The Biblion of the Theocracy

By Tony Saunders

The Abrahamic religions have had an impact on the world beyond anything the man Abraham could have ever imagined. True indeed, over 3 billion people claim allegiance to one of the movements that sprang from his devotion. The four main Abrahamic religions each seek to demonstrate their faith through the interpreting of the scriptures and strictures of their particular communion, failing to realise that each movement was a historical progression from its predecessor. The line of continuum taken in the current addition is one that traces the progression of Abrahamism from Moses to Mohammed, recognising all contributories along the way as valid. The ultimate aim in all this is to reach a place where discussion can be made and bridges built between the four major Hebrew faiths.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Feb 13, 2018
• ISBN: 9781546286806

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© 2018 Tony Saunders. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 03/14/2018

ISBN: 978-1-5462-8681-3 (sc)

ISBN: 978-1-5462-8682-0 (hc)

ISBN: 978-1-5462-8680-6 (e)

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CONTENTS

Introduction

Glossary

I.   The Redeemed of Al-Adoni

II.   The Everlasting Gospel of Jaashua Al-Meshiah

III.   Babylon the Great is Fallen

IV.   If Any Man Worship The Beast

V.   God Bless the Dead

VI.   The Evangel of al-Dhatullah

VII.  The Lord of the Harvest I

Bibliography

INTRODUCTION

Tony Saunders, a disciple of God and follower of Jesus Christ and of all the apostles from Moses to Mohammed.

To the outlaws of the system – who have been called God by their brothers, but Satan by their enemies: peace and love be yours forever. Amin.

I, Tony, wrote the following booklets in the midst of some of my hardest struggles, and I compiled them into a book originally in 2002, but while exiled on the British Isles I retranslated them in 2010 for a wider audience. Although I have added and removed a few stories and paragraphs, I have tried to keep this book as in-line with the original hand-written texts I completed in 2002 as possible. The genuinely significant changes that I made from 2002-2015 have mainly been for translational and explanatory purposes and to show the unity between Islam and the rest of the Christian world, that Christian/Muslim unity may be reached and that our shared heritage as believers in the ministry and message of Jesus (Jaashua) Ibn Allah, al-Meshiah Allah (pbuh), and the Islamic belief in the ministry and message of Mohammed (Muhammad) Ibn Abd Allah, ar-Rasul Allah (pbuh) may be consolidated.

At this point many intelligent readers, to show how smart they are, will no doubt say that the man should be called Isa and not Jaashua as the letter J wasn’t created until the 1630s. Yet in the very next sentence will say Jibril was not a spirit but a divine man who appeared to Mary in Nazareth. True, the Arabic ya (ي) and not the Arabic jeem (ج) is most likely interchangeable with the Hebrew yowd (י) but such may only be the case due to current interpretation. Remember, Hebrew was a dead language in 1611 when the first King James Bible was written. Back then it had no J not because the sound never existed but because it didn’t exist in the English language. Again, J didn’t exist in Latin either therefore its current Spanish variation is closer to the Latin I, or at least to the English H, than the English J; even as the Roman deities Jupliter and Juno would in their original be Iupliter and Iuno.

But all this is with Latin and English words not Hebrew, which for centuries was a dead language. We revived it through taking Hebrew letter and comparing them to Arabic making estimations based on words from the Yiddish language. However, the letter yowd is more likely to be jowd with a Dj sound to it. This is a more Afrocentric way of considering the letter J and is closer to the Afrocentric roots of the Hebrew language. That said, though using a large number of English, Arabic, Greek and Hebrew words throughout this book is neither English, Arabic, Greek nor Hebrew; but is a creolisation of the four. The book in itself, however, should fundamentally be read in conjunction with any one of the Abrahamic holy books.

The first book in this seven-book compilation is The Redeemed of al-Adoni, a book that was originally written in 2010 as a result of my 2009 conversion to Islam. Having read the Quran, I felt that the truth of its message was undeniable. I wrote The Redeemed of al-Adoni as a means of revealing the authentic prophetic gift the Prophet Mohammed (pbuh) possessed to those who otherwise would ignore or deny it. To write this booklet I had to borrow heavily from the film The Message and from Martin Lings’ masterpiece Muhammad. Again, it was written to express the genuine prophethood of Mohammed (pbuh) and to show how beautiful some of his verses were. It was also written to show the life of a prophet and to bring about the understanding that the man of God does not live the beautiful scene of Jezebel’s table but lives the rough life of the outcast.

My personal eschatology from all this is that in order for a rapture to occur, a tribulation must precede it. This tribulation starts as an individually experienced tribulation but with the unification of the Hebrew people under the leadership of the two witnesses – and to be sure, by Hebrew people I mean the original Hebrews, who were more likely Asiatic black people than the Ashkenazim of today – then continues on into an Armageddon War. The end of the Armageddon War(s) is a sensual resurrection and cultural enrapturement, when the Messiah shall be revealed and the people of God vindicated. Indeed, today Christianity is too much of a caricature, having allowed Hellenic opinions to contaminate its pure message. Christianity now takes a backseat to politics, which is currently the dominant expression of Hellenism. The only place God presently takes centre stage is in Islam. We Hebrews, led by the two witnesses, will all come to accept the message of Mohammed (pbuh) and convert to Islam at the time of the end, but for now a unity between Christian and Muslim would be most appropriate.

The second book in this compilation is The Everlasting Gospel of Jaashua al-Meshiah. This was actually the first book written in this library and was completed in 2000. It contains the basic lessons I learned on my conversion to Christianity and is a blueprint for the saved soul. It was written originally to train new converts in the basic ideas of Christianity. It was also written based on a vision that I had of the Second Coming. In the vision it was not Jesus that came from the skies it was the anti-Christ that came from the skies. Though it took a while for me to finally understand this, the real Second Coming is to be like the sign of the kingdom of God, they won’t say, Look here! or Look there! for the Second Coming is within you. But to be sure, this book is still the most authentically prophetic booklet in this collection and is by far my favourite book in this compilation.

Back then I figured that this was enough and that the Holy Spirit had inspired me to write all that needed to be said. I finally decided to write Babylon the Great is Fallen while I was in Minnesota living in a prophetic community that was founded by a former Marxist Ashkenazi who turned to Christ and received the gift of prophecy. We all lived in a trailer park out in the middle of the woods and survived the harsh weather while supporting each other in prayer, particularly over political issues, such as what was going on in the Middle East. The reason I decided to write this book was because I didn’t want the story to end with Peter looking so bad. He did later become the great leader of the church, so I felt it wasn’t good to just end the story with him looking like a coward and a weakling.

As with The Everlasting Gospel, some of the stories and sayings come from various parts of the New Testament; some are from extra-biblical and historical accounts, and some are embellishments made just to show the scene of the times and to cultivate any prophetic gift the reader may possess. I believe that this is what the authors of the Authorised Bible did in their day too; and I know that it is the common practise of all historians even to this day.

I pulled from a number of sources in the writing and rewriting of this book, which I later updated in England. I took doctrine from the Preaching of Peter, the Acts of Peter, the Act of Peter, the Letter of Peter to James, and one of the three apocalypses of Peter. I must also warn the reader that most of the doctrine in this booklet is very advanced and prophetic and is intended to help those with the gift of prophecy handle it better. To be sure, there is a difference between the gift of prophecy and the office of prophet. It is my view that the office of prophet has been expended and that we live now in the time of the ulamaa; however, the gift of prophecy still manifests itself every now and then.

I was going to stay with those two, but around the time I came back to Brooklyn I got arrested for assault. (Unfortunately, even after living in a prophetic community I still wasn’t able to balance my love for the streets with my prophetic gift.) After the experience of jail, I felt there needed to be a booklet for those locked up. At that time, while I was in Brooklyn and out on bail, I wrote a book I called If Any Man Worship the Beast, which later became The Evangel of al-Dhatullah. While I was a fugitive, I rewrote If Any Man Worship the Beast, this time using the stories of Paul and David. I also tried to make it as much in accordance with the Bible as possible, even though I did add sections from the Apocalypse of Paul to it when I updated it in 2010. Insha Allah, the authorities will give me artistic licence for some of the changes I’ve made to the scriptures, as I made them in accordance to Hebrew and Greek interpretations and cultural realities.

I wrote the next book, God Bless the Dead, after my 2009 conversion to Islam. This conversion I believe to have been a genuine one, as I have come to view the Prophet Mohammed (pbuh) as a genuine apostle of Christ Jesus (pbuh). I also understand that the main thing that prevented his election into the body of saints was the election of Irenaeus of Lyon into this body. Irenaeus’ works against heresy would haunt Catholicism for the next two thousand years, preventing and blocking any form of unity within the various strands of Christianity, including Islamic Christianity (which is what Islam originally was).

God Bless the Dead is again based on Martin Lings’ Muhammad, two hadith collections from ibn Kathir and the Shi’a hadiths from Rayshahri’s collection. Written to show that no matter how unwinnable a situation may seem God is able to make miracles out of nothing and turn nothing into something. I feel that at this point I must also make very clear that I myself am not a prophet, nor am I claiming to be a prophet; I am a black scholar and have treated these booklets as a contribution to what I call black Romanticism. To be sure, this is not a Quran but it is not quite a Bible either, though I call it a Biblion; it is a narrative and should be read as a narrative for our time. As the suras I quote are incomplete versions of the original Quranic verses, and also due to the fact that these suras are revised (or remixed) versions of the original, I have chosen to forgo calling them suras or verses throughout the Biblion, choosing merely to call them oracles and prophetic poems. This has been to ensure that I offend no practising Muslims with the language I use or the style I take.

The next book in this assortment is The Evangel of al-Dhatullah. Written based on the original If Any Man Worship the Beast which I kept hold of as I was very proud of it. At that time it was written using the Gospel of Peter and the Gospel of Nicodemus, with, of course, my magic touch. And though it was supposed to be written before God’s return to earth, to dwell with mankind as he dwelt with Adam and Eve; two events took place during my composition of it that deserve some recognition.

First, on September 10, 2001 while I was in the middle of prayer I fell into a vision and saw New York City devastated, massive crowds of people wandering the streets and thousands dead (though I didn’t know from what). The next couple of visions I saw were of war and of global poverty – events that happened in succession to 9/11. Second, less than a month after 9/11 my mother, whom I loved very dearly, collapsed in front of me and a week later she died in hospital. Her death devastated me even more because I predicted it and could do nothing to prevent it.

As a fugitive I renamed the book The Evangel of al-Dhatullah for the purpose of broadening its appeal, however, when I updated it in 2010 I not only included the two Catholic apocryphal books, I also included sections from the Acts of John, the Gospel of the Hebrews, the (First) Apocalypse of James and the Secret Book of James. And by using the Secret Book of James along with some prophecies Jesus (pbuh) had given me as a young man, I created a very prophetic end to the book.

The final booklet in this seven book library was originally called The Kingdom of King Jesus though that got thrown away. The Kingdom of King Jesus was based primarily on the Gospel of Thomas and was written to be almost like a gospel of Matthew, which paints Jesus (pbuh) as the majestic Messiah. When I got back to London I felt the need to write it again, and thankfully – because I left a few notes in my version of the Gospel of Thomas, which I still had on me at the time – I was able to at least come close to the original.

This booklet is definitely the most thugged out booklet in this collection. By thugged out I mean more like the lessons I wish I’d learned while I was still thuggin’. And a couple of added bonuses which weren’t in the original are that I used the Secret Book of Thomas and the (First) Apocalypse of James – adding them where he most likely had this discourse with Thomas – at the end of the booklet, as well as using selections from the Gospel of the Egyptians, the Gospel of the Ebionites and the Gospel of the Hebrews. And, of course, I also used my own touch. This book was renamed The Lord of the Harvest in this compilation to finalise the apocalyptic tradition of the names of the booklets in this collection. (See Revelation 14.)

But the collection is itself the result of a development. It is the product of a thorough study of the four Abrahamic faiths: Judaism, Christianity, Islam, and Rastafari. My conversion to Islam was not overnight, though. I grew up with a number of Muslims, Black Muslims, and Five Percenters. I also related to a lot more while I was locked up. In spite of all this, I still could never find the strength or discipline to read the Quran for myself and give it a fair judgment or assessment. True, many of the Muslims I knew were very cool, and I had no problem with them, but as the message of modern-day Islam has corrupted the original message, which used to be very liberating, and as modern-day religious leaders sought more to focus on what divides us than on what unites us, I was unwilling to confess or go all the way when it came to the faith. But I finally accepted Islam with the contribution of both revelation and understanding.

On the revelation side, I came to realise, having read the Quran, that the only thing that separates Christians from Muslims is denominational difficulties. We Muslims believe in one God, and the Christians believe in one God; we Muslims believe in the virgin birth, and the Christians believe in the virgin birth; we Muslims believe Jesus (pbuh) was baptised in the Holy Spirit, and the Christians believe in the baptism of the Holy Spirit; we Muslims believe in the resurrection of the dead and the day of judgment, and the Christians believe in the resurrection of the dead and the day of judgment.

The reality is that Islam, had it have come after the Reformation, would have been seen as nothing more than a denominational faction of the similitude to the Adventists and the Jehovah’s Witnesses. The Islamic heresy, being in reality nothing more than a factional dispute, disagrees with mainstream Christianity in only two areas: the death and resurrection of Jesus (pbuh), and the concept of sonship and trinity. (My personal solution to this dilemma, which is based on my own culumative interpretation of Islam, is a bit of a compromise: mainstream Christianity surrenders its dogmatic views of sonship, and abandons the trinity altogether; while mainstream Islam allows for the death of the body of Jesus (pbuh) on the cross but not of the soul of Jesus (pbui), hence also allowing for his resurrection when his soul reunited with his body.)

On the understanding side, I came to learn about love and what love is. I learned that Allah is love and that love is all-forgiving, unconditional. What this means to me is that it doesn’t matter what religion you are or what you proclaim with your mouth; if you are a loving and righteous person and teach others to be loving and righteous people, you will return to the Theocracy, as you came from the Theocracy and so must return to it. Words mean nothing, as they can always be twisted and used against the righteous, but a loyal and loving spirit is what proves one honourable.

For this cause I acknowledge the prophethood of Mohammed (pbuh) and of Jesus (pbuh), and of all the prophets that came before (pbut), focusing not on their words – which can be easily twisted and used against the righteous – but on the meaning behind the words (i.e., the spirit of the words). I look mostly not to words and answers, but to formulae and methodology in the message and lifestyle of the prophets (pbut), and I advise the reader to do the same. This book is not to be read dogmatically, so the reader should try to keep from focusing too heavily on the words or practises of the prophet as much as the spirit and meaning of their words and practises. Do this and you will have the keys to that eternal Eden in the heart of the astral realm with unending love and freedom filling your heart and mind forever.

My final conversion, however, was to a sect of Islam based on a theocentric, theocratic interpretation of the sciences – a conversion that was completed with a brief fling with Rastafari. Since the age of sixteen I have been in a struggle with myself. This struggle has been for self-definition: balancing my street side with my religious side. This struggle finally ended with my rediscovery of the Five Percent Nation and the theocratic movement. And although I’ve been prophesying since I was sixteen and have seen many prophecies come to pass, I do not consider myself to be a prophet; rather, I prefer to consider myself a black Romantic.

Nevertheless, because the books in this library were written before I gained the lessons of 120 they mainly reflect my Christian upbringing and not the revelation of the true and living God; even as we are all divine being interconnected to the God. But this interconnection has to be based on the Arabic word wad (meaning unconditional love), which is the force that binds all things together. Wad is beyond doctrine, beyond devotion, and even beyond law. True indeed, law is how God keeps the universe in order, but God is not bound by any law; and though we Five Percenters acknowledge that we embody God – though there is a section among us that call themselves the Muslim Gods, which I myself happen to belong to – being theocrats, we are able to live freely without fear of any laws, doctrines, or dogmas.

Still, it is impossible to be a Muslim who rejects law without, at the same time, challenging the orthodox Sunnite traditions and the four schools of Islamic law: Malikite, Hanbalite, Hanafite, and Shafi’ite. Where does Islamic Shariah stand in relation to the theocratic opinion? It stands fulfilled in the reality of black Romanticism. Black Romanticism is that intersubjectivity, irrationality, sensuality and creativity that have their basis in al-wujud, that is, the Omnipresent One; wadi, which is omnibenevolent love; and living libido, which is expressive sexual energy. Black Romanticism gives us the freedom to live according to and in accordance with our unconscious self. This freedom of self, in that the self is free and able to move in accordance to its own likes, dislikes, and rituals; connects us to God and thereby allows us to learn to see God in those entities outside of our physical selves. The more we see God in those entities outside of ourselves, the easier it is to love our neighbours as ourselves; and this makes the necessity of law, even Islamic law, a lot less palpable.

This statement, though difficult from a Christian perspective, is even more difficult from a Muslim perspective, as nothing in the Quran justifies the removal of law. The removal of earthly law – as it is a breeding ground for prejudice and demonisation – is attributed to God’s wad (omnibenevolence) and is only appreciatable within Shi’ism. As a Shi’ite myself I hold to the conception of God’s justice (adl), extending it into his omnibenevolence (wad), yet I value his omnibenevolence as second only to his omnipresence (ijad). Unlike most Sunnis, who take God’s omnipotence for granted, I allow for human and non-human agency, albeit a relative agency. For example, Satan is not God and has an agency separate from God, while still not being totally outside of God’s remit. Here God’s omnipotence (qudrah) is based on the fact that there is nothing in the universe that can change who he is, on the one hand, and the strength of his faith is so great that there is nothing in the universe that he cannot change, on the other.

Satan himself is not opposed to God, as such; he’s opposed to the Wisdom of God. These three: God, Satan, and Wisdom are agentic abstractions that can also be physically and imaginatively embodied; but while two of them exist primarily in the apocalyptic (the non-visible, astral world); one exists everywhere. Still, God’s existence everywhere in no ways negates his tawhid (sometimes falsely translated as monotheism, but actually meaning divine unity or divine oneness), which is better translated as monism than monotheism. The tawhid of God interconnects him to all things, thus placing in all things his divinity. And although there are obviously powerful agentic forces outside of humanity – institutions, structures, authorities, powers, and principles (each having there respective apocalyptic embodiments) – all these things: visible and invisible, physical and imaginal, corporal and spiritual, natural and mystical, realistic and idealistic, are all featured in the tawhid and are aspects of Allahi, being interconnected through a point of union that centres on the divine essence. While some embody this divine essence better than others, hence why we call them Gods, the essence itself needs no law to justify its existence; it is completely at peace in its own godliness.

But that is not to say that a Shariah is completely out of the question; just that the Shariah we hold to are the universal laws of existence. These laws are ten in number: (1) The law of vibration (also known as the mathematics law), (2) the law of conservation (also known as the law of correlation), (3) the law of reciprocity (also known as the karma law), (4) the law of repetition (also known as the inertia law), (5) the law of opposites, (6) the law of evolution (also known as the power law), (7) the law of self-organisation (also known as the law of transmutation), (8) the law of entropy (also known as the law of devolution), (9) the law of self-destruction (also known as the law of temporality), and (10) the law of relativity (also known as the law of spatiality). We become godly by walking in these laws until they become instinctual to us. It is impossible to live by a law, whether Sharian or Christian, without becoming one with that law. Therefore, the truth of God and godliness is found in none other than the universal laws of existence. To walk in such is to walk in the genuine Shariah and thus become a part of the living tawhid, that is, become one with God.

This book is dedicated to my mentor Ernest Abernathy. He was the one who would show me my own potential, having an understanding of my potential even before I did. It was through his guidance and understanding – which included a willingness to bear with and appreciate my weaknesses, flaws, and evils – that I was able to mature passed the negative aspects of my mentality. All respect due, I love you as a brother.

And as a final note, the language I use throughout is neither English, nor Arabic, nor Greek, nor Hebrew; it is an amalgam of all four, even as the ideas and traditions are an amalgam of Rastafari, Islam, Christianity and Hebrew. For this cause I suggest that the reader look through and study the Glossary at the beginning of the book to familiarise themselves with the words that will be used thoughout. And much respect to you all; coming straight from Tony Saunders a.k.a. Shahidi Islam. The grace and peace of our God and King in his holy Theocracy be with you all in the name of his Christ and of his Prophet. Amin.

GLOSSARY

Abdi: servant

Abu: father

Adam: original man, humanity

Adon: master, lord

Adoni: Great Lord as in Lord of Lords, emperor

Adonina: O Great Lord

Alim: scholar

Allahuna: O God

Aman: world

Amin: of a truth, let it be

Amir: king, ruler

Amiruna: O king

Apocrypa: unseen, invisible

Apocryphon: mystery

Baal: owner, lord

Bar: son

Bat: daughter

Beni: great son, as in clan; children

Benina: O Beni

Beti: great daughter, as in female clan; daughters

Betina: O Beti

Bin: son

Dajjal: anti-Christ

Dawhid: beloved

Deen: judgment, mind, religion

Dhatiyya: astral, essential

Dhatu: astral realm

Dhatullah: seventh heaven, the Essence

Eluim: angels

Emirah: kingdom

Emiratullah: Kingdom of God

Fatwa: judgment

Ghasilid: baptiser

Ghusl: full body emersion in water

Hajj: pilgrimage

Halal: clean

Hamdul Ilah: to God’s glory

Haram: forbidden

Hashal Ilah: God forbid

Haud: basin

Hella: Greece

Hibru: gypsy

Hibrim: gypsies

Hissiyya: physical

Hosanna: O save us

Ibn: son

Ijamaa: church, neighbourhood

Ijima: consensus, brotherhood

Ikhekim: spirit of the wise ones

Ila: angel

Ilm: knowledge, scholarship

Ilu: angel

Imani: faithfulness, realness

Insha Allah: God willing

Ishrik: obsession

Ishrikim: polytheism, spookism

Itihad: monotheism

Jajaa: I AM (the Hebrew God)

Jamaa: assembly

Javan: Greek

Javanian: Greek

Jeddi: Jew, Jewish

Jihad: making an effort to be holy

Kaaba: Muslim holy site

Khalifat: trusteeship, authority, viceregency

Khekmah: wisdom

Khelif: successor, trustee, authority, viceregent

Kittim: Romans

Magus: sorcerer

Masha Allah: by God’s will

Mizra: Mirza, Egypt

Mizrim: Egyptians

Munafiq: hypocrite

Munafiqia: hypocrisy

Munafiqim: hypocrites

Mushrik: obsessed one, polytheist

Mushrikim: the obsessed, polytheists

Nabi: Great Prophet

Nabim: prophets

Nabu: prophet

Nakhash: serpent, brass

Nas: people, men, mankind

Nasr: your people

Nasuna: O humanity

Nazarat: Nazarites

Nazarim: Nazarites

Nazaru: Nazarite

Nazaruna: O Nazaru

Nisa: women, womankind

Parashim: Pharisees

Parsa: Persian

Parsim: Persians

Peraa: Pharaoh

Poesise: recite poetry

Qadesh: holy man, seductionist

Qadeshah: holy woman, seductionist

Qodesh: holy

Rakat: prayer

Salam: peace

Sawm: fasting

Shaitan: opponent, adversary

Sham: Syria

Sheol: hell, eternal suffering

Shirk: pluralism

Square: fighting ring

Sunna: tradition, lifestyle

Taharah: cleansing

Tathir: purification

Tawhid: divine unity, oneness

Tsarah: skin disease mistakenly considered leprosy

Tsarat: person with a skin disease mistakenly translated a leper

Ulamaa: scholars

Umm: mother

Ummah: Muslim community

Wadi: omnibenevolence

Wadu: omnibeneficiary

Wadud: omnibenevolent

Yaum al-Adoni: day of the Lord

Yaum al-Deen: day of judgement

Yaum ash-Shabbat: day of the Sabbath

Zakat: charitable service

I

THE REDEEMED OF AL-ADONI

Chapter 1

Tony, a servant of Allah and follower of an-Nabi Muhammad, by the will of Allah the Father, who washed us from our sins, and has made us to be children of Allah in mercy and peace.

To an-nas Allah who were scattered throughout the world: grace to you and peace from he who existed before the creation. This book is written to share the message of Allah to all those who are lost, and to reveal that mystery that has been hidden from ages past. For there is but one God, no other besides him. And Muhammad proclaimed him. He was a prophet of grace, and of the mercy of Allah. He came as a wonder to show us all the way.

And it came to pass in the history of Israil that they dwelt, every tribe, in Mizra and Shaba nearing the end of the Middle Kingdom. At that time, an Asiatic tribe called the Hyk Khu Soshu (which is Mizrim for All hail the spiritual kings) invaded the land of Mizra, and they oppressed an-nas al-Mizra sorely, causing them to plot a revolution. And so the Peraa of Thebes, Kameses, launched what he would call a Great Crusade against the Hyksos.

However, even long after they were expelled from the land, traces of their influence still lingered. During the time of the Hyksos invasion, they made an alliance with Shaba, for which cause Shaba also fell under the wrath of the Peraas. To save their son from the Peraa’s wrath, a Sabean mother decided to hide her son in a reed basket and send it across the Nile River, hoping the Peraa’s daughter would find it, as she often bathed in the Nile during the heat of the day. When she did find the basket and the child within it, she was so impressed that she convinced the Peraa to let her adopt and raise the child as her own. She gave the child the Mizrim name Tahutemsis and raised him as a prince of al-Mizrim.

The child was also raised as the brother of Amenhotep IV and, as was customary for all Mizrim royalty, he became a member of the Order of Amen Ra and was taught all the ways of the occult and secret arts as a magus among the Mizrim. But when Allah found it necessary to reveal his spirit in Tahutemsis, he was sent away by his father Amenhotep III to the land of Shaba, where he would learn of the tawhid of the Aten. The first person he taught his new revelation to was his father Amenhotep III – who instructed his son Amenhotep IV to elevate the Aten when he became Peraa. Upon becoming Peraa Amenhotep IV immediately changed his name to Aakhu-en-Aton (Spirit of the Aten) but was eventually despised in Mizra for establishing a purely tawhidic cult. Aakhu-en-Aton became the first king in the world to found a tawhidic kingdom and set up a tawhidic city; and though it did have arid ghettos within it, an-nas were still able to build grand monuments, beautiful gardens, meadows, flowing water pools, fisheries, pasturelands, small marketplaces, and a temple to worship the Aten.

Yet the religious revolution was short-lived and ultimately fell apart as a result of disease and poverty; only Tahutemsis kept the dream alive after Aakhu-en-Aton had died. However, at this time Tahutemsis had to flee to Arabia to escape the revenge of history and of the Amen priesthood. It would be in Arabia that he would also change his name to Mushah (which, being translated, is Moses); Allah also revealed himself to Mushah in Arabia as Jajaa Allah, and opened up to him the apocalypse. By the time Mushah returned to Mizra, he began to preach in its ghettos the gospel of the Nation of Israil as a new man.

Mushah would soon lead his followers out of Mizra with signs and wonders and plagues, gathering them to the volcanic mountain of Uhud in Arabia. But his followers began to murmur against him, saying, How do we know Allah is really with us? Does Allah really look on mortals like us, as imperfect as we are, to bless us? But Mushah said to an-nas, Benina Israil, don’t forget the many benefits of Allah, and how he showed you his almighty power in Mizra. So purify yourselves today, for tonight you shall see his power again, evident before the world; then you shall know that I do not speak from presumption, nor am I simply a magus performing evident sorcery by my own power. All this was Allah’s doing, and it is by his finger that I brought those plagues to deliver you from bondage in Mizra.

Chapter 2

That night was darkness and gloom;