Armageddon, Gog & Magog

ARMAGEDDON GOG AND MAGOG

The Book of Revelation which is alleged to be about the war of Armageddon is mere Christian fantasy.The war of “Armageddon” that Christians is praying for in order to see the return of their God and Son of God to reign a thousand years is their own invention.
   Jesus Christ -who was
a Muslim and taught Islam– was sent only for Jews for a specific mission –to seek and save the Jews– which mission he completed.
   As Jesus completed his mission there is no return: NO 
second coming. It is the Comforter who guides into “all truth” as Jesus says that will abide “forever.’  (For a comment on the Book of Revelation and Jesus’ alleged thousand-year reign see Jesus-1000-year rule.

                           GOG AND MAGOG
In Ezekiel chapters 38 and 39 God says He will crush “Gog, the land of Magog” in preservation of the “house of Israel.”
   Clearly this prophecy has already been fulfilled. There is no longer a “house of Israel” in existence to preserve. Those who call themselves Jews or are adherents of 
Judaism are not “Israelites.” They are not of the Twelve Tribes of Israel. It is doubtful that a “Jew” can identify himself/herself with any of the Twelve Tribes of Israel. (See Arthur Koestler, The Thirteenth Tribe; and Anti-Semitism). 
   Muhammad Ali has shown in detail that this prophecy has been fulfilled. The story of the history of Dhul-qarnain is revealed in Qur’an 18:83-101. Those verses actually dealing with Gog and Magog are 94-101. Thus only verses 94-101 are entered here. The commentary is from Muhammad Ali’s translation of the Qur’an which can be viewed online: www.muslims.org

   94 “They said: O Dhu-l-qarnain, Gog and Magog do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them?a

   95 He said: That wherein my Lord has established me is better, so if only you help me with strength (of men), I will make a fortified barrier between you and them:

   96 Bring me blocks of iron.a At length, when he had filled up the space between the two mountain sides, he said, Blow. Till, when he had made it (as) fire, he said: Bring me molten brass to pour over it.

   97 So they were not able to scale it, nor could they make a hole in it.

   98 He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true.a

   99 And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together,a

 100 And We shall bring forth hell, exposed to view, on that day before the disbelievers,a

 101 Whose eyes were under a cover from My Remin-der, and they could not bear to hear.a” 

   “94a.(which says:They said: O Dhu-l-qarnain, Gog and Ma-gog do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them?”).    This verse brings us face to face with an all-important subject, viz., the identity of Gog and Magog. The Bible references to Gog and Magog are somewhat loose. In Gen. 10:2 and 1 Chron. 1:5, “Magog is mentioned as the second son of Japheth, between Gomer and Madai, Gomer representing the Cimmerians and Ma-dai the Medes. Magog must be a people located east of the Cimmerians and west of the Medes. But in the list of nations, Gen. 10, the term connotes rather the complex of barbarian peo-ples dwelling at the extreme north and north-east of the geogra-phical survey covered by that chapter….In Ezek. 38:2 Magog oc-curs as the name of a country; in Ezek. 39:6 as that of a northern people, the leader of whom is Gog” (Jewish En., Art. “Gog and Magog”). “Josephus identifies them with the Scythians, a name which among the classical writers stands for a number of un-known ferocious tribes. According to Jerome, Magog was situa-ted beyond the Caucasus near the Caspian Sea” (Jewish En.). The En. Br. considers the traditional identification of Gog and Magog with the Scythians to be “plausible”, and then adds: “This plausible opinion has been generally followed”, with this reservation, that the word may be applied to “any or all of the numerous but partially known tribes of the north; and any at-tempt to assign a more definite locality to Magog can only be very hesitatingly made”.

   All these writers have, however, not paid sufficient attention to the words of Ezek. 38:2: “Gog, the land of Magog, the chief prince of Meshech and Tubal”. Tubal and Meshech are almost always mentioned together, and their identification has been a task of great difficulty, so much so that a renowned Biblical critic suggests the names of certain nations in South Palestine. But this contradicts the views of ancient writers like Josephus, who settle the Magog north of the Caucasus. If we go, however, to the north of the Caucasus, we find still two rivers bearing the names of Tobal and Moskoa, on the latter of which is situated the ancient city of Moscow, and on the former the more recent town of Tobolsk. It seems almost certain that these two rivers received their names from the two tribes of Ezek. 38:2, the Tubal and Meshech, and then gave their names to the two above-mentioned cities, thus keeping the names of these tribes. This view is in accordance with the opinion of Josephus, who identi-fies Magog with the Scythians, for “throughout classical litera-ture Scythia generally meant all regions to the north and north-east of the Black Sea, and a Scythian any barbarian coming from these parts”.

   It is clear from the above that the name Magog stands for tribes which occupied territories to the north and north-east of the Black Sea, tribes which gave their names directly or indirectly to the towns of Tobolsk and Moscow.

   There is, however, another point worth considering, and that is the gigantic effigies of Gog and Magog in Guildhall, London. “It is known,” says the En. Br., “that effigies similar to the present existed in London as early as the time of Henry V”. An explana-tion of this remarkable circumstance is given by Geoffrey of Monmouth: “Gaemot or Gaemagot (probably a corrupted form of Gog and Magog) was a giant who, along with his brother Gorineous, tyrannized in the western horn of England until slain by foreign invaders” (En. Br., Art. “Gog and Magog”). It is very difficult to speak with anything bordering on accuracy about the early connections of different races, but the preservation of the effigies of Gog and Magog in England, which can be traced to a very early period in English history, makes it probable that the Angles or the Saxons had in very ancient times some connection with the Scythians or other tribes living north of the Caucasus or the Black Sea. The relations of the different nations in early history are very complicated, and it is out of place to enter into any such discussion here. But it may be noted that the Goths, who are considered to be the easternmost of the Teutonic races, are said to have migrated into Scythia (En. Br., “Goths”), which shows the existence of connection between the two races. And again, “the Batharnae also, who in the third century B.C. invaded and settled in the regions between the Carpathians and the Black Sea, are said by several ancient writers to have been Teutonic by origin, though they had largely intermarried with the native inhabitants” (En. Br., “Teutonic Peoples”).

   It is thus clear that the ancestors of the present Teutonic and Slav races are the Gog and Magog spoken of in the Holy Qur’ån. The effigies of Gog and Magog in London and the names of Tobal and Moskoa, occurring in the Bible, are clear indications of this fact.

   Next we come to the statement that the tribes found by Darius between Azerbaijan and the Armenian mountains were constant-ly harassed by their northern neighbours, the Scythians. History bears evidence to the truth of this statement. The Scythians, or, according to some writers, the Sacae, constantly troubled Asia. According to Herodotus the Scyths ruled Media for twenty-eight years (En. Br., Art. “Scythia”). “About 512 Darius undertook a war against the Scythians … The purpose of this war can only have been to attack the nomadic Turanian tribes in the rear, and thus to secure peace on the northern frontier of the empire” (En. Br., Art. “Darius”). The portion which I give in italics shows that Darius exerted himself to his utmost in securing peace on the northern frontier of his empire, where the Caucasus, bounded on both sides by the Black and Caspian Seas, afforded a natural pro-tection.

   The barrier referred to in this verse, and described in the verses that follow, is the famous wall at Derbent (Ar. Darband). An account of this wall is given by Muslim geographers and histo-rians, for instance, in Maracid al-Iila‘ and Ibn al-Faqsh. The following account, however, taken from the Encyclopaedia Britannica, should be more convincing: “Derbent or Darband, a town of Caucasia, in the province of Daghestan, on the western shore of the Caspian….It occupies a narrow strip of land beside the sea, from which it climbs up the steep heights inland….And to the south lies the seaward extremity of the Caucasian wall (50 miles long), otherwise known as Alexander’s Wall, blocking up the narrow pass of the Iron Gate or Caspian Gate (Portae Albanae, or Portae Caspae). This, when entire, had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watch-towers formed a valuable defence of the Persian frontier.” (Italics in the last sentence are mine, for which see the next footnote.) The misnomer Alexander’s Wall seems to have been due to the mistake made by Muslim historians in sup-posing Dhu-l-qarnain to be Alexander.”

   “96a. (which says: “I will make a fortified barrier between you and them: Bring me blocks of iron”). The blocks of iron were needed for the iron gates in the wall, for which see the conclud-ing lines of the last note.”

   “98a. (which says: “He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true”). From the historical narration of the past, the subject is now changed to the future. Gog and Magog are described as two nations, and after describing the history of these nations, whose depredations on peaceful nations were brought to an end by Darius, we are now told that Gog and Magog will again be let loose in the latter days. In fact, this is clearly foretold in another chapter of the same period: “when Gog and Magog are let loose, and they sally forth from every elevated place” (21:96). This is the only other occasion on which Gog and Magog are spoken of in the Holy Qur’ån. The crumbling of the wall which withheld Gog and Magog for a time is thus explained by the Qur’an itself, as the letting loose of Gog and Magog. Just as the building of the wall indicated the confinement of Gog and Magog to their own territorial bounds, the crumbling of the wall means that they will at some future time be let loose and they will then dominate the whole world. This domination is spoken of in the Hadith in various ways. According to one hadith, “No one will have the power to fight against them” (Ms. 52:20). According to another, “they will drink the water of the whole world” (KU, vol. 7, p. 2157). According to a third, God said: “I have created some of My servants whom no one can destroy but Myself ” (KU, p. 3021). As shown in 94a, the ancestors of Gog and Magog are the Slav and Teutonic races, and in the world-domination of Gog and Magog is thus clearly hinted the domination of the European nations over the whole world, and the prophecy has thus found fulfillment in our days.” (Emphasis added).

   “99a. (which says: “And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together”). A mighty conflict of the nations is clearly spoken of here, and the words no doubt refer to some catastrophe like that which is predicted in the Gospels in the words: “For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earth-quakes, in divers places. All these are the beginning of sorrows” (Matt. 24:7, 8).

   The Qur’ån makes it clear that the reference in nation rising against nation is to the great European conflicts which we are witnessing nowadays. Gog and Magog, or the European nations, having subdued the whole world, could not agree on the division of the spoils, and they are rushing at one another’s throats, and the whole world being subject to them, their struggle has assumed the form of a world conflict. One World-War ends only to be followed by another. But if the first part of the verse speaks of the destruction due to these wars, the second part raises a great hope. Will this great world-conflict bring the world to an end? Human efforts to restore the balance to the world are a failure. But the Qur’ån tells us that a mighty Revolution will come about. That is what is meant by the blowing of the trumpet. This revolution will be a change in the mentality of the nations. A silver lining is introduced in this dark picture by the words, then We shall gather them all together. The revolution would unite them; it would drive them to one common faith. Material benefits having turned man into the enemy of man, a spiritual awakening will, we are told, be brought about which will change the world entirely. Instead of cutting one another’s throats men will learn to love one another, and they will all be but one nation. There is a broad enough hint here at the nation of Islåm, for there is but one faith, the faith of Islåm, which has been able to weld diverse people into one whole. The day of peace for this world will dawn with the dawning of the idea on the mind of man that there is only a single nation, the human nation, that lives on this earth: “Mankind is a single nation” (2:213). And actually Islåm is the only religion in the world which has been successful in uniting different nations into one whole and in obliterating distinctions of race and colour.”

   “100a. (which says: “And We shall bring forth hell, exposed to view, on that day before the disbelievers”). These words complete the picture of the great conflict spoken of in the previous verse. It in fact describes the severity of the conflict, it will reduce the world to a veritable hell. We have seen hell raging on this earth in World-War II. What World-War III may bring, no one can say.”

   “101a. (which says: “Whose eyes were under a cover from My Reminder, and they could not bear to hear”). The reason is given in these words why these disasters will be brought on man: These are people whose eyes are under a cover from My Reminder. Nay, they are so estranged from God that they cannot even bear to hear His Reminder. So thoroughly have lust and greed engrossed the civilized world!”