9. The Abomination of Desolation
The abomination of desolation is a very important Biblical term. It is quite clear, but the Christians have, as usual, surrounded it with ring of obscurity concerning the term and its interpretation.
This term has been translated in various ways such as: ‚Äėbeast of desolation,‚Äô ‚Äėabominable desolation,‚Äô as well as interpretive translations such as: ‚Äėtransgression of desolation,‚Äô ‚Äėdesolation of transgression,‚Äô and it has even been rendered more clearly as ‚Äėthe kingdom of transgression.‚Äô As for Bates, he has determined that it is the ‚Äėabominable destroyer.‚Äô It can also be translated as the ‚Äėunclean‚Äô or ‚Äėabominable destroyer.‚Äô Perhaps the most correct translation, and the one most in harmony with Allah‚Äôs Words, is to call it the ‚Äėabominable corruptor‚Äô or the ‚Äėcorrupting abomination.‚Äô
Let us read what the book of Daniel says about it, since it is he who gave the term its great historical importance. But let us begin my explaining that after the first angel explained to Daniel the vision of the previously mentioned four beasts, he concluded with a definitive conclusion:
‚ÄúThen the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him. This is the end of the account.‚ÄĚ
However, Daniel was greatly disturbed, and needed more understanding. It is as if he understood that the dream of the idol was general, and connected to the king who saw it, while the vision of the four beasts especially concerned himself. So he desired a clearer explanation of what would happen in the near future, as well as at the end of time, which are the two eras of interest to most people. As for the near future, everybody, wise or ignorant, strives to understand the development of humanity and the events which occur during his own lifetime. As for the distant future, the end is always a subject of question and interest: The end of the world, the end of his own nation, the end of the people of faith, or of unbelief, especially, for one who is a prophet or a follower of the prophets.
Thus, we have the third vision:
‚ÄúI lifted up my eyes and saw, and there, standing beside the river, was a ram which had two horns, and the two horns were high; but one was higher than the other, and the higher one came up last. I saw the ram pushing westward, northward, and southward, so that no animal could withstand him; nor was there any that could deliver from his hand, but he did according to his will and became great.
‚ÄúAnd as I was considering, suddenly a male goat came from the west, across the surface of the whole earth, and without touching the ground; and the goat had a notable horn between its eyes.
‚ÄúThen he came to the ram with two horns‚Ä¶ and ran at him with furious power. And I saw him confronting the ram; he was moved with rage against him, attacked the ram, and broke his two horns. There was no power to the ram to withstand him, but he cast him down to the ground and trampled him‚Ä¶
‚ÄúTherefore the male goat grew very great; but when he became strong, the large horn was broken, and in its place four notable ones came up toward the four winds of heaven. And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land. And it grew up to the host of heaven; and it cast down some of the host and some of the stars to the ground, and trampled them.
‚ÄúHe even exalted himself as high as the Prince of the host; and by him the daily sacrifices were taken away, and the place of His sanctuary was cast down. Because of transgression, an army was given over to the horn to oppose the daily sacrifices; and he cast truth down to the ground. He did all this and prospered.
‚ÄúThen I heard a holy one speaking; and another holy one said to that certain one who was speaking, ‚ÄėHow long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?‚Äô And he said to me, ‚ÄėFor two-thousand three hundred days; then the sanctuary shall be cleansed.‚Äô‚ÄĚ (8:3-13)
According to one of the Catholic translations it is:
‚ÄúFor two-thousand three hundred days; then the rights of the sanctuary shall be returned to it.‚ÄĚ
Thus, did Daniel ask the angel to interpret the vision, so he said to him:
‚ÄúUnderstand, son of man, that the vision refers to the time of the end‚Ä¶Look, I am making known to you what shall happen in the latter time of the indignation; for at the appointed time the end shall be.
‚ÄúThe ram which you saw, having the two horns ‚Äďthey are the kings of Media and Persia. And the male goat is the king of Greece. The large horn that is between its eyes is the first king. As for the broken horn and the four that stood up in its place, four kingdoms shall arise out of that nation, but not with its power.
‚ÄúAnd in the latter time of their kingdom, when the transgressors have reached their fullness, a king shall arise, having fierce features, who understands sinister schemes. His power shall be mighty, but not by his own power; he shall destroy fearfully, and shall prosper and thrive; he shall destroy the mighty, and also the holy people. Through his cunning he shall cause deceit to prosper under his rule; and he shall exalt himself in his heart. He shall destroy many in their prosperity. He shall even rise against the Prince of princes; but he shall be broken without human means.
‚ÄúAnd the vision of the evenings and mornings which was told is true; therefore seal up the vision, for it refers to many days in the future.‚ÄĚ (8:2-26)
However, the desire for knowledge increases. Especially, since Daniel lived during a time of great events in the struggle between the two empires of Babylon and Persia. He was very concerned for the future of his wretched, captive people, and he was very concerned for Jerusalem and who would conquer it. So he began to beseech, cry and pray to Allah until showed him a vision of more detail concerning times and numbers. However, its interpretation is very difficult. Without doubt they have distorted it, and changed its clarity and accuracy into obscurity. It is the well-known vision of the weeks, in which the angel says:
‚ÄúSeventy weeks are determined for your people, and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring an everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until the Messiah the Prince, there shall be seven weeks and sixty-two weeks‚Ä¶
‚ÄúAnd the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war desolations are determined. Then he shall confirm a covenant with many for one week; but in the middle of the week he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate.‚ÄĚ (9:24-27)
According to the Catholic translation:
‚ÄúA prince will come and destroy the city and the sanctuary, and its end will be by flood. Until the end shall be the killing and desolation that have been determined. In one week he will make a covenant with many, a firm covenant, but in the middle of the week he will end the sacrifices and offerings. In the wing of the temple will be the abomination of desolation, until the consummation is determine to finish the desolate.‚ÄĚ
It is because of this obscurity that we assert the occurrence of distortion, although scholars have gone to great lengths to interpret this prophecy so that it will conform to the birth of Christ, or the sending of Muhammad ‚ÄďAllah‚Äôs blessing and peace be on them.
In any case, Daniel understood the time line of events. But how would they happen? The human has a strong desire to understand, and the Lord is generous in giving every time. So Daniel went back to his prayers and petitions, and the angel came to him and said:
‚ÄúNow I have come to make you understand what will happen to your people in the latter days, for the vision refers to many days yet to come.‚ÄĚ (10:14)
Here we should note the repeated advice that the time of the fulfillment of the vision would be delayed, so that Daniel would not err in this regard. This is because Daniel wanted to know about the near future, but the vision concerned what the more important end-times of the distant future. Thus, the angel advises Daniel not to forget that, and suppose that it concerned the near future. Nevertheless, he informed him about the wars that would occur between the kings of Persia and Greece, and the king of the North and the king of the South. The portion which interests us is his saying:
‚ÄúAnd forces shall be mustered by him [the king of the North], and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.‚ÄĚ ‚Äď(11:31)
He refers to a pagan government that will conquer the sanctuary of Jerusalem and establish their worship there. The followers of the Bible disagree about their identity. That is not our concern, but what concerns us is to explain the other abomination of desolation is which will be set up by the beast, or the little horn in the land itself, which is a state. The name here is the same, but what is mentioned here is pagan, while the later one is Israelite.
His discussion of these events is concluded with the arrival of the final hour, and the day of resurrection, then he says to Daniel:
‚ÄúBut you Daniel, shut up the words, and seal the book until the time of the end.‚ÄĚ However, the two angels talk to each other so that Daniel can hear them and understand:
‚ÄúWhen the power of the holy people is completely shattered, all these things shall be finished.‚ÄĚ
At this point Daniel says:
‚ÄúAlthough I heard I did not understand. Then I said, ‚ÄúMy lord, what shall be the end of these things?‚ÄĚ And he said, ‚ÄúGo your way, Daniel, for the words are closed up and sealed till the time of the end‚Ä¶And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days. Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days. But you, go your way till the end; for you shall rest.‚ÄĚ
So the book ends and Daniel rests, especially, since he learns that Jerusalem will have its rights restored in forty-five years. But the Jews and Christians have not rested, and will have no rest about the meaning of these events, except for those who leave aside their partisanship and open their eyes to the truth. Yes, they have tired themselves, and tired the world, and tired us.
The preceding was a brief treatment of the most important of all the Biblical prophecies: the book of Daniel. From it we take note of several matters:
1) A clearer picture of the ‚Äėlittle horn.‚Äô He is a devious, treacherous conspirator who is not established by his own power, but through the power of others. His enemies are the holy people, the followers of the seal of the prophets. He lords himself over them, and overthrows the leader of their rulers (the caliph) without an army. His most wicked deed is his subjugation and defilement of Jerusalem with his forces, his canceling of the daily prayers, and his destruction of the House of Allah. He will establish his state there which is called the ‚Äėabomination of desolation.‚Äô
2) This little horn will do so during the days of the rule of the last kingdom, the kingdom of the Holy ones, not during the days of the Persians and Romans. The establishment of the unclean state does not mean the end of that everlasting kingdom. This is emphasized throughout the book. It is simply an event that occurs for a limited time at a certain place. It is in no way comparable to vision of the idol, in which one kingdom falls and another is established in its place, nor is it comparable to the vision of the four beasts in which one huge, frightening beast defeats the others. No, it is nothing like that at all. He is a little horn, and the extent of his power is limited. But his conspiracy is large, and his shrewdness is great, and behind him stands the great power in support of him. This is accompanied by the straitened circumstances [referred to by Daniel in 12:1] and great weakness of the holy people, however, their straitened circumstances end, and the saints are once again granted victory. They celebrate the day that the abomination of desolation is removed, and Jerusalem is purified.
This wicked, corrupt little horn destroys and builds. He destroys the sanctuary of Allah, and sets up the abomination of desolation in its place. For this reason some of Biblical commentators say that it is an idol set up in the temple. In actuality it is the temple that will be set up in the sanctuary [the mosque]. This does not contradict the meaning of ‚Äėabomination‚Äô [or defilement]. A foreign, enemy structure cannot be set up within the holy place of a nation, except by force. Thus, it an abomination is what it is in both its general and particular meanings. In general, it is the establishment of the unholy state itself, and the particular instance is the setting up of the idol, or abomination that is worshipped or in which they worship.
Likewise, the idol cannot be removed from the house of Allah except by force. That is what the Prophet ‚ÄďAllah‚Äôs blessing and peace be on him- did when he conquered Makkah, and that is what his followers will do when they enter the sanctuary of Jerusalem and find that an unholy structure is set up there by an unholy state.
It is possible that the only abomination there will be the flag of the Zionist state. Therefore, most of the commentators do not doubt that the establishment of the abomination is the establishment of an unholy, destructive state in the land of Jerusalem. But what is this state? Each of the three religions which venerate Jerusalem have established states there, or conquered it, and there is no doubt that only one out of the three is the abomination.
By this we are able to identify this state, not only from the statements of Daniel alone, but from history and reality. The important matter here is that this state will arise after Christ, since, as in Matthew and other gospels he relates the words of Daniel and explains that it will be in the latter days, as will be explained in greater detail soon. This demonstrates the error of that the setting up of the abomination of desolation occurred before the time of Christ, or that it means the idol of Zeus that was erected in the temple, or that it refers to the events shortly after his ascension in 70 or 135, for many reasons:
1) Those events were normal in course of history, and Jewish history in particular witnessed many similar events.
2) The Jews of that time were unbelievers due to their rejection of Christ, but those events will occur to those who believe in his message.
3) Those events were not in accord with the times and conditions specified by Daniel and Christ. Moreover, they are not in accord with the descriptions found in most of the prophetic books of the return of the Jews, their unholy gathering, and their judgment by Allah and the sending down of His wrath upon them by the hand of His chosen nation, as well be explained to the full satisfaction of our readers.
Jewish commentators, due to their rejection of Christ and his message, do not even consider his statements, and because of this interpret the abomination of desolation as an idol set up in the temple. Thereafter, they are confused and differ concerning the time when this occurred or will occur. Some of them place it in the time before Christ, and some of them after, and they are extremely contradictory concerning the time which Daniel specified with such precision, especially those who understand by ‚Äėdays‚Äô the usual meaning of the term. As for those of interpret it as years, they must admit that it has not occurred and will not except after two thousand, three-hundred years have passed. Especially since in all of history there has never been a state that came after 2,300 days and established a state that lasted for 45 days, and then passed away. This would be such a trivial event that it wouldn‚Äôt even deserve to be recorded in history, except as a footnote.
This is because the Biblical prophecies themselves specifically refer to years as ‚Äėdays,‚Äô such as in Ezekial (4:6): ‚ÄúI have laid on you a day for each year,‚ÄĚ and in the text of the vision itself: ‚ÄúBlessed is he who waits,‚ÄĚ does not mean forty-five days, but one who waits for forty-fives years.
Furthermore, we have the witness of the Jews themselves. A large segment of them believed, and still do believe, that the Zionist entity which exists today is the abomination. They have continually warned their followers about Zionist ideology in the past and present. They have a deep faith that the Jewish gathering is taking place so that the vengeance of Allah‚Äôs wrath can be poured down upon them. This is a large movement in America and elsewhere. They have large communities in the occupied territories themselves, including Rabbi Hirsch, leader of the ‚ÄėNaturei Karta [Guardians of the City]‚Äô and the minister for Jewish affairs in the cabinet of Arafat‚Äôs Palestinian Authority. Other Jews believe this fact also, but interpret it in a secular manner, such as the philosopher and linguist Noam Chomsky. Enough then from the Jews, let us see what the Christians say.
The common mistake of both camps is that they consider the abomination of desolation to be of a people other than the Jews. Both religions consider people other than the Jews to be idolaters. In this case, it is easy to describe any idolatrous state as an abomination. Bates himself, despite his admission that the Jews will be idolaters in their worship, interprets the abomination as the ‚ÄėKingdom of Assyria,‚Äô which will invade the holy land in the latter days (p 209).
Perhaps he can be excused since he wrote this before the establishment of the State of Israel. Nobody imagined the establishment of a Jewish state. For this reason, he does not call them a state after their return to Jerusalem, but a ‚Äėbloc‚Äô or group, as we have previously seen.
Furthermore, he and others like him, imagined that the Jews would be oppressed by a gentile state (the Arabs), and so they would quickly turn to faith in Christ at the approach of the millennium, or at the time of his descent, which would be a great miracle as, in the words of Macintosh:
‚ÄúThe entire world on that day will be baffled, ‚ÄėHow did this unclean nation become holy to the Lord?‚Äô‚ÄĚ
He explains it by the fact that ‚Äúonly a third of them will be saved from the consuming fire and poverty,‚ÄĚ by which he is referring to the end of the unholy state as depicted in the prophetic books, which will be featured in an upcoming chapter.
Thus, they possess half the truth, which is the Jew‚Äôs unbelief and unholiness, but as far as their possessing a state, that is the half which they lack. Yet, without doubt, they are better than the other commentators and historians on whom contemporary fundamentalists rely, including Stephen Ronsman, author of the well known book concerning the crusades, who said:
‚ÄúOne day in the month of Febuary, 638, the Caliph `Umar entered Jerusalem‚Ä¶
‚ÄúThe Patriarch Saphronius came to the side of the Caliph, since he was considered the chief administrator of the surrendered city. Upon which `Umar immediately proceeded towards the site of the Temple of Solomon from which his companion Muhammad ascended into heaven. While the Patriarch stood watching him, he recalled the words of Christ, and began uttering them through his tears, ‚Äėwhen you see the abomination of desolation, spoken of by Daniel‚Ä¶‚Äô
‚ÄúThat was the last public service done by the Patriarch, which was the dramatic culmination of a long life which he spent in service of Orthodoxy, and the unity of the Christian world.‚ÄĚ
Sharing this opinion is the Arab Christian historian Phillip Hitti.
Rightly-guided Jews and Christians turned to refute this. Moreover, some of them mention the biblical prophecy of `Umar‚Äôs entry into Jerusalem, without knowing who made this shameless statement. That is, the verse in the book of Zechariah:
‚ÄúRejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; he is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey. I will cut off the chariot from Ephraim and the horse from Jerusalem; the battle bow shall be cut off. His dominion shall be ‚Äėfrom sea to sea, and from the River to the ends of the earth.‚Äô‚ÄĚ
This is the prophecy which the Christians interpret ‚Äďin spite of itself- as meaning the entry of Christ into Jerusalem as a lone visitor. Even if the Islamic conquest is not mentioned in any prophecy, and if its conqueror had not been `Umar himself, the attribute of abomination or uncleanness is as far away as possible from the Islamic community of monotheism and its great conquests, which brought the people out of darkness, oppression and uncleanness into light and purity. This is the witness of all of history ‚Äďpraise be to Allah- rejected only by arrogant fools, sickened by bigotry and blinded by hatred.
Furthermore, it cannot apply to that event in any case since it must occur 2,300 later, whether beginning from Daniel‚Äôs death, or from the Seleucid year, since Daniel died in 456 B.C.E., and between that year and the Islamic conquest was only 1091 (453+638) years, and if you calculate according to the Seleucid year it was only 971 years later (333+638).
At this point we must turn to Daniels numerology, although we would prefer to delay discussing it since the confirmed facts and events of history are adequate for our purpose. However, it is necessary in order to complete the picture:
Daniel says that the abomination of desolation will be set up in 2,300 years ‚Äďas we have explained. The terms ‚Äėhow long?‚Äô ‚Äėuntil‚Äô are frequently repeated, both within the vision itself, and in other books of the Bible. It is an error of the translator, or a too-literal translation. Especially, as we have seen, there is emphasis that it shall occur at the latter day, at the far-distant time of the indignation
None of the commentators who interpret the days as years disagree with us in this regard, and we have clearly understood the baselessness of its literal translation as common days. So what is the source of the dispute and confusion? It is possible to learn the various opinions from Chauncy‚Äôs commentary, which he claims to have gathered from eighty-five Biblical commentaries, in which he says (as summarized by Rahmat-Allah al-Hindi):
‚ÄúFrom the earliest times it has been very difficult for scholars to ascertain and define the time of the commencement of the event to which this vision refers.
‚ÄúThe majority of the scholars have concluded that the time of its commencement is certainly one of the four periods in which four royal commands were issued by the kings of Persia:
1) Cyprus, who issued his ordinance in 636 B.C.
2) The king Darius, who issued his orders in 518 B.C.
3) Artaxerxes, who gave his commands about Ezra in 458 B.C.
4) The king Artaxerxes, who issued his ordinance to Nehemiah in 444 B.C.
‚ÄúThe days mentioned in this vision are not days as usually understood, but days signifying years. Keeping this in mind, the ending of the period of this vision would be as follows:
1) According to the first command of Cyrus it would end in 1764.
2) According to the second of Darius it would end in 1782.
3) According to the third command of Artaxerxes it would be in 1843.
4) According to the fourth ordinance it would end in 1856. Chauncy, who wrote his book in 1838, says:
‚ÄúThe first and second periods have passed, and the third and fourth remain. The strongest in my opinion, is the third, of which I am sure.‚ÄĚ
According to us and the whole world today, this was an error, so what more can be said?
‚ÄúAccording to some, its beginning is the Greek Alexander‚Äôs attacking the King of Asia (that is Darius of Persia), and according to this the end point will of the prophecy will be in the year 1966.‚ÄĚ
Shaykh Rahmat-Allah (who died in 1891) adds:
‚ÄúIf the falsehood of the first and second periods were apparent in his lifetime, as he himself acknowledged, and the falsehood of the third, which according to him is the strongest, is apparent, and likewise the falsehood of the fourth‚Ä¶then only the fifth period remains.‚ÄĚ
Since the purpose of the Shaykh was to refute all Biblical prophecies so as to demonstrate that they are distorted or doubtful, he also expected that the fifth would be false, and said:
‚ÄúThose who are alive at that time will see that it too is false, God willing.‚ÄĚ
Moreover, when the Shaykh quoted the statements of those of them who say that it is reality which will demonstrate the truth of this prophecy, he rejected it with scorn, saying that they are to be excused since it is the words of the prophecy itself which are corrupted.
Allah have mercy on Shaykh Rahmat-Allah, he could have suspended judgment since it is rash to firmly reject the occurrence of something which is a reasonable possibility, despite the fact that his purpose was to confirm the existence of distortion in the text of the Bible. Since it is agreed that not every word of the Bible is distorted, the least one can do is leave open the possibility of its occurrence.
Furthermore, that being the Shaykh‚Äôs purpose, he did not attempt to rule on the relative strength or weakness of the last opinion, which is necessary, so we say:
The cause of the error of the four opinions is determining the commencement of the period by the proclamation of imperial decrees concerning the restoration of Jerusalem, which is not mentioned in the vision itself (the vision of the ram and goat), it is only mentioned in the aforementioned vision of the toes, which is a different vision altogether, and in our opinion, the phrase ‚Äėfrom the going forth of the command‚Äô is an interpolation, and Allah knows best. Therefore, those who interpret the commencement as the appearance of Alexander are more correct, since they derived it from the text itself. Its commencement is from the incident of his conquering Asia which was in the year 334 according to some, but was 333 according to the most correct and well-known opinion. This calendar remained in worldwide use until the Church devised the Christian calendar.
According to this the establishment of the abomination of desolation would be (2300-333)=1967, which is what actually happened, which was a very painful event for the nation of the saints, and of great joy to the Zionists and fundamentalists.
Indeed, disregarding the numerology and prophecies, it was the greatest event in Jewish history in nearly two-thousand years.
Now we have seen the establishment of the abomination of desolation, in all its abomination and its desolation, its barbarity and atrocity, its idolatry and blasphemy, its cancellation of the daily prayers in the Aqsa Mosque, and its destruction and burning. We ask Allah‚Äôs protection from their evil and to preserve what remains of His sanctuary. Now we will go back to Christ‚Äôs statement about it so as to see whether these Evangelical Zionists are truly Christians as they claim, or followers of the Zionist beast, whether they know it or not.
According to Matthew:
‚ÄúNow as [Jesus] sat on the Mount of Olives, the disciples came to him privately, saying, ‚ÄėTell us, when will these things [the destruction of the Temple] be? And what will be the sign of your coming, and of the end of the age?‚Äô
‚ÄúAnd Jesus answered them and said to them: ‚ÄėTake heed that no one deceives you. For many will come in my name, saying, ‚ÄúI am the Christ,‚ÄĚ and will deceive many. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows‚Ä¶Then many false prophets will rise up and deceive many people‚Ä¶But he who endures to the end will be saved [through the preaching of:]‚Ä¶this gospel [or message of good news] of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.
‚Äú‚ÄėTherefore, when you see the ‚Äúabomination of desolation,‚ÄĚ spoken of by Daniel the prophet, standing in the holy place (whoever reads let him understand), then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything out of his house. And let him who is in the filed not go back to get his clothes‚Ä¶
‚Äú‚ÄėThen if anyone says to you, ‚ÄúLook, here is the Christ!‚ÄĚ or ‚ÄúThere!‚ÄĚ do not believe it. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand. Therefore, I they say to you, ‚ÄúLook, he is in the desert!‚ÄĚ Do not go out; or ‚ÄúLook, he is in the inner rooms!‚ÄĚ do not believe it. For as the lightening comes from the east and flashes in the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together.‚Äô‚ÄĚ (23:3-28)
As usual, we have texts concerning tremendous events, whose vagueness is bewildering, and the Christian disputation concerning them is extreme. This is because of the distortion of emendations and omissions, yet despite this, there is only one possible, correct interpretation. The more the Jews and Christians ‚Äďas we hope- use the free keys of symbolic interpretation which we have given them, the more they will discover the acceptable interpretations ‚Äďon the condition that textual distortions are always a possibility. The key in this case, is the ‚ÄėSon of Man,‚Äô who is Muhammad ‚ÄďAllah‚Äôs blessing and peace be upon him, who is mentioned in this page of the gospel for a clear purpose, which is to distinguish between him and between the Son of the Virgin, Jesus ‚Äďpeace be upon him. We already understand the abomination of desolation, so when it is established it will be the Son of Man who comes, in the form of his armies, not in person.
Thus, the subject is combination of what is found in the book of Daniel, and what is in the gospel. Kingdom will rise against kingdom, and the end of it will be the establishment of the kingdom of the Son of Man, whose armies will be summoned to destroy the abomination of desolation (the carcass). (Daniel 7:13,14) (Matthew 24:24-31)
The abomination of desolation is itself. Moreover, Daniel is specified by name in Matthew and Mark (13). Luke, however, explains the abomination in such a way as to support our interpretation:
‚ÄúBut when you see Jerusalem surrounded by armies, then know that its desolation is near.‚ÄĚ (21:20) They all discuss the same topic, I doubt that event the fundamentalists would dispute that. In that case, what is Christ‚Äôs advice to those who live to see that time, the time of the establishment of the abomination of desolation? He most clearly warns against false christs in the first part of his speech and in the last part, and he warns against being deceived by their claim that Christ has come or is present here or there. He strongly warns against remaining among unclean ones, emphasizing that one must quickly flee from among them because of Allah‚Äôs painful chastisement of them at the hands of the armies of the other messiah, the son of man, not the son of the virgin, whose armies will attack the unclean, decaying Zionist state like eagles attacking unclean, decaying carrion.
It is great advice, and as clear as the sun, but do people like Jerry Falwell, Pat Robertson, or Jimmy Swaggart understand it? And will the chosen people (the Islamic community) listen so that they will not fall into error like the Jews and Christians? Perhaps the fundamentalists will debate the interpretation of this text as usual saying that the Son of Man is a heavenly personality. That may be, but what do they say about Christ‚Äôs advice when the abomination is set up? Is it in harmony with the great commotion and clamor they create out of their joy and happiness over the establishment of the abomination of desolation, their announcement to the world that its establishment heralds the coming of Christ, their encouragement to their followers to visit and make pilgrimage to it so that they will be their when he suddenly comes, and the strong pressure they put on America and the rest of the world to support the state of the abomination and enmity?
Is this not a great contradiction and rejection of Christ‚Äôs advice?
Furthermore, do not all their gospels attribute the so-called killing of Christ and the plots against him to the Jews? Has any rational person heard of a community that venerates the killer of the prophet whom they worship, and fights those who love that prophet and believe in him? Does Christ not describe the Jews as broods of vipers, killers of the prophets, who worship to be seen of men, blind guides, and extorters? It is enough for you to read the twenty-third chapter of Matthew. When will the millions of fundamentalists who follow these false christs wake up?
 Translator‚Äôs note: The Hebrew and Arabic word for used here for sanctuary: qds, is identical to the Arabic name for Jerusalem.
 The actual biblical term translated as ‚Äėdaily sacrifices‚Äô is ‚Äėtamid‚Äô literally: ‚Äėcontinual, perpetual,‚Äô and refers to acts of worship that are done continually on a daily basis, and thus, could refer to the daily prayers as well as the Temple sacrifices.
 Translator‚Äôs note: He is referring here to the ultra-orthodox or ‚ÄėHaredi‚Äô Jews whose main centers are in New York and Jerusalem. They are divided between non-Zionists and Anti-Zionists. They are represented by parties such as Agudath Israel and Naturei Karta.
 Quoted in the commentary of Revelation, from the Arabic magazine: ‚ÄúAl-Maraai al-Khudhraa‚ÄĚ July 1934, p 16.
 History of the Crusades pp 17,18.
 Al-Bashara bi Nabiy il-Islam, Ahmad al-Saqa Hijazi (2:208).
 No previous ruler of the Persians or Romans had ever achieved complete control of the land from the Persian coast to the Mediterranean, and from the Euphrates to Aden. This only happened to `Umar and his successors of the Eternal Kingdom.
 Ithhar al-Haqq, al-Hindi, pp 128,129 in the English version; 93,94 in the Arabic. The last two paragraphs are not found in the English translation.
 Ibid. p94 in the Arabic edition.