page 1 note ¹ Jung, C. G., Symbols of Transformation, Collected Works, vol. 5 (Princeton: Princeton University Press, 1956), p. 77.Google Scholar

page 1 note ² Richards, E. G., Mapping Time (New York: Oxford University Press, 1994), pp. 217–18.Google Scholar

page 1 note ³ Landes, Richard, “Lest the Millenium Be Fulfilled: Apocalyptic Expectations and the Pattern of Western Chronography 100–800 CE.,” in The Use and Abuse of Eschatology in the Middle Ages, ed. Verbeke, Werner, Verhelst, Daniel and Welkenhuysen, Andries (Leuven: Leuven University Press, 1988), pp. 178–79.Google Scholar

page 2 note ¹ Richards, , pp. 210–11Google Scholar.

page 2 note ² Richards, , p. 219, and Weber, Eugen, Apocalypses (Cambridge: Harvard University Press, 1999) p. 9.Google Scholar

page 2 note ³ Richards, , p. 208Google Scholar.

page 2 note ⁴ Weber, , p. 11Google Scholar, and Richards, , p. 352.Google Scholar

page 3 note ¹ Weber, , pp. 7–8Google Scholar.

page 3 note ² Elmusa, Sharif S., “Faust without the Devil? The Interplay of Technology and Culture in Saudi Arabia,” in The Middle East Journal 5.3 (summer 1997): pp. 345–57.Google Scholar

page 3 note ³ Richards, , p. 208Google Scholar.

page 3 note ⁴ Paret, Rudi, Der Koran: Kommentar und Konkordanz, second edition (Stuttgart: W. Kohlhammer, 1981), p. 202Google Scholar. According to F. E. Peters, Muhammad’s abolition of the practice of intercalation may also have had to do with the desire to remove the Pilgrimage celebrations from the spring season where they frequently coincided with Passover, and Easter, . (Muhammad and the Rise of Islam, [Albany: State University of New York Press, 1994], pp. 252–53).Google Scholar

page 4 note ¹ Richards, , pp. 231–33Google Scholar. Peters (p. 252) dates Umar’s calendar reform five years earlier, in 637 CE..

page 4 note ² Richards, , pp. 224–25Google Scholar.

page 4 note ³ Landes, , “Lest the Millennium,” pp. 137–41, 178Google Scholar; and Landes, Richard, “The Apocalyptic Year 1000,” in The Year 2000, ed. Strozier, Charles B. and Flynn, Michael, (New York: New York University Press, 1997), pp. 15–18Google Scholar. The Carolingians adopted Bede’s A.D. chronography in 741 A.D. in historiography, computus, and some diplomatics.

page 5 note ¹ Landes, , “Lest the Millennium,” pp. 141–42Google Scholar.

page 5 note ² Eschatological doctrine was highly developed in Zoroastrianism, and its teachings had profound influence on the eschatologies of Judaism, Christianity, and Islam.

page 5 note ³ For Christians, for example, the anniversaries of both the Incarnation, and the Passion and Resurrection of the Savior, that is, ‘round’ or zero years and years in the third decade of a century have historically held a special, cosmic, significance.

page 5 note ⁴ Even though European Christendom at the approach of the first millennium was afflicted with an ‘ill-defined’ fear. Focillon, Henri, L’an mil (Paris: Armand Colin, 1952), English translation The Year 1000 (New York: Harper Torchbooks, 1971)Google Scholar; Murphy, Cullen, “The Way the World Ends,” The Wilson Quarterly, Winter 1990, pp. 51–52Google Scholar; compare Weber, pp. 122–23, 160, 198.

page 6 note ¹ Landes, , “Apocalyptic Year,” pp. 13–29Google Scholar.

page 6 note ² Fleischer, Cornell, Bureaucrat and Intellectual In the Ottoman Empire: The Historian Mustafa Âli (Princeton: Princeton University Press, 1986), pp. 134, 138–39.CrossRefGoogle Scholar

page 6 note ³ The Persian calendar of Yazdegird of 633 CE. was reformed by Omar Khayyam (d. 1123) and reconstituted as the Jalali calendar, in honor of the Seljuk Sultan Jalal al-Din Malik Shah, with a starting date of March 15,1079 CE. (Richards, pp. 157, 234–35).

page 6 note ⁴ As proof of his own prophetic claims. Mukatabat-i-Allami (Insha’i Abu I-Fazl), Daftar I. Letters of the Emperor Akbar in English Translation, edited with commentary, perspective and notes, by Mansura Haidar (New Delhi: Indian Council of Historical Research, 1998), p. 6, n. 7.

page 7 note ¹ As found, for instance, in the books of Ezra, Second Isaiah, Jeremiah, Ezekiel, Daniel, Joel, and Zechariah.

page 7 note ² Compare Matthew 24:3-25:46; Luke 21:5-36; Paul, Thessalonians 4:13-5:3.

page 7 note ³ Mainly found in the Meccan Surahs, such as 99, 82, and 81.

page 7 note ⁴ Deuteronomy 13.

page 7 note ⁵ Ezekiel 38:1-39:29.

page 7 note ⁶ Compare Second Isaiah 65:17, 25; Ezekiel 33–39 and 43; Daniel, 7–12; Joel, 3; Zechariah 9:8-15 and 14.

page 7 note ⁷ Matthew 24:1; Corinthians 15.

page 7 note ⁸ Revelations 20:1-6.

page 7 note ⁹ Weber, , pp. 129–30Google Scholar.

page 8 note ¹ 1 John 2:18-22, 2 John 7. In exegetic literature, the Antichrist is either auxiliary or alter ego of Satan.

page 8 note ² Revelations 13.

page 8 note ³ Revelations 7:9-17, 14:13-16, 20:7-10. According to Evangelical dispensationalism, a new interpretation of Scripture first propagated by John Darby in the nineteenth century and Cyrus Scofield in the early twentieth century, saved Christians will be Raptured (spirited to heaven) before the tribulations begin.

page 8 note ⁴ Revelations 21.

page 8 note ⁵ 80:34-37; 81:4; 70:10-14.

page 8 note ⁶ 27:82.

page 8 note ⁷ 21:96-97.

page 8 note ⁸ 43:61.

page 8 note ⁹ A document on the world wide web, “Signs of Qiyamah,” lists a number of these “minor signs” of the Last Day: “When untrustworthy people will be regarded as trustworthy and the trustworthy will be regarded as untrustworthy; when it will be hot in winter (and vice versa); when the length of days is stretched, i.e. a journey of a few days is covered in a matter of hours; when orators and lecturers lie openly; when people dispute over petty issues; when women with children become displeased on account of bearing offspring, and barren women remain happy on account of having no responsibility for offspring; when oppression, jealousy, and greed become the order of the day; when people blatantly follow their passions and whims; when lies prevail over truth; when violence, bloodshed, and anarchy become common; when immorality and shamelessness are perpetrated publicly; when legislation pertaining to religion is handed over to the worst elements in the community; when offspring become a cause of grief and anger (for their parents). Music and musical instruments will be found in every home; people will indulge in homosexuality; there will be an abundance of illegitimate children; there will be an abundance of critics, tale-carriers, back-biters and taunters in society; people will establish ties with strangers and sever relations with their near and dear ones; hypocrites will be in control of the affairs of the community and evil, immoral people will be at the helm of business establishments; the masjid will be decorated, but the hearts of the people will be devoid of guidance; the courtyards of masjids will be built beautifully and high mimbars will be erected; gangsters and evil people will prevail; various wines will be consumed excessively.” (http://www.siliconfusion.com./Islam/-Prophesies/-md3.html).

page 9 note ¹ Ayoub, Mahmoud, Redemptive Suffering in Islam (The Hague: Mouton, 1978), pp. 216–29CrossRefGoogle Scholar; Sachedina, Abdulaziz A., “Messianism and the Mahdi,” in Expectations of the Millennium: Shiism in History, eds. Nasr, Seyyed Hossein, Dabashi, Hamid, and Nasr, Seyyed Vali Reza (Albany: State University of New York Press, 1989), p. 25Google Scholar.

page 9 note ² Compare Qur’an 81:14. On the apocalyptic Hadith, Smith, Jane I. and Haddad, Yvonne Y., The Islamic Understanding of Death and Resurrection (Albany: State University of New York Press, 1981), pp. 65–70.Google Scholar

page 9 note ³ The authors of the biblical texts whose images continue to inspire apocalyptic movements did live in terrible times—Daniel during the persecution of the Jews by Antiochus Epiphanes, Ezra after the destruction of the Temple, John during the persecution of the Christians by Nero or Domitian or Vespasian.

page 9 note ⁴ Matthew 24:36; Mark 13:32; Acts (Luke) 1:7.

page 9 note ⁵ A very noisy thief: “But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (2 Peter 3:10).

page 10 note ¹ Cohn, Norman, “Medieval Millenarianism: Its Bearing on the Comparative Study of Millenarian Movements,” in The Year 2000, eds. Strozier, Charles B. and Flynn, Michael (New York: New York University Press, 1997), p. 32.Google Scholar

page 10 note ² Weber, , pp. 129–37Google Scholar.

page 10 note ³ Hiel, Betsy, “Holy land is common ground,” in The Blade, 1999.Google Scholar

page 10 note ⁴ 53:57-58.

page 10 note ⁵ 43:85; 41:47; 31:34; 7:187; 33:63.

page 10 note ⁶ Compare Smith and Haddad, pp. 128–31.

page 11 note ¹ Hussain, Jassim M., “Messianism and the Mahdi,” in Expectation of the Millennium, pp. 14–22.Google Scholar

page 11 note ² Watt, W. Montgomery, “The Muslim Yearning for a Saviour: Aspects of Early Abbasid Shiism,” in The Saviour God, ed. S. G. F. Brandon (Westport: Greenwood Press, 1980), pp. 194–200.Google Scholar

page 11 note ³ Sachedina, pp. 24–30.

page 11 note ⁴ Kechichian, Joseph A., “The Ulama in Saudi Politics,” IJMES, 18.1 (February 1986): 53–71Google Scholar; Hashmi, Moulana Abdul Quddus, “Ka’aba Episode: A Historical Perspective,” Islamic Order,1.4 (1979): 7–8.Google Scholar

page 12 note ¹ Salim, Fahd, Asrar al-sa’a wa-hujum al-gharb (Cairo: Madbuli al-saghir, qabl/1999), p. 20.Google Scholar

page 12 note ² www.messiahcam.org Daystar’s Web site is designed for armchair pilgrims who can’t be there for the real thing.

page 12 note ³ ABCNEWS.com January 5 and February 10, 1999 and Christian Science Monitor, November 5, 1999.

page 12 note ⁴ Their Web site, www.mille.org defines the millennial period as 1996–2002; it offers a count-down clock for the Christian millennium (12/25/00) and the Western secular millennium (1/1/01) as well as bibliographies, conferences, and a newsletter, “Millennial Stew.”

page 13 note ¹ http://www.webb.net/sites/Muttaqun/y2k.html

page 13 note ² Thanks go to Richard Dorn and Brenda Bickett for their help with this paper.