THE END OF ISRAEL, page 1

The Decline of Israel
��

In The Name of Allah, Most

Gracious, Most Merciful

The Decline of Israel

2022 AD

A Prophecy

Or

Numerical Coincidence

Bassam Nihad Jarrar
The Biqaa� Library
Lebanon

First Edition 1415 AH/1995
Second Edition 1417 AH/1996

Biqaa� Modern Library

Lebanon

These are just observations

Hoping that we rethink our approach to the study of history.

Is there a law in the material world governing history according to comprehensible mathematical formulae??!!

Apology

The idea of this study matured shortly before the deportation of a number of Islamic activists, including myself, by Israel on 17 December 1992. However, I was able to write it down in this brief book while in exile near the village of Marj Ezzuhoor in South Lebanon.

Under those conditions I was unable to go through the formalities of consulting sources and references beyond those available in that desolate place.

��

In The Name of Allah, Most
Gracious, Most Merciful

[When the second warning came to pass, We permitted your enemies to disfigure your faces, and to enter your temple as they had entered it before, and to visit with destruction all that fell into their power.] (17:7)

Introduction

Humans tend to have a strong desire to know the future and reveal the hidden. God has willed to reveal some of the unseen to His servants for certain reasons. Thus came the prophecies brought by Prophets and apostles to furnish evidence of the truth of their prophecies or messages and to show God�s omniscience so that people would come to realize some of the secrets of fate. When God willed to complete the messages by sending the Prophet Muhammad, He retained veritable visions which penetrate the unseen so that people would come to know that which they failed to conceive of, namely, that God comprehends all things even before they exist and to make humans realize that their failure to perceive things does not negate their existence.

Examples of prophecies are abundant in the Qur�an and Sunna, the Prophetic literature of Prophet Muhammad. For example in the Qur�an one reads: [The Romans have been defeated in a land close by: But they even after this defeat of theirs, will soon be victorious within a few years - With Allah is the command of the former and the latter. On that Day shall the believers rejoice, with Allah�s help to victory�] (30:2-5)

In another chapter of the Qur�an comes the verse: [Truly did Allah fulfil the vision of His Messenger: Ye shall enter the sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what Ye knew not, and He granted, besides this, a speedy victory.] (48:27)

In the Prophetic literature is a Prophetic saying, which says: �The Hour will not come until Muslims fight the Jews�.� There are numerous sayings on this theme.

It is not the intention of this book to discuss at length the wisdom behind foretelling the future and the role it plays in people�s lives. Yet some maintain that prophecies lead to fatalism and disempowerment. Though this view makes sense at the reasoning level it is far from reality because prophecies have proven to boost the morale, remove despair from hearts, and motivate people into action. The Biography of the Prophet�s companions is the best testimony to this claim.

Did Suraqa sit in his home expecting the Persian king, the KIsraa�s armlets to be handed to him without him making an effort? Did the Prophet�s companions slacken from conquering Persia knowing from Muhammad�s prophecy that they would capture it for sure? Muslims are not to desist from duty just because their ultimate goal is that Allah be well pleased with them in the first place.

As to the results, a Muslim hopes to achieve these but they are not his final goal. Suppose I tarried because of knowing the result that would obtain, what could I reap if by doing so I have lost my soul?! This life is a life of trial and temptation and not an everlasting abode for requital. [If they (the pagans) had only remained on the (right) Way, We should certainly have bestowed on them rain in abundance that We might test them thereby�] (72:16-17).

Ten thousand pagans besieged Medina until their �hearts gaped up to their throats� and the Companions �imagined various vain thoughts.� Under such conditions the glad tidings came: ��Allahu Akbar, I have been given KIsraa�s keys� Allahu Akbar, I have been given Caesar�s keys. We must not let people come to the point of absolute despair: [No one despairs of Allah�s soothing Mercy except those who have no faith.] (12: 87) Humans must not oscillate between fear and hope, for they are neither despairing nor totally secure. Today people have become so despondent that they automatically respond with the catchphrase �What�s the alternative?!� Against such a reality we ought to carefully improve their morale to such an extent that they will not be inclined towards sorcery and fortune telling because Islam is aware against all kinds of divination.

In this book we try to interpret the Qur�anic prophecy mentioned in Surat 17 according to the surface structure of the text and in conformity with historical reality. We then supplement it with a new approach based on the world of numbers which we will call �mathematical interpretation� or �numerical interpretation�. I believe that numbers will surprise the reader as they did me when they led me down an unexpected path. That path was signposted 19 and the reader will find that number 19 is the basis of this interpretation. The obvious question is: Why number 19?!

It is a long story. Talk of number 19 and the debate and doubts it has raised requires some detail which I have delineated in my book The Miracle of Nineteen between the Backwardness of Muslims and the Deviations of Pretenders, the first edition of which appeared in 1991. Then, with Allah�s help, I was able to produce the second edition in Marj Ezzuhoor. It is expected that the book will be published by Dar Ennafa�es, Beirut soon.

In that work, after discussing the essence of the research of Rashad Khalifa and the part of his thinking that was true, I introduced the reader to what is right and what is wrong in the theme of number 19 in the Holy Qur�an. The matter is inductive and mathematical, not subject to hearsay or to the whims of �those in whose hearts is perversity�, including the Bahais and others.

There is a spectacular mathematical configuration and a consequential miracle. No one can separate us from seeing what God wills to disclose of His precious Book. [Allah has decreed that it is I and My messengers who must prevail.] (58:21) I did my best to leave this trust to the custody of Muslim scholars because I know this matter is beyond the capacity of an individual or even a group.

I have great hope that firm-willed people will shoulder the responsibility so that Muslims and all humanity will enjoy the blessing.

Those who have read the book devoted to number 19 will clearly perceive that the historical equation in this book is based on number 19. To those who have not read the book I say that there is an astonishing mathematical structure - connected to the Qur�anic words and letters - based on number 19. There is also evidence to show that this number is the foundation of astronomy. You will be surprised to discover in this booklet that this number is also a historical law.

This book comprises two chapters. The first chapter is an interpretation of the Qur�anic prophecy in Surah 17 pertaining to the decline of the state of Israel in the blessed land in the past and, significantly, in the future. Chapter 2 is a numerical interpretation of this prophecy along the lines of the interpretation in Chapter 1, with the addition of mathematical evidence. This is a new approach, which we hope to serve as a key to further blessings.

Bassam Jarrar

5 August 1993

Marj Ezzuhoor-South Lebanon

CHAPTER ONE

One year before the Hejira, the migration of the Prophet Muhammad from the city of Mecca to the city of Medina, the event of the Israa� and Mi�raj occurred. In this journey of one night , Prophet Muhammad, Peace be upon him, visited the Holy Land and Al-Aqsa Mosque [�whose precincts God has blessed]. He set off from [�that at Bakka full of blessing�] to that [whose precincts We did bless.] It was a journey from [the first house of worship appointed for men] to the [second house of worship appointed for men.] At the time of this journey, Jerusalem was under the Romans and Al-Aqsa mosque was nothing but ancient deserted ruins. Despite its condition at that time, Al-Aqsa retained its special status as a mosque, a status that will remain until the Day of Judgment.

During that time, the Jews had no significant existence in Mecca nor had they had any existence in Jerusalem since 135 AD. When the Roman emperor Titus destroyed their second temple, plowed its ground, chased away the Jews and dispersed them throughout the Roman Empire, he had prohibited their return to, or residence in, Jerusalem. At the time of the Apostle�s night journey, it had been 500 years since these events, a period long enough to make people forget that the Jews had ever lived in the blessed land.

After the event of Israa�, the opening verses of Surah 17 (called Israa� or Bani Israel) were revealed. What is noticeable is that the entire event of Israa� and Mi�raj is contained in a single verse: [Glory to God Who took His servant for a journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless, in order that We might show him some signs: for He is the One who heareth and seeth all things.]

This is followed by: [We gave Moses the Book and We made it a Guide to the Children of Israel, [commanding]: �Take not other than Me as Disposer of your affairs.�.. And We gave clear warning to the Children of Israel in the Book [Torah], that twice would they do mischief on the earth...When the first of the warnings came to pass...When the second of the warnings came to pass.... ]

What is the relationship between Moses and the Children of Israel, and this incident and that visit?! What is the relationship between the prophecy that came in the Torah nearly 1800 years before and this event?!

Does anyone expect that the early interpreters had ever envisioned a return of a state for the Jews in the blessed land?! The Ummayad, the Abbasid, and the Ottoman states were superpowers in their own respective times. Which interpreter would suspect that the second Jewish state had not yet come?! Even if it had occurred to him, would he have been emotionally prepared to record such a prophecy which predicted the fall of Jerusalem into the hands of those alienated, homeless and oppressed Jews?!

Thus we find the early commentators on the Qur�anic text indicate that both aspects of the prophecy of the Torah referred to in the above verses had already taken place, centuries before Islam. people of today can understand why those interpreters adopted that approach, but at the same time we are aware of its weakness and its deviance from the truth. Hence, we find that many contemporary interpreters maintain that the second state is that of 1948.

In the end, the most credible interpreter of authentic prophecies is reality because a truthful prophecy must come true in reality. Therefore, we have to rely on history as much as possible to reach an understanding in line with the surface structure of the Qur�anic text so as to avoid resorting to the type of interpretation referred to by early and contemporary commentators. Here we do not give full credibility to history because it is known to us that conjecture is the rule in history, but we do not have the alternative that makes our interpretation closer to the truth; we are trying to approximate the truth.

God decreed in the Torah that the Children of Israel would enter the blessed land of Palestine and establish their own state. They will then indulge in corruption so great that Allah will punish them for it by sending unto them another people who will invade their homeland, their corruption will crop up again, Allah will send unto them the same people who will kill and destroy whatever fell under their power. Here is an illustration of that:

When Moses died, the Children of Israel entered the Holy Land, led by their new leader Joshua Bin Noon: [O my people! Enter the Holy Land, which Allah hath assigned unto you, �][1]. Thereby the promise of entry and establishing a community of the people of Israel was fulfilled.

The Prophet�King David conquered Jerusalem and established a Kingdom. Hence, we find the First Book of Kings of Old Testament opens with the description of David�s old age and death. Although the Old Testament ascribed to King David deeds inappropriate to his rank, it nevertheless described him as a righteous person, different from his son and successor Solomon peace be upon him. It is stated in Chapter 11 of the First Book of Kings that:

�.... And his heart was diverted towards other gods, and so his heart was not straight with the Lord as his father David was. He did not follow the Lord in a complete way as his father David did.�

�When Solomon was old his wives turned his heart to strange gods, and his heart was not entirely with the LORD, his God, as the heart of his father David had been. By adoring Astarte�Solomon did evil in the sight of the LORD; he did not follow him unreservedly as his father David had been.� (Verses 4-6)

Although we agree with the scribes of the Old Testament that David indeed had a son called Solomon who had great wisdom and became a king after his father�s death, yet we have a different perception of him. His image is as described in the Holy Qur�an: [To David We gave Solomon, how excellent in Our service ever did he turn.] (38: 30)

One, therefore, can conclude that corruption in the first Kingdom started to appear after Solomon�s death, when the Prophetic kingdom was divided into two clashing states. Corruption and moral degradation spread. In the prologue to the First Book of Kings[2] it is stated: �The First Book of Kings indicates, in a special way, the drastic effect of the social corruption on the spiritual life of the nation.�

Following the death of King Solomon in 935 BC[3], ten of the eleven tribes of the Children of Israel mutinied and appointed Jeraboam (Yarba�am Bin Nabat) as king of Israel in the north. Only one tribe, Judah (Yahotha), remained under the rule of Rahaboam (Rahba�am), Solomon�s son. Thus emerged the Northern Kingdom of Israel and the Kingdom of Judah (Yahotha) in the south with Jerusalem as its capital. Corruption spread throughout the two kingdoms and the land was invaded by enemies who raided the two kingdoms in waves of attacks started by the Egyptians; the Assyrians took the lead on themselves and so did the Babylonians who came from the Euphrates area. It is stated in the introduction to the Second Book of Kings:

�� In 722 BC, the Assyrians attacked the Northern Kingdom of Israel and destroyed it; and in 586 BC, the Babylonian Army marched onto the Kingdom of Yahotha in the South and annihilated it...and in this book, we see how God used the Assyrians and the Babylonians to punish the deviated and corrupt people of the two kingdoms. It is important to note here that a sinful deed results in a humiliating punishment for the nation and on the contrary, a righteous deed results in God blessings. The Second Book of Kings confirms that God does not punish a people before giving them guidance and warnings. So He sent his Prophets first to guide the nations and to give them ample warnings of the Lord�s punishment.�[4]

It can be noticed that the Northern Kingdom contained most of the nation (10 tribes), This part was responsible for the rupture of Solomon�s state and for the disunity in the integrated nation. It declined and its people were chased away 135 years the southern Kingdom of Yahotha. After the extinction of the two states, the Israelites tried in vain

Restore the former glory of their vanished kingdom. Some of their revolts against their enemies did not go beyond a limited autonomy and or a self-rule under the Roman Crown. Therefore, we find the history books agree that the disappearance of the Southern Kingdom of Yahotha marks the complete disappearance of State of Israel. This state was not reborn for the second time except in 1948 AD.

The prophecy relating to the rise and fall of the state of Israel was first revealed in the Torah. WHERE? Then, after nearly 1800 years, it was revealed again in the Qur�an. What is the reason for this second revelation? The reference to the prophecy in the Holy Qur�an comes in Surah 17, which is the same chapter that talks about the event of Israa� and Mi�raj. With this in mind, one would argue: �Had the prophecy been completely fulfilled before Islam, then it would have been difficult to understand its association in the Qur�an with the journey of Israa� and Mi�raj.�

However, an alternative conclusion is that the first part of the prophecy had taken place before Islam - and this is indeed what happened in reality- and the second part will take place in the future time of Muslims. This is also understandable especially when we are witnessing the second existence of a powerful Israeli state (the second rise.

The Qur�an confirms the prophecy
[And We decreed for the Children of Israel in the Book that twice would they do mischief on the earth and be elated with mighty arrogance [and twice would they be punished]. When the first of warnings came to pass, We sent against you Our servants given to terrible warfare: they entered the very inmost part of your homes, and it was a warning [completely] fulfilled.] [5]

[And We gave clear warnings to the Children of Israel...]: Reference here is made to Israel, the name given to Prophet Yaqoub [Jacob] as indicated in the Holy Qur�an (chapters 3, verse 93 and chapter 19, verse 58). The Children of Prophet Israel were 12 sons, from whom descended the 12 known tribes of the Semitic people of the people of Israel. The decree here is for all of them, as a community as inferred from the phrase [for the Children of Israel] and from the phrase [in the Book] i.e. the Torah.

This interpretation is confirmed by the second verse of the same chapter: [We gave Moses the Book and made it a guide to the Children of Israel...]. It is a well-known fact that the Torah was revealed for the Children of Israel since every messenger was sent to his own people except Muhammad (pbuh) who was sent to all mankind.

[That twice would they do mischief on the earth...]: it is clear that the speech is about the future, and since the book is the Torah, the prophecy is about the future after the time of Torah and not after the revelation of the Holy Qur�an. The prophecy came in the Qur�an in the future form such as the word of Allah SWT spoken by Adam�s son addressing his brother: [Be sure I will slay thee. ] (5: 27)

[On the earth]: mischief in part of the earth is mischief on the earth, Corruption is perversity of the character or nature of things, deviation from the natural or normal function they were created to perform. Corruption of different degrees: small or large scale. [� And be elated with mighty arrogance...]: mischief resulting from elation and arrogance or from weakness and servility. The corruption foretold results from elation as can be explained by [ Pharaoh elated himself in the land and divided its people into sections depressing a group among them: their sons he slew, but he kept alive their females: for he was indeed an evildoer] (28: 4). Such corruption of the society of the people of Israel will come as a result of elation, insolence, haughtiness and criminality.

[Twice] confirms that mischief is a societal type in a specific time and place, while individual mischief happens all the time.

[... When the first of warnings came to pass...]:If mischief is done by the society of the people of Israel in the blessed land, and if the prophecy is fulfilled by this occurrence, then the awaited Divine punishment will be.

[... We sent against you Our servants...]: Some contemporary interpreters went on to say that those referred to here are believers as indicated by the Allah�s words: [... Our servants...], describing them as servant of the Almighty God. This in turn, lead those commentators to conclude that the first of the prophecies was fulfilled when the Jews were expelled from the city of Medina in the days of the Prophet Muhammad (pbuh), and thereafter, the entry to Jerusalem by the second Khalifa (Omar bin Al-Khatab). This, however, is far- fetched when considering the surface structure of the Qur�anic text, because the abundant available evidence suggests [our servants] could mean both believers and non-believers. Here is an illustration of the matter:

1. The expression [... Our servants...] did not appear in the entire Qur�an except in this verse only. Of the early Qur�anic commentators, the language experts did not say that [... Our servants...] means believers, but rather said they were the Magi.

2. If it is true (as narrated by Ibn Sa�d in his book Al-Tabaqat) that Omar bin Al-Khatab sent a letter to the Muslim army before they left for battle, then this document furnishes the evidence because it implies that the companions of the Prophet were capable of understanding the verse. In his letter, Omar stated:

�...And do not say that our enemy is more devious than us, therefore they will not triumph over us, even if we do wrong. A people may indeed be defeated by an enemy more devious than them, as was the case with the Children of Israel who sought help from the non-believers (the Magi) who entered the very inmost part of their homes, and it was a warning [completely] fulfilled.�

Notice here how Omar described the Magi as non-believers as he cited the first of the warnings. This implies the second of the warnings is yet to come; there was more reason that he should have cited the second of the warnings for it is the more recent one and is likely to inspire more admonition.

3. We read the following verses in the Holy Qur�an:

[... Doth God warn off His servants: �O My servants! Then fear Me!](39:16).

[... It is thou that wilt judge between Thy servants...] (39: 46).

[... We guide such of Our Servants as We will...] (42:42).

[... For God is Assuredly with respect to His servants, well acquainted and fully observant...] (35:31).

[... Was it Ye who led these My servants astray, or did they stray from the path themselves...] (25:17).

Note that the words [�� ߡ ��] in the preceding verses show that the intended audience is all mankind and not only the believer.

4. The specific reference to [Our servants] in Israa� (17: 5 is meant to highlight their forthcoming characteristic [given to terrible warfare]. If one for example says: �My son is clever� then the topic of this sentence is son, while if one says, �A son of mine is clever�, the topic shifts to his intelligence.

5. Another piece of evidence that [Our servants] refers to both believers and non-believers alike can be found in one of the Prophet Muhammad�s sayings narrated in Saheeh Muslim, the Book of Fitan, Dajal section in the context of discourse about Gog and Magog: �... and while he was as such, God revealed to Jesus (pbuh): I have let out servants of mine no one has the ability to fight them.� Note the phrase �servants of mine�

[... Our servants given to terrible warfare...]: No one should assume that this attribute is confined to Muslims as indicated in [... Ye shall be summoned [to fight] against a people given to vehement war: then shall Ye fight or they shall submit...] (38:16).

[... They entered the very inmost part of your homes...]: this part of the verse describes the method of the invaders� entry into the homes of the people of Israel. The Arabic word �� - fa�jaasoo� is used here to describe the intensity of the destruction resulting from their entry into the homes of the Children of Israel. This, as we explained earlier, was a punishment for their corruption. Although it is not clear as to the exact nature of the destruction resulting from the entry of the invaders, one can imagine what an invading people with intense fighting capability and with no faith or mercy in their hearts would do to their victims.

As mentioned earlier, the corruption began when the Kingdom of the people of Israel split following the death of King Solomon in the year 935 BC. This was followed by the invasion (entry) of the Egyptian, then the Assyrians then the Babylonians. And when the scale of corruption increased, so did the intensity of the enemies� destruction until the Northern kingdom of the people of Israel was destroyed completely in the year 722 BC. Thereby, ten of the twelve tribes were either killed or taken as slaves. The enemies� movement continued in the Southern Kingdom despite some corrective measures especially those introduced by Yoshia in the year 621 BC[6] until it was destroyed by the Babylonians in 586 BC. This marked the end of the kingdom established by the two Prophets, David and his son Solomon, peace be upon them.

Those who study history notice the following:

1. Non-believers carried out the forward and backward movement: The Egyptians, Assyrians and the Babylonians. Thus we note the accuracy of Qur�anic expression which came as an indefinite noun: �� servants� which describes those who don�t believe in God, al-kafiroon.

2. The three attacking nations were, as described in the Qur�an, strong and intensely powerful as testified by many historical narratives.

3. The armies of the attacking nations entered the very inmost parts of the homes of the people of Israel, without disrupting the infrastructure of their society. (In fact, they kept some of the Jewish kings on their thrones). The Northern kingdom disappeared during the reign of king Hosha�a in 722 BC. He was the 19th king of the Northern Kingdom. The Kingdom of Judah (Yahotha), on the other hand, disappeared in the year 586 BC, during the reign of king Sudqia, the 19th king of Yahotha. The disappearance of the southern Kingdom marked the end of the enemies� movement through the land. Hence, we note the accuracy of the Qur�anic description of the method and nature of the enemy�s entry: [... they entered the very inmost part of your homes...]

4. The scale of corruption increased in the Northern and Southern kingdoms until it reached its peak in 722 BC and 586 BC respectively. This shows the accuracy of the Qur�anic phraseology �� [And We gave clear warnings to the Children of Israel in the Book that twice would they do mischief on the earth and be elated with mighty arrogance.]

This was accompanied by an increase in the intensity of enemies� attack and in the scale of punishment until the two kingdoms disappeared. Again, the Qur�anic description of such corruption and punishments is amazingly accurate.

[And it was a warning [completely] fulfilled]: This is a promise of punishment from God, which must be fulfilled.

The first prophecy had been accomplished following the disappearance of the two kingdoms, but some of the Jews returned to the blessed land, in stages, during the reign of King Cyrus of Persia who deliberately did not build a state for them. Then came the Greek occupation in 333BC, then the Nabateans and the Romans whose occupation of the blessed land lasted until 636 AD, i.e., the year Omar Ibn El-Khattab conquered Jerusalem. The Jews returning from the Diaspora made several attempts to achieve independence or self-rule. Some of these attempts succeeded for short periods until the Jews were crushed by Titus, the son of the Roman emperor Vespasian, in the year 70 AD, then after the last rebellion in 135 AD. Some [people] found the matter obscure and held that the second mischief was in the years 70 AD and 135 AD because the first temple was destroyed in 586 BC and the second temple was destroyed in 70 AD and its remains were entirely obliterated in 135 AD.

Which is the second prophecy?
By considering the above events, some historians concluded that the second prophesy had already taken place in the year 70 AD or 135 AD as a result of the second destruction of the temple. The first time the temple was destroyed was in 586 BC. Their conclusion was clearly based on linking the destruction of the temple with the prophecies.

In any case, by referring to the Qur�anic text we can detect a disambiguating definition of the second mischief as follows:

The Arabic word �� thumma�, which appears in the Arabic text of this verse, implies an undefined time lapse: one year�decades�millennia� no one knows exactly.

Verse 5, Chapter 17 reads: [Then did We grant you the return as against them).] This indicates that the Jews will regain power over whoever destroyed their first independent state. This has not happened in history except in 1948 AD if [we consider that] the Jews regained power over those who destroyed their first [independent] state. The ones who moved back and forth through [the land in the aftermath of] the first mischief were the Egyptian, the Assyrians and the Babylonians, but total destruction was at the hands of the Assyrians and the Babylonians. By looking into the history of the Jews, both past and present, one can conclude that this return of power had indeed taken place (for real) in 1948 AD when the state of Israel was declared. The people over whom the Jews regained power are the present-day Arabs, whose ancestors: the Egyptians, the Assyrians and Babylonians were responsible for the destruction of the first Jewish kingdom.

We gave you increase in resources and sons, and made you the more numerous in manpower.]

It is worth mentioning at this point that the Assyrians and the Babylonians are in fact Arab tribes that migrated from the Arabian Peninsula to the Euphrates river area and later spread throughout until they gained control over what is now known as Iraq and Greater Syria. Most of them embraced Islam and became Arab Muslims. The same happened with the people of Egypt. The Greeks and the Romans, on the other hand, had no significant contribution to the destruction of the Jewish kingdom, nor had the Jews ever gained control over them. Nor were the Jews more numerous in manpower. This is not to say that there were no confrontations with these two powers, but such a conflict had never resulted in either a destruction of a Jewish independent state nor the rise of a Jewish kingdom that gained dominance over the Greeks or the Romans. In some cases, however, the Jews had gained limited self-rule, but for a short period of time only.

The Second State
[We gave you increase in resources and sons, and made you the more numerous in manpower].

For a state to be dominant and powerful, it naturally needs two main resources: money and men, and for these two resources to be directed towards building a well-equipped and trained army. This is indeed what is referred to in the remaining part of the above verse.

The resource of financial wealth is evident ever since the modern Jewish State was declared with the help of many western powers. The state of Israel is still one of largest recipient of financial and technical aids from the West, a common knowledge to all and something that does not need elaboration.

The other element of this power is the supply of necessary human resources. Notice the Qur�anic verse refers to [sons] or men of youthful age, which is needed for the building of a strong fighting army. That is not to say women will not be part of such an army, but their contribution will not to significant level as the men.

(*** In support of this fact, I have read in a book �The Victims of the Holocaust state their accusation�, which is written by a number of Jewish scholars that the German Administration of Hitler�s government offered to free 30,000 Jewish prisoners if the Jewish Agency pays $50,000. The Agency refused to do this despite its knowledge that the prisoners would be killed. The authors of the book explain that the reason for such a refusal is due to the fact that the prisoners in question were mostly women, children and elderly people not fit for fighting in Palestine. The Agency, they say, was keen on releasing and transferring, to Palestine, young men capable of carrying arms and ready to join the army. � �� we made you more numerous in man-power.

Nafir refers to a mobilized force ready to enter the battlefield. Despite the fact that the Arabs were of a larger number than the Jews in 1948, the Jews had mobilized an army of 67,000 strong while the Arabs had only 20,000, which is less than a third of the Jewish forces.

There are six main elements that led to the creation and rise of the Jewish State (the latter in the prophecy). All of these are mentioned in the Qur�an. Although the Qur�anic revelation was made more than 1400 years ago, one will be astonished to see these elements are indeed the same elements that helped the creation of the modern Jewish state.

1. The Jews building a powerful state that dominates over those responsible for the destruction of their first kingdom (the Arabs). This second state had never existed in the history of the Jews except in 1948.

2. The Jewish State receives a huge and continuous financial aid that helps it to exist and rise in power. This is indeed what we see clearly nowadays and in such a way that no other independent state the world over enjoys a similar position

3. The Jewish State receives a huge number of Jewish immigrants every year, mostly of youthful age that is capable of building and defending the state of Israel. It is worth mentioning that the flood of immigration, which began even before the declaration of the state of Israel, had never stopped. On the contrary, it had increased many folds and is still growing.

4. There is a marked difference in number and weaponry between the Israeli and the Arab armies. This was evident in 1948 when the Jewish army was more than three times that of the Arabs despite the fact the number of the Arab population was and still is lager.

5. The Jews are gathered to Palestine from different parts of the world. This, again, is one of the foretold events, which appear in the verses of the second prophecy. This is a fact, which indeed has been taking place with the continuous Jewish immigration. [More about this later]

6. When the Jews are brought together to create their second independent state in Palestine, they come from different races and origins. This is in contrast with the state of indigenous Jewish population of the first Kingdome when the Jews were descended from one origin only, Prophet Israel (Peace be upon him). But today we find that the Israeli community originates from more than 70 nationalities.

By looking at the above six factors, one can see that they represent a complete set, there is no need for even one extra factor.

The Qur�anic Prophecy - in some details
The only reference to the second prophecy in the Holy Qur�an was in chapter 17. It occurs in two places: once at the beginning of the chapter, in verse 7: [So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces]; the second mention was made later in the chapter, in verse 104: [...but when the second of the warnings came to pass, We gathered you together in a mingled crowd]

Both the first and second prophecies refer to the two states of rise and fall experienced by the Children of Israel after they left Egypt.

In verse 7 the two mischiefs were elaborated on, while in 104 a summary of both is given.

[So he resolved to remove them from the face of the earth: But We did drown him and all that were with him. And We said thereafter to the Children of Israel [Dwell securely in the land (of promise): but when the second of the warnings came to pass, We gathered you together in a mingled crowd]. That is, we the Children of Israel (after Pharaoh was drowned) to dwell in the blessed land, and thereby the promise of the first warning is fulfilled. It is decreed that the two mischiefs occur after exodus from Egypt. [When the second of the warnings came to pass, We gathered you together in a mingled crowd] which suggests that ***page 38

Verse 104 of chapter 17 implies that at the start of the second prophecy, the Jews will be a fragmented people. This led to the conclusion of factors 5 and 6 above: you will be gathered together from different parts of the world, as you will be, at the time, descendent from different origins.� This is the meaning of [We gathered you together in a mingled crowd]. God knows best.

It has been stated earlier that the ground for the two prophecies will be the blessed Land of Palestine. This conclusion is based on the clear reference made in Chapter 7, verses 136,137 [So We exacted retribution from them: We drowned them in the sea because they rejected Our signs, and failed to take warning from them. And we made a people considered weak, inheritors of lands in both east and west, lands whereon We sent down Our blessings... ]

). Hence, we can use history to delimit the boundaries of the blessed land from the east and from the west. History also testifies that the Jews had indeed inhabited Palestine, although it did not have the present geographical features except those two boundaries.

A blessed land on earth

The land of Palestine is referred to as a blessed land 5 times in the Qur�an but it was referred to as a Holy Land once.

(i) Chapter 7, verse 137: [And we made a people considered weak inheritors of lands in both east and west, lands whereon We sent down Our blessings... ]

(b)Chapter 17, verse 1: [To the Farthest Mosque whose precincts We did bless...]

(c) Chapter 21, verse 71: [But We delivered him and Lute to the land which We have blessed for the nations]

(d)Chapter 21, verse 81: [It was Our power that made the violent unruly wind flow (tamely) for Solomon, to his order, to the land which We had blessed; for We do know all things]

(e) Chapter 34, verse 18: [Between them and the cities on which We had poured Our blessings, We had placed cities in prominent positions...]

(f) Chapter 5, verse 21: [O my people! Enter the Holy Land.]

The first verse talks about the land that was inhabited by the Children of Israel after they left Egypt and the drowning of the Pharaoh of their time. This is the Holy Land of Palestine, which they were promised to enter in the 6th verse.

The second verse talks about the Al-Aqsa Mosque, which is commonly known to be located in Palestine. The third verse talks about the escape of Prophets Abraham and Lut from their homeland that was ruled by a Tyron non-believer to the blessed land of Palestine. Historians agree that Lut lived in the area of Jericho while Abraham resided in Hebron and is buried there. The fourth is about Solomon whose kingdom is known to have been in Palestine with its capital Jerusalem. The fifth verse talks about the relation between the kingdom of Sheba in Yemen and the kingdom of Solomon in Palestine. It is known that Solomon�s kingdom transcended the boundaries of modern Palestine. Yet Palestine was the major part of his kingdom.

[If Ye did well, Ye did well for yourselves; if Ye did evil, Ye did it against yourselves] is admonition in form but carries the illocutionary act of a threat.

The conclusion of the second prophesy

Details of the predicted downfall of the powerful State of Israel is depicted clearly in verse 7, chapter 17 of the Holy Qur�an: [So when the second of the warnings came to pass, We permitted your enemies to disfigure your faces and to enter the Mosque as they had entered it before and to visit with destruction all that fell into their power].

So when the second of the warnings came to pass] if the promise of second mischief is fulfilled and the Jews practiced high-handedness and tyranny, the punishment will be.

He said�� to disfigure your faces instead of�� . In the former phrase the grammatical apodosis of the article � � � is the verb��. Where is the apodosis of �� in the second phrase? It is the same verb ��. The meaning is: When the second warning came to pass we sent them to achieve three objectives: to disfigure, to enter, and to visit with destruction

They (the Arab Muslims) will disrepute you, or will hurt you in such a way that insult will be shown on your faces. It is also probable that the meaning is: their well-crafted image, created through the media, will be destroyed, that is, they will be exposed before the nations who had been fooled by them for many years. This results in their shame and embarrassment. All this will be at the hands of those whom God sends to carry out the second prophecy.

And to enter the Mosque: they [the Arab Muslims] will re-enter the AL-Aqsa mosque for the second time, after destroying the might of the Jewish state. Means AL-Aqsa Mosque built forty years after the Sacred Mosque according to true hadith.

As they had entered it before: The end of each warning is the entry to the Aqsa Mosque. We have pointed out earlier that the end of the first entry of the Arabs to the Al-Aqsa Mosque was in 586 BC when Judea was destroyed and its capital Jerusalem fell at the hands of the Arab Babylonians.

Nowadays, the modern Jewish State declared Jerusalem as its capital. Therefore, the Qur�anic reference to the fall of Jerusalem that leads to the fall of the Jewish state is meant to No doubt the fall of the capital, which is the symbol of the conflict, is the greatest event in the second mischief which God called the second or last, a designation which covertly suggests here that the fall of Jerusalem as the capital of the Jewish state will only take place twice; the first of which had already taken place.

. [�And to visit with destruction all that fell into their power] means that the forces that will re-enter Jerusalem will destroy, kill and tear apart every thing that comes under their control. The verse depicts a picture of violent resistance on parts of the Jews. This resistance however will be met by a more violent reaction by the invading force that results in wide spread destruction and killing.

****************A 9-LINE GAP HER IN THE MIDDLE OF P.42

One question springs to mind at this point: Will the destruction and killing take place throughout the blessed land or just in some parts of it? There is no explicit reference in the Qur�anic text to the size of the ground over which destruction will take place. However, it can be noticed that destruction is mentioned in the verse after the entry into the Al-Aqsa Mosque, which leads us to conclude that the destruction will take place in around the city of Jerusalem. It is worth mentioning however that the Arabic letter �� which has the effect of the word �and� in English does not imply order or succession of events. This means that destruction could precede the entry to Jerusalem or both events could take place concurrently. It is difficult to say however that destruction will take place after the entry to Jerusalem, especially, if the invaders are people of the Muslim faith.

God�s Mercy and punishment
In verse 8, chapter 17 of the Holy Qur�an, God calls the Jews to repent and stop their corruption so that they may receive His Mercy: [It may be that your Lord may, yet, show Mercy unto you, but if you revert to your sins, We shall revert to our punishments; And We have made Hell a prison for those who reject faith.]

A clear message to the Jews to refrain from their corruption and return back to the way of the Lord if they to escape disgrace in this life and a greater irretrievable disgrace in the Hereafter.

But if you revert to your sins, We shall revert to our punishments. If you, Children of Israel reverted to corruption, we will revert to punishment. Reward and punishment befit the situation. Will the Jews be admonished after this measure? Those who reflect on Holy Qur�an find that a group of them will persist with corruption wherever they may be; this results in God�s continued punish to them until the Day of Judgment. [Behold! Your Lord did declare that He would send against them, to the Day of Judgment, those who would afflict them with grievous penalty. Your Lord is quick in retribution, but He is also oft forgiving, Most Merciful. ] (7:167).

Another form of life punishment is that detailed in Chapter 5, verse 67 of the Holy Qur�an; [Amongst them -the Jews- We have placed enmity and hatred till the Day of Judgement](5:64). These are worldly punishments inflicted on them for their corruption. [Verily this Qur�an doth guide to that which is most right and giveth the glad tidings to the believers who work deeds of righteousness, that they shall have a magnificent reward]. Thus it is a Qur�anic glad tiding to the righteous believers.

The Jews and Christians embrace Islam
As we mentioned earlier, The Qur�anic verses that talk about the second prophecy are found both at the beginning and the end of Chapter 17 of the Holy Qur�an. It can be noticed that, the verses that immediately follow the prophecy verses in each place, talk about the Holy Qur�an as a guide to the truth, a source of good news and glad tidings to the believers and a Warner of God�s punishment to the non-believer;

And those who believe not in the Hereafter, that We have prepared for them a grievous penalty - indeed] (17: 9-10). It is a glad tiding to the believers and a warning to the Children of Israel who believe in God and his apostles to some extent, but they do not believe in the Hereafter. The Old Testament is over one thousand pages, yet has no explicit reference to the Last Day.

[We sent down the Qur�an in truth and in truth has it descended and we sent you -Muhammad- to give Glad Tidings and to warn sinners. It is a Qur�an which we have divided into parts in order that you - Muhammad- might recite it to men at intervals: We have revealed it by stages. Say: �Whether you believe in it or not, it is true, that those who were given knowledge beforehand, when it is recited to them fall down on their faces in humble prostration. And they say: �Glory to our Lord! Truly has the promise of our Lord been fulfilled! They fall down on their faces in tears, and it increases their earnest humility. ]

By carefully examining the meaning of the above verses, one would conclude that there is an implicit intention here to talk about the general reaction of the People of the Book (mainly Jews and Christians) to the second prophecy when it takes place. As the verses indicate, the fulfillment of the second prophecy, exactly as predicted and detailed in the Holy Qur�an, will have a positive effect on them. They will realize how true is the religion of Islam, which leads to their embracing of Islam, saying: [Glory to our Lord! Truly has the promise of our Lord been fulfilled?

And then think about the concluding verse of Chapter 17 as to its meaning and the musical rhythm: [Say: �Praise be to God who begets no sons and has no partners in His dominion: Nor needs He any to protect Him from humiliation: Yea, magnify Him for His greatness and Glory! ]

The expulsion of Jews from the city of Medina
We read in the honorable biography of the Prophet Muhammad (pbuh) that the Prophet had expelled the Jews of the Qaynuqa�a tribe and, later on, the Jews of Nadeer tribe from the city of Medina. Following these events came the revelation of Chapter 59 (Al-Hashr) of the Holy Qur�an. This chapter begins, as in chapter 17, by praising and glorifying God; [Whatever is in the heavens and on earth, let it declare the praises and glory of God: for He is the Exalted in might, The Wise. It is He who got out the unbelievers among the People of the Book from their homes at the first gathering -of forces-, little did you think that they would get out, and they thought that their fortresses would defend them from God... ] verse 1 and part of verse 2, chapter 59.

Qur�anic scholars have indicated that this [first gathering] as referred to in the above verses will take place in the Greater Syria (which includes Palestine). In order to understand the significance of this gathering one would need answers to the following questions:

What is the purpose of the first gathering to be located in Palestine? Or Greater Syria?

Why the expulsion of the Jews from Medina is considered to be the �first gathering�?

What will happen in the second and �last gathering�?

It has been narrated in the Qur�anic commentary of �Nasafee�[7] that when the Messenger of God, Muhammad (pbuh), expelled the Jewish tribe of Nadeer from Medina, he said to them �Go on to your first gathering and we shall be on your track.� Does this point to the second prophecy which is mentioned in the Holy Qur�an? [.... But when the second of the warnings came to pass, We gathered you together in a mingled crowd].

So, one can conclude that the Jewish entry to the Holy Land after the death of Prophet Moses was indeed a beginning to the fulfillment of the first prophecy and their entry following their expulsion from Medina, was a beginning to the fulfillment of the second prophecy. The time gap is insignificant because this meant to be a harbinger of the warning revealed in Surah 17. It is only a symbolic beginning. Nasafi narrated�� that some of Bani Nadir tribes lived in Jericho. My view is that the start of gathering cannot be called �� although it is appropriate to call it the beginning of gathering because �� implies a gathering of a crowd in a limited space accompanied by extreme anxiety. This is a first sign that the second warning will be fulfilled when the crowding of the Children of Israel in the blessed land becomes a gathering or ��. Notice what is referred to here is the beginning for the fulfillment of the prophecy not the beginning of the prophecy itself. Naturally, there will be a time gap between the beginning that leads to the prophecy and the actual occurrence of the prophecy itself. The Arabic word �Hashr� which is used to describe the gathering of the Jews in the Holy land [Chapter 59, verse 2] This situation has clearly not taken place yet which explains the continued existence of the current state of Israel in the Holy Land of Palestine.

The Jewish race - no longer a Semitic one
Human race experts state that 90% of the current world Jewry are converts into Judaism and not descended from the original [Israelites] or Children of Israel [from a Semitic origin]. The Jews also acknowledge that 10 of their tribes are lost. The lost tribes are: [Ra�awbeen, Shamoun, Zbolon, Yesaker, Dan, Jad, Asheer, Navtali, Afraym and Mensi.][8]

In light of this, how can it be claimed that the Jews of today are still considered to be Israelites? The answer can be summarized as follows:

1. The Qur�anic reference in chapter 17, verse 104; [ ... but when the second of the warnings came to pass, we gathered you together in a mingled crowd]. This means gather you from Diaspora when you descend from various origins, unlike the first warning.

2. The Jews insist on calling their current state �Israel�. Thus sonship became affiliation to the state. No doubt they are today the sons of Israel.

3. In God�s law Islam, people are not judged according to their origin or race, but on the basis of their belief and conduct. The Children of Israel followed a perverted form of Judaism. Therefore, whoever converts to Judaism and follows the Jewish faith or law is considered to be a Jew.

4. True affiliation is that of adherence. This meaning is depicted in the following verse: [...and he amongst you that turn to them for friendship is of them ][9](5: 51).

5. No one can deny that part of the world�s Jewish population of today are descendant from the Semitic origin, especially Oriental Jews those coming from the Middle Eastern Countries. However, it is not possible to label them as the true Jews amongst other Jews of different origins.

6. Our claim that some of the present Jews are descended from the Israelites is correct. But we cannot specify or identify them. And thus this is a supernatural matter.

The nearing of the Day of Judgment
Some Muslims think that the end of the State of Israel means the Day of Judgment becomes so near. This is unfounded and untrue. Their conclusion is based on the saying of the Prophet Muhammad: (The day of Judgment will not take place until the Muslims fight the Jews...). However, some Muslim scholars indicated that the Prophet�s saying does not imply the nearing of the Day of Judgment, but that a great and a decisive battle will take place between the two parties before it actually happens. Even if the saying of the Prophet implies that the forthcoming great battle is a sign for the nearing of the Day of Judgment, one cannot conclude that the end of the Current State of Israel would mark the final battle on earth. Otherwise, what does the following verse mean [but if you revert -to your sins- we shall revert -to our punishment-....]?![10] . Have we forgotten that the majority of the followers of Dajjal will be from the Jews according to the authentic Hadith?!

It was narrated in the book of Jihad (holy war) by Abu-Dawood[11] that the Prophet Muhammad addressed one of his Companions saying: ��. Ibna Hawala: If you see the Caliphate [Muslim State] has reached the Holy Land [of Palestine], then watch out for earthquakes, disorders and great things to happen. The Hour at that time will be nearer to people than my hand is now to your head.� The phrase the Caliphate has reached shows that the center of Caliphate will in a way �travel� until it reaches the Holy Land which will be the last home of Caliphate. History tells us that Caliphate started in the city of Medina then moved to Kufa (in Northern Iraq) then to Damascus in Syria, then to Baghdad in Iraq, then Istanbul in Turkey, then...then.... until it reaches the Holy Land in Al-Quds (or Jerusalem). In support of this [prophetic] saying, one may refer to another saying of the Prophet Muhammad (pbuh): (...they - the late Muslims who are true to their faith- will be in Jerusalem and the area surrounding Jerusalem). Thus when God�s decree comes to pass, the last powerful state for Muslims will be in Jerusalem its vicinity.

It is worth noting that Muslims had never taken Jerusalem as a home for Caliphate, as they should. I do not expect its future liberators to take it as their capital or home for their government. In other words, I do not believe that the final rise of the Muslim State will end by liberating Jerusalem. Indeed, their last rise and dominance will be at the hands of Mehdi[12] who will rule the earth by Islamic Law and who will take Jerusalem as a capital. The beginning of Islam was in Mecca and the end will be in Jerusalem.

[Glory to God who did take His servant for a journey by night from the Sacred Mosque to the Furthest Mosque whose precincts We did bless, in order that We might show him some of Our signs: for He is the One Who heareth and seeth all things. ][13]

CHAPTER TWO

IS IT A PROPHECY OR NUMERICAL COINCIDENCE?

All known religions tell about the future and have revealed part of the unseen. All Prophets have told about the unknown. Revealing the unseen took many forms: some through direct verbal communication, some through signs and others through direct prophetic revelation or through a Prophet�s or even a non-prophet�s authentic vision. Some [of these visions] come true shortly and some after many years or even centuries.

Muslims believe in the Torah, but they believe that it has been altered or they assert that it has only a portion of the truth. Thus it is likely that in it are prophecies which originated from revelation though they need interpretation or deciphering even at the numerical level. We are concerned here with decoding a Qur�anic prophecy, which had been a prophecy in Torah. Allah [SWT] says in Surat Al-Israa�: [And we decreed for the Children of Israel in the Book, that twice would they do mischief on the earth... When the first of the warnings came to pass... So when the second of the warnings came to pass�] (17:4-7)

About fifteen years ago, an Egyptian writer came up with research on the numerical miracle of the Holy Qur'an, based on the number 19 and its multiples. It was well received by people, but soon they realized this man�s perverseness, explain a realization that led them to turn against his research. This opposition has intensified because the number 19 is sacred for the Baha� is explain.

Having had the chance, by Allah's will, to thoroughly study and scrutinize the research, it can be seen that the man lies and deliberately fabricates the numbers, a discovery that justifies the opposition. Nonetheless, it is striking that there are antecedents indicating the existence of a mathematical configuration based on the number 19, which are the correct part of the research and its premises. It seems that the untruthfulness of this man barred him from knowing the true implications of these antecedents. After careful reconsideration, it appears that there is a miraculous and perfectly unique mathematical structure based on the number 19. In 1990, I wrote a book called 'The Miracle of Nineteen Between the Backwardness of Muslims and the Perversities of Impostors� in which I have given detailed analysis of this startling miracle which forces itself upon people, for the world of mathematics is inductive in nature and is based on axioms, and there is no room in it for interpretation and personal views.

I have discovered that number (19) is noticeably repeated regarding the relationship among the sun, the earth and the moon which suggests there must be a universal mathematical and Qur'anic law.

I never thought that this number is the basis of a historical equation concerned with the history of Judaism, and at the same time with the Qur'anic number and with an astronomical law until my hands fell upon a lecture by the well-known writer Muhammad Ahmad Al-Rashid about the New World Order. This lecture was the key to these observations which I present to the reader who, I hope, will excuse me for citing page numbers of the references I quote, as I am writing [this book] in my tent in Marge EZ-Zuhoor, and I left my papers behind in my homeland. At any rate we will not need many references, as the reader will find it easy to verify all that we have mentioned by referring to the Holy Qur'an, the Torah or to some astronomical and historical sources.

I do not say it is a prophecy, nor do I claim that it will definitely happen. These are but only observations, which I am obligated to present to the readers and leave it to them to come to the conclusion, they find convincing.

The beginning, as I pointed out, was a written lecture by the Iraqi writer Muhammad Ahmad Al-Rashid on the New World Order. The reader may be surprised to find this serious lecture containing words the gist of which reads as follows:

When the state of Israel was declared in 1948 an old Jewish lady came to Rashid�s mother crying. When she [the latter] asked her the reason for her crying while other Jews were celebrating. She replied: "The establishment of this state will bring about the slaughter of the Jews.� Al-Rashid says he heard her say that this state will last (76) years. When he grew up he saw that the matter related to the rotation of Haley�s Comet, for according to Al-Rashid there is a relationship between this comet and the Jewish beliefs.

I was not impressed with these words because the lecture could have been better if this incident were not mentioned because people are used to hearing various prophecies from old ladies and thus truth and falsehood are mixed up and people, particularly the educated, have become resentful to this kind of talk. But, then, I thought �What�s wrong with checking what the old lady said? She must have heard it from the rabbis.� It cannot be assumed that these were her expectations and her own fancies. Furthermore, the rabbis have a residue of revelation mixed with remnant human illusions and legends. This is how I started:

1- According to the vague prophecy Israel will last 76 years or 19 � 4. And it is assumed that the 76 years are lunar years, for the Jewish Calendar follows that system. And every three years they add a month to balance the difference with the solar system. The year 1948 is the equivalent of the year 1367 of the Muslim calendar. Therefore, if the prophecy is true, Israel will last until (1367 + 76)= 1443AH (after Hijra).

2- Surat Al-Israa� is also called Surat Bani Israel [the Children of Israel] In the beginning it talks about a prophecy Allah revealed to Moses in the Old Testament. It mentions two mischiefs committed by the Children of Israel in the Holy Land in a form of commune or a state with arrogance. Allah [SWT] says:

3- [We gave Moses the Book and made it a guide to the Children of Israel, commanding: Take not other than Me, O ye that are sprung from those We carried (in the Ark) with Noah! Verily he was a devotee, most grateful. And we decreed for the Children of Israel in the Book, that twice would they do mischief on the earth? and be elated � When the first of the warnings came to pass... When the second of the warnings came to pass�]

The first one had already been committed before Islam. As for the second or the last one, data suggests that it is the state that has been established in Palestine in 1948. It is noticed that the phrase �� (the second of the warnings) has only occurred twice in the Holy Qur'an: the first while talking about the second mischief at the beginning of the Surah and the second before the end of the Surah (verse 104).

If we calculate the number of words starting from the beginning of the talk about the prophecy: [We gave Moses the Book] (Wa ataina Musa al-kitaba) to the last words about the prophecy [We gathered you together in a mingled crowd�] (Wa ida jaa wa'd ul-akhirahti ji�na bikum lafifa) we will find that the total number of words is 1443 which matches the result in item no.1 above, i.e.:

1367 + 76= 1443 AH

3- The Prophet (SAAS) migrated on 20.9.622 AD. According to Ibn Hazm ad-Dhahiree, all scholars agreed that the Israa� (night journey) occurred one year before the Hijra, i.e. in 621 AD. Despite our doubts about the [scholars�] unanimity, yet the stronger opinions stick to the year 621 AD. It is also inconceivable that the revelation of the opening verses was [chronologically] far apart from the event of the night journey itself. Therefore if the prophecy is right that the end of Israel is in 1443 AH, the number of lunar years since the beginning of the prophecy until the end/fall/decline of Israel is 1444 because Israa� was one year before Hijra. This number 1444 is = 19x 76. Notice that 76 are the number of moon years of the age of Israel. In other words, the time span from the beginning of the prophecy to the end of Israel is 19 times the age of Israel [14].

4- when the earth rotates around the sun in a single round, it means that it has rotated around itself 365 times and the moon has rotated around the earth 12 times. Notice that the word �� (day) in the singular has occurred in the Qur'an 365 times and the word �� (month) in the singular occurred 12 times. Taking into consideration that we are dealing with Ottoman script, therefore, the word �� is not counted because it is not a form of �� or ��. One is tempted to ask how many times has the word�� (year) occurred in the Qur'an in the singular? It has occurred 7 times in the singular and the word ��years� occurred 12 times, therefore, the total is 7 + 12= 19. So, we might ask why? When the earth reaches its starting point; it has rotated 365 times and the moon has rotated around it 12 times. But in order for the moon and the earth to return back to their starting position the earth must rotate around the sun 19 times. This means that the earth has rotated more than once and we no longer restrict our count to singular words. We also notice that every 19 moon years have 7 leap years: 12355 and year: 354.???The number 19 has become a symbol of the balance between the solar year and the lunar year. Hence, all almanac books refer to the number 19. The year 621 AD is the year of [Israa�]. If it is converted into moon years:

(621 � 365.2422) / 354.367 = 640.05 lunar years. That is the difference is 19. Since 19 represents the concurrence of the sun and the moon; thus 621 also represents the concurrence of the sun and the moon. The reader, therefore, will find that we are dealing wit