ISRAEL KA FINAL PLAN? | RED HEIFER = QAYAMAT NEAR? | Dr Israr Ahmed Bayan

The speaker begins by noting the current support for Islam, suggesting it's conditional and that Islam will eventually become poor again. He then delves into a hadith narrated by Noman Ibn Bashir, which outlines five historical eras from the Prophet Muhammad's time until the Day of Judgment. The first era is the period of prophethood and martyrdom. The second is the period of the Rightly Guided Caliphate, where the system established by Prophet Muhammad continued. The third era is described as a "cruel nation" or monarchy, which the speaker links to the beginning of monarchy with Hazrat Muawiyah. While acknowledging that Hazrat Muawiyah's reign was peaceful and free from oppression, the speaker notes that Ahl-e-Sunnat do not include him in the Rightly Guided Caliphate. He mentions that if the first thirty years (including Hazrat Hasan's six-month caliphate) are considered, the period of caliphate is completed. However, he states that the rule of oppression began with Yazid, referencing the events of Karbala and the martyrdom of Hazrat Hussain Ibn Ali and others. This period also saw the desecration of Medina and the martyrdom of many Tabi'een. The speaker characterizes this as the beginning of Islam's decline. The fourth era is termed the "slave nation" (Mulkan Jabiyat). This period, lasting about 1000 years, saw Muslim kings, some good like Salahuddin Ayubi and Aurangzeb, and others less so. These were kings, not Caliphs, and their era was marked by the construction of palaces and grand architecture, but also by a decline in spiritual focus. This was followed by the era of slavery, where Muslims became subjects of foreign powers like the British and French. The speaker illustrates this with a hadith predicting the world's nations would invite each other to "tear apart and eat" the Muslim lands, leading to the partitioning of territories. The Ottoman Sultanate and the Khilafat ended in 1924, marking a real end to true Khilafat. The speaker then discusses the early 20th century, a period of extreme decline for Islam and Muslims, followed by a gradual rise and independence movements. He identifies colonialism, particularly Christian colonialism, as a major force. He criticizes the establishment of the World Bank and IMF, viewing them as tools of a conspiracy, revealed after the Gulf War, aimed at financial subjugation. This conspiracy, he states, is the "New World Order," driven by a "Jewish philosophy" and Zionism. He elaborates on the Jewish belief that they are the only true humans, and others are "goyams" or "gentiles" whose resources are to be exploited. This global financial exploitation, he argues, is a new form of colonial rule, replacing overt military control with economic dependence. He criticizes the puppet rulers in the Islamic world who maintain this system, keeping people distracted with elections, gambling, and entertainment, while their wealth is siphoned off. He also touches upon the perceived moral decay and the exploitation of women in media. The speaker references the "Protocols of the Elders of Zion" as evidence of a Jewish conspiracy. He then discusses the historical struggle of Islam against powerful adversaries, highlighting the believers' love for death and martyrdom as a source of strength. He reiterates that the current era, the fourth phase, has merely changed its appearance, with local agents now serving the same exploitative powers. He points to inflation and government instability as consequences of this ongoing manipulation. The speaker then shifts to a discussion about the nature of Allah and human beings. He critiques the limitations of human language in describing the divine, noting that the same words are often used for Allah and His creation. He proposes three key differences to distinguish divine attributes from human ones: eternity versus temporality, self-existence versus granted existence, and infinitude versus limitation. He applies this framework to the concept of "knowledge of the unseen," arguing that while Allah's knowledge is absolute and eternal, human knowledge, even that of prophets, is granted, limited, and temporal. He refutes the idea that prophets do not possess knowledge of the unseen, stating that they are given a portion of it by Allah, which is what makes them prophets. He emphasizes that any knowledge granted is not "total" and that accepting these distinctions prevents polytheism. He then addresses the concept of "Wahdatul Wajood" (unity of existence), criticizing one interpretation that suggests Allah has taken on all forms as the worst kind of polytheism. He presents an alternative view, that only Allah truly exists and the created universe is an illusion or reflection, which he urges listeners to disagree with but not label as shirk. He references Sheikh Ahmad Sarhindi and Wali Ullah Dehlavi's views on "Wahdat al-Shuhood" (unity of witnessing) as a more acceptable interpretation. The speaker concludes by expressing concern about the passage of time and the complexity of these issues, urging clarity and avoiding unnecessary arguments. He reiterates that the current situation is dire, but offers hope with the prophecy of a fifth era, the era of Khilafat ala Minhaj al-Nubuwwah, a global caliphate that will restore justice.