Although apocalyptic visions and predictions have long been part of classical and contemporary Islam, this book is the first scholarly work to cover this disparate but influential body of writing. David Cook puts the literature in context by examining not only the ideological concerns prompting apocalyptic material but its interconnection with the Palestinian-Israeli conflict, Arab relations with the United States and other Western nations, and the role of violence in the Middle East. Cook suggests that Islam began as an apocalyptic movement and has retained a strong apocalyptic and messianic trend. One of his most striking discoveries is the influence of non-Islamic sources on contemporary Muslim apocalyptic beliefs. He trenchantly discusses the influence of non-Islamic sources on contemporary Muslim apocalyptic writing, tracing anti-Semitic strains in Islamist thought in part to Western texts and traditions. The importance of this work--"which includes primary Arabic texts never before studied--"lies in its political content. Through a meticulous reading of current documents, incorporating everything from exegesis of holy texts to supernatural phenomena, Cook shows how radical Muslims, including members of al-Qa'ida, may have applied these ideas to their own agendas. By exposing the undergrowth of popular belief contributing to religion-driven terrorism, this book casts new light on today's political conflicts. As a result, it will be useful to a variety of audiences--"not only to scholars in religion, Middle East studies, and political science but also to policymakers and general readers.
David Cook's interests include the study of early Islam, Muslim apocalyptic literature and movements for radical social change, dreams, historical astronomy, Judeo-Arabic literature and West African Islam.
His most recent books are Understanding Jihad and Contemporary Muslim Apocalyptic Literature. He is currently working on a book on the theme of Islamic martyrdom for Cambridge University Press, and has published on the subject of martyrdom operations.
Cook gives an impartial survey of Muslim apocalyptic writing, showing its shared features with the Christian and Jewish versions of "end-times prophesy" literature:
"The apocalyptist constantly seeks new interpretations of ancient material to bolster his conviction, an approach diametrically opposite to that of the conservative religious scholar."
"The apocalyptist looks for meaning everywhere, investing the most infinitesimal and random events with cosmic importance ..."
Conservative theologians try to point out the apocalyptists' sloppy reasoning and faulty scholarship, but few people listen to them because their books are boring and offer no exciting alternative vision.
Naturally, the story's plot centers on an evil conspiracy to take over the planet: "... there is a hidden hand, half of which is human and half of which is satanic, making a concerted effort to destroy this world ..."
The righteous paranoia tends to grow so strong that almost everything that happens is interpreted as confirming the great conspiracy theory.
Cook provides much needed insight into a topic little known or heeded in the West. In many ways, contemporary Islamic accounts mirror Christian literature of the "Left Behind" type, but with totally different players such as the Mahdi, and Jesus and the Antichrist in very different roles from those assigned them by Christians. The most horrifying thing about these books is that they rely on a belief in a grand Jewish conspiracy that runs the world and has done so for millennia. Nothing can shake this belief and everything that happens seems to confirm it in the eyes of these writers.