There are three aspects of Dajjal. There is Dajjal the individual. There is Dajjal as a world wide social and cultural phenomenon. There is Dajjal as an unseen force.

The word Dajjal does not appear in Qur'an. It appears in various collections of Hadith, including the two Sahih collections and the Mishkat al-Masabih and The Gardens of the Saliheen, in the sections which are concerned with the period of time immediately preceeding the end of the world. The prophet Muhammad, may the blessings and peace of Allah be on him, was sitting with a group of his companions one day during the late afternoon. The disc of the sun was just about to begin to disappear behind a wall. The prophet said that the time between their sitting there that afternoon and the end of the world, was as short as the distance between the disc of the sun and the top of the wall at that moment. This was fourteen hundred years ago.

Allah says in Qur'an that the person who is asked about the end of the world, that is the Hour, knows as much about it as the person who asks the question. Allah also says that mankind has only been given a little knowledge concerning the Hour. No one knows exactly when it will be, but Allah says in Qur'an that perhaps it is closer than you think. As far as you are concerned, the world ends for you when you die.

Many of the signs of the end of the world are clearly indicated in the Hadith collections, and whoever is awake and aware of the signs in the self and on the horizon, knows these signs and recognises them when they appear. All the signs of the end of the world are now apparent, except for, the last four major signs, and it would appear that even these are now imminent.

Amongst the signs already apparent are: that the poor and the destitute build tall buildings in which people glorify themselves; that the slave girl gives birth to her mistress, one meaning of which is that the mother who is enslaved by her work situation has children who grow up to be uncontrollable and who dominate and tyrannise the family situation; that women outnumber men; that there are many women who no longer give birth to children; that everyone is concerned with working so that not only the men but also the women go out to work; that there is an abundance of food, much of which has no blessing; that when a person is offered food it is refused; that time is short; that there are many people who are hard hearted and mean; that there is much fighting and killing of people; that there are women who wear their clothes like a second skin; that attempts are made to make the deserts green; that there are people who attempt to change the balance of nature and who interfere with and interrupt the basic cycles and processes of existence; and finally that the sun rises in the west, one meaning of which is that the life transaction of Islam is adopted by people living in the western world.

The last four major signs are the appearance of Dajjal the individual; the appearance of the Mahdi, the rightly guided leader of the Muslims who will fight Dajjal; the re-appearance of the prophet Jesus, on him be peace, who as well as breaking all the crosses, killing all the pigs, marrying and having children and praying with the Muslims, will also kill Dajjal; and the appearance of Juge wa ma Juge, a tribe of people who will scatter across the world, creating destruction.

It is clear that before Dajjal the individual appears on earth, there must already be present and established the system, and the people running that system, which and who will support and follow him when he does appear. Evidence of that system, and the people running that system, is evidence of Dajjal as a world wide social and cultural phenomenon, and Dajjal as an unseen force. The signs of these broader aspects of Dajjal, that is what Dajjal the individual will epitomise, are very apparent today, which would indicate that Dajjal the individual is soon to appear .

These descriptions all fit the characteristics of today's media machines, and especially the manner in which they are largely used. Dajjal is also described in the Hadith as having many eyes on both sides, and travelling about the world in large hops. This description fits the characteristics of today's means of mass transport. Dajjal is described as having the letters KFR on the forehead. Some of the jets in the Israeli airforce have these letters painted on their noses.

The letters KFR are the basic root letters of the arabic word kufr, or kaffir. Kufr is to cover up and to reject. The kaffir is the one who covers up the true nature of existence, that is that there is no god only Allah, and who rejects the messengers who are sent by Allah to show people how to live in harmony with what is within them and with what is without them, and to worship and have knowledge of Allah. When the prophet Muhammad said that you should seek knowledge as far as China, he was talking about knowledge of Allah, or at the very least knowledge which leads to knowledge of Allah. If your knowledge does not come from fear of Allah, you have been deceived. Fear Allah, and Allah will give you knowledge. The kaffir rejects this. The kaffir is thus diametrically opposed to the mumin. The mumin is the muslim who openly affirms the true nature of existence, and who accepts and follows the example and teachings of the prophet Muhammad, may the blessings and peace of Allah be on him, the last of the prophets to have been sent by Allah before the end of the world.

Amongst the descriptions of Dajjal in the Hadith collections we find the following: Dajjal has one eye, like a squashed grape. Dajjal can be heard all over the world at the same time. Dajjal will show you fire, but it will not bum you. Dajjal will show you water, but you will not be able to drink it. Dajjal will talk of the Garden, and make it seem like the Fire. Dajjal will talk of the Fire, and make it seem like the Garden.

It should be already clear that the kaffir system, and the kaffirs who control and believe in that system, are none other than Dajjal as a world wide social and cultural phenomenon and Dajjal as an unseen force. Dajjal the individual will be the epitome of the kaffirsystem, the ultimate kaffir, and therefore inevitably to be chosen as the leader of that system by the kaffirs who run that system, when he appears. The prophet Muhammad said that kufr is one system. The kaffir system is Dajjal. The three aspects of Dajjal are in fact interlinked and indivisible. Dajjal.

In the same way the Mahdi will be, when he appears, the epitome of Islam, the way of the prophet Muhammad, although it must be said immediately that he will be like a drop compared to the ocean of the prophet Muhammad, may the blessings and peace of Allah be on him. It follows that the Mahdi will be the one who is inevitably recognised and accepted by all true muslims as their leader. The prophet Muhammad said that the muslims are one body.

Kufr is at war with Islam. Islam is at war with Kufr. Dajjal will fight the Mahdi. The Mahdi will fight Dajjal. The prophet Jesus, who was not crucified, but taken by Allah out of this world into the Unseen, and another who looked like him crucified in his place, the prophet Jesus, on him be peace, having returned to this world, will kill Dajjal.

Dajjal has been the subject of much writing in the past. Prophecies relating to the Dajjal are to be found, for example, in the bible in the Book of Revelations by John, and in the writings of Nostrodamus. Many people have attempted to interpret these prophecies anew in the light of events taking place during their own particular lifetimes. Dajjal is usually referred to as the Antichrist in these prophecies and the commentaries on them. It is not known how reliable or accurate these prophecies or the commentaries on them are. It is quite probable that they came by way of the jinn.

The jinn are made of smokeless fire. They can see us. Only some of us can see them. We are made of water and clay. Angels are made of pure light. Angels are incapable of wrong action. They do not eat or sleep or procreate. They praise Allah continuously. They are the means by which the creational process operates. The jinn, like us, are capable of right action and wrong action. Some of them are muslim, some are kaffir, and some are munafiq, that is hypocrites who say they are muslim when in truth they are kaffir. The jinn often communicate with people, and from their knowledge of the unseen tell of events which lie in the future. Clearly, if the writings of John and Nostrodamus came by way of, or were influenced by, bad or mischievous jinn, then they are not entirely reliable, since, as is the case with many of the jinn who are the familiars of those who practice magic, or who communicate with mediums, for every truth that is told, several half truths and outright lies are also added. Given this element of possible uncertainty and error, the only way that the prophecies of John and Nostrodamus can be shown to be reliable is when what is said corresponds to what eventually happens. .

As far as the written word is concerned, therefore, the Hadith contain the most reliable description of Dajjal and the events which are to take place before and after the appearance of Dajjal, wherever there is a reliable isnad, that is a reliable chain of transmission from the one who heard or saw what was actually said or done by the prophet Muhammad himself, to the ones who remembered what that person remembered by heart, to the one who recorded what they remembered in writing. The Hadith which have been recorded in writing were only accepted after they had been scrupulously checked by the scholars who collected them, unlike the bible, much of whose contents is from unreliable sources and cannot be attributed to the prophets whose words and actions the bible purports to record. Allah says in Qur'an that the Jews and the Christians have changed and altered the original teaching of their respective prophets, and the numerous contradictions within the bible bear eloquent witness to this fact.

The prophet Muhammad did say however, may the blessings and peace of Allah be on him, that knowledge is the lost property of the mumin, who may pick it up wherever he or she finds it. The mumin is the muslim who not only believes in Allah, but also actually and actively trusts in Allah in the course of his or her everyday affairs. .The muslim may believe in Allah whilst still relying on his or her own actions. The mumin relies on Allah for success. The muhsin is the muslim who knows that there is only Allah, and that accordingly reliance on other than Allah is an impossibility. The muslim, the mumin and the muhsin are all muslims, but they possess different degrees of knowledge of Allah. Those who fear Allah the most are the ones who have the greatest knowledge of Allah, because such fear only comes with such knowledge. The prophet Muhammad said that no other being feared Allah as much as he. Knowledge comes to the one who purifies the heart by the grace of Allah. As the heart comes clear, the knowledge of the heart increases.

This knowledge begins where the written word ends. For the ones whose heart is purified, so that the signs in the self and on the horizon, and they are the same, are recognisable and understood, the signs of Dajjal as a world wide social and cultural phenomenon and Dajjal as an unseen force are plain to see, and what is experienced is a confirmation and amplification of the information which the written word contains. The mumin is the muslim who trusts in Allah. Part of this trust is to trust others and to trust one's self and one's experience of life and one's interpretation of the signs in the self and on the horizon. This trust is complete when the person knows his or her self, for whoever knows their self knows their Lord, and whoever knows their Lord knows what comes from their Lord, which is creation, the universe and everything in it; and no form tangible or intangible, actual or conceptual, can be associated with Allah. Whoever has this trust and this knowledge is muhsin. Reading is not the same as seeing.

The seeing is a much stronger confirmation of what has been read. Books can only remind you 01 what has already been tasted and of what is yet to be tasted or what is capable of being tasted. It is the tasting which is important, not the record of the tasting, whether that record be audio or visual, on paper or on celluloid. To see is to know, but there are different seeings and different knowing.

Considering Dajjal as an unseen force, the presence of this force is indicated by the arrival of beings from another world who take possession of human beings in the same way as the jinn sometime possess humans and animals. It may well be that Dajjal as an unseen force can, like the jinn, actually manifest as humans and animal! without actually having to possess them, that is by taking on their likeness rather than by taking them over. It may well be that Dajjal as an unseen force is none other than a horde of kaffir jinn, as opposed to being beings of some other kind. It is not known from which world the) come. It is known that there are many worlds. Allah is described i11 Our' an in the Sura al Fatiha as Lord of the Worlds. Ibn al Arabi visited some of these worlds in vision, and describes these experiences in hi! book the Meccan Revelations. He names vast cities possessing technologies far superior to the one which some people on this earth boast of today.

The sign that this possession has taken place is that you see large numbers or groups of people all acting as one body, apparently possessing no individual identity. Although they look like human beings they simply do not behave like human beings, but more like robots. The large numbers of books and films which deal with the! phenomenon are not mere figments of the imagination. They point to the reality of what has already occurred and continues to occur .

Since this aspect of Dajjal as an unseen force is in the Unseen, direct knowledge is only available to those who have been given access to the Unseen. Although the prophet Muhammad was given such access, ht was not hungry for it. The desire for such knowledge is an obstacle to the one who desires direct knowledge of Allah. The evidence in the phenomenal world, that is the world which is apprehended by the senses, however, that this take over has taken and is taking place is to be found by observing the manner in which the social and cultural conditions in our world have changed, especially in this century, and by examining how life is conducted today. In other words, it is possible to ascertain the characteristics of Dajjal as an unseen force by examining Dajjal as a world wide social and cultural phenomenon

Considering Dajjal as a world wide social and cultural phenomenon we see that the takeover is well under way, and that the time would appear to be soon approaching when it will be time for the Dajjal the individual to appear, simply because the systems and the people running those systems, that is the kaffir system, that is the Dajjal, system, have apparently gained sufficient world wide control to be able to instate him as the leader they have all been waiting for, once he ha! been recognised and acclaimed as such.

Dramatic changes have taken place on the face of this earth in the last hundred years. The social groupings which used to be prevalent throughout the world, most of them based on the village pattern, o community of families who all knew and helped each other and which interacted with other village communities, have been rapidly eroded and depersonalised. In the large cities of today, the individual has become increasingly alienated from his or her self and from others and from knowledge of Allah, a cog in the consumer producer process who, when not at work or asleep, is often trapped in an infantile and unfulfilled search for illusory self gratification, which ensures that there is usually very little time left to reflect and consider where he or she is going, and no time to actually do something about breaking out of the recurring behaviour pattern in which he or she is trapped. Even where the social grouping of today is limited in size to the village number, the actual social transaction between its members is far less intimate and cohesive than in the past. There is less time to meet together and more time to watch television. There is less time spent working together and more time spent working alone. For those who have been born into this state of affairs, this change in social conditions is not always apparent. It is assumed that things have always been the way they are.

Perhaps the only way of appreciating how dramatic the change has been is to observe what happens when a multi national corporation decides to exploit the natural resources of a hitherto inaccessible region of the world. In a relatively brief period of time, the activities of the people controlling the corporation have not only disrupted the way of life of the people living in that area, but also eliminated their traditional sources of livelihood and thereby ensured that there is cheap labour available to carry out the work being generated by the corporation's activities. Suddenly everyone has a number and wants this thing called money, and the social harmony which existed before the mine or the factory or the well or whatever became a reality, is gone. All this is done in the name of progress and civilising the backward, but in reality the new lifestyle which is inevitably linked with the new technology, and with the mockery of real knowledge which the kaffir calls literacy and education, is the sign of the end of a human transaction in that area.

Another significant change in social activity, which is clearly linked with the degree of automation in any particular social grouping, is that whereas in the past a community used to be united by its worship of God, nowadays this basic and unifying element is often lacking in people's lives. In the western world this pattern of worship used to be predominantly that of the Christian religion, a peculiar amalgam of Paul's own ideas, Greek philosophy, the innovations of a priesthood, which itself was an innovation, in its attempts to compromise by all means with kaffir rulers, and finally a few traces of the original teaching of the prophet Jesus. Since this pattern of worship was not the same as that which was embodied by Jesus and his followers, it follows that it did not, and can not and never will, affirm the true nature of existence or lead to direct knowledge of Allah. It was and is inevitable that people would abandon this pattern of worship, the kaffir because he or she had no desire to worship Allah in the first place, and the true believer because he or she realised that the brand of Christianity which was being advertised had little to do with the original teaching of Jesus, and was not based on the behavioural pattern of him and his community, and would not lead to knowledge of Allah. It was the fragmentation of western society by the advent of the mechanised way of life, which made it easier for people to break free of the Christian pattern of worship. No worship was preferable to a pattern of worship which although performed in the name of Jesus did not conform to the pattern of worship which Jesus had in fact brought, and which has been long lost for ever .

It is interesting to note that there are some writers who have equated the Trinitarian Church, in all its different manifestations, with the Antichrist, since so many of its basic doctrines are not only invented by man but also openly contradict what Jesus himself taught, may the peace of Allah be on him, and since so many of its rituals derive from sources other than the lifestyle of Jesus and his community. This view is reinforced by the fact that it was the Trinitarian Church who in past centuries waged war on and eliminated all those Unitarian Christians, including the Nazarenes, the Ebionites, the Donatists, the Arians, the Adoptionists, the Paulicians, the Illumnists, the Catharii and many of the Goths, who sought to follow the original teaching of Jesus and the way of life embodied by him. Once the last of these Unitarian Christians had been eliminated by the Mediaeval Inquisition and its successor the Spanish Inquisition, the Trinitarian Church then concentrated on attempting to eliminate all the unitarian followers of the prophet Muhammad, the Muslims, and despite its lack of success in this project continues in these attempts even today. The degree of success which was achieved by the Trinitarian Church in these attempts, both in the past and in the present, was, and is, only made possible by the fact that it worked hand in glove with the kaffir system, that is the Dajjal system, which of course was, and is, also committed to subverting and destroying the practice of a living and dynamic Islam.

In the light of this, it is clear that any apparent conflict between Science and Christianity is largely illusory and certainly only skin deep, since they both derive from the same system, that is the kaffir system, that is the Dajjal system. However it is equally clear that a distinction must be drawn between those Trinitarian Christians who are perfectly well aware that the way they follow is not the way of Jesus, and those people who in all sincerity wish to worship God and who have been misled into believing that the brand of Christianity which they follow is synonomous with what Jesus originally taught, and who up to now have had no chance of access to the living life transaction of Islam which is the prophetic lifestyle for this age, and which naturally bears a striking resemblance to the lifestyle once embodied by Jesus and his original followers, may Allah be pleased with them.

What has just been said about the Christians also applies to the Jews. Many of those who today call themselves Jews clearly do not follow the way of MUSA (pbu), may the peace of Allah be on him, and indeed a great number of them do not even claim to be descended from the original Tribe of Israel for whom MUSA (pbu) was sent, but freely admit that they are descended from other forbears. Perhaps one of the most significant origins of these non jewish Jews is the people known as the Khazars, who were originally a small nation living in what is now Turkey and southern Russia. Their leader adopted the Jewish faith out of political expediency during the eighth century C.E. so as to avoid being conquered by the Christians who were approaching his kingdom from the north, or by the Muslims who were coming up from the south. He was perfectly well aware that this move would ensure a limited protection from those who also worshipped God. The descendants of the Khazars, noted for their expertise in business and financial transactions are now spread throughout the earth. The way of life which they follow is not the way of life which MUSA (pbu) and his community followed, may Allah be pleased with them. That way of life had already been lost when Jesus first appeared on earth. Jesus, it will be remembered, came to re-establish the way of MUSA (pbu) amongst the tribe of Israel and not to change it one jot or tittle. The fact that the scribes and pharisees, the self appointed priesthood of what had become the Jewish religion, did not even recognise who Jesus was shows how far astray they were from the original way of MUSA (pbu) even then, and that was twenty centuries ago. Sometimes described as the thirteenth tribe of Israel, the descendants of the Khazars are equated by some as being synonomous with one of the last four major signs of the end of the world, that is the appearance of Juge wa ma Juge, since they are in reality Jews but not Jews. If this be true, then we see that they are intimately linked with the appearance of Dajjal, since many of them today are in high positions of control in the various interlinking systems which together make up the kaffir system, that is the Dajjal system.

There are those who are only too eager to point out that what has been said about the Christians and the Jews also applies to the Muslims, and that there are many people who call themselves Muslims who are not following the way of the prophet Muhammad and his community. This is quite true, and it is partially a measure of the success enjoyed by the Christians and the Jews in their attempts to subvert and destroy those who have sought or who seek to follow the way of Muhammad and his community, may Allah be pleased with them.

One of the chief methods used by the kaffir system, that is the Dajjal system to erase living Islam is to introduce the kaffir way of life into the muslim countries, whilst disguising this fact by describing it in islamic terminology. Nearly all the traditional muslim lands are today controlled and governed according to the precepts of the kaffir system, and not according to what is in Qur'an. Although the prophet Muhammad said that some Muslims would follow the example of their predecessors, meaning the Christians and the Jews, faster than a lizard makes for its hole, he also said that not all of his community would go astray. There are still many Muslims who today follow the same pattern of life as that which was followed by the prophet Muhammad and the first Muslim community which formed around him. The point is, that although there are people who say they are Muslims but who do not follow the way of Muhammad, at least the way of Muhammad is still available for those who do wish to follow it, and at least there are people who still do follow it.

The main difference between the Jews, the Christians and the Muslims is that the Jews do not know or do the prayer which MUSA (pbu) did, the Christians do not know or do the prayer which Jesus did, and the Muslims do know and do the prayer which Muhammad did.

The way of MUSA (pbu) and the way of Jesus have been lost. The religions of Judaism and Christianity have been manufactured and introduced in their stead. These religions are an integral part of the kaffir system, that is the Dajjal system. The Dajjal system is the complete antithesis of the prophetic way of life, as embodied not only by MUSA (pbu), Jesus and Muhammad, but also by all the prophets as far back as Adam, may the peace of Allah be on all one hundred and twenty four thousand of them.

There are three basic patterns of social grouping in the world. There is the simple community which lives in fitra, that is in simple harmony with existence but without following the prophetic pattern of worship of Allah. There is the Muslim community which as well as living in harmony with existence also worships Allah in the manner indicated by Allah through the prophet Muhammad. Finally there is the Kaffir society which neither lives in harmony with existence nor worships Allah consciously.

In Reality of course every single atom is in its place and the overall harmony of existence eloquently proclaims the majesty and beauty of the Bringer into Existence and the Bringer out of Existence and the Only Existent, Allah.

We have seen how the pattern of life followed by the small community living in fitra and by the muslim community has been considerably eroded and destroyed, especially in the last century , by the spread of the kaffir system, that is the Dajjal system. In order to appreciate the characteristics of this system, which is outwardly the expression of Dajjal as a world wide social and cultural phenomenon and inwardly the manifestation of Dajjal as an unseen force, it is necessary to examine it in greater detail.

It comes as no surprise to find that those who control the government of a kaffir state usually control the large corporations too. The elite of the kaffir controllers control the kaffir legal system, which is used to control all the other interlinking sub systems in the kaffir system, that is the Dajjal system, by determining what form they may take and what the people who work within them mayor must not do. This means that life in a kaffir state is highly institutionalised, standardised and regularised. The most common social grouping today is centered around the work nexus. It is pyrammidical in form. The manner of its control is pharaonic. This enables the few to enslave and control the many, often without the many realising just how great the degree of control being exercised over them is. All kaffir institutions are run as a business concern, whether it be the legal system, the government system, the factory system, the university system, the hospital system or the media system, to name but a few.

It is this cycle of self destructive activity, the kaffir consumer producer process, which has all but destroyed the radical alternative to this behavioural pattern, the prophetic lifestyle. Millions of people are trapped in the kaffir system, that is the Dajjal system today, and although many of them are not happy with it, it seems unlikely that they will be able to appreciate what living Islam is until the collapse of the consumer producer process in the west is further advanced than at present, so well have they been programmed to believe that a life based on consuming and producing is civilised, whilst a life based on the way of Muhammad is primitive.

The consumer producer process ensures that people are treated like children, encouraged to work hard and enjoy their play, ,and not to ask awkward questions. The ignorance of the people who control that process and of the people who are controlled by them is displayed by the fact that they are unaware of the true nature of existence, and of what happens to you after you die. They take existence for granted, pretend that they are not going to die in the foreseeable future, and think that when they do eventually die, they will simply become dust.

Those who follow the prophetic life pattern, which is based on a revealed message from Allah and not on the speculation and experimentation of the kaffir so called "expert," know that everything comes from Allah and returns to Allah. They know that they are on a journey from Allah to Allah. They know what happens after death: the questioning in the grave, the period of waiting until the end of the world, the being brought back to life on the Last Day, the Balance being set up, the weighing of one's actions and intentions, the decision being made as to whether you are for the Fire or the Garden, and finally your going to one or the other. Those who follow the prophetic life pattern not only know what lies on the other side of death, they also appreciate how short life is, and they act accordingly. Clearly for the one whose sights are fixed on the Garden, or only on Allah, the exploitation of others in order to build up wealth and power in this life, is clearly a worthless and pointless proposition. It is only an attractive proposition to the kaffir because he or she thinks that this life is all there is, and accordingly attempts to reconstruct the Garden in this life and in this phenomenal world.

The prophetic life pattern is grounded in worship of Allah. The five prayers which the Muslim does each day are sometimes referred to as the five pillars of the day. They support your day and keep things in perspective. Of course it is necessary to work, for it is only in the Garden that food comes to you whenever you want it, but the mumin is not subservient to his or her work situation, only to Allah. It is much more difficult for a mumin to be anxious about his or her provision, because he or she knows that Allah is the Provider, and that whoever remembers Allah is remembered by Allah, and that whoever praises Allah is fed by Allah.

Muslim economics is based on the voluntary sharing of wealth by the rich with the poor. What the kaffir state seeks to achieve by means of heavy taxation enforced by repressive measures, the muslim community achieves by voluntary sharing. Voluntary sharing is only possible where the true nature of existence is known. The one who has been given wealth knows firstly that it is from Allah, secondly that if he or she shares it as he or she has been commanded by Allah this will help take him or her to the Garden, and thirdly that if he or she does not share it then such greed may take him or her to the Fire. The one who wishes to see the face of Allah also knows that he or she must give out of what Allah has given him or her. The prophet Muhammad said to Abu Dharr in the shadow of the Kaaba one day that those who were in most danger of going to the Fire were the very rich unless they spent in every direction. He also said that giving out is a shield from the Fire. The reason why a muslim community has no need of a police force, or of prisons, or of a repressive legal system, is that the prospect of the Fire provides a far greater deterrent to committing antisocial or selfish actions, and the prospect of the Garden provides a far greater incentive to do right and generous actions, than the deterrents and incentives needed in a kaffir state by people who think that the Fire and the Garden are imaginary places dreamed up by the Christians in the past so that corrupt priests could blackmail simple people into parting with their wealth.

Giving out forms the basis of Muslim economics and of increasing wealth, since whatever you give in the name of Allah, Allah gives you back at least ten times as much. The kaffir attempts to make money out of nothing by charging interest, and when the interest rates go too high there comes a time when the kaffir currency is seen to be what it is, absolutely worthless. The muslim gives out and leaves the rest up to Allah. The kaffir has to be ruthless to become a millionaire, whilst the muslim has to be generous to achieve the same object. Whereas the mark of a kaffir state is vast taxation and the accumulation of capital, the mark of a muslim community is minimal taxation supplemented by voluntary giving out and with no accumulation of capital. The prophet Muhammad once said that if he was given a mountain of gold the size of mount Uhud, he would be ashamed if it had not been disposed of within three days. The kaffir state attempts to systematize and orchestrate distribution of wealth, to the annoyance of all except its ruling elite who benefit from the manner in which that distribution operates, whilst in a muslim community the distribution of wealth takes place naturally and unexpectedly, to the delight of all who trust in Allah.

The people in a muslim community find their meaning in worship of Allah. Allah says in Qur'an, "1 did not create man or jinn except to glorify me." Allah also said on the lips of the prophet Muhammad, "1 was a hidden treasure and I wished to make myself known, so I created the Universe." The knower, the known and the knowledge are one. The people who are trapped in the kaffir system, that is the Dajjal system, do not know this. They have been conditioned to find their meaning in the consumer producer process and to accept the system which enslaves them.

It has already been stated that the kaffir system, that is the Dajjal system, is formed of interlinking systems. In order to understand how the interlink operates, it is necessary to look at some of the more influential systems more closely. It must be remembered that it is the systems and structures which are being examined, and not necessarily the people in them.

Whereas some people work in order to live, many now live in order to work. The kaffir factory system is an inhuman and degrading system. It treats people as a necessary, yet expendable, part of the consumer producer process. Increased automation means that the people who man the machines are increasingly subservient to the machines. They are obliged to keep pace with the machines. In a factory which produces twenty four hours every day, the people have to be highly regulated in order to ensure that the machines do not have to be stopped and the flow of production obstructed. The only way to survive in this environment is either to act like a robot, or to be one.

Success in the kaffir factory system is measured by the degree of control which you exercise over others, and by the degree of control which is not exercised over you, and by the amount of money which you make in the process. The more products you can afford, the more successful you are. The more you embody the illusory ideal of the perfect consumer producer as depicted in the media, and there is more than one ideal in order to have as many profitable markets as possible, the greater is your reputation in the consumer producer game.

People are educated in order to work, not in order to understand themselves or the nature of existence. The kaffir educational establishments are themselves like factories, only the end product is not merely a product, but a person who will help to make products either directly by working in the factories, or indirectly by managing the factories or by working in one of the interlinking sub systems which ensure that the final product can be successfully advertised, distributed, sold and consumed. Whether an individual is prepared to work in the public sector, the private sector, or the services sector, the kaffir educational system ensures that he or she has been programmed to look at the world largely in terms of the cost of living, the number of unemployed and the gross national product. The kaffir media system maintains this economic perspective in conjunction with the kaffir educational system.

The only way to keep people enslaved in the consumer producer system is to keep them in ignorance. Accordingly they are given selected information during their so called education and by the media, and not real knowledge. They are conditioned to desire the bits of paper and the know how which will give them the best of positions possible in the producer consumer hierarchy. If the conditioning is not successful, it is almost inevitable that the kaffir legal system will be called into play in order to implant the basic ideal of the consumer producer process more vigorously upon the person in question. The individual who has a good work record and a job waiting for him or her is usually dealt with more leniently in the kaffir courts of so called justice. Some people are so impervious to the kaffir educational conditioning process that they end up spending a great deal of their lives in prison. The result is the same, an individual who has been rendered ineffective by means of institutionalisation.

The great majority of people who teach in the kaffir educational system do not have real knowledge, that is knowledge of the Real, that is Allah, or they would not allow themselves to be part of that system and accordingly part of the kaffir producer consumer process which, as we have already seen, only appears to be an attractive proposition when Allah and the Last Day and the Fire and the Garden are firmly forgotten. Furthermore real knowledge is free. As soon as a fee is charged, you can be sure you will only be receiving information for your money, most of it useless. Useful information is defined as that information which leads to real knowledge. The opposite of that is useless information.

Those who have real knowledge, and share it, do not charge money for it, because they know that it is not their knowledge to sell, and because they know that their knowledge is a gift from Allah which has only been given to them because they wanted it and Allah wanted it, not because they could pay for it. The only kind of payment which is necessary to acquire real knowledge is worship of Allah and fear of Allah and having a good expectation of Allah. Ultimately it is only given by the grace of Allah if that is what Allah wants. You will not acquire this knowledge by seeking it, but only if you seek it will you acquire it. Allah says in Qur'an, "Fear Me and I will give you knowledge," and "Remember Me and I will remember you," and "Ask and I will answer." Allah is the Rich, and not in need of what appears to be other than Him. All that appears to be other than Him is in need of Allah. Allah is the Knowing and the Knower of every separate thing that befalls us, the All pervading. Allah gives knowledge to whom He pleases, and His outpouring is vast. The kaffir producer consumer system is designed to stop you from finding out. …….. Study and learn and prepare yourselves for the time is coming.