts on this turbulent journey:

1. Moral Decay and Cultural Degeneration: The speaker laments the pervasive moral decay and cultural degeneration plaguing the world, particularly in the West. He points to rising rates of divorce, single parenthood, and children born out of wedlock as evidence of societal disintegration, arguing that Western culture has abandoned traditional values and embraced a path of godlessness. This decline, he suggests, is a symptom of humanity’s rejection of Allah’s guidance and a harbinger of the chaos to come.

2. The Rise of Riba (Interest) and Economic Enslavement: The speaker vehemently condemns the global dominance of riba, arguing that it has become the foundation of the world’s economic system. He contends that riba enslaves individuals and nations to debt, enriching a select few while impoverishing the masses. This economic injustice, he argues, is a direct consequence of abandoning Allah’s laws and embracing a system based on greed and exploitation. The speaker’s critique of riba reflects a core principle in Islamic economics, which prohibits interest as a form of exploitation.

3. The Establishment of a “Greater Israel” and the Destruction of the Arabs: The speaker views the establishment of a “Greater Israel,” envisioned to encompass large swaths of the Arab world, as a pivotal event preceding the global Islamic revolution. He suggests that this expansionist project, backed by Western powers, will lead to the systematic destruction of the Arabs, a punishment for their perceived corruption and abandonment of true Islam. He cites prophetic hadith to support this claim, framing the conflict as a divinely ordained clash with apocalyptic consequences.

4. The Weakening and Humiliation of the Muslim Ummah: The speaker contends that the Muslim Ummah is currently experiencing a period of weakness and humiliation, a direct result of its failure to fully implement Sharia. He criticizes Muslim leaders for their hypocrisy, accusing them of prioritizing worldly interests over Allah’s laws and becoming subservient to foreign powers. He argues that this internal weakness has made the Ummah vulnerable to external enemies, paving the way for the suffering and tribulation prophesied to precede the Islamic revolution.

5. Malham al-Kubra (The Great War): A Cataclysmic Clash of Civilizations: The speaker anticipates a cataclysmic global war, termed Malham al-Kubra, as the defining event that precedes the global Islamic revolution. He draws parallels with Christian apocalyptic literature, describing a massive Christian army with 80 flags, each commanding 12,000 soldiers, attacking Muslims. This war, he suggests, will pit the forces of good (represented by Muslims fighting for the establishment of Allah’s deen) against the forces of evil (represented by the Western world and its allies).

6. The Emergence of a Revived and Empowered Ummah: The sources suggest that the trials and tribulations preceding the global Islamic revolution will serve as a crucible, purifying the Muslim Ummah and forging a new generation of believers dedicated to the cause of Islam. This revived Ummah, guided by true faith and committed to implementing Sharia, will rise from the ashes of global chaos, ready to lead the world into a new era of Islamic dominance.

It’s crucial to understand that these events are presented within a specific ideological framework that may not be shared by all Muslims. The speaker’s interpretation of Islamic prophecy and history is not universally accepted, and his predictions should be viewed within the context of his particular worldview.

The Weight of Disobedience: Three Fatwas on Disobeying Sharia

The sources don’t explicitly list three fatwas regarding those who disobey Sharia. However, they pronounce three labels that can be considered fatwas against those who fail to adhere to Sharia, particularly those in positions of authority:

• Label 1: Kafir: The speaker declares that anyone who does not make decisions according to the “revealed Sharia” is a kafir [1], meaning an infidel or a disbeliever. This label carries significant weight within Islamic discourse, as it implies a rejection of the core tenets of Islam and potentially places the individual outside the fold of the Muslim community.
• Label 2: Mushrik: The speaker also labels those who disregard Sharia as a mushrik [1]. This term denotes someone who associates partners with Allah, committing the gravest sin in Islam – shirk. By equating disobedience to Sharia with shirk, the speaker emphasizes the severity of straying from the divinely ordained path.
• Label 3: Faasiq: The third label applied to those who disobey Sharia is faasiq [1]. This term signifies a transgressor or a rebellious person who openly defies Allah’s commandments. This label highlights the deliberate and willful nature of disobeying Sharia, painting such actions as a blatant disregard for divine authority.

These three pronouncements, while not explicitly presented as formal fatwas, function as condemnations and judgments against those who fail to uphold Sharia. The speaker’s forceful language underscores the gravity of deviating from the path prescribed by Allah, particularly for those entrusted with leadership and governance within the Muslim community.

Beyond Labels: Contextualizing the Speaker’s Pronouncements

It is crucial to recognize that these pronouncements are embedded within a broader narrative that emphasizes the speaker’s vision of a global Islamic revolution. The speaker repeatedly criticizes Muslim leaders for failing to establish Allah’s deen and for succumbing to Western influences. He perceives their actions as a betrayal of Islam and a contributing factor to the Ummah’s current state of weakness and humiliation. His pronouncements, therefore, should be interpreted within this context of advocating for a return to a purer form of Islam, based on strict adherence to Sharia, as a prerequisite for achieving global dominance.

Additional Notes:

• The sources do not specify whether these labels are universally applicable to all instances of disobeying Sharia, or if there are degrees of severity and corresponding judgments.
• The sources also do not delve into the specific consequences or punishments associated with these labels.

Remember, interpretations of Islamic teachings and their application can vary widely. This response presents the speaker’s perspective as reflected in the provided sources.

A Scathing Indictment: The Speaker’s Critique of the Muslim Ummah

The speaker’s discourse presents a deeply critical assessment of the current state of the Muslim Ummah, highlighting its perceived failings and emphasizing the urgent need for a radical transformation. His critique centers on the Ummah’s deviation from Sharia law, its internal disunity, its vulnerability to external forces, and its leaders’ complicity in perpetuating a state of weakness and humiliation.

1. Abandonment of Sharia Law: The Root of All Ills

The speaker identifies the abandonment of Sharia law as the fundamental cause of the Ummah’s current predicament. He vehemently argues that Muslims have forsaken Allah’s divine blueprint for governance and social order, opting instead for secular systems that prioritize worldly interests over divine commandments. This departure from Sharia, he asserts, has resulted in moral decay, economic injustice, political instability, and spiritual decline.

He specifically condemns the prevalence of riba (interest) as a prime example of this transgression. The speaker argues that riba has infiltrated every aspect of modern economic life, ensnaring Muslims in a web of debt and enriching a select few at the expense of the masses [1]. This reliance on riba, he contends, demonstrates a lack of faith in Allah’s provision and a willingness to embrace systems that contradict Islamic principles.

This critique extends to the realm of governance, with the speaker lambasting Muslim leaders for failing to implement Sharia in their respective countries [1, 2]. He accuses them of hypocrisy, claiming that they pay lip service to Islam while enacting policies that prioritize secular ideologies and cater to foreign powers. This failure to establish Allah’s deen, he argues, has rendered the Ummah powerless and subservient to external forces.

2. Internal Disunity and Lack of Purpose

The speaker also bemoans the internal disunity that plagues the Muslim Ummah. He laments the fragmentation of the community into various sects and schools of thought, arguing that this division weakens the Ummah and hinders its ability to act as a cohesive force [1]. This lack of unity, he suggests, stems from an overemphasis on theological differences and a neglect of the shared principles that bind Muslims together.

Furthermore, the speaker critiques the Ummah’s lack of clear purpose and direction. He contends that Muslims have become preoccupied with worldly pursuits and have lost sight of their true mission: to establish Allah’s deen on Earth [1]. This distraction from their ultimate goal, he argues, has led to a sense of apathy and complacency, rendering the Ummah incapable of fulfilling its divine mandate.

3. Vulnerability to External Manipulation and Domination

The speaker’s critique also focuses on the Ummah’s vulnerability to manipulation and domination by external forces, particularly Western powers. He argues that Muslim leaders, in their pursuit of worldly gain and political expediency, have become pawns in the hands of foreign governments, compromising the Ummah’s interests and sovereignty [1-3].

He specifically criticizes the Ummah’s involvement in conflicts orchestrated by Western powers, citing the wars in Afghanistan and Iraq as examples [4]. The speaker contends that these conflicts serve only to further Western interests, while devastating Muslim countries and diverting the Ummah’s resources from its true objectives. This entanglement in foreign wars, he argues, exposes the Ummah’s lack of strategic vision and its susceptibility to manipulation by powerful external actors.

4. The Role of Muslim Women: A Controversial Perspective

The speaker’s critique includes a particularly controversial assertion regarding the role of Muslim women in the Ummah’s current state. He blames Muslim women for the partition of India and the creation of Pakistan, arguing that their demands for a separate Muslim homeland led to the division of the subcontinent and the subsequent conflicts that have plagued the region [2]. This statement reflects a highly specific and arguably misogynistic perspective on the complex historical events surrounding the partition of India. It’s important to note that this view is not universally held among Muslims and should not be interpreted as a representative perspective on the role of women in Islamic history.

5. The Path to Redemption: A Call to Action

Despite his scathing critique, the speaker offers a glimmer of hope for the Ummah’s future. He emphasizes that the current state of decline is not inevitable and that the Ummah has the potential to reclaim its former glory. He outlines a path to redemption, calling for a return to Sharia law, the unification of the Muslim community, and a renewed commitment to the establishment of Allah’s deen on Earth.

He urges Muslims to embrace the prophetic model of revolution, drawing lessons from the Prophet Muhammad’s struggle to establish Islam in Mecca and Medina [5-8]. He emphasizes the importance of da’wah (calling to Islam), iman (faith), tazkiyah (purification), tajhiz (preparation), and jihad (struggle) as essential components of this transformative process.

The speaker’s call to action underscores the importance of individual responsibility and collective effort in reviving the Ummah. He urges Muslims to abandon their complacency, resist external manipulation, and dedicate themselves to the cause of Islam with unwavering conviction.

Concluding Remarks

The speaker’s critique of the Muslim Ummah is rooted in a deeply conservative interpretation of Islam, emphasizing the primacy of Sharia law and the need for a global Islamic order. His pronouncements reflect a specific worldview and should not be interpreted as universally accepted truths within the Muslim community. His perspective, however, offers a glimpse into a particular strain of Islamic thought that views the current state of the Ummah as a crisis demanding radical transformation.

Prophethood Completed, Responsibility Transferred: The Speaker’s Perspective

The speaker asserts that prophethood, while completed with the Prophet Muhammad, has left a lasting legacy and an immense responsibility on the shoulders of the Muslim Ummah. This completion signifies not an end, but a transition to a new phase where the Ummah is charged with carrying forward the Prophet’s mission. The speaker emphasizes this transition by outlining how the completion of prophethood bestows unique virtues and responsibilities on the Ummah.

• Finality and Perfection: The speaker proclaims that prophethood has reached its culmination with Prophet Muhammad, signifying the perfection and finality of Allah’s message. The Quran, revealed to Prophet Muhammad, is deemed the complete and eternally preserved guidance for humanity, rendering any further prophetic revelations unnecessary [1]. The speaker cites Quranic verses that emphasize Prophet Muhammad’s status as a “Messenger and a Warner for all mankind” [1]. This universality of his message underscores the completion of prophethood, as it caters to all of humanity, leaving no room for subsequent prophets with localized messages [1].
• Shift from Revelation to Action: The speaker argues that the completion of prophethood marks a shift in focus from receiving divine revelation to implementing and disseminating the already revealed message. The responsibility that once rested on the Prophet’s shoulders now falls on the Ummah to establish Allah’s deen globally [1, 2]. The speaker stresses the importance of translating the Quran’s teachings into a tangible reality, advocating for the establishment of Sharia law in all spheres of life [3].
• Global Islamic Revolution: The speaker envisions a future global Islamic revolution as a manifestation of prophethood’s completion. This revolution, he argues, is not merely a political or social upheaval, but the culmination of the Prophet’s mission and the fulfillment of Allah’s will [4, 5]. The speaker draws on Quranic verses and prophetic hadiths to support this claim. He points to verses that highlight the Prophet’s mission to all mankind [1] and hadiths that predict the eventual dominance of Islam across the globe [6-8]. He sees signs of this impending revolution in the contemporary world, particularly in the increasing awareness of Islam and the challenges posed to Western dominance [9].
• Bearing the Weight of Legacy: The speaker believes that the Ummah is currently failing to uphold this weighty legacy. He criticizes the Ummah’s deviation from Sharia, its internal divisions, and its subservience to external forces, arguing that these shortcomings represent a betrayal of the Prophet’s mission and a hindrance to the realization of the promised global Islamic order [3, 10, 11].

The speaker’s interpretation of prophethood’s completion underscores the Ummah’s pivotal role in carrying forward the Islamic message and establishing Allah’s deen worldwide. He believes that this responsibility demands a return to Sharia, a unified and resolute stance against external pressures, and a willingness to embrace the struggle required to bring about a global Islamic revolution [3, 4, 12].

The Speaker’s Vision of an Ideal Islamic Revolution: A Multifaceted Transformation

The speaker envisions the ideal Islamic revolution as a comprehensive and multifaceted transformation encompassing both individual and societal levels. Drawing heavily on the Prophet Muhammad’s model, the speaker emphasizes a phased approach, progressing from personal spiritual growth to collective action and ultimately culminating in a global Islamic order. This revolution, according to the speaker, is driven by a fervent desire to establish Allah’s deen and is characterized by unwavering faith, disciplined action, and a willingness to endure hardship for the sake of Allah.

1. Spiritual Foundation: From Blind Faith to Conviction

The speaker stresses that the Islamic revolution begins with a personal transformation rooted in Da’wah, the call to Islam and Iman, genuine faith [1]. He criticizes the superficial faith he perceives within the Ummah, urging Muslims to move beyond inherited beliefs to a profound understanding and conviction based on the Quran’s teachings. This necessitates engaging with the Quran, not merely reciting it, but studying and internalizing its message [1]. He encourages learning Arabic to understand the Quran’s true meaning, suggesting that a failure to do so reflects a lack of true faith [1]. This internalization of faith is seen as a prerequisite for the revolution, as it cultivates the necessary dedication and commitment.

2. Tazkiyah: Purification of the Inner Self

The speaker emphasizes Tazkiyah, the purification of the heart and mind from negative traits and intentions, as a crucial stage in the revolutionary process [2]. He calls for purging the self of worldly desires, selfishness, and hypocrisy, replacing them with sincerity, piety, and an unwavering focus on Allah’s pleasure. This process of spiritual refinement is seen as essential for cultivating the moral integrity and strength needed to endure the challenges of the revolution.

3. Building Strength Through Unity and Obedience

The speaker highlights the importance of unity and obedience within the Ummah [2]. He laments the sectarian divisions and calls for Muslims to transcend their differences and unite under the banner of Islam. He cites the example of the Sahaba (companions of the Prophet), who pledged unwavering obedience to the Prophet Muhammad, committing to his directives regardless of personal hardship [2]. This unwavering loyalty and disciplined action are presented as essential for achieving the collective strength needed to challenge existing power structures.

4. Tajhiz and Jihad: From Passive Resistance to Active Struggle

The speaker advocates for a strategic approach to the revolution, emphasizing the need for preparation and gradual escalation. Initially, he advises patience and restraint, urging Muslims to endure persecution and refrain from retaliation until they possess sufficient strength [3]. This phase of Tajhiz, or preparation, involves building a committed and disciplined cadre ready for sacrifice. Once this critical mass is achieved, the speaker advocates transitioning into active struggle, or Jihad [4].

5. The Prophetic Model: From Darveshi to Sultanate

The speaker draws heavily on the Prophet Muhammad’s model of revolution, tracing its progression from the early Makkan period of peaceful preaching (Darveshi) to the Medinan phase of establishing a state (Sultanate) [3, 5]. He highlights the Prophet’s initial focus on Da’wah and endurance of persecution, followed by strategic alliances, and finally, engaging in defensive warfare when the Muslim community possessed sufficient strength. This phased approach, according to the speaker, is crucial for ensuring the revolution’s success.

6. A Global Islamic Order: The Ultimate Goal

The speaker envisions the Islamic revolution culminating in a global Islamic order where Sharia law governs all aspects of life and Allah’s deen reigns supreme [6-8]. He cites Quranic verses and prophetic hadiths that predict the eventual dominance of Islam worldwide, emphasizing this as the ultimate purpose of the Prophet Muhammad’s mission and the fulfillment of divine will.

7. Accepting Allah’s Will and Seeking Martyrdom

The speaker underscores the importance of complete submission to Allah’s will and a willingness to embrace martyrdom as the highest honor in this struggle [4]. He draws inspiration from the Sahaba, who readily sacrificed their lives for the cause of Islam, portraying their unwavering dedication as the ideal for aspiring revolutionaries. This unwavering commitment to Allah’s cause and a readiness to die for it are presented as essential for achieving victory.

In essence, the ideal Islamic revolution, as described by the speaker, is not merely a change in political systems or social structures but a comprehensive transformation that begins with individual spiritual purification and progresses through collective action and struggle, ultimately leading to the establishment of a global Islamic order.

Anticipating a Global Showdown: The Speaker’s Predictions for a Future Worldwide Conflict

The speaker paints a stark picture of an impending worldwide conflict, rooted in religious and cultural clashes, predicting a clash between Islam and a coalition of forces led by the West and Israel. He argues that this conflict is not merely a political struggle but a manifestation of divine will, a stage in the larger struggle between good and evil that will ultimately culminate in the global triumph of Islam. He sees the current global landscape as pregnant with the signs of this approaching conflict.

1. Malhama tul-Kubra: The Great War

The speaker refers to Malhama tul-Kubra, an apocalyptic battle prophesied in Islamic traditions, positioning this looming conflict as a clash of civilizations between Islam and a Judeo-Christian alliance. He believes this war will be a decisive showdown in the age-old battle between good and evil. The speaker draws parallels between Malhama tul-Kubra and “Armageddon”, a concept found in Christian eschatology, suggesting that both faiths anticipate a final, cataclysmic war. [1]

2. The Formation of “Greater Israel” and the Targeting of Islamic Holy Sites

The speaker warns of a Zionist agenda to establish a “Greater Israel” encompassing vast swathes of the Middle East, including parts of Iraq, Syria, Jordan, Saudi Arabia, Turkey, and Egypt. [2] He sees this expansionist ambition as a direct threat to Islam, claiming that the demolition of the Al-Aqsa Mosque and the Dome of the Rock in Jerusalem, the construction of a Third Temple on their site, and the installation of the throne of David are key objectives in this plan. [1]

3. The West as the “Forces of Evil”: A Cultural and Ideological Battleground

The speaker condemns Western culture and ideology as inherently opposed to Islam. He characterizes the West as morally bankrupt, highlighting issues such as sexual promiscuity, the breakdown of the family unit, and the pursuit of materialism. [3, 4] He attributes these perceived moral failings to the West’s secularism and its rejection of divine law. The speaker argues that the West, led by the United States, is waging a cultural war against Islam, aiming to undermine its values and impose its own secular worldview. He sees the “war on terror” as a manifestation of this clash, suggesting that the West is exploiting this conflict to demonize Islam and further its own imperialistic ambitions. [5]

4. The Muslim Ummah as the “Forces of Good”

The speaker believes that the Muslim Ummah, despite its current weaknesses, will ultimately emerge as the victorious force in this global conflict. He sees the inherent righteousness of Islam and the fulfillment of divine prophecy as guaranteeing this victory. [6-8] He draws inspiration from the Prophet Muhammad’s struggles and eventual triumph, suggesting that the Ummah will similarly face trials and tribulations before achieving ultimate victory. [9-12]

5. Nuclear Threats and the Vulnerability of Pakistan

The speaker expresses concern for the fate of Pakistan, viewing it as a potential target in this global conflict. He highlights the presence of NATO forces in Afghanistan to the west and Indian forces to the east, suggesting that Pakistan is caught in a geopolitical pincer movement. [13] He warns of the possibility of a preemptive attack to neutralize Pakistan’s nuclear capabilities, and the potential for India to exploit the situation to seize Pakistani territory. [13]

6. A Call to Action: Preparing for the Inevitable

The speaker concludes with a call to action, urging Muslims to prepare for the inevitable conflict. He reiterates his vision of the ideal Islamic revolution, emphasizing the need for spiritual renewal, unity, and a willingness to embrace Jihad. [11, 12] He encourages his audience to engage in active preparation, suggesting that those who fail to do so will be held accountable by Allah.

The speaker’s prediction of a future worldwide conflict is deeply intertwined with his interpretation of Islamic eschatology and his conviction in the ultimate triumph of Islam. He believes this conflict is not merely a matter of political or military power but a divinely ordained struggle between good and evil. His pronouncements serve as a call to action, urging Muslims to embrace the revolutionary path he outlines and prepare for the looming showdown that will determine the fate of the world.

Looking to the Past: Historical Events that Shape the Speaker’s Worldview

The speaker frequently references historical events, both from Islamic history and more recent global affairs, to illustrate his arguments, warn against repeating past mistakes, and bolster his vision for the future. These historical references serve as both cautionary tales and sources of inspiration, highlighting patterns he perceives as repeating throughout history.

• The Prophet Muhammad’s Life and the Early Islamic Period: The speaker draws extensively from the life of the Prophet Muhammad, particularly his struggles in Mecca and the eventual establishment of the first Islamic state in Medina. He references key events such as the Hijra (migration from Mecca to Medina), the Battles of Badr and Uhud, the Treaty of Hudaybiyyah, and the conquest of Mecca. He also cites the Sahaba’s unwavering loyalty and sacrifices as examples to emulate [1-5]. These events serve as blueprints for the speaker’s vision of a phased revolution, highlighting the importance of patience, strategic maneuvering, and unwavering faith.
• The Umayyad and Abbasid Caliphates: The speaker contrasts the idealized Khilafat of the Prophet Muhammad and the first four Caliphs with the subsequent Umayyad and Abbasid dynasties, which he criticizes for deviating from the Prophet’s model and embracing worldly power and opulence [6]. He cites events like the Battle of Karbala, where the Prophet’s grandson, Imam Hussain, was martyred, and the sacking of Medina by the forces of the Umayyad Caliph Yazid I, as examples of the corruption and tyranny that characterized these later caliphates.
• European Colonialism and the “Mental Slavery” of the Muslim World: The speaker denounces European colonialism as a period of oppression and exploitation, blaming it for the Muslim world’s current state of weakness and dependence [6-8]. He argues that even after achieving independence, many Muslim countries remain “mental slaves” to Western culture and ideology, continuing to follow their former colonizers’ lead in areas like education, economics, and politics. He sees this as a form of continued subjugation that prevents the Muslim world from realizing its true potential.
• The Creation of Pakistan and the Betrayal of its Islamic Ideals: The speaker expresses disappointment at the failure of Pakistan, a nation founded on the aspiration of creating an Islamic state, to live up to its founding ideals [8, 9]. He argues that Pakistan has strayed from the path of Islam, prioritizing material progress over spiritual and moral development. He sees this as a betrayal of the promises made during the Pakistan Movement and a contributing factor to the nation’s current instability.
• The “War on Terror” and the Rise of Islamophobia: The speaker views the “War on Terror” as a Western-led campaign to demonize Islam and further their own geopolitical ambitions [10-12]. He argues that the narrative of Islamic terrorism is a fabrication used to justify Western intervention in Muslim-majority countries. He points to the invasions of Afghanistan and Iraq as prime examples, claiming that these wars were driven by a desire for control and resources, not genuine concerns about terrorism. He also expresses concern over the rise of Islamophobia globally, seeing it as a consequence of this demonization campaign.
• The Israeli-Palestinian Conflict and the Zionist Agenda: The speaker expresses strong condemnation of Israel’s policies towards Palestinians and views the conflict as a struggle for the very soul of Islam [12, 13]. He believes that Israel, backed by Western powers, is pursuing an expansionist agenda aimed at establishing dominance over the entire region. He warns of a future conflict aimed at fulfilling this agenda, one that will target key Islamic holy sites and lead to a wider confrontation between Islam and the West.

These historical events, as interpreted and presented by the speaker, form a narrative of struggle, betrayal, and impending conflict. They serve as both cautionary tales and rallying cries, urging Muslims to learn from the past, recognize the threats they face in the present, and prepare for the challenges that lie ahead.

Condemnation and Ubiquity: The Speaker’s Perspective on Usury

The speaker vehemently condemns usury, viewing it as a grave sin in Islam and a major contributor to the Muslim Ummah’s current predicament. He argues that interest-based financial systems have permeated every facet of Muslim societies, ensnaring individuals, communities, and governments in a web of debt and exploitation.

1. Usury as a Fundamental Transgression:

The speaker equates engaging in usury with rejecting the divine law of Allah, branding those who participate in or condone interest-based transactions as infidels and mushriks (associating partners with Allah) [1]. He cites a hadith stating that the sin of riba (usury) is seventy times greater than the sin of adultery, highlighting its severity in Islamic teachings [2]. He underscores the pervasive nature of usury by emphasizing its presence in various economic activities, from agricultural production to government financing [2].

2. Usury as a Tool of Oppression and Exploitation:

The speaker argues that usury is not merely an individual sin but a systemic problem that perpetuates economic inequality and subjugates entire communities [1, 2]. He contends that the current financial system, built on the foundation of interest, benefits a select few at the expense of the masses, creating a cycle of debt that traps individuals and nations. He sees this as a form of economic oppression that further empowers Western powers and reinforces their dominance over the Muslim world.

3. The Pervasiveness of Usury in Muslim Societies:

The speaker laments the widespread prevalence of usury in contemporary Muslim societies, arguing that it has become so deeply ingrained in economic practices that few individuals or institutions remain untouched by it [1]. He suggests that even those who outwardly profess their faith often engage in usurious transactions, either knowingly or unknowingly, highlighting the extent to which this practice has normalized.

4. Usury as a Barrier to Islamic Revival:

The speaker views the prevalence of usury as a major obstacle to achieving true Islamic revival. He argues that as long as Muslims remain entangled in interest-based financial systems, they cannot truly submit to the will of Allah and establish a just and equitable society. He sees the rejection of usury and the establishment of an alternative economic system based on Islamic principles as crucial steps towards realizing the vision of a global Islamic order.

A Global Islamic Revolution: The Speaker’s Vision for the Future of Islam

The speaker predicts a future where Islam will achieve global dominance, not through gradual spread but through a worldwide Islamic revolution that will reshape the world order and bring about the fulfillment of Allah’s will. This revolution, according to him, is divinely ordained and will follow a trajectory outlined in Islamic prophecies and mirrored in the Prophet Muhammad’s life.

• The Inevitability of Khilafat Ala Minhaj an-Nubuwwah: The speaker asserts that a global Islamic caliphate, based on the model of the Prophet Muhammad, is an inevitable outcome, prophesied in Islamic traditions and guaranteed by Allah’s promise [1-3]. He emphasizes that this caliphate will not be limited to a particular region but will encompass the entire world, reflecting Islam’s universality and the Prophet’s mission to all humankind [3]. The speaker believes that the world is already moving toward globalization, making the emergence of a global Islamic system a natural progression [3].
• Five Stages Leading to Global Islamic Dominance: Citing Islamic prophecies, the speaker outlines five distinct historical periods (or adwaa), leading up to the establishment of this global caliphate [1, 4]. He believes the world has already passed through four stages: the era of Prophethood, the era of Khilafat, the era of oppressive kingship, and the era of colonial domination [1, 4]. The fifth stage, marked by the return of Khilafat Ala Minhaj an-Nubuwwah, is imminent, according to him [2, 3].
• The Role of Malhama tul-Kubra in Ushering in a New Era: The speaker anticipates a period of intense tribulation and conflict preceding the establishment of the global Islamic order [5-7]. This period, he believes, will culminate in Malhama tul-Kubra (the Great War), a cataclysmic conflict between the forces of good (Islam) and evil (a coalition led by the West and Israel) [7, 8]. This war, he argues, will pave the way for the triumph of Islam and the destruction of its enemies, fulfilling divine prophecies and ushering in a new era of peace and justice under Islamic rule [7, 8].
• Trials and Tribulations Before Victory: The speaker warns that the Muslim Ummah will face significant hardship and suffering before achieving its ultimate victory [5, 6]. He emphasizes that the path to global Islamic dominance will be paved with sacrifices, drawing parallels to the trials endured by the Prophet Muhammad and his companions during the early days of Islam [9-11]. The speaker stresses that this period of tribulation is a test from Allah, designed to purify and strengthen the Ummah for its destined role [6]. He cites the current state of the Muslim world, particularly the situation in Arab countries, as evidence of these trials, arguing that the Ummah must endure this punishment before it can rise again [5-7].
• The Need for Revival and Revolution: The speaker emphasizes that the Muslim Ummah cannot achieve its destiny through passivity or complacency. He calls for a comprehensive revival based on a return to the true principles of Islam and a rejection of corrupting influences like usury [12, 13]. He advocates for a revolutionary approach, urging Muslims to follow a path of Dawat (invitation to Islam), Iman (strengthening faith), Tajriba (purification of the soul), Bariyah (building strength), and Qital (armed struggle when necessary) [13-16].
• The Return of the Mahdi and Jesus: In line with traditional Islamic eschatology, the speaker predicts the return of the Mahdi, a messianic figure who will lead the Ummah to victory, and the second coming of Jesus, who will descend to support the Mahdi in establishing justice and destroying the forces of evil [8]. This, according to him, will mark the final stage of the global Islamic revolution and the dawn of a new era of peace and righteousness [8].

The speaker’s predictions for the future of Islam are rooted in a deep belief in divine prophecy, a conviction in the inherent righteousness of Islam, and a sense of urgency to address what he perceives as the current moral and spiritual decline of the Muslim Ummah. His vision is a potent blend of religious conviction, historical interpretation, and political aspiration, aiming to mobilize Muslims towards a collective goal of achieving global Islamic dominance.

Societal Decay Through Financial Enslavement: The Speaker’s Perspective on Usury

The speaker posits a strong connection between the prevalence of usury in Muslim societies and their perceived decline. He argues that engaging in or condoning interest-based transactions represents a fundamental betrayal of Islamic principles, leading to a cascade of negative consequences for individuals, communities, and the Ummah as a whole.

1. Usury as a Rejection of Divine Law and Moral Authority:

The speaker views the adoption of usury as a blatant rejection of Allah’s commandments and a substitution of divine law with a system designed to exploit and oppress. He labels those who participate in usurious systems as infidels and mushriks (those who associate partners with Allah), signifying a complete abandonment of Islamic values [1, 2]. He emphasizes that adhering to Allah’s revealed Sharia, which explicitly forbids usury, is the only path to true righteousness and societal well-being. Conversely, embracing usury represents a descent into immorality and disobedience, paving the way for societal decay.

2. Usury as a Perversion of Economic Justice and Social Harmony:

The speaker contends that usury inherently contradicts the principles of economic justice and social harmony that Islam seeks to uphold. He argues that interest-based systems create a rigged game where the wealthy and powerful continuously accrue more wealth at the expense of the poor and vulnerable [2]. This, he posits, leads to widening economic disparities, resentment, and social unrest, eroding the foundations of a just and cohesive society.

3. Usury as a Tool of Dependence and Subjugation:

The speaker sees usury as a tool employed by dominant global forces, particularly the West, to maintain their control over the Muslim world. He argues that by entangling Muslim nations and individuals in webs of debt through interest-based loans and financial systems, Western powers ensure their continued economic and political dominance [3, 4]. This dependence, he contends, prevents the Muslim world from achieving true independence and self-determination, hindering their progress and keeping them subservient to external forces.

4. Usury as a Symptom of Spiritual Apathy and Deviation:

The speaker suggests that the widespread acceptance of usury within Muslim societies reflects a deeper spiritual malaise and a straying from the core tenets of Islam. He laments that Muslims have become preoccupied with worldly pursuits and material gain, prioritizing profit over principles and abandoning the pursuit of a just and equitable society as prescribed by Islamic teachings [2]. This spiritual apathy, he argues, has blinded them to the insidious nature of usury and allowed it to permeate their lives, further contributing to their decline.

5. Usury as an Obstacle to Islamic Revival and Global Dominance:

The speaker believes that achieving the prophesied global Islamic dominance hinges on a complete rejection of usury and the establishment of an alternative economic system grounded in Islamic principles [2]. He argues that as long as Muslims remain entangled in interest-based systems, they cannot truly fulfill their divine mandate and establish a just and prosperous society. The eradication of usury, according to him, is a prerequisite for unlocking the Ummah’s full potential and achieving its rightful place as a leading force in the world.

Summary: This passage discusses the importance of faith and living a righteous life, emphasizing the temporary nature of this world and the accountability we face in the afterlife. It highlights the Prophet Muhammad’s mission to guide humanity and the need to prioritize spiritual growth over worldly distractions.

Explanation: The passage begins by emphasizing the importance of establishing true religion and criticizes those who merely preach it without practicing its principles. It then delves into the concept of good and evil, refuting the idea that they are subjective or merely a matter of perspective. Instead, the passage asserts that good and evil are permanent and objective values. It criticizes modern philosophies that reject this truth.

The passage then transitions to discussing the importance of accepting the responsibility of faith. It uses the metaphor of a heavy burden placed on the Prophet Muhammad, symbolizing the weight of his mission to guide humanity. It emphasizes the importance of spiritual practice and striving for the hereafter, warning against the distractions of worldly life. The passage concludes by highlighting the Prophet Muhammad’s role as a guide and the importance of treating his followers with compassion and understanding.

Key Terms:

• Ummah: The global Muslim community
• Mufti Azam: The highest religious authority in some Islamic legal systems
• Sharia: Islamic law
• Sahaba Karam: The companions of the Prophet Muhammad
• Ijaar Lib: Seeking refuge or protection in Islam

Summary: This passage discusses the importance of spreading Islam throughout the world and predicts the eventual rise of a global Islamic revolution and caliphate.

Explanation: This passage argues that the mission of the Prophet Muhammad was to bring Islam to the entire world, not just to a specific community. The author supports this claim by citing verses from the Quran that emphasize the universality of Muhammad’s message. They then connect this global mission to the concept of a future Islamic revolution that will spread Islamic teachings and establish a caliphate based on the Prophet’s model. This revolution is foreseen as a positive development that will bring about justice and enlightenment. The passage also outlines a historical timeline, highlighting different eras of Islamic rule and predicting a return to true Islamic leadership after a period of foreign domination.

Key Terms:

• Khilafat: A system of Islamic governance led by a caliph, a successor to the Prophet Muhammad.
• Deen Ghalib: The dominance or prevalence of Islam.
• Tabligh: The act of preaching or propagating Islam.
• Basat: The mission or prophetic calling of Muhammad.
• Malook: Kings or rulers.

Summary: This passage argues that Islam will eventually become a global system, encompassing all aspects of life, based on the speaker’s interpretations of Quranic verses and Hadiths.

Explanation: The speaker asserts that the future establishment of a global Islamic system is prophesied in Islamic scriptures. He supports this claim by citing verses and Hadiths, interpreting them to suggest that Islam’s influence will extend worldwide, covering all land and impacting every household. He criticizes contemporary Muslim societies for focusing on rituals rather than implementing Islamic law in all spheres of life, including governance, economics, and social matters. He condemns practices like interest-based transactions (Riba), arguing that they contradict Islamic principles. He sees the prevalence of such practices as a sign of the Muslim community’s deviation from true Islam. The speaker also critiques the influence of Western culture, particularly that of the United States, viewing it as morally corrupt and destined for decline. He contrasts this with his vision of a future where Islamic law and principles govern the world.

Key Terms:

• Hadith: A collection of sayings and actions attributed to the Prophet Muhammad, considered a source of Islamic guidance alongside the Quran.
• Khilafat Ala Minhaaj Nabuwwat: A caliphate (Islamic state) guided by the Prophet Muhammad’s teachings and practices.
• Ummah: The global community of Muslims.
• Riba: Interest or usury, forbidden in Islam.
• Sharia: Islamic law derived from the Quran and Hadith, covering all aspects of life.

Summary: The passage argues that Muslims have strayed from the true path of Islam and are suffering the consequences. It blames this deviation on the pursuit of worldly gains and the influence of Western powers.

Explanation: The speaker asserts that Muslims have been led astray by their own desires and the influence of Western powers, particularly the United States. They point to the wars in Afghanistan and Iraq as examples of this manipulation, claiming that Muslims were drawn into conflicts that ultimately served American interests. They criticize Muslims for embracing democracy and other Western systems, arguing that these are incompatible with true Islam. The speaker also criticizes Muslim leaders for aligning themselves with the West instead of upholding Islamic principles. They believe that this betrayal has led to the current turmoil faced by the Muslim world. The speaker cites historical events like the Crusades and the decline of the Islamic empires as evidence of the ongoing struggle between Islam and the West. They believe that the current situation is part of a larger battle against Islam and call for a return to the true teachings of the religion.

Key Terms:

• Nizam Caliphate: A single Islamic state encompassing all Muslim-majority regions.
• Jihad: Often translated as “holy war,” but also encompassing a broader concept of striving in the path of Islam.
• Sharia: Islamic law derived from the Quran and the teachings of the Prophet Muhammad.
• Iblis: Islamic term for the devil or Satan.
• Bani Israel: Refers to the Children of Israel, often used in Islamic texts to refer to the Jewish people.

Summary: This passage discusses the speaker’s interpretation of Islamic prophecy, focusing on the belief that a great war and the establishment of a “Greater Israel” will precede the arrival of the Mahdi and Jesus.

Explanation: The speaker believes the collapse of the USSR and the rise of Islamic fundamentalism are signs of a coming apocalyptic conflict. They cite historical events and Islamic prophecies to support their claims. The speaker sees the establishment of a “Greater Israel,” the destruction of Islamic holy sites, and the placement of King David’s throne in a rebuilt temple in Jerusalem as precursors to this final war. They believe this will culminate in the deaths of Jews and the eventual appearance of the Mahdi (the Islamic messiah) and the return of Jesus. The speaker criticizes Arab leaders for their perceived weakness and warns of the potential destruction of Arab nations, including Pakistan. They call for a return to the values and struggles of the early followers of Prophet Muhammad, urging listeners to prepare for the coming conflict.

Key Terms:

• Mahdi: The guided one, the Islamic messiah who is expected to appear before the Day of Judgment.
• Greater Israel: A concept often used in Islamic apocalyptic narratives to refer to an expansionist Zionist state that will be defeated before the end times.
• Aqsa and Qut Sara: Refers to the Al-Aqsa Mosque and the Dome of the Rock, two Islamic holy sites located in Jerusalem.
• Nizam Caliphate: A system of Islamic governance under a caliph, a successor to the Prophet Muhammad.
• Sahabah: The companions of the Prophet Muhammad.

Summary: This passage is a religious sermon advocating for a return to the true faith and outlining a path to achieving spiritual purity and strength. The speaker emphasizes the importance of studying the Quran, understanding the true meaning of Jihad, and preparing for a spiritual revolution.

Explanation: The speaker begins by criticizing contemporary religious practices, arguing that true faith is absent in people’s hearts. He urges his audience to seek a deeper understanding of Islam by studying the Quran and contemplating the life of Prophet Muhammad. He then outlines a five-stage path to spiritual revolution, starting with Dawat (invitation to faith) and Iman (belief), followed by Bajriya (economic independence), Quran (studying the holy book), and Taji Bariya (spiritual purification). The speaker stresses the importance of patience and non-violence, advocating for a period of preparation before any action is taken. He then transitions to the concept of Jihad, explaining its true meaning as a struggle for the establishment of a just social order. He uses historical examples, like the battles fought by Prophet Muhammad, to illustrate the concept of a righteous war. The speaker concludes by calling for a commitment to this path, urging his listeners to dedicate themselves to the cause of Islam and seek martyrdom as the ultimate expression of faith.

Key terms:

• Seerat: The life and teachings of Prophet Muhammad.
• Jihad: Often misunderstood as “holy war,” Jihad in Islam primarily refers to the internal struggle against one’s own base desires and striving for spiritual improvement. It can also encompass the defense of Islam and the establishment of justice.
• Inquilab: Revolution, often used in a religious context to signify a transformative change in society based on Islamic principles.
• Dervish: A member of a Sufi Muslim religious order known for their ascetic practices and devotion to God.
• Nusrat: Divine help or victory granted by God.

Summary: The passage is a motivational speech urging listeners to dedicate themselves to a religious cause, emphasizing the importance of martyrdom and unwavering faith.

Explanation: The speaker uses strong, evocative language to inspire his audience to embrace a path of religious devotion, even if it leads to death. He highlights the urgency and importance of their mission, claiming it is divinely ordained. The speaker draws parallels to historical figures and emphasizes the need for discipline and commitment, even suggesting that their army will eventually force their opponents to surrender. He frames their struggle as a righteous one, where martyrdom is not just accepted but desired. The speaker also stresses the importance of understanding their path and invites his listeners to engage in further discussion and learning.

Key terms:

• Martyrdom: Dying for a religious or political cause.
• Dawat Iman Bajriya Quran Taji Bariya Ba Takiya Bajriya Quran F: A specific religious phrase or doctrine that is not further explained.
• Nizam Mustafa’s movement: Likely a reference to a historical religious movement.
• Brigade Mohammad Ashraf Gadal: Possibly a significant figure within the speaker’s religious tradition.
• Hadith: A collection of sayings and traditions attributed to the Prophet Muhammad.

This set of sources is a transcription of a religious sermon delivered to a Muslim audience. The speaker uses a combination of Quranic verses, Hadiths, historical events, and contemporary issues to argue for a return to what he views as true Islam and to prepare his listeners for a coming global transformation.

Key Arguments and Themes:

• Decline of the Muslim world: The speaker asserts that the current state of the Muslim world is a result of straying from the true teachings of Islam [1-3]. He criticizes the focus on rituals rather than the implementation of Sharia law in all aspects of life [2], the prevalence of interest-based financial systems (Riba) [2], the influence of Western culture and political systems [3, 4], and the perceived weakness and corruption of Muslim leaders [3, 5].
• Prophecy of a global Islamic system: The speaker draws upon Quranic verses and Hadiths to argue that Islam is destined to become a global system, encompassing all aspects of life and extending to every corner of the world [6-11]. He cites prophecies about the eventual establishment of a Khilafat Ala Minhaaj Nabuwwat (a caliphate guided by the Prophet Muhammad’s teachings and practices) that will unite the Muslim Ummah and bring about a golden age of Islam [8, 9, 12].
• Coming apocalyptic conflict: The speaker interprets contemporary events, such as the collapse of the USSR and the rise of Islamic fundamentalism, as signs of a coming apocalyptic conflict between good and evil [4, 13]. He cites prophecies about a “Greater Israel” that will persecute Muslims, the destruction of Islamic holy sites, and a final war that will precede the arrival of the Mahdi and the return of Jesus [5, 13]. He believes that the Muslim Ummah will face severe trials and tribulations before this final victory [1, 11, 14].
• Call to action and spiritual purification: The speaker urges his listeners to deepen their faith, purify their hearts, and prepare themselves for the coming challenges [15-20]. He outlines a path to spiritual revolution, emphasizing the importance of studying the Quran, understanding the true meaning of Jihad (both internal and external), and embracing the possibility of martyrdom [18-22]. He encourages them to follow the example of the Prophet Muhammad and his companions (Sahabah) who faced persecution and hardship but ultimately achieved victory through their unwavering faith and commitment to Islam [15, 16, 19, 22].

Important Considerations:

• It is important to recognize that the speaker’s interpretations of Quranic verses and Hadiths are his own and may not be universally accepted within Islam.
• The speaker’s views on certain topics, like the role of women in society, the nature of the West, and the inevitability of a global Islamic system, are presented as absolute truths but are, in reality, interpretations rooted in a specific ideological framework.
• It is crucial to engage with diverse perspectives within Islam to gain a more nuanced understanding of these complex and often debated issues.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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