Sheikh Imran Hosein’s Interpretation of Gog and Magog: A Controversial End-Times Theory (Ashkenazic Jews are Descendants of Ancient Gog and Magog)

Introduction

Islamic eschatology is filled with mysterious and dramatic signs of the end times, and among the most ominous figures are Gog and Magog—or Ya’juj and Ma’juj. The Qur’an and Hadith describe them as corruptive forces that will be released near the Day of Judgment, spreading destruction and chaos. One modern Islamic scholar who has given significant attention to these figures is Sheikh Imran N. Hosein, a Trinidadian Islamic thinker known for his unique interpretations of geopolitical events through a Qur'anic and eschatological lens.

In a widely discussed and controversial claim, Sheikh Imran Hosein asserts that Gog and Magog are today manifest in the form of Ashkenazic European Jews, who, according to him, play a central role in the unfolding of end-times events. This article explores his views, the theological basis he cites, and the wider religious, political, and ethical implications of such a claim.

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Gog and Magog in the Qur’an and Hadith

In Islamic scripture, Ya’juj and Ma’juj are mentioned in two key places:

1. Surah Al-Kahf (18:93–99) — The story of Dhul-Qarnayn, a righteous ruler who constructed a barrier to contain these two tribes due to their corruptive influence. The Qur’an says they will one day break free.

2. Surah Al-Anbiya (21:96) — Their reemergence is described as one of the major signs of the Last Day.

The Prophet Muhammad (ﷺ) also mentioned them in Hadith, portraying them as a massive, destructive force that will swarm across the earth, overwhelming human defenses.

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Imran Hosein’s Thesis: Who Are Gog and Magog Today?

Sheikh Imran Hosein builds his theory on a synthesis of Islamic scripture, historical migration patterns, and geopolitical analysis. According to his interpretation:

• The barrier built by Dhul-Qarnayn was located in the Caucasus Mountains, possibly between the Black Sea and the Caspian Sea.

• He identifies the people trapped behind this barrier with tribes of Turkic and nomadic origin, particularly the Khazars, a group that historically converted to Judaism in the 8th century.

• Many Khazar descendants, he argues, later migrated into Europe and became what are now called Ashkenazic Jews—the majority of today’s Jewish population in Europe and North America.

From this point, Hosein posits that Gog and Magog have already been released, and their modern manifestation is through Western imperial powers, global finance, and Zionist political movements, all of which he believes are heavily influenced by Ashkenazi elites.

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The Link to Ashkenaz and Biblical Geography

Part of Sheikh Imran Hosein’s argument relies on a linguistic and biblical reference:

• In Genesis 10:2–3, the Bible lists Ashkenaz as a descendant of Japheth, who settled in regions around the Black Sea.

• He connects the term “Ashkenazi” with Ashkenaz, suggesting that modern Ashkenazi Jews are ethnically distinct from Semitic Jews and have historical ties to the lands where Gog and Magog were confined.

This interpretation is controversial not only within academic circles but also among Islamic scholars, many of whom reject it due to a lack of strong evidence in Qur’anic tafsir (exegesis) or sound hadith.

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Zionism, the State of Israel, and End-Times Deception

A major part of Sheikh Imran Hosein’s eschatological framework includes the belief that:

• The Zionist project to create a Jewish state in the Holy Land is a false fulfillment of biblical and Qur’anic prophecy.

• This project, he argues, is backed by Gog and Magog (in their modern form), and is designed to deceive the world into accepting a false messiah (Al-Masih ad-Dajjal).

• The Western alliance with Israel and the imposition of a secular, nationalist Jewish state is seen as a form of spiritual corruption, undermining both Christian and Islamic expectations of the end times.

According to Hosein, Gog and Magog’s reappearance is not in the form of mythical creatures, but as geopolitical agents of chaos and moral decay.

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Critiques and Controversies

Sheikh Imran Hosein’s thesis has been criticized on multiple fronts:

1. Historical oversimplification – Historians caution against conflating Khazar ancestry with all Ashkenazic Jews. Modern genetics and migration patterns are complex and not easily mapped onto prophetic figures.

2. Sectarian and ethnic targeting – Linking eschatological villains with a specific ethnic group—even under religious justification—can fuel antisemitic sentiment, whether or not that is the scholar’s intention.

3. Non-traditional tafsir – Most Islamic scholars do not identify Gog and Magog with specific modern ethnic groups. Traditional interpretations see them as tribes whose true identity is unknown until they reappear.

4. Danger of conspiracy thinking – Critics argue that Hosein’s framework sometimes veers into conspiratorial territory, especially when connecting global institutions, finance, and media to an alleged Gog-Magog agenda.

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Defending the Interpretation: Hosein’s Justifications

To his supporters, Sheikh Imran Hosein offers a compelling counter-narrative to the prevailing Western-centric reading of world affairs. They argue:

• His framework is rooted in a consistent Qur’anic worldview, where symbolism and historical geography are used to decode current events.

• He is not targeting Jews as a religious group, but rather pointing to a political elite with a specific history tied to false messianism.

• His warnings about Western imperialism, moral decay, and global control resonate with growing concerns among many Muslims worldwide.

For them, Hosein offers clarity and a call to spiritual vigilance in an age of deception.

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The Need for Responsible Discourse

Whether one agrees with Sheikh Imran Hosein or not, the sensitive nature of his thesis demands careful engagement. Using religious prophecy to label entire groups as harbingers of destruction carries real-world consequences. History shows that such ideas have been used to justify exclusion, violence, and systemic discrimination.

As such, any examination of eschatological figures like Gog and Magog must:

• Avoid ethnically or religiously deterministic claims.

• Distinguish between theological metaphor and literal identification.

• Be guided by ethical responsibility and scholarly integrity.

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Conclusion: Interpretive Freedom vs Ethical Boundaries

Sheikh Imran Hosein’s identification of Gog and Magog with Ashkenazic Jews remains one of the most debated and provocative claims in modern Islamic eschatology. While it draws from historical threads and geopolitical critique, its conclusions are far from universally accepted—either among Islamic scholars or historians.

The deeper message, however, that the end times will be marked by deception, global oppression, and false appearances of truth, is one shared across Abrahamic faiths. Whether Gog and Magog are political systems, ideologies, or ethnic groups is ultimately secondary to the core spiritual warning: to remain vigilant, morally upright, and faithful in a world increasingly shaped by materialism, injustice, and confusion.

The Whole World Will Turn to Islam by the Time Jesus Returns: An Islamic Perspective

In Islamic eschatology, the return of Jesus (‘Isa, peace be upon him) is a central belief with profound spiritual, moral, and political implications. According to many classical and contemporary Islamic scholars, Jesus’ second coming will mark the final phase of human history before the Day of Judgment. One of the key aspects of this phase, as derived from hadith (sayings of the Prophet Muhammad ﷺ), is the idea that by the time Jesus returns and completes his earthly mission, the entire world will come under the fold of Islam.

This belief is not rooted in coercion or domination but in the conviction that truth and justice, as embodied by the message of Islam and personified in the character of Jesus, will prevail over falsehood and corruption. Understanding this concept requires exploring its scriptural foundations, theological significance, and the diverse scholarly opinions that surround it.

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Jesus in Islam: A Prophet and the Messiah

Muslims believe in Jesus (peace be upon him) as one of the greatest messengers of God. He is mentioned frequently in the Qur’an, where he is described as the Messiah (al-Masih), born miraculously to the Virgin Mary (Maryam), and honored with miracles. Unlike Christian theology, Islam rejects the divinity of Jesus and the concept of the Trinity, asserting instead that he is a human prophet who called people to worship One God.

Importantly, Muslims believe that Jesus was not crucified but rather raised up by God, and that he will return before the end of time. This belief is based on several hadiths as well as interpretations of Qur’anic verses such as:

"And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them..." (Qur'an 4:157)

"There is none from the People of the Scripture but that he will surely believe in him before his death. And on the Day of Resurrection, he will be against them a witness." (Qur’an 4:159)

These verses are interpreted to mean that Jesus will return and be a witness to the truth of Islam.

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The Return of Jesus: Scriptural and Prophetic Sources

Numerous hadiths from Prophet Muhammad ﷺ describe the events that will precede and follow Jesus’ return. Among the most widely cited is the narration found in Sahih Muslim:

“By the One in Whose hand is my soul, the son of Mary will soon descend among you as a just ruler. He will break the cross, kill the pig, and abolish the jizya (tax on non-Muslims). Wealth will be so abundant that no one will accept it.” (Sahih al-Bukhari and Sahih Muslim)

This hadith has been interpreted to mean that when Jesus returns, he will:

• Break the cross: Symbolically reject the idea of his divinity.

• Kill the pig: End practices considered unlawful (haram) in Islam.

• Abolish the jizya: End the distinction between Muslims and non-Muslims under Islamic governance, as the entire world would then follow the religion of Islam.

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Universal Acceptance of Islam

The idea that the whole world will turn to Islam is rooted in these hadiths and others like them. According to classical scholars such as Ibn Kathir and Imam Nawawi, Jesus will come as a just ruler who implements the shari‘ah (Islamic law) of Prophet Muhammad, not bringing a new revelation but affirming and finalizing the message of Islam.

Ibn Kathir, in his famous work Al-Bidaya wa’l-Nihaya (The Beginning and the End), states:

"When Jesus returns, he will rule by the law of Islam, and during his time, all people will become Muslim, and there will be no other religion."

This concept of universal Islam is tied not to forced conversion but to a time of global peace and justice. With the removal of false doctrines and the leadership of a prophet whose truth is undeniable, people will recognize Islam as the pure and final message from God.

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The Role of the Mahdi and the Defeat of the Dajjal

Islamic eschatology places Jesus’ return in the context of broader end-time events. Before his descent, the world will witness the rise of the Mahdi—a righteous leader from the lineage of Prophet Muhammad—who will restore justice. Shortly thereafter, the Dajjal (Antichrist or False Messiah) will emerge, spreading evil and deception.

According to hadith, Jesus will descend from heaven in Damascus and join the Mahdi. He will ultimately confront and kill the Dajjal, symbolizing the triumph of truth over falsehood.

Following the defeat of the Dajjal, Islam will spread rapidly and completely, with all people accepting it as the truth. Jesus will live for a period—often said to be 40 years—ruling with justice, performing pilgrimage, and ultimately dying a natural death.

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A Time of Peace and Justice

After these climactic events, the world is expected to enter a golden age of peace, prosperity, and spiritual fulfillment. War will cease, wealth will be abundant, and people will live in harmony. These conditions are considered the natural consequence of truth being universally accepted.

Muslims believe that Jesus will not establish a new religion or return as a prophet with a new message, but will be a follower of Muhammad ﷺ, ruling by his teachings and restoring true monotheism.

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Contemporary Views and Interpretations

While this vision of global Islam is widely accepted in Sunni traditions, interpretations can vary. Some modern scholars emphasize metaphorical understandings, suggesting that the global dominance of Islam could reflect spiritual or ethical leadership rather than literal demographic conversion.

Others warn against interpreting these prophecies as justification for political domination or coercion. Islam, as the Qur’an makes clear, prohibits compulsion in religion:

“There is no compulsion in religion. Truth has become clear from error...” (Qur’an 2:256)

This verse affirms that true acceptance of faith must come from conviction, not force. Accordingly, the Islamic eschatological vision of global Islam is one where people willingly turn to God’s guidance under the leadership of a universally recognized and divinely supported figure.

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Conclusion

The belief that the whole world will turn to Islam by the time Jesus returns is rooted in Islamic scripture and tradition. It reflects not a desire for conquest, but a vision of spiritual fulfillment, moral clarity, and the triumph of divine truth. For Muslims, the return of Jesus is not just a prophetic event—it is a promise of justice, peace, and the ultimate vindication of faith.

In a world filled with division, injustice, and spiritual confusion, this eschatological hope serves as a reminder that divine justice will ultimately prevail, and that truth, embodied in the message of Islam, will be recognized by all.

The Future in Islam: Rooted in the Quran

Islam is a religion deeply grounded in timeless principles while also offering clear guidance about the future—both personal and collective. Unlike speculative futurism based on technology or political predictions, Islam’s view of the future is anchored in revelation, particularly the Qur’an, which Muslims believe is the literal word of God (Allah). In this sacred text, the future is not merely a mystery to be unveiled, but a moral and spiritual reality that believers are meant to prepare for.

From the coming of the Day of Judgment to the signs of the Last Hour, from the ethical decisions shaping society today to the vision of eternal life hereafter, Islam presents a future that is as much about character and accountability as it is about cosmic destiny. This article explores how the future is conceptualized in Islam and how it remains firmly rooted in the Qur’anic worldview.

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1. The Qur’an as the Source of Future Knowledge

The Qur’an is not a speculative book of predictions or astrology. Rather, it presents a divine framework for understanding time, history, and ultimate reality. The future in Islam is revealed with clarity in matters that affect the soul and society, but deliberately leaves worldly specifics ambiguous, reminding believers that only Allah has full knowledge of what is to come.

“Say: None in the heavens and earth knows the unseen except Allah.” (Qur’an 27:65)

This verse emphasizes the humility with which Muslims are to approach the future—with trust in God’s wisdom, not arrogant certainty. While some future events are foretold, such as the resurrection or the final reckoning, much is left open to allow human responsibility and free will to unfold.

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2. Eschatology: The Day of Judgment and the Hereafter

One of the most powerful ways the Qur’an speaks of the future is through its vivid descriptions of the afterlife and the Day of Judgment (Yawm al-Qiyamah). This is not abstract theology—it’s central to how Muslims are to live in the present.

The Qur’an repeatedly calls attention to the transient nature of worldly life and the permanence of the Hereafter:

“Every soul will taste death. And you will only be given your [full] compensation on the Day of Resurrection.” (Qur’an 3:185)

The Day of Judgment is presented as a moment of absolute justice, where every action—no matter how small—is weighed, and each person is rewarded or punished accordingly. This eschatological vision encourages moral responsibility and deters injustice, oppression, and selfishness in the present.

Paradise (Jannah) and Hellfire (Jahannam) are not only metaphysical realities but also symbols of divine mercy and justice, respectively. The Qur’an often describes both in vivid, sensory terms to appeal to human imagination and drive ethical behavior.

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3. Signs of the Last Day: Future Warnings

The Qur’an and Hadith literature also contain references to signs that will precede the Day of Judgment. These signs, both major and minor, form a part of Islamic eschatology (Ilm al-Akhirah) and serve as reminders for spiritual vigilance.

Some of the Qur’anic signs include:

• Widespread corruption and moral decay.

• The loss of trust and proliferation of dishonesty.

• The emergence of Gog and Magog (Ya’juj and Ma’juj).

• The coming of the Beast of the Earth (Dabbah).

• The sun rising from the west, reversing natural law.

While many of these signs are elaborated upon in Hadith, their Qur’anic basis roots them in divine revelation, not myth. The purpose is not to incite fear or fascination with the apocalyptic, but to awaken the soul to prepare for meeting Allah.

“The Hour has drawn near, and the moon has split.” (Qur’an 54:1)

Muslims are taught that these signs should inspire repentance, increased worship, and attention to spiritual development—not panic or despair.

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4. The Role of the Believer: Living for the Future

Islam teaches that while the future—especially the Hereafter—is important, preparation for it begins now. The Qur’an repeatedly emphasizes the importance of:

• Prayer (Salah),

• Charity (Zakat),

• Fasting (Sawm),

• Good conduct and patience,

• Seeking knowledge,

• Upholding justice and mercy.

The future is not detached from human action; it is shaped by how individuals respond to divine guidance in the present. The Qur’an uses examples from past nations and prophets to show how people’s destinies changed based on obedience or defiance. These narratives serve as both warnings and inspirations.

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Qur’an 13:11)

This verse beautifully illustrates Islam’s view that the future is a moral consequence, not an arbitrary fate.

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5. Technology, Modernity, and the Qur’anic Compass

In a world increasingly dominated by artificial intelligence, biotechnology, and global political shifts, many wonder how Islam engages with the rapidly changing nature of the modern future. While the Qur’an doesn’t speak of technologies by name, it provides ethical principles and timeless truths that Muslims can use to navigate the complexities of modern life.

Key Qur’anic values include:

• The sacredness of life.

• The value of knowledge (Ilm).

• Stewardship of the Earth (Khilafah).

• Justice and equity in economics.

• Compassion toward the weak and marginalized.

These principles ensure that Islam remains relevant across time, offering moral clarity in an age of moral relativism.

For example, as humans push the boundaries of genetic engineering or surveillance technology, the Qur’an reminds us:

“Do not transgress the limits set by Allah.” (Qur’an 2:229)

Thus, even in a futuristic society, the Qur’an acts as a spiritual compass, warning against excess, oppression, and the loss of human dignity.

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6. Hope and Responsibility in the Face of the Unknown

A central theme in the Qur’anic view of the future is balance—between hope and fear, between submission and initiative. Believers are neither to fall into passive fatalism nor anxious striving.

Instead, Islam encourages a life of trust in God (tawakkul) coupled with active preparation—in both worldly affairs and for the Hereafter.

“And whoever fears Allah – He will make a way out for him and provide for him from where he does not expect.” (Qur’an 65:2-3)

This is not blind optimism, but grounded faith that sees even uncertainty as part of divine wisdom.

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Conclusion

The future in Islam, as envisioned through the Qur’an, is not just a matter of speculation but a call to action, reflection, and preparation. It paints a picture of a just, eternal world beyond this life, while also shaping how Muslims should live today—with purpose, responsibility, and mindfulness.

In a world filled with predictions, forecasts, and anxieties about the future, the Qur’an offers a vision that is not only spiritually rooted but also morally anchored. It calls believers to prepare not just for tomorrow’s technologies or political changes, but for the eternal meeting with their Creator.

Because for Muslims, the truest future is not just what lies ahead in this world—but what awaits beyond it.

Sunni Muslims will invade Iran (Persia) from the Shiite Muslims in the End-times, according to a Hadith of the Prophet, Muhammad

In Islamic eschatology, various hadiths (sayings of the Prophet Muhammad) describe events leading up to the Day of Judgment. Among these, some narrations suggest a significant conflict involving Sunni Muslims and a Shiite-led force in Iran (historically known as Persia). This article examines these narrations, their interpretations, and the implications for understanding Sunni-Shia relations in the context of end-times prophecies.​

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The Prophetic Narrations

Several hadiths from Sahih Muslim and other collections mention a military force from the East, often associated with Khorasan (a historical region encompassing parts of present-day Iran, Afghanistan, and Central Asia). These narrations describe a group that will rise to support the Mahdi, the prophesied redeemer in Islamic tradition.​

One such narration states:​

"There will come from the East a group of people who will support the Mahdi, and they will be the best of people on the face of the earth at that time."​

While the specific identity of this group is not detailed in the hadith, some interpretations suggest they may be Sunni Muslims from regions like Khorasan.​

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The Role of Iran in Islamic Eschatology

Iran holds a significant place in Islamic eschatological narratives. It is often depicted as the location where the Dajjal (the Antichrist) will appear, leading to a climactic battle between good and evil forces. Some narrations specify that the Dajjal will emerge from Isfahan, a major city in Iran, accompanied by a following of 70,000 Jews. This has led to interpretations suggesting that a major conflict will occur between the forces of the East and Iran in the end times.​

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Sunni-Shia Dynamics in the Context of End-Times Prophecies

The relationship between Sunni and Shia Muslims has historically been complex, marked by theological differences and political conflicts. In the context of end-times prophecies, some interpretations suggest that the Sunni-led forces from the East will confront a Shiite-led force in Iran. This perspective is based on the assumption that the group from the East, supporting the Mahdi, will engage in a significant battle with the forces in Iran, which are often associated with Shiite leadership.​

However, it's important to note that these interpretations are speculative and not universally accepted among scholars. Many Islamic scholars caution against making definitive claims about the identities of the groups involved in these prophecies, emphasizing that such matters are known only to Allah.​

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The Importance of Caution in Interpretation

Islamic teachings emphasize the importance of caution when interpreting eschatological narratives. The Prophet Muhammad is reported to have said:​

"Do not speak about the unseen except what has been revealed to you."​

This guidance underscores the need for humility and restraint in discussing matters related to the end times. While hadiths provide insights into future events, their meanings can be complex and multifaceted. Therefore, interpretations should be approached with care and a recognition of the limitations of human understanding.​

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Conclusion

The hadiths concerning a conflict involving Sunni Muslims and a Shiite-led force in Iran during the end times are part of a broader eschatological narrative in Islamic tradition. While these narrations have been interpreted by some to suggest a significant battle, it's crucial to approach such interpretations with caution. Islamic teachings encourage believers to focus on righteousness, unity, and preparation for the Hereafter, rather than speculating about future conflicts. Ultimately, the specifics of end-times events are known only to Allah, and Muslims are advised to seek knowledge with humility and a commitment to peace and understanding.​

The Dajjal, Zionism, and the End-Times: A Look at Eschatological Narratives in Islamic Thought

In Islamic eschatology, the emergence of the Dajjal—commonly referred to as the Antichrist—is one of the most significant and feared signs of the Last Day. He is depicted as a great deceiver who will mislead humanity, claim divinity, and wage war against truth and justice. Within some interpretations, particularly those influenced by contemporary geopolitics, there are narratives that connect modern movements like Zionism with these end-time prophecies.

One of the more controversial themes that arises in fringe eschatological literature is the idea of a Zionist presence or invasion of Madinah—a city that holds immense sanctity in Islam—under the influence or leadership of the Dajjal. This article explores how this concept developed in modern discourse, how it aligns or diverges from classical Islamic sources, and the symbolic meaning it holds for some segments of the Muslim world.

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Classical Islamic View of the Dajjal

In traditional Islamic teachings, the Dajjal is a one-eyed false messiah who will appear in the last age before the Day of Judgment. He will perform apparent miracles, deceive large populations, and lead many away from faith. Numerous hadiths, including those found in Sahih Muslim, Sunan Abu Dawud, and Jami` at-Tirmidhi, describe the Dajjal’s emergence and his journey across the earth.

A famous hadith states:

“There is no prophet who did not warn his people of the Dajjal… He will appear from the East… and will travel across the Earth, but he will not enter Makkah and Madinah.” (Sahih Bukhari)

This hadith suggests that Madinah will be protected from Dajjal's direct entry, but other narrations imply that his influence and supporters may try to approach or destabilize the city. According to some scholars, this "approach" can be interpreted metaphorically or politically, as an indirect spiritual or ideological threat.

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Zionism and Modern Interpretations

The term Zionism, originally a political movement advocating for the re-establishment of a Jewish homeland in Palestine, has taken on broader meanings in many Muslim-majority societies. In some circles, “Zionism” is no longer viewed purely in geopolitical terms but is symbolically associated with a global system of materialism, control, and deception—concepts often linked to the Dajjal in end-times literature.

In these interpretations, Zionism is seen not merely as a nationalistic ideology, but as part of a larger system of spiritual corruption that prepares the world for the Dajjal's rule. This narrative is especially prevalent in some contemporary Islamic thinkers who critique modern global power structures, mass media, and economic systems through an eschatological lens.

Authors like Sheikh Imran Hosein, for example, have theorized that modern Zionism and the creation of the state of Israel are deeply connected to the Dajjal's end-time mission. According to this view, Jerusalem becomes a focal point for the false messiah's rule, while Madinah and Makkah remain bastions of spiritual resistance.

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The Symbolic “Invasion” of Madinah

While no classical text explicitly describes a "Zionist invasion of Madinah," modern interpretations suggest that ideological or systemic influence over the Muslim world—including its holy cities—can be seen as a type of invasion. This is not necessarily a literal military invasion, but rather a penetration of values, culture, and political control that undermines Islamic authenticity.

In this symbolic sense, the “invasion” refers to:

• Cultural influence that erodes traditional Islamic values.

• Political alliances between Muslim-majority governments and powers seen as aligned with Zionist or imperial interests.

• Spiritual complacency, where Muslims are perceived to adopt secular or materialist ideologies promoted by global institutions.

Thus, the "Zionist invasion of Madinah" under the Dajjal is not about tanks rolling into the city, but about a deeper spiritual battle for the soul of the Muslim ummah.

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Madinah in the End-Times

In several authentic hadiths, it is stated that during the end-times, Madinah will be shaken by three earthquakes and will eventually be abandoned by the righteous, leaving only the worst of people behind. One such narration from Sahih Bukhari mentions:

“The people will leave Madinah in spite of the best state it had, and none will remain but the wild animals and birds…” (Sahih Bukhari 1874)

Some interpret this hadith to mean that the spiritual leadership of Islam will shift elsewhere as Madinah becomes overwhelmed by external influences or internal corruption. In this context, modern critics link the idea of “Zionist invasion” to a perceived loss of Islamic autonomy in its sacred spaces.

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The Role of Mahdi and Jesus (Isa) in the Final Battle

In Islamic eschatology, the Dajjal's deception will be countered by the return of Jesus (Isa, peace be upon him), who will descend in Damascus and join forces with the Mahdi, a righteous leader from the lineage of the Prophet Muhammad ﷺ.

Together, they will fight against the Dajjal and his followers—including, according to some narrations, 70,000 Jews from Isfahan who will be among his army. It's important to note that these narrations are often symbolic and not meant to vilify an entire religious community. The Qur’an explicitly condemns collective blame and emphasizes individual accountability.

The final battle, traditionally located near Ludd (modern-day Lod in Israel), will result in the defeat of the Dajjal and the restoration of justice.

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Conclusion: Prophecy, Politics, and Perception

The concept of a "Zionist invasion of Madinah under the Dajjal" is not a classical Islamic teaching but rather a modern symbolic interpretation of Islamic end-time narratives. It reflects a fusion of religious prophecy and political critique, shaped by real-world events and historical grievances, especially in relation to the Palestinian issue and broader Western influence in the Muslim world.

While it is crucial to study and understand eschatological beliefs, it is equally important to avoid conflating religious critique with political bias or spreading ideas that could incite hatred or misunderstanding between faith groups. The figure of the Dajjal in Islam is a symbol of ultimate deception, and resisting his influence means adhering to truth, justice, and the ethical teachings of Islam.

The Future in Islam: Rooted in the Authentic Sayings of the Prophet Muhammad (PBUH)

In Islam, the teachings of the Prophet Muhammad (PBUH) form the cornerstone of faith, guiding Muslims in their everyday lives and providing a framework for understanding the future. Central to these teachings are the authentic sayings of the Prophet, known as Hadith, which are considered as important as the Qur'an in shaping Muslim practice, belief, and thought. The future in Islam—both the individual’s spiritual journey and the broader destiny of the Muslim Ummah (community)—is intricately tied to these authentic sayings, which offer guidance, foresight, and a vision of ultimate salvation.

This article explores how the future in Islam is intertwined with the authentic sayings of the Prophet Muhammad (PBUH), shedding light on their relevance in shaping the direction of individual and collective futures, both in this world and the Hereafter.

The Role of the Prophet Muhammad (PBUH) in Islam

The Prophet Muhammad (PBUH) is regarded as the final messenger of God, sent to convey the final and complete revelation to humanity. His life and teachings are a model for Muslims to follow. The Qur'an, revealed to him over 23 years, is the primary source of Islamic guidance. However, the Prophet’s Hadith—his sayings, actions, and approvals—complement and elaborate upon the teachings found in the Qur'an.

The Hadith literature, comprising thousands of narrations, includes statements on a wide array of subjects: spirituality, morality, social justice, economics, and even predictions about the future. While the Qur'an provides the foundation of Islamic belief, the Hadith offers practical guidance on how to implement those beliefs in daily life. Through the authentic sayings of the Prophet Muhammad (PBUH), Muslims gain insight into their spiritual path and the unfolding of history.

The Importance of Authenticity in Hadith

The authenticity of Hadith plays a pivotal role in shaping Islamic teachings. Not all Hadith are considered equal; they are classified into categories based on their reliability and chain of narration. The most trustworthy Hadith collections—Sahih al-Bukhari and Sahih Muslim—are regarded as the gold standard for authenticity. These collections contain sayings that have been rigorously verified through a chain of trustworthy narrators who preserved the words and actions of the Prophet (PBUH) with utmost care.

The Prophet Muhammad (PBUH) himself emphasized the importance of authentic knowledge. He said, “Whoever tells a lie about me intentionally, let him take his place in Hellfire” (Sahih al-Bukhari). This warning highlights the seriousness with which Muslims are expected to treat the Prophet’s words and actions, reinforcing the significance of using only authentic narrations to guide one’s understanding of Islam.

The Future of the Muslim Ummah According to the Prophet’s Sayings

One of the primary ways in which the authentic sayings of the Prophet Muhammad (PBUH) provide insight into the future is through the predictions about the fate of the Muslim Ummah. These prophetic utterances outline a vision of both challenges and triumphs, struggles and eventual victories, all rooted in the faithful adherence to the core principles of Islam.

The Prophet Muhammad (PBUH) warned his followers of the trials and tribulations that would face the Ummah in the years to come. These included moral decline, political instability, and wars. However, he also spoke of a future where righteousness and justice would prevail, and the ultimate victory would belong to those who remained steadfast in their faith.

One famous Hadith outlines the future of Islam and the Muslim community in the following words: “This matter [Islam] will continue to be victorious until the Day of Judgment. No group of people will ever be defeated as long as they remain upon the truth” (Sahih al-Bukhari). The future of the Ummah, according to this saying, rests on its commitment to the truth of Islam, its adherence to the teachings of the Qur'an and the Hadith, and its unity in the face of adversity.

Personal and Collective Guidance for the Future

The Prophet’s sayings also offer guidance for both individual Muslims and the collective Muslim Ummah in navigating the future. Individually, the sayings of the Prophet (PBUH) provide a roadmap for spiritual development, ethical conduct, and personal growth. In a world that is often filled with distractions, uncertainty, and challenges, the authentic Hadith act as a compass, pointing Muslims toward the path of righteousness.

For example, one of the Prophet’s most famous sayings is: “The best among you are those who have the best manners and character” (Sahih al-Bukhari). This emphasizes the importance of moral integrity and ethical behavior in all interactions, suggesting that the future success of an individual—and by extension, the Ummah—depends on the cultivation of good character, kindness, and sincerity.

Moreover, the Prophet Muhammad (PBUH) also provided practical advice for everyday living. His teachings on family life, social justice, and the pursuit of knowledge are central to ensuring that Muslims remain spiritually grounded and engaged in the welfare of society. For example, he said, “Seeking knowledge is an obligation upon every Muslim” (Sunan Ibn Majah), underscoring the value of education and intellectual pursuit in building a prosperous future.

The Prophetic Vision of the End Times

A significant aspect of the Prophet Muhammad’s (PBUH) teachings about the future involves the concept of the end of times, known as Akhir al-Zaman. These predictions are not meant to create fear or anxiety, but rather to serve as a reminder to Muslims of the transient nature of this world and the importance of preparing for the Hereafter.

The Prophet (PBUH) spoke in detail about the signs of the coming of the Day of Judgment, which include widespread corruption, the appearance of the Dajjal (Antichrist), the return of Prophet Isa (Jesus), and the ultimate triumph of truth over falsehood. While the exact time of these events is unknown, the Prophet (PBUH) emphasized that Muslims should remain vigilant, committed to their faith, and ready for the challenges that may arise.

One well-known Hadith states, “The Hour will not be established until knowledge is taken away, earthquakes will increase, time will pass quickly, tribulations will appear, and there will be much hatred” (Sahih Muslim). This prediction highlights the spiritual and moral decay that will precede the final hour, urging Muslims to stay steadfast in their practice and to seek knowledge, piety, and unity in the face of adversity.

A Future of Justice and Peace

While the end times in Islam are marked by turmoil and trials, the Prophet Muhammad (PBUH) also foretold a time of peace and justice that will come after the final victory of truth. In the Hadith, it is reported that when Prophet Isa (PBUH) returns, he will bring justice to the world and destroy the forces of evil. This marks a period of global peace, where righteousness will prevail and Islam will flourish.

In the Hadith, the Prophet Muhammad (PBUH) said, “There will come a time when the earth will be filled with justice as it was filled with injustice” (Sahih Muslim). This vision of the future offers hope to Muslims, assuring them that despite the struggles and challenges of the present, a time will come when justice will triumph, and the world will be restored to a state of balance and peace under the guidance of Islamic principles.

Conclusion: A Future Based on the Prophet’s Teachings

The future in Islam is deeply intertwined with the authentic sayings of the Prophet Muhammad (PBUH). His teachings offer a comprehensive framework for understanding the present and preparing for the future, both individually and collectively. Whether in terms of personal development, societal justice, or the ultimate victory of truth over falsehood, the Prophet’s sayings provide the direction and guidance needed to navigate the complexities of the modern world.

For Muslims, the future is not simply about worldly success, but about spiritual growth, adherence to justice, and the preparation for the Hereafter. By following the authentic teachings of the Prophet Muhammad (PBUH), Muslims are not only equipped to face the challenges of this life but also to build a future rooted in faith, integrity, and righteousness. The future in Islam, therefore, is a journey that leads to both individual fulfillment and the collective success of the Muslim Ummah, guided by the timeless wisdom of the Prophet’s authentic sayings.

The Next World Order by Ahmad Thomson: A Vision for Global Transformation

In a rapidly changing world marked by political upheaval, economic uncertainty, and cultural divisions, many have called for a reimagining of the global order. Ahmad Thomson’s The Next World Order presents a unique and thought-provoking perspective on the future of humanity. Published in 2005, Thomson's work offers a blend of philosophical, spiritual, and political analysis, proposing that humanity stands at a crossroads and must adopt new paradigms to overcome current challenges and create a better future. In this article, we will explore the core ideas presented in The Next World Order, examining the author’s critique of modern society, his vision for the future, and the principles he believes must guide humanity toward a more just, harmonious, and sustainable world.

Who is Ahmad Thomson?

Ahmad Thomson is a British author, lecturer, and scholar known for his work in the areas of Islamic thought, spirituality, and philosophy. He has a diverse academic background and is an advocate for the integration of spirituality into modern life. Thomson’s work often explores the intersection of religion, politics, and philosophy, with a particular focus on the teachings of Islam and how they can inform global governance and personal development. The Next World Order is one of his most prominent works, in which he addresses global issues through the lens of Islamic principles while also engaging with contemporary political and economic systems.

The Crises of the Modern World

In The Next World Order, Thomson argues that the world is facing multiple crises that stem from a deep moral and spiritual malaise within global society. These crises, he believes, are not only political and economic in nature but also rooted in a profound loss of meaning and purpose in the lives of individuals and nations. The book critiques the Western-centric global order that has dominated the last few centuries, particularly focusing on the exploitative nature of capitalism, the destructive impact of imperialism, and the erosion of spiritual values.

According to Thomson, modern civilization has become excessively materialistic and self-centered, fostering an environment where human beings are disconnected from their spiritual essence and from the natural world. This, he contends, has led to widespread inequality, environmental degradation, and a general sense of disillusionment among people around the world. The existing global order, driven by power, greed, and consumerism, is unsustainable and unjust. As the world grapples with these challenges, the need for a new global framework becomes ever more urgent.

A Spiritual and Ethical Revolution

Thomson’s solution to these crises is rooted in a spiritual and ethical revolution. He calls for a global transformation that prioritizes spiritual values over materialism, justice over power, and harmony over conflict. Central to this transformation is the adoption of ethical principles that transcend narrow national interests and embrace the common good of all humanity.

For Thomson, the foundation of the Next World Order lies in spirituality. Drawing on Islamic teachings, he argues that spiritual development must be at the center of any societal transformation. According to him, true peace and justice can only be achieved when individuals and societies reconnect with their spiritual roots. He emphasizes the importance of transcending individual egoism and embracing a collective sense of responsibility and compassion.

This spiritual awakening, however, is not confined to religious rituals or dogmas. Thomson believes that the essence of spirituality is universal, and that it can inform not only personal conduct but also broader social and political systems. A spiritual revolution, in this context, involves transforming not just the individual, but entire systems of governance, economics, and social relations.

The Role of Islam in the Next World Order

Islam plays a central role in The Next World Order. Thomson, a convert to Islam, uses the principles and teachings of the Islamic faith as a framework for understanding global issues and potential solutions. He draws heavily on the Islamic concept of tawhid (the oneness of God), which emphasizes the interconnectedness of all creation, and adl (justice), which serves as a foundational principle in both personal conduct and political governance.

Thomson believes that Islamic principles offer a profound blueprint for building a just and harmonious global order. He points out that Islam, when understood in its truest form, calls for social and economic justice, environmental stewardship, and a deep commitment to peace. He argues that the world order envisioned by Islam is not one of domination or exploitation, but one of mutual cooperation and respect for human dignity.

In particular, Thomson emphasizes the importance of shura (consultation) and ijtihad (independent reasoning) in the Islamic tradition as guiding principles for governance. He contends that these concepts, when properly applied, can foster inclusive, participatory decision-making processes that prioritize the needs of all people, especially the marginalized and oppressed.

The Crisis of Modernity and the Need for a New Paradigm

One of the central themes in The Next World Order is the critique of modernity. Thomson argues that the modern world, particularly in the West, has become entrenched in an outdated worldview that prioritizes material success and individualism over spiritual growth and collective well-being. This worldview has been driven by the Enlightenment’s focus on reason, scientific progress, and human autonomy, which, according to Thomson, have contributed to a disconnection from the deeper, transcendent aspects of life.

For Thomson, the crisis of modernity is deeply connected to the failures of the current world order. Capitalism, imperialism, and secularism—hallmarks of modern Western civilization—have contributed to a global system of exploitation and inequality. Moreover, these ideologies have been unable to address the spiritual and existential needs of humanity, leading to a widespread sense of alienation, environmental degradation, and conflict.

Thomson advocates for a shift away from this materialistic, secular worldview in favor of a more holistic approach to human life. He calls for a new paradigm that integrates spiritual wisdom, ethical conduct, and social justice. This paradigm, according to Thomson, will be the foundation of the Next World Order, which seeks to create a world where the well-being of all people is prioritized, and where the environment is protected for future generations.

The Path Forward: Building the Next World Order

Thomson provides a vision of how to build the Next World Order, emphasizing the need for global cooperation, spiritual awakening, and systemic change. He suggests that achieving this new world order will require a collective effort from all people, regardless of nationality, religion, or cultural background.

One of the key elements in this process is the recognition of our shared humanity and the interconnectedness of all people. Thomson argues that the divisions that separate us—whether political, economic, or religious—must be overcome in order to create a more just and peaceful world. A critical part of this transformation is dismantling the power structures that perpetuate injustice and inequality, and replacing them with systems that are fair, transparent, and accountable.

Thomson also stresses the importance of education in this process. A new world order will require a shift in consciousness, and this can only be achieved through a comprehensive global educational system that fosters critical thinking, spiritual awareness, and social responsibility. Thomson advocates for education that teaches not only technical skills but also ethical principles, empathy, and a deep understanding of the interconnectedness of all life.

Furthermore, the Next World Order calls for a profound reimagining of the global economic system. Thomson criticizes the greed-driven, profit-maximized model of capitalism and advocates for an economic system that prioritizes human dignity, equitable distribution of resources, and sustainability. This system would be rooted in the values of justice and fairness, ensuring that no one is left behind, and that the needs of the most vulnerable are met.

Conclusion: A Vision of Hope and Transformation

The Next World Order by Ahmad Thomson presents a compelling and hopeful vision for the future of humanity. In a world where global challenges seem insurmountable, Thomson offers a roadmap for change that is rooted in spirituality, justice, and cooperation. His vision calls for a fundamental shift in the way we think about wealth, power, and governance, and it emphasizes the need for a collective effort to build a more just and sustainable world.

Thomson’s work challenges us to rethink the priorities of modern civilization and to embrace a new paradigm that integrates ethical values with practical action. Whether or not one agrees with all of his conclusions, his book provides a powerful call to action—a reminder that the future of our world depends on our willingness to transform our minds, hearts, and systems in order to create a more just, peaceful, and harmonious global order.

Books by Francis Fukuyama: An Intellectual Journey Through Politics, History, and Human Nature

Francis Fukuyama, one of the most influential political scientists and intellectuals of the late 20th and early 21st centuries, has authored numerous books that address critical issues surrounding politics, history, economics, and human nature. His work has shaped and challenged the way we think about democracy, governance, and societal progress. Through his career, Fukuyama has written extensively on the development of political institutions, the role of culture in shaping societies, and the eventual trajectory of political evolution. This article explores the key works of Francis Fukuyama, offering insights into his intellectual journey and contributions to the field of political science.

1. The End of History and the Last Man (1992)

Fukuyama's most famous and controversial book, The End of History and the Last Man, published in 1992, is a seminal work in political philosophy that argues for the triumph of liberal democracy as the final form of human government. Fukuyama's thesis posits that with the end of the Cold War and the collapse of communism, liberal democracy had emerged as the definitive political system for the modern world, representing the culmination of ideological evolution. He argued that the ideological battle between competing systems, such as liberal democracy and communism, had been definitively won by the former.

The book was inspired by the political and ideological shifts that followed the fall of the Soviet Union and the disintegration of communism in Eastern Europe. Fukuyama drew heavily on Hegelian philosophy, suggesting that human history could be understood as a dialectical process, where each ideological phase led to the next, culminating in the realization of freedom and individual rights through liberal democracy. For Fukuyama, the “end of history” did not mean the cessation of events but rather the end of ideological evolution, with liberal democracy being the final destination of human political development.

The book was both widely praised and criticized. While many praised Fukuyama's optimistic vision for the future of democracy and human progress, others, including political theorists and historians, found his conclusions overly simplistic. Critics argued that history was far from over, pointing to ongoing conflicts, rising authoritarianism, and regional instabilities that contradicted Fukuyama’s thesis.

2. Trust: The Social Virtues and the Creation of Prosperity (1995)

In Trust: The Social Virtues and the Creation of Prosperity (1995), Fukuyama explores the role of trust in the development of economic systems and political institutions. Drawing from sociology, economics, and history, Fukuyama examines how social trust—defined as the willingness of individuals to cooperate with one another for mutual benefit—shapes the functioning of economies and the success of societies.

Fukuyama argues that high levels of trust within a society are essential for the creation of prosperous economies and stable political systems. Trust reduces transaction costs, promotes cooperation, and facilitates the establishment of legal and institutional frameworks. In contrast, societies with low levels of trust struggle with corruption, inefficiency, and economic stagnation.

A key insight from the book is Fukuyama’s distinction between different types of trust: personal trust (between individuals), organizational trust (within firms or institutions), and institutional trust (in the broader political system). He argues that successful societies, such as those in Western Europe and East Asia, have built strong institutional frameworks that foster trust among citizens and enable long-term economic growth. Conversely, societies with weak institutions and high levels of distrust tend to suffer from social fragmentation and economic decline.

In this book, Fukuyama examines the relationship between trust and the development of capitalism, showing how certain cultural values, including strong family ties, civic engagement, and shared ethical norms, are critical for the creation of a thriving capitalist economy.

3. The Great Disruption: Human Nature and the Reconstitution of Social Order (1999)

In The Great Disruption (1999), Fukuyama argues that Western societies were undergoing a fundamental shift in their social order, which was driven by changes in family structures, gender roles, and the decline of traditional norms. He calls this shift “the great disruption” and believes it is the result of technological, economic, and social changes that began in the 1960s.

Fukuyama explores how the collapse of traditional family structures, the rise of individualism, and changes in societal norms around gender, marriage, and sexual behavior have disrupted the social fabric of Western societies. He suggests that these changes have led to rising levels of social disintegration, including increased crime, drug addiction, and a decline in civic participation.

However, Fukuyama does not believe that this disruption is necessarily negative. He argues that societies can adapt and create new forms of social order, just as they did in the past after periods of social upheaval. He emphasizes the need for a balance between individual rights and social obligations, arguing that the resurgence of social norms and community values could be key to overcoming the challenges posed by the great disruption.

One of the key themes in The Great Disruption is the role of human nature in shaping social behavior. Fukuyama explores how human beings are hardwired for social cooperation but also prone to individualistic tendencies. This tension between individual desires and collective well-being, he argues, is a central challenge for modern societies.

4. Our Posthuman Future: Consequences of the Biotechnology Revolution (2002)

In Our Posthuman Future (2002), Fukuyama tackles one of the most pressing concerns of the 21st century: the rapid advancements in biotechnology and their potential to alter the fundamental nature of humanity. Fukuyama examines the implications of genetic engineering, cloning, and other biotechnological innovations on human nature, society, and politics.

Fukuyama warns that these biotechnological advancements could lead to the emergence of a new class of "posthuman" beings, whose abilities and characteristics are radically enhanced through genetic modification and other forms of biological intervention. He expresses concern that these technologies could exacerbate social inequalities, create new forms of discrimination, and fundamentally alter the human experience in ways that are not fully understood.

Despite his concerns, Fukuyama does not advocate for the complete rejection of biotechnology. Rather, he calls for a careful and thoughtful approach to the regulation of biotechnological innovations, emphasizing the need to protect human dignity and preserve the core values of liberal democracy. He stresses that any technological advancements must be guided by ethical principles that respect human rights and prevent the creation of a two-tiered society, where the rich and powerful have access to life-altering enhancements.

5. Political Order and Political Decay: From the Industrial Revolution to the Globalization of Democracy (2014)

In Political Order and Political Decay (2014), Fukuyama provides a comprehensive historical analysis of the development of political institutions and their role in shaping the modern world. The book is a follow-up to The Origins of Political Order (2011) and continues his exploration of how political systems evolve over time.

Fukuyama traces the development of political order from the early stages of human society to the rise of modern liberal democracies. He examines the challenges faced by political institutions in the face of industrialization, globalization, and the rise of authoritarian regimes. The book focuses on the causes of political decay, including corruption, weak institutions, and the failure to adapt to changing social and economic conditions.

One of Fukuyama's key arguments in Political Order and Political Decay is the importance of strong, adaptable political institutions in maintaining political stability and promoting economic development. He argues that many modern democracies are at risk of political decay due to the weakening of their institutions, which can lead to a breakdown in governance and the rise of populist movements and authoritarian regimes.

Conclusion

Francis Fukuyama’s books represent a wide-ranging intellectual journey that spans political theory, history, economics, and human nature. His work continues to influence debates about democracy, governance, and the future of political institutions in an increasingly interconnected and complex world. While some of his predictions, particularly those in The End of History and the Last Man, have been subject to criticism and revision, his broader contributions to the understanding of political order, trust, and the impact of technology on society remain vital in contemporary discourse.

Whether addressing the triumph of liberal democracy, the role of social trust in economic prosperity, or the challenges posed by biotechnology, Fukuyama’s writings provide valuable insights into the forces that shape our political and social lives. His work encourages readers to critically examine the evolution of political institutions and the future of human society in an ever-changing world.