According to the Quran, People of the Book (Unitarian Christians and Non-Zionist Jews?) will believe in Jesus as the Messiah before his eventual Death

In Islamic eschatology and theology, Jesus (ʿĪsā ibn Maryam, peace be upon him) holds a uniquely honored position. Unlike the Christian view of Jesus as the Son of God or the Jewish view that rejects him as the Messiah, the Qur’an presents Jesus as a prophet, Messiah, and servant of God — but not divine.

A fascinating passage in the Qur’an asserts that the People of the Book — commonly understood as Jews and Christians — will ultimately believe in Jesus as the true Messiah before his death. This prophecy has been the subject of interpretation and debate for centuries among Muslim scholars. In the modern context, some interpretations suggest that groups such as Unitarian Christians, who reject the Trinity, and non-Zionist Jews, who reject the political ideologies tied to modern Israel, may be among those referenced.

Let’s explore the key Qur’anic verse, its interpretations, and what it could mean in today’s religious and interfaith context.

---

The Qur’anic Verse at the Center: Surah An-Nisa (4:159)

The verse that scholars often cite is found in Surah An-Nisa (4:159):

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

This verse, though concise, carries significant theological weight. The Arabic text uses the phrase "liyuminu’nna bihi" ("will surely believe in him") and "qabla mawtihi" ("before his death"). The ambiguity lies in the pronoun "his" — does it refer to Jesus’ death or the death of each individual from the People of the Book?

---

Classical Interpretations

1. Majority View: Refers to Jesus’ Second Coming

Most traditional Islamic scholars — including Ibn Kathir, Al-Tabari, and Al-Qurtubi — interpret this verse to mean that before the actual death of Jesus (after his second coming), all People of the Book alive at that time will come to believe in him as the true Messiah and a prophet of God, not as divine.

• Jesus was not crucified, according to the Qur’an (4:157–158), but was raised to Heaven by God.

• He will return at the end of times to restore justice, break the cross, and correct misconceptions about his message.

• When he returns, Jews and Christians who encounter him will accept his true nature as taught in Islam.

2. Alternative View: Refers to the Individual’s Death

Some scholars hold that every Jew or Christian will, at the time of their own death, come to know the truth about Jesus — but this belief will come too late to benefit them in the Hereafter.

This interpretation emphasizes the regret and realization that may occur at the moment of death, rather than a collective acceptance during Jesus’ return.

---

Who Are the “People of the Book”?

The “People of the Book” (Ahl al-Kitab) in the Qur’an primarily refers to Jews and Christians, as recipients of earlier divine revelations — the Torah and the Gospel. They are granted a unique status in Islamic theology:

• They are recognized as monotheists (albeit with theological deviations).

• They are afforded protections under Islamic governance.

• Muslims are permitted to eat their food and, in some views, marry their women.

However, not all Jews and Christians are viewed the same way in Islamic thought. Some were more faithful to the original teachings of their prophets than others.

---

Could This Refer to Unitarian Christians and Non-Zionist Jews?

In modern times, the diversity within Judaism and Christianity has grown. This raises the question: Could the prophecy about belief in Jesus be referring to specific groups who already align more closely with Islamic teachings?

1. Unitarian Christians

Unitarian Christians, including modern Unitarians and some historical sects like the Ebionites, reject the doctrine of the Trinity and do not believe Jesus is God. Instead, they emphasize Jesus as a moral teacher and prophet — views that resonate more with Islamic Christology.

Many Muslims view this rejection of Jesus’ divinity as a step closer to the Islamic perspective, even if these groups do not fully accept Muhammad (peace be upon him) as a prophet.

Could the Qur’an be foretelling that such Christians, already inclined to view Jesus as a human Messiah, will ultimately recognize his true prophetic role before the end?

2. Non-Zionist Jews

Similarly, within Judaism, not all Jews supported or support Zionism — the political ideology advocating for a Jewish state in the land of historic Palestine. Traditional Orthodox sects like Neturei Karta oppose Zionism on theological grounds, maintaining that Jews are to remain in exile until the coming of the Messiah.

These groups often emphasize humility, obedience to God, and a rejection of worldly nationalism — qualities admired in Islamic teachings.

While they do not accept Jesus as the Messiah, some argue that non-Zionist Jews, being more faithful to the monotheism and ethics of the Torah, may be more receptive to Jesus upon his return.

---

Implications for Interfaith Understanding

The Qur’anic message in Surah An-Nisa encourages Muslims to see Jews and Christians not as enemies, but as people on a shared spiritual journey — many of whom may ultimately be guided to the truth. Rather than promote conflict, this prophecy points to a future reconciliation based on mutual recognition of Jesus as the Messiah and servant of God.

It also implies that belief in Jesus is not solely a Christian concept. Islam reclaims Jesus as a universal figure, whose second coming will unite rather than divide the monotheistic traditions.

This opens space for interfaith dialogue, especially with groups who are already questioning mainstream doctrines like the Trinity or political Zionism.

---

Jesus in Islamic Eschatology

According to numerous hadith (prophetic traditions), Jesus will return in the end times:

• He will descend in Damascus, dressed in white robes.

• He will pray behind the Mahdi (a righteous Islamic leader), confirming his submission to the final revelation.

• He will break the cross (rejecting the claim of crucifixion), kill the false messiah (al-Dajjal), and establish justice.

• After a period of peace, he will die a natural death, and Muslims will pray over him.

This context supports the view that the Qur’anic verse (4:159) refers to a future, collective recognition of Jesus by the People of the Book during his second coming.

---

Conclusion

The Qur’an’s statement that “there is none from the People of the Book but will believe in him before his death” presents a profound theological insight. It foretells a future moment of clarity — either at the return of Jesus or at each individual’s death — in which the truth about Jesus will be universally recognized.

For Muslims, this verse confirms the importance of Jesus as the Messiah and offers hope that Jews and Christians, particularly those inclined toward monotheism and spiritual truth, will ultimately come to believe in him as Islam teaches.

In a world often divided by doctrine and dogma, this Qur’anic vision hints at an eventual spiritual convergence — one that could unite sincere seekers of truth under the shared recognition of Jesus not as a god, but as the Messiah, servant, and messenger of the One God.

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.

---

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.