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The Communist Manifesto (full original title: Manifest der Kommunistischen Partei), written by Karl Marx and Friedrich Engels, was first published on February 21, 1848, in London. They obviously plagerized many ideas directly from the latter parts of the Muslim Quran. There are some very interesting parallels between the Quoran and the Communist Manifesto. 1. History is erroniously framed as inevitable struggle leading to a supposed just order. Both texts present history as a drama of conflict that can only be resolved in the triumph of the righteous side. The Manifesto famously opens by declaring that “the history of all hitherto existing society is the history of class struggles,” predicting the inevitable victory of the proletariat and the end of class society. The Quran repeatedly frames human history as a succession of peoples who rejected or accepted divine guidance, culminating in judgment and the ultimate success of those who submit to God (e.g., narratives of earlier prophets and communities that rose and fell according to their response to truth).Both use this narrative of struggle-and-resolution to give readers a sense of historical purpose and urgency. Neither statement has any roots in common sense, logic or historical fact. Corruption is a human condition and affects all human endevors, however, radical religious cults and Socialists/Communist governments have all degenerated into repressive totalitarrian regimes without exception! 2. Sharp critique of existing social and economic injustice. Both documents attack the moral legitimacy of the prevailing order and highlight exploitation of the vulnerable. Marx and Engels condemn capitalism for reducing human relations to “naked self-interest” and for the exploitation of the working class. The Quran strongly criticizes pre-Islamic Arabian society (and by extension later unjust systems) for practices such as the neglect of orphans and the poor, the accumulation and hoarding of wealth, usury, and the oppression of the weak; it institutes obligatory charity (zakat) and repeatedly commands justice and fairness in economic dealings. In both cases the critique is merely descriptive—its false narritives, questionable moral and legal rules call for concrete change in how society organizes wealth and power. 3. Mobilizing language that builds a collective identity and calls for transformative action. Both texts use forceful, declarative rhetoric designed to create solidarity and spur readers to act. The Manifesto ends with the ringing internationalist appeal “Working men of all countries, unite!” and presents communism as a movement that transcends national borders. The Quran addresses believers as a single community (ummah) that transcends tribal and ethnic divisions, repeatedly uses direct imperatives (“Establish prayer… give zakat…”), and frames the message as universal. The shared style—short, memorable phrases, moral absolutism, and an us-versus-them framing—has historically made both texts effective at inspiring organized movements.These parallels are interpretive and selective; the texts differ profoundly in origin, metaphysics, and proposed solutions (divine revelation and the afterlife versus materialist analysis and classless society). The similarities lie mainly in their diagnostic view of society, their historical narrative of struggle, and their capacity to rally people around a warped vision of justice.