The Fitnah of Dajjaal and The Signs of Qiyaamah

The Fitnah of
Dajjaal
and
the Signs of
Qiyaamah
Published by
Madrasah Ta’leemuddeen, Isipingo Beach,
Durban, South Africa
No Copyright (ɔ)
Open permission is granted for reprinting this book provided it is
without any alterations. A humble appeal is directed to the
readers to offer suggestions, corrections, etc. to improve the
quality of this publication in the future. May Allah 
reward you for this.
The author, translators, editors and typesetters humbly request
your du‘aas for them, their parents, families, Mashaayikh and
Asaatiza.
Published and distributed by:

Madrasah Ta’leemuddeen
4 Third Avenue
P.O.Box 26393
Isipingo Beach
4115
South Africa
Tel: (+27) 31 902 9818

Fax: (+27) 31 902 5681
E-mail: darulum@alhaadi.org.za
Website: http://alhaadi.org.za
First Edition: Sha’baan 1439 / May 2018

Contents
Introduction ...................................................................... 9
The Divine System of Allah ................................................... 9
The Universal Prophethood .................................................................. 10
The Responsibility of the Ulama of this Ummah ............................. 11
The Purpose of this Book....................................................................... 12
Chapter 1 ......................................................................... 15
The Signs of Qiyaamah .......................................................................... 15
The Meaning of Signs ............................................................................. 17
The Minor Signs of Qiyaamah ........................................................................... 17
The Major Signs of Qiyaamah............................................................................ 20
Chapter 2 ......................................................................... 22
Dajjaal - The Greatest of Trials ............................................................ 22
The Main Tools of Dajjaal ..................................................................... 23
Entertainment - The Tool of Dajjaal ................................................................ 24
Women - The Tool of Dajjaal ............................................................................. 27
Wealth - The Tool of Dajjaal .............................................................................. 29
The Plot of the Jews .............................................................................................. 30
Chapter 3 ......................................................................... 32
The Need of the Ummah in these Crucial Times ............................. 32
The Department of Aqaa’id (Fundamental Beliefs) ...................................... 33
The Department of Fiqh (Laws and Injunctions) .......................................... 35
iii
The Department of Fazaa’il (Virtuous Actions) and non Ahkaam Related
Topics ........................................................................................................................35
The Department of Taareekh (Information regarding Historical Events)
.....................................................................................................................................37
The Belief of the Ahlus Sunnah wal Jamaa’ah regarding
Dajjaal ........................................................................................................ 39
Is Dajjaal a Human, a Jinn, a Hybrid of the Two or a World
System?...................................................................................................... 40
Chapter 4 ......................................................................... 43
A Strange and New Theory .................................................................. 43
Question....................................................................................................................43
Answer of Shaikh Muhammad Awwamah ‫ حفظه هللا‬........................................49
Chapter 5 ......................................................................... 54
The Mistakes of the Theory.................................................................. 54
1. Opposing the Aqaa’id of the Ahlus Sunnah wal Jamaa’ah .....................54
2. The Belief of the Ahlus Sunnah wal Jamaa’ah regarding the mas’alah
of Ismat of the Ambiyaa  .......................................................................56
3. Relying on Israeli Narrations ..........................................................................60
4. Not Following the Principles of the Muhadditheen .................................69
5. Basing Views upon Assumptions and Guesswork ..................................76
6. Changing the meanings of the Ahaadith.....................................................82
7. Not remaining with the Jumhoor (Majority of the Ulama of the
Ummah) ....................................................................................................................89
8. Shaaz Aqwaal and Baseless Theories ...........................................................89
9. Researching through the Internet .................................................................91
Chapter 6 ......................................................................... 93
Eight Proofs of the Ahlus Sunnah wal Jamaa’ah for Dajjaal
being a Specific Human who will Emerge at a Specific Time in
the World .................................................................................................. 93
First Proof - Physical, Human Description of Dajjaal ..................................93
iv
No mention in any Hadith of Rasulullah  of Dajjaal being a
Jinn ............................................................................................................................ 98
An Important Point ............................................................................................... 99
The Hadith of Musnad Ahmad .......................................................................... 99
Second Proof - Dajjaal Emerging at a Specific Time ..................... 100
Third Proof – Dajjaal emerging after the Mahdi  and
before Nabi Isa  .......................................................................... 101
Fourth Proof – Dajjaal killing a youngster with a sword ............ 105
Fifth Proof – Dajjaal emerging from a specific area...................... 106
Sixth Proof – Dajjaal’s entire Period of Fitnah after his
Emergence is Forty Days ..................................................................... 106
Seventh Proof – Dajjaal being the Last of the Thirty Liars ......... 107
Eighth Proof – Rasulullah  Combating Dajjaal if he
were to Emerge in the Era of Rasulullah  ...................... 108
Chapter 7 ....................................................................... 109
Answering the Objections and Contextualizing the Ahaadith
of Dajjaal.................................................................................................. 109
Removing the Doubts ......................................................................................... 110
The Physique of Dajjaal ..................................................................................... 110
The Eye of Dajjaal ............................................................................................... 111
The Hair of Dajjaal .............................................................................................. 112
The Place of the Emergence of Dajjaal .......................................................... 112
Chapter 8 ....................................................................... 114

Understanding the Sequence of the Ahaadith regarding Dajjaal114
Series of Events .................................................................................................... 114
A Child being Born in Madinah Munawwarah ........................................... 116
Rasulullah  Goes to the Home of Ibnus Sayyaad ...................... 117
The End of Rasulullah’s  Life ......................................................... 121
What was the End of Ibnus Sayyaad? ............................................................ 122
v
An Important Principle of the Muhadditheen and Fuqahaa .................... 124
The Oaths of Hazrat Umar and Hazrat Jaabir  ................................ 125
The Reconciliation of Imaam Baihaqi ............................................................ 125
The Reconciliation of Imaam Tahaawi  .............................................. 126
The Reconciliation of Haafiz Ibnu Hajar Asqalaani .................................. 127
Rasulullah  Receiving Wahi from Allah  regarding
Dajjaal .................................................................................................................... 127
The Hadith of Hazrat Tameem Daari ................................................ 128
Chapter 9 .......................................................................133
Ahaadith Relating to the description of the Mahdi  .......... 133
Ahaadith Relating to the Mahdi  ............................................ 135
The Certainty of the Coming of the Mahdi  ..................................... 135
Allah  Preparing the Mahdi  and Creating the Capacity
for Leadership within Him ............................................................................... 135
Barakah Prevailing in the Reign of the Mahdi  ............................... 136
The Justice of the Mahdi ....................................................................... 136
Chapter 10 .....................................................................138
The Unfolding of Events before Qiyaamah .................................... 138
The Break Out of Many Wars .......................................................................... 138
Pledging Allegiance to the Mahdi  ...................................................... 139
The Army Sinking into the Ground ............................................................... 139
The Abdaals of Shaam and the Pious People of Iraq Pledging Allegiance
to the Mahdi  ............................................................................................. 140
Muslims Entering into a Peace Treaty with Christians ............................ 141
The Great Battle .................................................................................................. 143
The Conquest of Istanbul .................................................................................. 144
Dajjaal Appearing ............................................................................................... 146
The Three Earthquakes in Madinah Munawwarah ................................... 148
The Descent of Nabi Isa  ....................................................................... 149
vi
Nabi Isa Killing Dajjaal .......................................................................... 151
Peace in the Time of Nabi Isa  ............................................................. 153
The Appearance of Ya’jooj and Ma’jooj ........................................................ 153
Nabi Isa Passing Away........................................................................... 156
The leadership of the Man of Qahtaan .......................................................... 157
The Rising of the Sun from the West ............................................................. 157
The Appearance of the Beast from Mount Safaa ........................................ 158
The Kuffaar Controlling the World ................................................................ 159
Chapter 11 ..................................................................... 161

How should a Believer Save Himself from the Fitnahs of
Dajjaal? .................................................................................................... 161
vii
b
Introduction
The Divine System of Allah 

Allah  sent the Ambiyaa  to this world to guide
humanity towards Allah . Through the history of
mankind, from the time of Nabi Aadam  until the final
messenger of Allah , Nabi Muhammad , there
were approximately 124 000 Rasuls and Ambiyaa  that
were sent to this world. In guiding humanity towards Allah
, each Nabi received wahi (divine revelation). Certain
messengers received separate divine scriptures and shari’ahs,
while others followed the divine scriptures and shari’ahs of the
Ambiyaa  before them. The mission of every messenger
of Allah  was to invite towards Allah , to
uphold the Deen of Allah  in the manner he was
commanded to, and to teach his ummah how to live their lives in
total conformity with the message of Allah .
Each Nabi was sent to a specific place at a specific time in
order to guide a specific nation. After the demise of a Nabi, his
nation would gradually stray from the path of guidance, due to
which the need would arise for another Nabi to be sent to them.
In this manner, the world witnessed a galaxy of messengers
9
numbering approximately 124 000 at different periods and places
collectively. Finally, the time came for the leader of all the
Ambiyaa and Rasuls, the greatest of Allah’s  creation,
Hazrat Muhammad Mustafaa , to be sent to the world.
The Universal Prophethood

The Nubuwwat (prophethood) of Rasulullah  is a
universal nubuwwat that extends to all people and all places
until the day of Qiyaamah. The Deen of Rasulullah 
will never be abrogated and replaced. As far as the previous
Ambiyaa  were concerned, their nations distorted their
divine scriptures and made interpolations in their Deen. As for
the Deen of Rasulullah , Allah  has taken the
divine onus and responsibility of preserving and safeguarding it.
Regarding the preservation of the Qur’aan, Allah  says:
ٰ َ ‫كر َوإنّا لَهُ ل‬

َ ‫حـف‬ ّ َ َّ َ ُ َ ّ
َ ‫الذ‬
‫ظون‬ ‫إنا نحن نزلنا‬
Certainly, we have revealed the Qur’aan and We will most surely protect it.
In regard to the preservation of the Mubaarak Ahaadith,

Rasulullah  has said:
‫حيمل هذا العلم من كل خلف عدوله ينفون عنه حتريف الغالني وانتحال املبطلني وأتويل‬
1
‫اجلاهلني‬
3884 ‫ شرح مشكل اآلاثر رقم‬، ‫ رواه البيهقي يف كتاب املدخل مرسال‬1
‫) يف‬209/10( ‫ البيهقي أخرجه هو يف السنن أيضا‬: 163/1 ‫قال احلافظ ابن حجر العسقالين يف هداية الرواة‬
. ‫املدخل عن إبراهيم بن عبد الرمحن العذري مرسال انتهى‬
‫ ويف كتاب العلل للخالل أن أمحد سئل عن هذا احلديث فقيل له كأنه موضوع‬: 256/1 ‫قال السيوطي يف التدريب‬
‫فقال ال هو صحيح فقيل له ممن مسعته فقال من غري واحد قيل من هم قال حدثين به مسكني إال أنه يقول عن معان‬
10
‫‪The reliable Ulama of every generation will bear and preserve this knowledge of‬‬
‫‪Deen. They will purify it from the distortion of transgressors, the misattribution‬‬
‫‪of people of falsehood and the misinterpretation of ignorant people.‬‬
‫‪From this Hadith, we understand that in every period of Islam,‬‬

‫‪Allah  will inspire a group of the ummah to preserve‬‬
‫‪Deen in its pure and pristine form and to weed out the‬‬
‫‪innovatory practices and distortions that the deviated sects will‬‬
‫‪try to introduce in Deen.‬‬
‫‪The Responsibility of the Ulama of this‬‬

‫‪Ummah‬‬
‫‪The preservation of Deen, being the responsibility of the Ulama‬‬
‫‪of this ummah, demands that whenever any incorrect belief or‬‬
‫‪practice spreads among people, the Ulama should correct the‬‬
‫عن القاسم بن عبد الرمحن ومعان ال أبس به انتهى ‪ .‬قال ابن القطان وخفي على أمحد من أمره ما علمه غريه ‪ .‬قال‬
‫العراقي وقد ورد هذا احلديث متصال من رواية علي وابن عمر وابن عمرو وجابر بن مسرة وأيب أمامة وأيب هريرة وكلها‬
‫ضعيفة ال يثبت منها شيء وليس فيها شيء يقوي املرسل ‪ .‬قال ابن عدي ورواه الثقات عن الوليد بن مسلم عن‬
‫إبراهيم العذري ثنا الثقة من أصحابنا أن رسول هللا صلى هللا عليه وسلم ذكره انتهى ‪.‬‬
‫قال الدكتور أمحد عمر هاشم تعليقا على قول ابن معني هذا قال الزركشي فيما صار إليه ابن القطان من تضعيفه نظر‬
‫فإنه يتقوى بتعدد طرقه ومن شواهده كتاب عمر إىل أيب موسى املسلمون عدول بعضهم على بعض إال جملودا يف حد‬
‫أو حمرما عليه بشهادة زور أو طعنا يف نسب ‪.‬‬
‫كتب الشيخ عبد الفتاح أبو غدة رمحه هللا يف تعليقه على مقدمة التمهيد أما دعواه ( أي احلافظ العراقي رمحه هللا )‬
‫تضعيف احلديث فسيأيت يف ص ‪ 139‬أن احلديث ال ينزل عن درجة احلسن وأن من األئمة من صححه فال مانع من‬
‫االحتجاج به ‪( .‬مقدمة التمهيد بتعليق الشيخ عبد الفتاح أبو غدة رمحه هللا ص ‪)89‬‬
‫وكتب رمحه هللا يف التعليق على ص ‪ 139‬وابجلملة ففي تصحيح اإلمام أمحد واحلافظ العالئي هلذا احلديث واستدالل‬
‫العقيلي وابن أيب حامت وابن عدي والبيهقي وابن عبد الرب واخلطيب والنووي وابن القيم وابن الوزير والقسطالين وغريهم‬
‫ممن مل أذكرهم هب ذا احلديث دليل واضح على كونه مقبوال جائز التمسك به فإن استدالل هؤالء احملدثني اجلهابذة‬
‫حبديث ال يتأتى إال بكون احلديث مما يستدل به ‪( .‬مقدمة التمهيد بتعليق الشيخ عبد الفتاح أبو غدة رمحه هللا ص‬
‫‪)139‬‬
‫‪11‬‬
people by educating them and teaching them the correct belief
and practice. Glad tidings and great virtues have been promised
for those who undertake this great responsibility.
‫عن أيب هريرة رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم بدأ اإلسالم غريبا‬
1
‫وسيعود كما بدأ غريبا فطوىب للغرابء‬
Hazrat Abu Hurairah  reports that Rasulullah  said, “Islam had
commenced like a stranger in the world (outwardly seeming like the odd one out
in society), and soon before Qiyaamah, Islam will again be seen as a stranger
(among the people). Glad tidings be for those who are regarded as strangers (on
account of them remaining steadfast on Deen and opposing the ways of the
kuffaar).”
In the narration of Sunan Tirmizi, Rasulullah  gave a

description of this group saying, “It is this group who will reform
and rectify the changes that people will make in my Deen and
my sunnah after my demise.” 2
In the past centuries, whenever any deviated sect reared its
head, the Sahaabah , Taabi’een, Tab-e-Taabi’een and the
pious Ulama of the Ahlus Sunnah wal Jamaa’ah 
immediately rose in opposition of it and cut off its head.
The Purpose of this Book

The purpose of this book is to explain the beliefs of the Ahlus
Sunnah wal Jamaa’ah in regard to Dajjaal and the Ahaadith that
have been reported in this regard.
Some people have the idea that Dajjaal is a world system
while others feel that he is a jinn. There is yet a third group who
feel that Dajjaal is a hybrid of man and jinn and a direct cause for
the fitnahs that take place through a world system. However, all
232 ‫ صحيح مسلم رقم‬1

2630 ‫ سنن الرتمذي رقم‬2
12
these ideologies are baseless and have been negated by the clear
and authentic Ahaadith of Rasulullah . The belief of the
Ahlus Sunnah wal Jamaa’ah is that Dajjaal is a specific human
who will emerge at a specific time in the world.
Allaamah Nawawi , in his commentary on Saheeh
Muslim1, Allaamah Munaawi , in his commentary on
Jaami’us Sagheer2, and Haafiz Ibnu Hajar Asqalaani , in his
commentary on Saheeh Bukhaari3, have all quoted the statement
of the great Muhaddith, Allaamah Qaadhi Iyaaz , who
explicitly mentioned that Dajjaal is a specific human being.
Furthermore, Qaadhi Iyaaz  mentioned that this is the belief
of the Ahlus Sunnah wal Jamaa’ah.
‫ هذه األحاديث اليت ذكرها مسلم وغريه يف قصة الدجال حجة ملذهب أهل‬: ‫قال عياض‬
‫احلق يف صحة وجوده وأنه شخص معني يبتلي هللا به عباده وأقدره على أشياء من مقدورات‬
‫هللا تعاىل من إحياء امليت الذي يقتله ومن ظهور زهرة الدنيا واخلصب معه وجنته وانره وهنريه‬
‫واتباع كنوز األرض له وأمره السماء أن متطر فتمطر واألرض أن تنبت فتنبت فيقع كل ذلك‬
‫بقدرة هللا تعاىل ومشيئته مث يعجزه هللا تعاىل بعد ذلك قال يقدر على قتل ذلك الرجل وال‬
‫ هذا مذهب أهل السنة‬.‫غريه ويبطل أمره ويقتله عيسى عليه السالم ويثبت هللا الذين آمنوا‬
‫ومجيع احملدثني والفقهاء والنظار خالفا ملن أنكره وأبطل أمره من اخلوارج واجلهمية وبعض‬
4
‫املعتزلة‬
These Ahaadith which Imaam Muslim  and others narrated in regard to
Dajjaal are a proof for those who are on the path of Haq, establishing the
existence of Dajjaal and that he is a specific human. Allah  will send
him as a trial for the servants of Allah  and give him the ability to carry
58/18 ‫ شرح النووي‬1

662/3 ‫ فيض القدير‬2
113/13 ‫ فتح الباري‬3
13
out certain supernatural acts, such as giving life to the dead whom he had killed,
bringing forth things of beauty in the world and causing a barren land to become
lush, possessing things of comfort and punishment and rivers (that he will cause
to flow), making the wealth of the earth follow him, commanding the skies to
rain and the earth to produce crops. All these supernatural feats will manifest
with the power of Allah  and His permission. Thereafter, Allah 
will cause all his powers to fail, and he will not be able to kill the person (whom
he had killed and brought to life, as mentioned in the Hadith), nor any other
person. Nabi Isa  will kill him and Allah  will bless the believers
with steadfastness upon Deen. This is the view of the Ahlus Sunnah wal
Jamaa’ah, and all the Muhadditheen, the Fuqahaa and Ulama of Aqaa’id,
contrary to those who deny Dajjaal such as the deviated sects of the Khawaarij,
Jahmiyyah and some of the Mu’tazilah.
Hence, the ideology that Dajjaal is a world system which leads

people to sin, or Dajjaal is a jinn that occupies a human body and
thereafter misleads mankind, diametrically opposes the clear and
authentic Ahaadith of Rasulullah  and the accepted
belief that has been held by the Ahlus Sunnah wal Jamaa’ah
throughout the centuries of Islam, commencing from the golden
era of Rasulullah .
This treatise has been prepared with the aim of refuting these
incorrect ideologies and beliefs and establishing the belief of the
Ahlus Sunnah wal Jamaa’ah throughout the centuries.
14
Chapter 1
The Signs of Qiyaamah

In the Mubaarak Ahaadith, Rasulullah  prophesized the
events that will unfold before Qiyaamah. He forewarned the
ummah of the trials and tests that will beset them at different
times and places in the world before Qiyaamah.
This is the unparalleled beauty and excellence of the Deen of
Islam, that Allah  did not only send his Rasul 
as a source of guidance, but also blessed him with knowledge of
the conditions that will prevail on his ummah and the problems
that will beset them. Accordingly, he informed them of the
pitfalls of life and the solutions to their problems, centuries
before they would even encounter the problems.
‫عن عمرو بن أخطب األنصاري رضي هللا عنه قال صلى بنا رسول هللا صلى هللا عليه وسلم‬
‫يوما الفجر وصعد املنرب فخطبنا حىت حضرت الظهر فنزل فصلى مث صعد املنرب فخطبنا حىت‬
‫حضرت العصر مث نزل فصلى مث صعد املنرب حىت غربت الشمس فأخربان مبا هو كائن إىل يوم‬
1
‫القيامة فأعلمنا أحفظنا‬
Hazrat Amr bin Akhtab  reports, “On one occasion, Rasulullah 
stood in the musjid and began to inform us of the events that will occur before
Qiyaamah. Rasulullah  ascended the mimbar after the Fajr Salaah and
spoke till the time of the Zuhr Salaah. After performing the Zuhr Salaah, he
again ascended the mimbar and continued to speak until the Asr Salaah. After
15
completing the Asr Salaah, he again ascended the mimbar and spoke until sunset.
In that gathering on that day, he informed us of what was to transpire in the
ummah till the day of Qiyaamah. Hence, those of us who remembered the most
are the most knowledgeable of us regarding the signs of Qiyaamah.”
The Ahaadith discussing the signs of Qiyaamah are numerous.

Certain signs have been clearly described in great detail, while
other signs have been described in brief. Hence, when any sign
which Rasulullah  had explained in detail manifested
before the Sahaabah , it was as though the mubaarak
words of Rasulullah  had become a reality before their
eyes.
Rasulullah  was once standing on Mount Uhud with
Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthmaan . The
mountain began to shake and tremble out of ecstasy and joy, on
account of it being honoured by Rasulullah  and the
Sahaabah  placing their blessed feet on it. Rasulullah
 stamped his mubaarak foot on the mountain to calm it
and said, “Be still, O Uhud, as a Nabi, a Siddeeq and two martyrs
stand on you.”1
From this mubaarak statement of Rasulullah , the
Sahaabah  knew well that Hazrat Umar  and Hazrat
Uthmaan  would undoubtedly be blessed with martyrdom.
As far as those signs which Rasulullah  explained in
brief, without fixing any time and period for their occurrence, it
is not possible for anyone to conclusively determine which
fitnahs in the world they refer to, as the possibility exists that the
Ahaadith could refer to other similar fitnahs which occurred or
are still to occur in the world. It is for this reason that we find the
Muhadditheen explaining various possibilities in regard to
certain general signs and fitnahs that are reported in the
Mubaarak Ahaadith of Rasulullah .
3686 ‫ صحيح البخاري رقم‬1
16
The Meaning of Signs
The Arabic word “ashraatus saa’ah” translates as “the signs of
the final hour (Qiyaamah)”. The word “ashraat” is the plural of
“sharat” which means sign. The Muhadditheen (commentators of
Hadith) explain that a sign is something which indicates towards
something else. When one is on a journey to a particular
destination, then while travelling, he sees certain signs or sign
boards which inform him of the distance remaining to his
destination. Just as it is understood by all that the signs are not
the objective, but are merely a means to show one the distance to
the destination, similarly the signs of Qiyaamah merely indicate
to the closeness of Qiyaamah.1
Allaamah Qurtubi  has mentioned that the wisdom and
reason for discussing the signs of Qiyaamah is to awaken people
from their slumber and negligence, and exhort them to be
cautious through repenting to Allah  and preparing for
the final hour which has been promised.2
The Minor Signs of Qiyaamah

Rasulullah  has informed the ummah of numerous
signs that indicate towards the closeness of Qiyaamah. Many of
these signs have already been witnessed in the centuries that
have gone by, while many signs are still to appear. Among the
signs that have already passed are:
1. The splitting of the moon at the blessed gesture of Rasulullah
.3
‫ األشراط العالمات واحدهتا شرط ابلتحريك وبه مسيت شرط‬: ‫ أشراط الساعة أي عالمات القيامة ففي النهاية‬1
) 430/15 ‫السلطان ألهنم جعلوا ألنفسهم عالمات يعرفون هبا (مرقاة املفاتيح‬
176/7 ‫ التعليق الصبيح‬2
17
2. The demise of Rasulullah .1
3. The conquest of Baytul Muqaddas2 and the fall of the Roman
and Persian empires3 which occurred during the reign of
Hazrat Umar .
4. The martyrdom of Hazrat Umar 4, Hazrat Uthmaan
5 and Hazrat Ali 6.
5. The plague of Amwaas, during the rule of Hazrat Umar
, in which thousands of people passed away.7
6. The killing that took place at Harrah (a place outside
Madinah Munawwarah) in which thousands of people,
among whom were Sahaabah  and Taabi’een ,
were brutally massacred during the reign of Yazeed bin
Mu’aawiyah.8
7. The killing of Hazrat Husain  at Karbalaa during the
reign of Yazeed bin Mu’aawiyah.9
8. The reign of Hazrat Umar bin Abdul Azeez  and the
justice that prevailed in the world at that time.10

37070 ‫ مصنف ابن أيب شيبة رقم‬5
14775 ‫ جممع الزوائد رقم‬6
8960 ‫ جممع الزوائد رقم‬،18406 ‫ مسند أمحد رقم‬10
18
9. The invasion of the Tartars during the seventh century of
Islam.1
10. The conquest of Istanbul at the hands of Muhammad Al-
Faatih  during the ninth century of Islam.2
All these events have been recorded in the Ahaadith as signs of
Qiyaamah. Apart from these signs and others that have already
passed, Rasulullah  has mentioned many more signs
that will occur before Qiyaamah. Some of these are minor signs
and some are major signs.
Below we will present some of the minor signs that are
reported in the Ahaadith followed by some of the major signs of
Qiyaamah.
‫عن أيب هريرة رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم إذا اختذ الفيء دوال‬
‫واألمانة مغنما والزكاة مغرما وتعلم لغري الدين وأطاع الرجل امرأته وعق أمه وأدىن صديقه‬
‫وأقصى أابه وظهرت األصوات يف املساجد وساد القبيلة فاسقهم وكان زعيم القوم أرذهلم‬
‫وأكرم الرجل خمافة شره وظهرت القينات واملعازف وشربت اخلمور ولعن آخر هذه األمة أوهلا‬
‫فلريتقبوا عند ذلك رحيا محراء وزلزلة وخسفا وقذفا وآايت تتابع كنظام ابل قطع سلكه فتتابع‬
3
Hazrat Abu Hurairah  reports that Rasulullah  said, “When

spoils of war will be taken as people’s personal wealth to be circulated among
them, when a trust will be regarded as booty (as public property), when zakaat
will be viewed as a tax, when the knowledge of Deen will be acquired for motives
besides that of Deen, when a man will obey his wife and disobey his mother, and
keep his friend close to him and distance his father from him, and voices will be
raised in the masaajid, and the open sinner of a tribe will become their leader,
and the lowest person of a people will become their representative, and a man
will be honoured out of fear of his evil, and singing girls and musical instruments

10384 ‫ جممع الزوائد رقم‬،18957 ‫ مسند أمحد رقم‬2
19
will become rife, and wine will be consumed (openly), and the latter people of this
ummah will curse the former people of this ummah, (when these signs manifest)
then the people should await hurricanes, earthquakes, sinking of the earth, stones
raining from the sky and other similar signs that will follow in quick succession,
just as the pearls in a string fall in quick succession when the string is cut.”
Apart from the aforementioned signs recorded in this Hadith,

there are many other signs that are recorded in other Ahaadith.
The Major Signs of Qiyaamah

The signs which have been mentioned thus far are regarded as
the minor signs of Qiyaamah. Apart from these signs, the
Ahaadith discuss certain signs that are regarded as major signs
which will indicate towards the extreme closeness of Qiyaamah.
The Muhadditheen have classified the coming of the Mahdi
 as the first of these major signs.1
It is reported in the Hadith that on one occasion, Rasulullah
 came to the Sahaabah  while they were engaged
in a discussion. Rasulullah  enquired from them
regarding the discussion in which they were engaged. When the
Sahaabah  replied that they were discussing the
occurrence of Qiyaamah, Rasulullah  mentioned the
following:
‫إهنا لن تقوم حىت ترون قبلها عشر آايت فذكر الدخان والدجال والدابة وطلوع الشمس من‬
‫مغرهبا ونزول عيسى ابن مرمي وأيجوج ومأجوج وثالثة خسوف خسف ابملشرق وخسف‬
2
‫ابملغرب وخسف جبزيرة العرب وآخر ذلك انر خترج من اليمن تطرد الناس إىل حمشرهم‬
“Indeed Qiyaamah will never occur until you see before it ten major signs.”
Rasulullah  then mentioned the ten major signs as: The smoke, Dajjaal,
‫ الباب لثالث يف األشراط العظام واألمارات القريبة اليت تعقبها الساعة وهي أيضا كثرية فمنها املهدي وهو أوهلا‬1
)191‫(اإلشاعة ص‬
20
the beast, the rising of the sun from the west, the descent of Nabi Isa ,
Ya’jooj and Ma’jooj, three sinkings of the earth; a sinking in the east, a sinking in
the west and a sinking in the Arabian Peninsula. The final sign will be a fire that
will break out in Yemen and drive people towards the plains of resurrection.
21
‫‪Chapter 2‬‬
‫‪Dajjaal - The Greatest of Trials‬‬

‫‪From the beginning of time until the coming of Qiyaamah, the‬‬
‫‪trial of Dajjaal is among the greatest of trials that the world will‬‬
‫‪ever witness. Rasulullah  said, “From the creation of‬‬
‫‪Nabi Aadam  till the day of Qiyaamah, there is no trial‬‬
‫‪which is greater than the trial of Dajjaal.”1 Since Dajjaal will‬‬
‫‪emerge in this ummah, as explained in the Mubaarak Ahaadith, it‬‬
‫‪is this ummah that will have to contend with his colossal fitnah.‬‬
‫‪The extent of Dajjaal’s worldwide fitnah can be gauged from the‬‬
‫‪fact that every Nabi informed his ummah regarding the‬‬
‫‪emergence of Dajjaal and the great harm that he will cause in the‬‬
‫‪world.‬‬
‫عن ابن عمر رضي هللا عنهما قال قام رسول هللا صلى هللا عليه وسلم يف الناس فأثىن على‬
‫هللا مبا هو أهله‪ ،‬مث ذكر الدجال فقال إين ألنذركموه وما من نيب إال وقد أنذر قومه ولقد‬
‫‪ 1‬ما بني خلق آدم وقيام الساعة فتنة أعظم من الدجال (املعجم الكبري للطرباين رقم ‪)451‬‬
‫عن محيد بن هالل عن رهط منهم أبو الدمهاء وأبو قتادة قالوا كنا منر على هشام بن عامر أنيت عمران بن حصني‬
‫فقال ذات يوم إنكم لتجاوزوين إىل رجال ما كانوا أبحضر لرسول هللا صلى هللا عليه وسلم مين وال أعلم حبديثه مين‬
‫مسعت رسول هللا صلى هللا عليه وسلم يقول ما بني خلق آدم إىل قيام الساعة خلق أكرب من الدجال ‪ .‬وحدثين حممد‬
‫بن حامت حدثنا عبد هللا بن جعفر الرقي حدثنا عبيد هللا بن عمرو عن أيوب عن محيد بن هالل عن ثالثة رهط من‬
‫قومه فيهم أبو قتادة قالوا كنا منر على هشام بن عامر إىل عمران بن حصني مبثل حديث عبد العزيز بن خمتار غري أنه‬
‫قال أمر أكرب من الدجال (صحيح مسلم رقم ‪)2946‬‬
‫‪22‬‬
‫ تعلمون أنه أعور وإن هللا ليس‬:‫أنذر نوح قومه ولكين سأقول لكم فيه قوال مل يقله نيب لقومه‬
1
‫ رواه الرتمذي وقال هذا حديث صحيح‬. ‫أبعور‬
Hazrat Ibnu Umar  reports that Rasulullah  once stood among
the Sahaabah . Rasulullah  then praised Allah  as He is
worthy of being praised and thereafter mentioned Dajjaal saying, “Indeed I am
warning you of Dajjaal, and there was no Nabi except that he warned his people
of Dajjaal, and Nabi Nooh  warned his people about Dajjaal. However, I
will tell you something regarding Dajjaal which no Nabi told his people – you
know that Dajjaal has a defect in one eye, and Allah  is not one who has
a defect in one eye (i.e. He is free of all defects).”
The Main Tools of Dajjaal

When Dajjaal will appear in the world, the main tools which he
will use to mislead man will be entertainment, women and
wealth.2 Allah  will give him the power to carry out
such supernatural feats that all who witness them will be
influenced and swayed by the tide of his fitnah.
‫عن النواس بن مسعان رضي هللا عنه قال ذكر رسول هللا صلى هللا عليه وسلم الدجال ذات‬
‫ فيأيت على القوم فيدعوهم فيؤمنون به ويستجيبون له فيأمر السماء فتمطر واألرض‬... ‫غداة‬
‫فتنبت فرتوح عليهم سارحتهم أطول ما كانت ذرا وأسبغه ضروعا وأمده خواصر مث أييت القوم‬
‫فيدعوهم فريدون عليه قوله فينصرف عنهم فيصبحون ممحلني ليس أبيديهم شيء من أمواهلم‬
3
‫ومير ابخلربة فيقول هلا أخرجي كنوزك فتتبعه كنوزها كيعاسيب النحل‬
Hazrat Nawwaas bin Sam’aan  reports the following in a lengthy Hadith
of Rasulullah  regarding Dajjaal:

5353 ‫ مسند أمحد رقم‬، 12520 ‫ جممع الزوائد رقم‬2
23
… Dajjaal will come to a people and invite them (to accept him as Allah). They
will bring Imaan in him and will accept his invitation. He will thus command the
sky and it will rain, and he will command the earth and it will produce crops.
Hence, their livestock will return to them in the evening with their humps taller
than they ever were, their udders fuller than they ever were, and their thighs
fatter than they ever were. Dajjaal will then go to another people and invite them
(to believe that he is Allah). However, they will reject his invitation. He will thus
turn away from them, and they will thereafter be in a state of drought and will
no longer possess any of their wealth. Dajjaal will pass by a ruined piece of land
and will say to it, “Bring forth your treasures!” Thus, the treasures will follow
him as the queen bee is followed by her bees…”
As time is passing, the Deeni condition of the ummah around the

globe is drastically deteriorating and the value system of the west
is overwhelming them. As a result, the deep love for wealth and
the innate craving and desire for material amassment is
witnessed everywhere. The lifestyle of most people revolves
around entertainment and fun. Years ago, the west realized the
extent of man’s appetite for entertainment and decided to
capitalize on it. Hence, the ‘entertainment industry’ began to
boom and flourish in the world. The rapid rate at which this
multi-billion dollar ‘entertainment industry’ has developed and
continues to thrive is proof of man’s insatiable appetite for
amusement and excitement. Additionally, the invention of the
television, computers and cellphones has only increased man’s
appetite for entertainment and his thirst for excitement. Hence,
when Dajjaal will emerge, he will misguide people using these
very same tools of entertainment, women and wealth, which are
the weak points in man.
Entertainment - The Tool of Dajjaal

Man, by his very nature, craves excitement and entertainment.
Hence, the mere mention of something that is new, thrilling and
dramatic in the market is sufficient to pique his curiosity and
rouse his interest. Imagine, in today’s times, if a person claims to
be able to walk on water or fly in the air. To prove his claim, he
holds a demonstration to which the public are invited as
24
spectators and witnesses. Since the story is dramatic and
exciting, it will be carried by international media and the hype
will commence weeks in advance. Leave alone the whole town –
many from around the globe will fly in to witness this grand
spectacle, causing airline tickets to be sold out and traffic to
come to a standstill. Why will people respond to the event in this
manner? The simple reason is that people are desperate to see,
hear or experience that which is unusual, dramatic and exciting.
If this is how people will respond to an ordinary man offering
one type of entertainment, then imagine how they will respond
to Dajjaal who will have every type of entertainment and
excitement at his disposal and will be able to display it before
people in a most impressive, mesmerising manner. How is it that
people will not be drawn to him and will not become entangled
in the web of his magical spell?
‘Living for Entertainment’ - A Core Value of the Kuffaar

Mindset
When one really ponders over the issue, it is clear that ‘living for
entertainment’ is a core value of the kuffaar mindset. The reason
for this is that the kuffaar have no concept and belief of the
Aakhirah and thus live for this world and die for this world.
They view this world as their ‘be-all and end-all’. When they
regard this world to be their Jannah, they do their utmost to
transform every moment into one of enjoyment and excitement.
In the Qur’aan, Allah  describes the life of the kaafir
as being one of merely eating and enjoying saying:
َّ ۡ َّ ُ َ ۡ َ ۡ ُ ُ ۡ َ َ َ َ ۡ ُ ُ ۡ َ َ َ ۡ ُ َّ َ َ َ ۡ ُ َ َ َ ۡ َّ َ
‫ام َو الن ُار َمث ًوی ل ُہ ۡم‬ ‫و الذین کفروا یتمتعون و یاکلون کما تاکل الانع‬
Those who reject Allah enjoy (this world) and eat as animals eat; and the fire (of
Jahannum) will be their abode.
When a kaafir has no concept and belief of the Aakhirah, Jannah

and Jahannum, and standing before Allah  for
reckoning, then it is expected of him to have this mindset and
fixation over entertainment. However, this is certainly not
25
expected of a believer. A believer and a kaafir are poles apart in
their beliefs and mindset. The aim and goal of a believer is to
strive for the pleasure of Allah  and the higher
objectives of the Aakhirah. Hence, he tries to spend every
moment in this world preparing for his eternal abode in the
Hereafter.
Hence, the people who will be safeguarded from the fitnah of
Dajjaal will be those who do not make the enjoyment of this
world their goal, but rather invest in the Aakhirah. As for those
who always chased after the world and made it their primary
objective, they will be the main followers of Dajjaal.
Muslims Imitating Kuffaar

Lamentably, many Muslims have today begun to mirror the
values and ideals of the kuffaar – including their focus and
fixation on entertainment. Alarmingly, Muslims have not
restricted themselves to seeking entertainment and excitement in
their holiday trips and the usual avenues of amusement and
recreation such as beaches, malls and movies, but rather this
mindset has even influenced and rubbed onto their Deen. Hence,
we see that it is the theme and flavour of amusement that has
become the focal point and primary objective in all Deeni
activities. Even the Holy Lands have not been spared. Umrah
trips have been turned into a holiday with the entertainment
centers and shopping malls that have been made available.
Similarly, when listening to a bayaan, people expect some drama,
excitement and humour. In today’s times, even the souks and
fairs, which are marketed using the draw card of fun and
entertainment, are given a Deeni front by being labelled as
‘Islamic Souks’ and ‘Islamic Fairs’, whereas souks and fairs have
no significance in Deen.
‘Islamic Souks’ and ‘Islamic Fairs’

Today’s so-called ‘Islamic Souks’ and ‘Islamic Fairs’ are filled
with men and women rubbing shoulders and intermingling.
26
Music, and nasheeds which cannot be differentiated from music,
are among the main highlights that are anticipated at these
events.
Imagine, for a moment, that there is an amusement and
entertainment event being held. However, there are no women
present. How will people respond? They will almost certainly
view this event as one void of amusement and entertainment and
having no colour and flavour, whereas Rasulullah  has
mentioned that women are among the greatest trials of the
world.
Women - The Tool of Dajjaal

In one Hadith, Rasulullah  said, “Indeed this world is
sweet and lush, and Allah  has appointed you as
successors over the wealth of the world. Therefore, He wishes to
see how you will conduct and what actions you will produce. So
fear the trial of the world and fear the trial of women, as the first
trial that beset the Banu Israa’eel was the trial of women.”1
Just as women are a trial for this ummah in all eras, the
Hadith similarly explains that at the time of Dajjaal emerging,
one of his main tools of misguidance will be women. Women will
flock to him and ‘play to his tune’. Rasulullah  said:
2
‫فأكثر تبعه اليهود والنساء‬
The majority of Dajjaal’s followers will be Jews and women.
In a Hadith reported in Musnad Ahmad, it is mentioned that

during the time of Dajjaal, the pious servants of Allah 
will be so cautious and fearful of the fitnahs of Dajjaal that they
will remain within their homes and protect their families within
their homes. The women will be attracted towards Dajjaal and

27
will be joining his following in large numbers. In order to
safeguard the Imaan and Deen of the women, the men will be
forced to tie them and keep them bound within their homes so
that they do not emerge to spectate and view the supernatural
feats of Dajjaal.
‫عن ابن عمر رضي هللا عنهما قال قال رسول هللا صلى هللا عليه وسلم ينزل الدجال يف هذه‬
‫السبخة مبر قناة فيكون أكثر من خيرج إليه النساء حىت إن الرجل لريجع إىل محيمه وإىل أمه‬
‫وابنته وأخته وعمته فيوثقها رابطا خمافة أن خترج إليه مث يسلط هللا املسلمني عليه فيقتلونه‬
‫ويقتلون شيعته حىت إن اليهودي ليختبئ حتت الشجرة أو احلجر فيقول احلجر أو الشجرة‬
1
‫للمسلم هذا يهودي حتيت فاقتله‬
Hazrat Ibnu Umar  reports that Rasulullah  said, “Dajjaal will
descend into this salty land (out of Madinah Munawwarah) at a canal.
Thereafter, most of the people who will come out towards him will be women, so
much so that a man will return to his wife, his mother, his daughter, his sister
and his aunt, and bind them in shackles out of the fear that they will go out to
Dajjaal. Thereafter, Allah  will grant the Muslims power over Dajjaal,
so they will fight him and kill his army, until at that point, wherever any Jew
will try to seek refuge beneath a tree or rock, the tree or rock will speak to the
Muslim saying, ‘This is a Jew beneath me, so kill him.’”
Therefore, when Dajjaal will make his appearance in the world

shortly before Qiyaamah, and he will be the pinnacle of
misguidance for humanity, then women will be his main
followers and he will use the women to entice people towards his
web. All those who pined for entertainment and amusement and
made this their ‘religion’ will be the first people who will be
swept away by the flood of Dajjaal’s fitnahs.
5353 ‫ مسند أمحد رقم‬1
28
Wealth - The Tool of Dajjaal
Among the main tools of Dajjaal will be wealth. Allah 
will allow him to carry out many supernatural feats whereby he
will be able to cause the clouds to rain, make the earth produce
crops and the riches of the earth will follow him wherever he
goes. The wealth of the earth will follow him just as a queen bee
is followed by her swarm of bees.1 Hence, the hunger for wealth
will drive people towards Dajjaal after which they will fall prey
to his deception and join his ranks, thereby losing their Imaan.
The Hadith explains that among the followers of Dajjaal will
be those immersed in usury and interest and those who were
born out of wedlock. Rasulullah  mentioned:
2
‫أكثر أتباعه وأشياعه يومئذ أصحاب الراب العشرة ابثين عشر وأوالد الزان‬
The majority of his followers and agents on that day will be the people of interest,
ten in twelve, (i.e. those who used to give ten to get twelve) and the children of
adultery.
In essence, in today’s times, people’s focus and outlook has

drastically changed from the way of the Sahaabah  and the
value system of Islam is gradually degenerating in the lives of the
Muslims. Most Muslims have become materially orientated. Their
main focus in life is the acquisition of wealth. This attitude and
mindset of perpetually seeking wealth, excitement and drama is
so dangerous and detrimental that the Hadith warns that it is the
people who have this mindset who will be the very first victims
of Dajjaal.3

665 ‫ الفنت للداين رقم‬2
4319 ‫ سنن أيب داود رقم‬3
29
The Plot of the Jews
Some years back, an Aalim was travelling to Bosnia for welfare
work. While on the plane, he happened to be sitting next to a
Jew. During the flight, they began to speak about religion. This
Aalim was absolutely surprised when the Jew said to him, “We
have studied your religion of Islam and have even studied your
Qur’aan and Hadith. Perhaps we even know your religion better
than you do.”
The Jew thereafter said, “After studying your religion, we
arrived at the conclusion that you Muslims have the divine
assistance of Allah , and that is why the Jews have never
been able to totally defeat and overcome you. However, we
studied your scriptures to find your weak points and those things
that will cause you to lose the divine assistance of Allah
. After studying your scriptures, we found that we need
to do just four things to make you lose the help of Allah
.” The Jew then mentioned the following four things to
the Aalim:
1. We need to engage the Muslims in sports and all other forms
of entertainment and amusement due to which they will lose
focus and become negligent of their Deeni obligations and
the rights which they owe to Allah .
2. We need to take the Muslim women out of their homes and
place them in different worldly positions. They should
intermingle with strange men and become involved in all
types of shameful works through which they will be stripped
of their hayaa and modesty.
3. We need to immerse them in riba and interest. In doing so,
we will do our level best in getting them enslaved to the
banks and entrapped in the banking systems, thereby
drowning them in usury and interest.
4. Lastly, we need to create internal discord among the
Muslims. We will look for ways through which we will cause
the masses to break away from the Ulama and lose
30
confidence in them. This will lead to each person treading
his own path and taking Deen into his own hands. The
pitiful outcome of this will be nothing but a total breakdown
of Deen in the lives of the Muslims.
After saying this, the Jew mentioned that the plan which they
had put into place was successful. This is the reason why we find
that the Muslim ummah has drifted so far from Deen and the
divine help of Allah  is being withheld from them.
When viewing the plan that was implemented by the Jews in
trying to mislead the ummah, we find that when Dajjaal will
emerge, he will use this very same plan (women, wealth and
entertainment) to rob people of their Imaan and strip them of
their Deen.
31
Chapter 3
The Need of the Ummah in these Crucial

Times
At present, the ummah is undergoing a crisis in all parts of the
globe. Apart from the onslaught of the enemies of Islam against
the Muslims and their continuous effort to eliminate Islam from
the lives of the Muslims, there are many challenges that the
Muslim ummah is facing in the form of deviant groups. The
objective of these deviant sects is to distort Islam and change the
Qur’aan and Hadith.
It has always been the effort of the Ahlus Sunnah wal
Jamaa’ah (the Fuqahaa, Muhadditheen, Soofiyaa, etc.),
throughout the centuries of Islam, to preserve the Qur’aan and
Sunnah and to safeguard the pure and pristine Deen of Islam
from any type of adulterations and distortions. Hence, whenever
any deviated sect reared its head and promoted ideologies that
went against the Qur’aan and the clear, authentic Ahaadith, the
Ahlus Sunnah wal Jamaa’ah opposed them and made the Haq
exceedingly distinct and clear before people.
Therefore, there is the need to understand the various
departments of Deen and thereafter refer to the experts of each
department in order to practise Deen correctly. The various
departments of Deen are as follows:
1. The department of Aqaa’id (fundamental beliefs)
2. The department of Fiqh (laws and injunctions)
32
‫‪3. The department of Fazaa’il (virtuous actions), and‬‬
‫‪information regarding the life of Rasulullah ‬‬
‫‪and the lives of previous Ambiyaa .‬‬
‫‪4. The department of Taareekh (information regarding‬‬
‫‪historical events)1‬‬
‫)‪The Department of Aqaa’id (Fundamental Beliefs‬‬

‫‪As far as the department of Aqaa’id (fundamental beliefs) is‬‬
‫‪concerned, it is the most sensitive department of Deen and is‬‬
‫‪thus treated the most seriously. In order to establish matters of‬‬
‫‪Aqaa’id and fundamental beliefs, Ahaadith of the highest level of‬‬
‫‪ 1‬اتفق العلماء على أن احلديث الصحيح حجة يف خمتلف األحكام الشرعية سواء كانت عبادات أو معامالت أو‬
‫حنومها وعلى أنه موجب للعمل به ‪ .‬قال احلافظ ابن حجر يف ( النخبة ) ‪ :‬إن العلماء متفقون على وجوب العمل‬
‫بكل ما صح ولو مل خيرجه الشيخان اهـ‪ .‬وحيتج به يف العقائد الدينية إذا كان يفيد القطع أبن بلغ حد التواتر كما هو‬
‫مفصل يف كتب األصول ‪( .‬شرح املنظومة البيقونية يف مصطلح احلديث ص‪)49‬‬
‫ابب أقسام السنة ( األقسام اليت سبق ذكرها اثبتة يف السنة وهذا الباب لبيان ما ختتص به السنن وذلك أربعة أقسام‬
‫األول يف كيفية االتصال بنا من رسول هللا صلى هللا عليه وسلم وهو إما أن يكون كامال كاملتواتر وهو اخلرب الذي رواه‬
‫قوم الحيصى عددهم واليتوهم تواطؤهم على الكذب ويدوم هذا احلد فيكون آخره كأوله وأوله كآخره وأوسطه كطرفيه‬
‫كنقل القرآن والصلوات اخلمس وانه يوجب علم اليقني كالعيان علما ضروراي أويكون اتصاال فيه شبهة صورة‬
‫كاملشهور وهو ما كان من اآلحاد يف األصل مث انتشر حىت ينقله قوم اليتوهم تواطؤهم على الكذب وهو القرن الثاين‬
‫ومن بعدهم وانه يوجب علم طمانينة أو يكون اتصاال فيه شبهة صورة ومعىن كخرب الواحد وهو كل خرب يرويه الواحد‬
‫أو االثنان فصاعدا وال عربة للعدد فيه بعد أن يكون دون املشهور واملتواتر) يعين يف القرون الثالثة ملا مل تبلغ رواته حد‬
‫املشهور واملتواتر فالعربة بعد ذلك أبي قدر كان ألن كلها سواء يف أن الخيرجه عن اآلحادية وانه يوجب العمل دون‬
‫العلم اليقني ابلكتب ‪( .‬نور األنوار يف شرح املنار ص‪)258-257‬‬
‫واختلف أصحابنا وغريهم يف خرب الواحد العدل هل يوجب العلم والعمل مجيعا أم يوجب العمل دون العلم ؟ والذي‬
‫عليه أكثر أهل العلم منهم أنه يوجب العمل دون العلم وهو قول الشافعي ومجهور أهل الفقه والنظر وال يوجب العلم‬
‫عندهم إال ما شهد به على هللا وقطع العذر مبجيئه قطعا وال خالف فيه ‪ ( .‬التمهيد البن عبد الرب ‪) 7/1‬‬
‫( ابب‪ :‬الكالم يف قبول أخبار اآلحاد والعمل هبا ) قال فقهاء األمصار رمحهم هللا خرب الواحد العدل حجة للعمل به‬
‫يف أمر الدين وال يثبت به علم اليقني ‪( .‬أصول السرخسي ص‪)333‬‬
‫‪33‬‬
‫‪authenticity are required (Mutawaatir Ahaadith).1 Weak‬‬
‫‪Ahaadith cannot be used as a basis to establish issues of Aqaa’id.‬‬
‫‪The reason for this department holding the most stringent‬‬
‫‪standards and being treated with the most caution is that it is‬‬
‫‪considered as the foundation of Deen. The beliefs of a person‬‬
‫‪directly reflect the extent to which he has embraced Islam in his‬‬
‫‪life. If all the beliefs of the Deen of Islam are found completely in‬‬
‫‪one’s life, then it is a sign that he has correctly embraced every‬‬
‫‪aspect of Islam that Rasulullah  has brought to the‬‬
‫‪ummah. On the contrary, weakness in this department reflects‬‬
‫‪upon a person’s Islam being incomplete. Some beliefs are such‬‬
‫‪that if one does not believe in them, one will leave the fold of‬‬
‫‪Islam, while other beliefs are such that if one does not believe in‬‬
‫‪ 1‬اتفق العلماء على أن احلديث الصحيح حجة يف خمتلف األحكام الشرعية سواء كانت عبادات أو معامالت أو‬
‫حنومها وعلى أنه موجب للعمل به ‪ .‬قال احلافظ ابن حجر يف ( النخبة ) ‪ :‬إن العلماء متفقون على وجوب العمل‬
‫بكل ما صح ولو مل خيرجه الشيخان اهـ‪ .‬وحيتج به يف العقائد الدينية إذا كان يفيد القطع أبن بلغ حد التواتر كما هو‬
‫مفصل يف كتب األصول ‪( .‬شرح املنظومة البيقونية يف مصطلح احلديث ص‪)49‬‬
‫ابب أقسام السنة ( األقسام اليت سبق ذكرها اثبتة يف السنة وهذا الباب لبيان ما ختتص به السنن وذلك أربعة أقسام‬
‫األول يف كيفية االتصال بنا من رسول هللا صلى هللا عليه وسلم وهو إما أن يكون كامال كاملتواتر وهو اخلرب الذي رواه‬
‫قوم الحيصى عددهم واليتوهم تواطؤهم على الكذب ويدوم هذا احلد فيكون آخره كأوله وأوله كآخره وأوسطه كطرفيه‬
‫كنقل القرآن والصلوات اخلمس وانه يوجب علم اليقني كالعيان علما ضروراي أويكون اتصاال فيه شبهة صورة‬
‫كاملشهور وهو ما كان من اآلحاد يف األصل مث انتشر حىت ينقله قوم اليتوهم تواطؤهم على الكذب وهو القرن الثاين‬
‫ومن بعدهم وانه يوجب علم طمانينة أو يكون اتصاال فيه شبهة صورة ومعىن كخرب الواحد وهو كل خرب يرويه الواحد‬
‫أو االثنان فصاعدا وال عربة للعدد فيه بعد أن يكون دون املشهور واملتواتر) يعين يف القرون الثالثة ملا مل تبلغ رواته حد‬
‫املشهور واملتواتر فالعربة بعد ذلك أبي قدر كان ألن كلها سواء يف أن الخيرجه عن اآلحادية (وانه يوجب العمل دون‬
‫العلم اليقني ابلكتب ‪( .‬نور األنوار يف شرح املنار ص‪) 258-257‬‬
‫واختلف أصحابنا وغريهم يف خرب الواحد العدل هل يوجب العلم والعمل مجيعا أم يوجب العمل دون العلم؟ والذي‬
‫عليه أكثر أهل العلم منهم أنه يوجب العمل دون العلم وهو قول الشافعي ومجهور أهل الفقه والنظر وال يوجب العلم‬
‫عندهم إال ما شهد به على هللا وقطع العذر مبجيئه قطعا وال خالف فيه (التمهيد البن عبد الرب ‪)7/1‬‬
‫( ابب‪ :‬الكالم يف قبول أخبار اآلحاد والعمل هبا ) قال فقهاء األمصار رمحهم هللا خرب الواحد العدل حجة للعمل به‬
‫يف أمر الدين وال يثبت به علم اليقني ‪( .‬أصول السرخسي ص‪)333‬‬
‫‪34‬‬
them, then though one will remain a believer, one’s Imaan will
be weak and this will negatively impact upon one’s actions and
the rewards of one’s actions.
The Department of Fiqh (Laws and Injunctions)

As far as the department of Fiqh is concerned (laws and
injunctions of Deen), strong and authentic Ahaadith are also
required. However, the same level of authenticity which is
necessary for Aqaa’id will not be required to prove ahkaam (laws
and injunctions of Deen). It is extremely important for one to
follow the Imaams of Fiqh in order to correctly understand the
Qur’aan and Sunnah. It is not permissible for one to refer directly
to the Qur’aan and the Ahaadith of Rasulullah  in order
to deduce masaa’il based on his personal understanding. Though
we find some difference of opinion between the Imaams in this
department, it is unlike the department of Aqaa’id in which there
are no fundamental differences between the Imaams. All the
Imaams of the various mazaahib adhere to the beliefs of the
Ahlus Sunnah wal Jamaa’ah.
The Department of Fazaa’il (Virtuous Actions) and non

Ahkaam Related Topics
As far as aspects relating to Fazaa’il (virtuous deeds) and topics
that are non-ahkaam related are concerned, the majority of the
Muhadditheen of the past as well as the present have allowed its
establishment with even weak Ahaadith, on condition that they
are not munkar (i.e. they do not oppose the authentic Ahaadith
and fundamentals of Deen). Hence, this department is treated
more leniently when compared to Fiqh, but is also governed by
principles laid down by the Muhadditheen. 1
‫ وجيوز عند أهل احلديث وغريهم التساهل يف األسانيد ورواية ما سوى املوضوع من الضعيف والعمل به من غري بيان‬1
. ‫ضعفه يف غري صفات هللا تعاىل واألحكام كاحلالل واحلرام ومما ال تعلق له ابلعقائد واألحكام‬
35
This was even the stance of Imaam Bukhaari . When
one views the kitaab of Imaam Bukhaari , ‫( األدب املفرد‬which
was prepared on the topic of Fazaa’il-e-Aamaal and non ahkaam-
related topics), one will well understand that Imaam Bukhaari
 had accepted weak narrations and included them in his
kitaab ‫األدب املفرد‬. This was on account of the fact that these
narrations relate to Fazaa’il and non-ahkaam related topics.
There is, however, a difference of opinion in regard to which
types of weak narrations can be used to establish Fazaa’il-e-
Aamaal (virtues of good deeds) and non-ahkaam related topics.
According to some Muhadditheen, if the Hadith is weak, it can be
used. However, if the Hadith is very weak, it cannot be used.
Other Muhadditheen hold the view that any type of weak
narration can be used, even if the weakness is of an extreme
nature, provided the narration is not a fabrication and it does not
oppose the usools of Deen (munkar).
Shaikh Muhammad Awwaamah ‫( حفظه هللا‬a senior and renowned
Muhaddith of this era) has mentioned that according to the
senior ranking Muhadditheen of the past, Ahaadith which are
slightly weak, moderately weak or even very weak can be used
to establish Fazaa’il-e-Aamaal, on condition that there is no ‫نكارة‬
in the Hadith or severe ‫ غرابة‬in the case where it relates to some
mu’jizah (i.e. the Hadith does not oppose the usools of Deen and
nor does it contradict the known manner in which the Hadith
was transmitted by the senior Muhadditheen. Similarly, the
‫( وجيوز عند أهل احلديث وغريهم التساهل يف األسانيد ) الضعيفة ( ورواية ما سوى املوضوع من الضعيف والعمل به‬
‫من غري بيان ضعفه يف غري صفات هللا تعاىل ) وما جيوز ويستحيل عليه وتفسري كالمه ( واألحكام كاحلالل واحلرام و‬
‫) غريمها وذلك كالقصص وفضائل األعمال واملواعظ وغريها ( مما ال تعلق له ابلعقائد واألحكام ) ومن نقل عنه ذلك‬
‫ابن حنبل وابن مهدي وابن املبارك قالوا إذا روينا يف احلالل واحلرام شددان وإذا روينا يف الفضائل وحنوها تساهلنا‬
)258 ‫(تدريب الراوي ص‬
36
Hadith does not contain anything extremely rare and farfetched
if it pertains to any mu’jizah or information).
Shaikh Muhammad Awwaamah ‫ حفظه هللا‬has proven this to be
the viewpoint of the senior ranking Muhadditheen of the past,
citing over thirty luminaries in the field of Hadith, among whom
are the likes of Imaam Ahmad bin Hambal, Imaam Bukhaari,
Abdullah bin Mubaarak, Imaam Baihaqi, Imaam Munziri, Imaam
Nawawi and Imaam Sakhaawi . (N.B. This is the basic
outline of the viewpoints of the Muhadditheen. To view the
details of their mazaahib, one may refer to ‫ حكم العمل ابحلديث الضعيف‬by
Shaikh Muhammad Awwaamah ‫)حفظه هللا‬
It is important to note that if any Hadith is reported with an
acceptable chain, but a certain portion of the Hadith opposes the
meaning that is established in the mash-hoor Ahaadith, then
according to the principle of the Muhadditheen, that portion
which opposes the mash-hoor Ahaadith will be left out and
regarded as a waham (doubt or error) from the side of the
narrator. However, this will not cause the entire narration to be
rejected. Therefore, for one to rely on the other portions of the
Hadith is permissible.1
The Department of Taareekh (Information regarding

Historical Events)
As far as the department of Taareekh is concerned, it is treated
most leniently when it merely relates to information of historical
events. However, when it relates to information regarding the
previous Ambiyaa , Rasulullah  and the
Sahaabah , then the Muhadditheen subject it to the same
‫ وقع يف كالم شيخ اإلسالم السابق أن االضطراب قد جيامع الصحة وذلك أبن يقع االختالف يف اسم رجل‬: ‫ تنبيه‬1
‫واحد وأبيه ونسبته وحنو ذلك ويكون ثقة فيحكم للحديث ابلصحة وال يضر االختالف فيما ذكر مع تسميته‬
‫مضطراب ويف الصحيحني أحاديث كثرية هبذه املثابة وكذا جزم الزركشي بذلك يف خمتصره فقال قد يدخل القلب‬
)231 ‫والشذوذ واالضطراب يف قسم الصحيح واحلسن (تدريب الراوي ص‬
37
laws which govern the acceptance of the third category (Fazaa’il
- virtues of good deeds and non-ahkaam related topics).
N.B. The above is merely a basic outline of the various types of
‘ilm in Deen. It should however be borne in mind that all these
sciences of ‘ilm have their own principles that have been
explained by the authorities of each science. In order for one to
correctly understand each science and benefit fully from it, it is
incumbent for him to adhere to the principles that govern that
respective science. Failing to adhere to the principles of each
science will create mass confusion in Deen, resulting in the
structures of Deen being damaged and ruined.
Nowadays, we find that this has become the hallmark of the
Salafees, that they apply the principles of Hadith that have been
prepared for accepting Ahaadith of ahkaam to Ahaadith of
Fazaa’il (virtues of good deeds), Ahaadith relating to non-ahkaam
related topics and narrations of Tareekh (historical information).
They do not realize that permission has been granted by the
Muhadditheen to accept weak narrations for Fazaa’il (virtues of
good deeds) and non-ahkaam related topics, provided they are
not fabrications and do not contradict the fundamentals of Deen
and the established aspects of shari’ah.1
It is for us to now determine which department the narrations
of Dajjaal relate to. Do they relate to Aqaa’id, Fiqh, Fazaa’il or
Taareekh?
‫ وال خيفى‬: )‫ قال العالمة نور الدين احلليب الشافعي يف انسان العيون يف سرية االمني املأمون (صلى هللا عليه وسلم‬1
‫أن السري جتمع الصحيح والسقيم والضعيف والبالغ واملرسل واملنقطع واملعضل دون املوضوع ومن مث قال الزين العراقي‬
‫رمحه هللا وليعلم الطالب أن السريا جتمع ما صح وما قد أنكرا وقد قال اإلمام أمحد بن حنبل وغريه من األئمة إذا روينا‬
‫يف احلالل واحلرام شددان وإذا روبنا يف الفضائل وحنوها تساهلنا ويف األصل والذي ذهب إليه كثري من أهل العلم‬
‫الرتخص يف الرقائق وماال حكم فيه من أخبار املغازي وما جيرى جمرى ذلك وأنه يقبل منها ماال يقبل يف احلالل واحلرام‬
)5/1 ‫لعدم تعلق األحكام هبا (السرية احللبية‬
38
The Belief of the Ahlus Sunnah wal
Jamaa’ah regarding Dajjaal
The kitaabs of Aqaa’id mention the emergence and fitnahs of
Dajjaal to be among the beliefs of the Ahlus Sunnah wal
Jamaa’ah. Therefore, we understand that the issue of Dajjaal
relates to the department of Aqaa’id.1
The Ahaadith in which Rasulullah  had forewarned
the ummah regarding the fitnahs of Dajjaal are so abundant that
the kitaabs of Aqaa’id have included believing in the coming of
Dajjaal and his fitnahs to be among the beliefs of the Ahlus
Sunnah wal Jamaa’ah. The great Muhadditheen have regarded
those who have refuted the coming of Dajjaal to be among the
deviated sects such as the Khawaarij, Mu’tazilah, etc.
It is on account of the abundance with which the Ahaadith of
Dajjaal are reported that according to some Ulama, the likes of
Allaamah Anwar Shah Kashmeeri , Mufti Shafee ,
Allaamah Kawthari , Allaamah Kattaani , Allaamah
Shawkaani , Shaikh Abdul Fattaah Abu Ghuddah 2 and
Moulana Yusuf Ludhyaanwi 3, the ma’na (subject matter) of
Dajjaal narrated in the Ahaadith reached the level of tawaatur.
Hence, according to Allaamah Suyooti , if one has to deny
the Ahaadith that prove the existence of Dajjaal, one will become
a kaafir. This is established from the following Hadith of
Rasulullah :
‫ وما أخرب به النيب صلى هللا عليه وسلم من أشراط الساعة من خروج الدجال ودابة األرض وأيجوج ومأجوج ونزول‬1
)402‫عيسى عليه السالم وطلوع الشمس من مغرهبا فهو حق (العقائد النسفية ص‬
‫وخروج الدجال وأيجوج ومأجوج وطلوع الشمس من مغرهبا ونزول عيسى عليه السالم من السماء وسائر عالمات‬
)323‫يوم القيامة على ما وردت به األخبار الصحيحة حق كائن (الفقه األكرب ص‬
64‫ التصريح مبا تواتر يف نزول املسيح ص‬2
280/1‫ آپےکاسملئاوراناکلح‬3
39
1
‫من كذب ابلدجال فقد كفر ومن كذب ابملهدي فقد كفر‬
The one who denies Dajjaal has committed kufr, and the one who denies the
Mahdi  has committed kufr.
The great Muhaddith of this era, Shaikh Muhammad Awwaamah

‫حفظه هللا‬, mentioned, “The Ahaadith with regard to Dajjaal deal with
a matter of Aqaa’id (Islamic doctrine and Belief). On the whole, it
is compulsory to have Imaan in the existence (and emergence) of
Dajjaal, since this is reported by tawaatur (an overwhelming
number of narrators have narrated it in succession, in every era).
As for the various detailed aspects which are mentioned in some
narrations but do not reach the level of tawaatur, these will fall
into the category of other Ahaadith which cannot be used to
establish a matter of Aqeedah.”2
Is Dajjaal a Human, a Jinn, a Hybrid of the

Two or a World System?
Some people have the idea that Dajjaal is a world system while
others feel that he is a jinn. There is yet a third group who feel
that Dajjaal is a hybrid of man and jinn and a direct cause for the
fitnahs that take place through a world system. However, all
these ideologies are baseless and have been negated by the clear
and authentic Ahaadith of Rasulullah . The belief of the
Ahlus Sunnah wal Jamaa’ah is that Dajjaal is a specific human
who will emerge at a specific time in the world.
Allaamah Nawawi , in his commentary on Saheeh
Muslim3, Haafiz Ibnu Hajar Asqalaani  in his commentary
‫) وقال أخرجه أبو بكر‬16‫ ذكره احلافظ ابن حجر اهليتمي يف كتابه القول املختصر يف عالمات املهدي املنتظر (ص‬1
‫اإلسكايف يف فوائد األخبار وكذا رواه أبو القاسم السهيلي رمحه هللا يف شرح السرية له‬
2 Refer to page 50.
40
on Saheeh Bukhaari1 and Allaamah Munaawi , in his
commentary on Jaami’us Sagheer2, have both quoted the
statement of the great Muhaddith, Allaamah Qaadhi Iyaaz ,
who explicitly mentioned that Dajjaal is a specific human being.
Furthermore, Qaadhi Iyaaz  mentioned that this is the belief
of the Ahlus Sunnah wal Jamaa’ah.
‫ هذه األحاديث اليت ذكرها مسلم وغريه يف قصة الدجال حجة ملذهب أهل‬: ‫قال عياض‬
‫احلق يف صحة وجوده وأنه شخص معني يبتلي هللا به عباده وأقدره على أشياء من مقدورات‬
‫هللا تعاىل من إحياء امليت الذي يقتله ومن ظهور زهرة الدنيا واخلصب معه وجنته وانره وهنريه‬
‫واتباع كنوز األرض له وأمره السماء أن متطر فتمطر واألرض أن تنبت فتنبت فيقع كل ذلك‬
‫بقدرة هللا تعاىل ومشيئته مث يعجزه هللا تعاىل بعد ذلك قال يقدر على قتل ذلك الرجل وال‬
‫ هذا مذهب أهل السنة‬.‫غريه ويبطل أمره ويقتله عيسى عليه السالم ويثبت هللا الذين آمنوا‬
‫ومجيع احملدثني والفقهاء والنظار خالفا ملن أنكره وأبطل أمره من اخلوارج واجلهمية وبعض‬
3
‫املعتزلة‬
These Ahaadith which Imaam Muslim  and others narrated in regard to
Dajjaal are a proof for those who are on the path of Haq, establishing the
existence of Dajjaal and that he is a specific human. Allah  will send
him as a trial for the servants of Allah  and give him the ability to carry
out certain supernatural acts, such as giving life to the dead whom he had killed,
bringing forth things of beauty in the world and causing a barren land to become
lush, possessing things of comfort and punishment and rivers (that he will cause
to flow), making the wealth of the earth follow him, commanding the skies to
rain and the earth to produce crops. All these supernatural feats will manifest
with the power of Allah  and His permission. Thereafter, Allah 
will cause all his powers to fail, and he will not be able to kill the person (whom
he had killed and brought to life, as mentioned in the Hadith), nor any other
‫ فتح الباري‬1
662/3 ‫ فيض القدير‬2
41
person. Nabi Isa  will kill him and Allah  will bless the believers
with steadfastness upon Deen. This is the view of the Ahlus Sunnah wal
Jamaa’ah, and all the Muhadditheen, the Fuqahaa and Ulamaa of Aqaa’id,
contrary to those who deny Dajjaal such as the deviated sects of the Khawaarij,
Jahmiyyah and some of the Mu’tazilah.
Hence, the ideology that Dajjaal is a world system which leads

people to sin, or Dajjaal is a jinn that occupies a human body and
thereafter misleads mankind, diametrically opposes the clear and
authentic Ahaadith of Rasulullah  and the accepted
belief that has been held by the Ahlus Sunnah wal Jamaa’ah
throughout the centuries of Islam, commencing from the golden
era of Rasulullah .
42
Chapter 4
A Strange and New Theory

Question
In regard to Dajjaal, there is currently a strange, new theory that
is being promoted. This theory states that there are many
contradictions between the various Ahaadith regarding Dajjaal,
and these contradictions have never been adequately answered.
However, this theory claims to answer all the contradictions,
allowing all the Ahaadith to be understood correctly. The
summary of this theory is as follows:
1. Dajjaal is a jinn who existed long before the time of
Rasulullah . The proof of this is that in certain
Ahaadith, Rasulullah  mentioned that every Nabi
warned his people about the evil of Dajjaal. Dajjaal was the
jinn known as Sakhr in the time of Nabi Sulaimaan 
and he had caused mischief. He was the one who stole the
ring of Nabi Sulaimaan , in which lay the power to
rule the kingdom, and threw it into the ocean. Nabi
Sulaimaan  had him placed between two boulders,
which were then bound together with strong chains, and
thereafter imprisoned him in the ocean. Later on, he was the
one whom Hazrat Tameem Daari  and his companions
had seen on the island.
2. Similarly, Christianity was distorted through Dajjaal who
invented the theory of trinity. The religion of Buddhism
43
came about through Dajjaal who made hulool into a man
(possessed his body) and told them that he was God. That is
why Buddhists say that they worship the one eye that is
called the eye of wisdom. In the pyramids of Egypt, one will
find the sign of the one eye which is the sign of Dajjaal. This
shows that Dajjaal was present in the era of Fir’aun and he
caused Fir’aun to claim that he was God through making
hulool into him. When Hazrat Husain  went to Kufah
on the invitation of the people, it was actually Dajjaal that
was responsible for the people writing the letters and calling
him, and this finally lead to his martyrdom. Though Dajjaal
was still chained on the island, he managed to cause mischief
and spread fitnah by causing the people of Kufah to write
these letters.
3. There are many Ahaadith regarding Dajjaal. Some Ahaadith
seem to show that Ibnus Sayyaad, a man who lived in
Madinah Munawwarah during the period of Rasulullah
, was Dajjaal. This is supported by the oaths that
were taken by Hazrat Umar  and Hazrat Jaabir 
in the presence of Rasulullah . However, the
Hadith of Hazrat Tameem Daari  contradicts this and
indicates that Dajjaal is chained on the island. Finally, there
are certain Ahaadith in which Rasulullah  gave
descriptions of Dajjaal. However, the descriptions given by
Rasulullah  in some Ahaadith also contradict the
descriptions mentioned in other Ahaadith. Some of these
contradictions are:
a) Some Ahaadith mention that Dajjaal is short, while some
Ahaadith describe him as being huge.
b) Some Ahaadith mention that he will be young, while
some Ahaadith describe him as being an old man.
c) Some Ahaadith mention that the right eye of Dajjaal will
be defective, while other Ahaadith mention the left eye of
Dajjaal will be defective.
44
d) As far as the place of his release is concerned, some
Ahaadith mention that his release will take place in
Yahoodiyyah, while other Ahaadith mention Khuraasaan.
Apart from these two places, there are other Ahaadith
which mention other places viz. Kuthaa, Khooz and
Kirmaan. It is not possible for a person to be released in
so many places at once.
The only way to reconcile between all these narrations is to say
that Dajjaal is a jinn that possesses different human bodies,
thereafter causing fitnah and spreading evil through these
bodies. In the time of Nabi Sulaimaan , Dajjaal was the
jinn called Sakhr who had killed Aasif bin Barkhiyaa, the ummati
of Nabi Sulaimaan , and thereafter possessed his body. He
then went to Nabi Sulaimaan  in the form of Aasif and
advised him to go into the jungles and search for his ring while
repenting to Allah  for the error that Nabi Sulaimaan
 committed due to which Allah  had taken away
his ring wherein lay the power to rule his kingdom.
Hence, the man on the island was Dajjaal whom Hazrat
Tameem Daari  and his companions met, as the jinn had
possessed his body. Later on, during the battle of Harrah, Dajjaal
was released from the island and possessed the body of Ibnus
Sayyaad who disappeared during the battle of Harrah. Hence,
Ibnus Sayyaad is also Dajjaal as Dajjaal, the jinn, had possessed
his body. Finally, different descriptions of Dajjaal have been
given in the various Ahaadith based on the different bodies that
Dajjaal, the jinn possessed at different times in the world. When
he was on the island, he possessed a different body which was
seen by Hazrat Tameem Daari  and his companions, and
after he was released from the island, he possessed the body of
Ibnus Sayyaad which conformed to the description of Dajjaal
given by Rasulullah . It was at the time of Ibnus
Sayyaad disappearing at Harrah that Dajjaal possessed his body.
Since the body of Ibnus Sayyaad was now a body without a soul,
this body wherein Dajjaal made hulool will not age and Dajjaal
45
will remain in this body until the time he will be killed by Nabi
Isa .
The view of Dajjaal being a jinn is supported by the following
three proofs:
1. The statement of six Taabie’een viz. Hazrat Yazeed bin
Himyar, Hazrat Yazeed bin Shuraih, Hazrat Jubair bin
Nufair, Hazrat Miqdaam bin Ma’di Karib, Hazrat Amr bin
Aswad and Hazrat Katheer bin Murrah  as recorded in
Fat-hul Baari.
2. The Hadith of Musnad Ahmad and Haakim in which
Rasulullah  said that when the people will see the
powers of Dajjaal, they will say ‫( هذا رجل جين‬he is a ‘jinn-man’).
3. It is mentioned in the Hadith that when Dajjaal will see Nabi
Isa , ‫( ذاب كما يذوب امللح يف املاء‬he will begin to dissolve as salt
dissolves in water), whereas a human cannot dissolve. This
indicates towards Dajjaal being a jinn. However, the Hadith
mentions that Nabi Isa  will kill Dajjaal and show the
people his blood on the spear which he used to kill him. This
indicates towards Dajjaal being a human. The way to
reconcile between both these Ahaadith is that Dajjaal is a
jinn, but because Dajjaal possessed the human body of Ibnus
Sayyaad, Nabi Isa  will kill the human body which
Dajjaal had possessed and show the people his blood on the
spear after killing him. This does not oppose the fact that
Dajjaal is a jinn.
As far as the contradiction found in the Ahaadith regarding the
‫ خروج‬of Dajjaal, some narrations mention that his ‫ خروج‬will take
place in Yahoodiyyah, while other narrations mention
Khuraasaan. Other narrations mention that his ‫ خروج‬will take place
in Kuthaa, Khooz and Kirmaan. When all these are different
places, it cannot be possible for one man to be released in all
these places at one time. Hence, the only way to reconcile and
overcome these differences is for us to say that there are two
different aspects. The first aspect is his place of his release. This
46
is known as ‫( فك الدجال‬the release of Dajjaal), and the second aspect
is the places wherein he will cause Fitnah. This is known as ‫خروج‬
‫الدجال‬. As far as his ‫( فك‬release) is concerned, it will only occur
once, and as far as the places of his ‫ خروج‬are concerned, then these
refer to the places where his fitnah will take place. In this way, a
reconciliation will be found for all these Ahaadith.
Regarding the ‫( فك‬release) of Dajjaal, this theory explains that
it is not necessary to wait for the Mahdi  to appear before
Dajjaal will be released. Rather, Dajjaal is already released in the
world and is causing fitnah through the body of Ibnus Sayyaad
that he possessed after Ibnus Sayyaad disappeared at Harrah. In
fact, the wars and fitnahs of the kaafirs against the Muslims that
are taking place are actually planned and caused by Dajjaal.
The reason for saying that Dajjaal is already released is that
when Hazrat Tameem Daari  saw him, he said to Hazrat
Tameem Daari  and his companions that he would be
released ‘very soon’. More than 1400 years have passed since
Hazrat Tameem Daari  met him. If Dajjaal is still not
released from the island, why did he say ‘very soon’?
The following is another Hadith that supports Dajjaal already
being released:
‫عن معاذ بن جبل رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم عمران بيت املقدس‬
‫خراب يثرب وخراب يثرب خروج امللحمة وخروج امللحمة فتح قسطنطينية وفتح القسطنطينية‬
1
‫خروج الدجال‬
Hazrat Mu’aaz bin Jabal  reports that Rasulullah  said, “The
prospering of Bayt-ul-Maqdis will be (the cause of) Yathrib (i.e. Madinah
Munawwarah) becoming barren. Madinah Munawwarah becoming barren will
be (the cause of) the great wars breaking out. The great wars breaking out will be
(the cause of) Constantinople being conquered. Constantinople being conquered
will be (the cause of) the emergence of Dajjaal.”
47
This theory claims that all these signs have already taken place
and explains this Hadith as follows:
‫ عمران بيت املقدس‬refers to the development of Baytul Muqaddas when
it was conquered in the era of Hazrat Umar .
‫ خراب يثرب‬refers to when many people thereafter began leaving
Madinah Munawwarah to live in Shaam. This also occurred in
the time of Hazrat Umar .
‫ خروج امللحمة‬refers to the wars between the Muslims after the
murder of Hazrat Uthmaan , and also the wars against the
Crusaders in Jerusalem in the 5th century and the wars against
the Tartars in the 7th century.
‫ فتح القسطنطينية‬refers to the conquest of Constantinople that took
place in 857 A.H. under Muhammad Al-Faatih.
As far as the Hadith which mentions that Dajjaal will only
stay in the world for forty days causing fitnah, since this Hadith
goes against this theory which shows that Dajjaal is already
released in the world and is causing fitnah, this theory interprets
forty days to mean forty periods of time. Hence, Dajjaal will be
released in the world and cause fitnah for forty periods of time.
The person propagating this theory explains that there are
three departments of masaa’il in Deen; Aqaa’id, Fiqh and
Nazriyyaat (theories). According to him, the issue of Dajjaal falls
into the category of Nazriyyaat, and hence the issue is open to
different interpretations.
Since this theory of Dajjaal is very strange and interesting,
many people are getting influenced by it. Therefore, many Ulama
are concerned about the Imaan and Deen of the people.
Based on the above details, we wish to ask the following
questions:
1. Does the issue of Dajjaal relate to Aqaa’id and do the Ahlus
Sunnah wal Jamaa’ah have a specific belief regarding it, or is
this issue left for each person to reach his own conclusion?
48
2. Is Dajjaal a human, a jinn, or a combination of human and
jinn?
3. Do the Ahlus Sunnah wal Jamaa’ah believe that Ibnus
Sayyaad was the Dajjaal that the Hadith warns will appear
before Qiyaamah?
4. Did Dajjaal exist and cause mischief in the previous ummahs
e.g. the ummah of Nabi Sulaimaan , Nabi Moosa
, Nabi Isa , etc.?
5. Is it correct to give the Ahaadith regarding Dajjaal a
metaphorical meaning or do we have to interpret them on
the zaahir (apparent) meaning e.g. interpreting the Hadith of
Dajjaal causing mischief for forty days in the world to mean
forty periods of time? What are the principles of the
Muhadditheen in regard to taking Ahaadith on the literal or
metaphorical meaning?
6. Is the explanation that this theory gives for the Hadith of ‫عمران‬
‫ بيـت املقـدس‬correct, and based on this, is Dajjaal already released
in the world? What is the correct explanation of this
Hadith?1
Answer of Shaikh Muhammad Awwamah ‫حفظه هللا‬

Respected Mufti Ebrahim Salejee ‫سلمه هللا‬
Assalamu Alaikum Warahmatullahi Wabarakatuhu
All praise is due to Allah  and may peace descend upon
His chosen servants - Nabi Muhammad  - and the pious
and rightly guided servants.
1 All these details of the theory were taken from the authors two books,
“Looking into the Eye of Dajjaal” and “Will Istanbul again fall to the
Christians”, as well as from his bayaans.
49
I have read your letter, and noted your good thoughts of your
brother, may Allah  protect you all.
I first wish to state a fundamental aspect which pertains to
every Muslim in general, and especially to every student of Deen:
It is compulsory upon us to instruct one and all to protect the
purity of their hearts by refraining from listening to or from
accepting the utterances of people whose minds have been
polluted by strange concepts and ideas in Deen. Just as it is not
permissible for us, as students of Deen, to meddle in the field of
medicine and to express strange opinions and concepts in that
regard, or for example it is not permissible that we prescribe any
medication or treatment for a rare disease, etc., since we know
nothing about it, likewise it is not permissible for people who are
far from understanding the concepts of Deen to express their
opinions therein, since they are not people of this field.
Among the deviations of this group is their slogan “Deen is
for everyone” … meaning that every person has a right to express
an opinion in Deen. We respond by saying that indeed Deen is
for everyone, meaning that to practice upon Deen is compulsory
upon every person. As for expressing a view in any Deeni
matter, this is not permissible except for those whose hearts and
minds are totally immersed in Deen and have a deep
understanding of its principles and concepts. Nobody else has a
right to voice an opinion in this field.
Rasulullah  has established a principle for all to
adhere to, when he said, “The one who pretends to be a doctor
and practices medicine whereas he is not a doctor, then he will
be liable (for any damages or harms he causes).” It is understood
from this Hadith that it is not permissible for a person to meddle
in something that he does not specialize in.
After the above introduction, hereunder are the brief
responses to your questions:
1. The Ahaadith with regard to Dajjaal deal with a matter of
Aqaa’id (Islamic doctrine and Belief). On the whole, it is
compulsory to have Imaan in the existence (and emergence)
of Dajjaal, since this is reported by tawaatur (an
50
overwhelming number of narrators have narrated it in
succession, in every era). As for the various detailed aspects
which are mentioned in some narrations but do not reach
the level of tawaatur, this will then be in the category of
other Ahaadith which cannot be used to establish a matter of
Aqeedah.
It is nevertheless not permissible to introduce any such
concept with regard to Dajjaal which is not narrated in an
authentic Hadith, since this is a matter pertaining to the
unseen. Hence this too is like all other matters of the unseen
- that a Believer stops at the point of whatever has been
narrated and does not resort to any conjecture and
speculation.
2. Dajjaal is a human being who is large in built. He is among
the manifestations of the wrath of Allah . There are
various other details about him which are clearly recorded in
the narrations of Saheeh Muslim (4/2250).
3. Ibnus Sayyaad entered Madinah Munawwarah, whereas the
real Dajjaal will never enter Makkah Mukarramah and
Madinah Munawwarah. Hence Ibnus Sayyaad was not
Dajjaal. Haafiz Ibnu Hajar  has clearly established this
aspect in his book “Al-Ajwibatul Faa’iqah lil As’ilatil
Laa’iqah”.
4. When was Dajjaal created? The time of the initial creation of
Dajjaal is not known – and Allah  knows best. For
instance, was he already in existence in the time of Nabi
Nooh , or was he created thereafter? (this is not
clearly known). While every Nabi  from Nabi Nooh
 and those after him warned their ummahs about
Dajjaal, this does not necessarily mean that Dajjaal existed in
the time of Nabi Nooh , since the Ambiyaa 
warning their ummahs with regard to the severity of the
fitnah of Dajjaal and the severe danger that he poses for the
people is similar to the way that any father warns his
51
children of any great danger or difficulty, even though its
occurrence may be very distant. Rasulullah  said,
“If he emerges while I am present, then I will oppose him”,
whereas Rasulullah  knew with certainty that the
time of the appearance of Dajjaal was far away from his era.
5. The principle with regard to taking the literal meaning of
words is the following: In the Arabic language, the basic rule
is that the literal meaning (haqeeqah) will be taken as far as
possible. If this is not possible, the figurative meaning
(majaaz) will be taken. In some instances the figurative
meaning is meant from the time of the initial revelation or
from the time it was spoken. An example of this is the
classification of the legists that sometimes a word is ‫عام أريد به‬
‫ املخصوص‬general but specific individuals are referred to, such as
in the verse:
ُ َ َ َّ َّ ُ َّ ُ ُ َ َ َ َ َّ
‫اس ق ْد َجمَ ُعوا لَك ْم‬ ‫الذین قال لہم الناس إن الن‬
As for the word ‫يوما‬
ً (day) which is mentioned in the Hadith
with regard to the stay of Dajjaal on earth, it is not correct to
take this to mean forty “periods/eras” as the word ‫ يوم‬has
never come in the meaning of “period/era” in the Arabic
language. Furthermore, there is no need to make such an
interpretation (to take the word ‫ يوم‬to mean “period”). The
description of the “day” can also be seen in the narration of
Saheeh Muslim.
As for the words “he will melt just as salt melts in water,”
this means that he will die very quickly and then disappear.
To raise the point that since the literal meaning is not
possible, due to man not being able to “melt” (and therefore
make other farfetched interpretations), this is sometimes
done by a person who is a Zaahiri (those who only take
literal meanings), or sometimes done by a Mu’tazili (those
who made baseless interpretations).
52
6. The explanation that has been given (by those who express
the strange views) of the Hadith which mentions “the
development of Baytul Muqaddas”, this is similar to the way
in which many people have applied many Ahaadith
regarding various fitnahs, which are described as the “signs
of Qiyaamah”, to the many occurrences that take place from
time to time (without any solid evidence for such
application). It is very much like those who previously were
looking out for the awaited Mahdi, then (falsely) claimed the
title for themselves or people made such (false) claims
regarding them. This resulted in many people totally
rejecting the Ahaadith regarding the Mahdi, whereas these
Ahaadith are mutawaatir. The same is the case in these
times, that people apply some of the Ahaadith of fitan to
some occurrences of this era. Then when some new fitnah
erupts similar to the first, they apply the Ahaadith to the
new fitnahs (thereby causing confusion). However, the
correct approach is to refrain from making such applications
except where it is absolutely evident and clear.
(Shaikh) Muhammad Awwaamah
53
Chapter 5
The Mistakes of the Theory

On examining the strange theory which is published in the book
“Looking into the Eye of Dajjaal” and “Will Istanbul again fall to
the Christians”, one will realize that it contains many
fundamental flaws and serious errors. Furthermore, some of the
mistakes are such that they even oppose the Aqaa’id and beliefs
of the Ahlus Sunnah wal Jamaa’ah, while other mistakes violate
the accepted principles laid down by the Muhadditheen, who are
the experts in the science of Hadith. Below we will briefly
discuss some of the serious errors found in the theory.
1. Opposing the Aqaa’id of the Ahlus Sunnah wal

Jamaa’ah
As mentioned previously, the belief of Dajjaal relates to Aqaa’id.
The Muhadditheen have clearly stated that in order to establish
Aqaa’id, Ahaadith of the highest levels of authenticity are
required (i.e. Mutawaatir Ahaadith). As for Ahaadith that do not
reach the level of tawaatur (i.e. Akhbaar-e-Aahaad), they cannot
be used as a basis to establish Aqaa’id.
One of the primary aims and objectives of this strange theory
is to prove that Dajjaal is not a human, but rather a jinn that
possesses a human body. In support of this, the statements of a
few Taabi’een who held an isolated opinion that Dajjaal is a jinn
are mentioned. Hence, the first mistake in the theory is that the
author relies upon weak proofs to establish matters which relate
to Aqaa’id.
54
Let alone an authentic Hadith - we will not even find a single
weak Hadith of Rasulullah  which says that Dajjaal is a
jinn. Rather, the authentic Ahaadith establish that Dajjaal was a
human. Similarly, there is not a single statement of a Sahaabi
 substantiating that Dajjaal is a jinn. In fact, even the
statement of the Taabi’een presented in the theory only mentions
that Dajjaal is a jinn – not that he is a jinn who possesses human
bodies at different times in the world, thereby causing fitnah, or
he existed in the eras of the previous Ambiyaa  and
caused fitnah, or he was Sakhr (the jinn) that existed in the time
of Nabi Sulaimaan  and was responsible for stealing the
ring of Nabi Sulaimaan  and depriving him of ruling his
kingdom for a specified period of time. Hence, even these
Taabi’een did not hold the view that is promoted in the theory.
Rather, the author had combined various pieces of information,
some related, some unrelated and some from Israeli narrations
which are not permissible to quote and rely on, and thereby
reached his own conclusion. In essence, this theory is one of its
kind and absolutely unprecedented in history.1
Following the Mainstream View

When we have understood that the view of Dajjaal being a jinn,
which relates to Aqaa’id, is not established in any Hadith at all,
then how can it ever be accepted? On the contrary, the belief of
the Ahlus Sunnah wal Jamaa’ah is that Dajjaal is a specific
human being who will appear in the world at a specific time. In
shari’ah, we are commanded to follow the mainstream view, the
view that is supported from the Ahaadith, and the view which
1 As far as the Hadith of Musnad Ahmad is concerned, in which Rasulullah

 mentioned that when people will be confronted by Dajjaal, they
will exclaim, “This is a jinn-man”, then Rasulullah  did not call him a
“jinn-man”, but merely explained what the people would say. Seeing his
supernatural powers and feats, people will be perplexed and will ignorantly
associate his abilities with those of the jinn.
55
the Sahaabah, Taabi’een and the ummah held onto throughout
the centuries. We have been prohibited from following isolated
views in our Deen, even if these views are reported from a few
learned Taabi’een.
After discussing the remaining mistakes of this theory, we
will insha Allah, in the coming chapter, present the clear and
authentic proofs of the Ahlus Sunnah wal Jamaa’ah in regard to
Dajjaal being a specific human.
2. The Belief of the Ahlus Sunnah wal Jamaa’ah

regarding the mas’alah of Ismat of the Ambiyaa

It is the belief of the Ahlus Sunnah wal Jamaa’ah that the all
Ambiyaa  are ma’soom (sinless). Hence, before quoting
any incident regarding the Ambiyaa , extreme caution
should be exercised in verifying the authenticity of the incident.
One should never quote an incident which creates the impression
that the Ambiyaa  had committed sins and were punished
by Allah , as this opposes the belief of the Ahlus Sunnah
wal Jamaa’ah. Furthermore, if one quotes such incidents, he will
be committing the grave sin of levelling false accusations against
the Ambiyaa  and attacking their honour. May Allah
 save us all from committing such heinous and grave
sins.
In this regard, the Jews and Christians distorted the Old
Testament and New Testament by interpolating fabricated
narrations into them. As a result, there are many fabricated
narrations regarding the Ambiyaa  found in the Injeel
and Towraah (the New Testament and Old Testament). Hence,
whenever these narrations were quoted by certain narrators, the
great Muhadditheen and Mufassireen of the past went to great
lengths in pointing out the falsehood of these narrations and
declaring them as fabrications. These narrations of the Jews and
Christians are famously known as Israeli narrations, and it is not
56
permissible for one to quote fabricated incidents that are
established through Israeli reports.
The Statement of Hazrat Mufti Shafee Saheb 

Regarding the Ismat of the Ambiyaa 
Hazrat Mufti Shafee Saheb  has mentioned the following in
regard to the mas’alah of ismat of the Ambiyaa :
It is an accepted belief, on which the entire ummah is
unanimous, that the Ambiyaa  are absolutely sinless.
There is some difference of opinion regarding the finer details
of this belief, such as whether the infallibility of the Ambiyaa
 is from every sin – major and minor, or only the major
sins, and also whether they were protected from sins before
Nubuwwah as well as after, or only after Nubuwwah.
However, there is no difference of opinion that none of the
Ambiyaa  ever fell short in fulfilling their responsibility
as the Ambiyaa of Allah , as there would be no greater
sin for a Nabi than for him to neglect fulfilling the purpose for
which he was divinely appointed by Allah . For the Nabi
to be negligent in fulfilling his duty is in actual fact showing
deception and cheating the one who appointed him to this
position, and this is something which not even a normal person
of honor and dignity would do.
Hence, if the Nabi of Allah is not free of the greatest sin
which is negligence in fulfilling his duty and responsibility as the
Nabi, then of what benefit is it to say that the Nabi is free from
other sins?
Thus, if any verse of the Qur’aan or any Hadith apparently
contradicts the accepted principle and accepted belief of the
Ambiyaa  being sinless, then it is incumbent to find an
57
explanation for the verse or Hadith which will not contradict and
oppose the principle of the Ambiyaa  being sinless.1
Scrutinizing the Israeli Narration

On scrutinizing this new and strange theory, one will find that
the incident mentioned regarding Nabi Sulaimaan  is a
pure fabrication which is reported through Israeli narrations. It is
for this very reason that the senior ranking Muhadditheen and
Mufassireen of the past, the likes of Allaamah Ibnu Katheer2,
Allaamah Ibnul Arabi3, Allaamah Aaloosi4, Mufti Shafee Saheb5,
Hazrat Thaanwi6, Moulana Idrees Khaandelwi 7 and others
have all rejected this narration and declared it to be a fabrication.
This narration claims that Nabi Sulaimaan  had
committed a sin and was therefore punished by Allah ,
while being in the midst of his ummah, through losing his
kingdom and suffering disgrace and humiliation. Further, a jinn,
which the respected author of the theory claims was Dajjaal, was
responsible for Nabi Sulaimaan  undergoing this disgrace.
However, this is not proven through any authentic Hadith or
even a weak Hadith of Rasulullah . Rather it opposes
the fundamental belief of the Ahlus Sunnah Wal Jamaa’ah
regarding the ismat of the Ambiyaa . When this narration
relates to the Aqaa’id of Deen, it is not permissible for one to rely
on it or quote it under any circumstances. Wherever the
Ambiyaa  made any mistake, it is the belief of the Ahlus
571-570/4 ‫ معارف القرآن‬1

36/4 ‫ تفسري ابن كثري‬2
68/4 ‫ أحكام القرآن البن العريب‬3
191-190/12 ‫ روح املعاين‬4
43-42/4 ‫ أحكام القرآن‬5
43-42/4 ‫ أحكام القرآن‬6
36-35/7 ‫ معارف القران ادريسی‬7
58
Sunnah wal Jamaa’ah that the mistake was an error of judgment
for which they did not receive punishment from Allah .
Statement of Haafiz Ibnu Katheer  and Allaamah

Aaloosi 
Haafiz Ibnu Katheer  has mentioned the following
regarding the incident of Nabi Sulaimaan  in his Tafseer:
It is clear that Hazrat Ibnu Abbaas  acquired this
incident from the Ahl-e-Kitaab, among whom are a group who
deny the prophethood of Nabi Sulaimaan . Hence, it is
clear that they had fabricated a lie against Nabi Sulaimaan
.1
Allaamah Aaloosi  has mentioned the following
regarding the incident of Nabi Sulaimaan  in Roohul
Ma’aani:
The attribution of this incident to Hazrat Ibnu Abbaas 
is incorrect and unauthentic.
Allaamah Aaloosi  thereafter mentioned that the
narrations of Imaam Abdur Razzaaq  and Haafiz Munziri
 prove that Hazrat Ibnu Abbaas  acquired this
incident from Ka’b Ahbaar. It is well known regarding Ka’b
Ahbaar that he would narrate from the scriptures of the Jews,
and these scriptures cannot be relied on.2
In regard to the Taabi’ee, Ka’b Ahbaar, Allaamah Zaahid
Kawthari  mentions that he was from the Ulama of the Ahl-
e-Kitaab prior to accepting Islam. Though he was regarded as the
most reliable of the Ahl-e-Kitaab scholars, many great Sahaabah,
the likes of Hazrat Umar , Hazrat Huzaifah , Hazrat
Abu Zarr , Hazrat Auf bin Maalik  and other
36/4 ‫ تفسري ابن كثري‬1

191-190/12 ‫ روح املعاين‬2
59
Sahaabah did not have complete trust in him. Hence, if anything
that he narrated does not conform to shari’ah, it will not be
accepted.1
It is extremely surprising that the person promoting this
theory resorted to quoting this fabricated narration. Furthermore,
even if he wishes to hold onto this fabricated narration and make
it a basis of deduction, then too his theory cannot be proven
through it, as the narration mentions that the jinn named Sakhr
was chained between two boulders and thrown into the sea by
Nabi Sulaimaan  who mentioned that he would remain
chained in the sea until the day of Qiyaamah. When he will
remain chained in the sea until the end of time, how can he be
the promised Dajjaal?
Additionally, there is no mention in this narration of the jinn
Sakhr being Dajjaal, and nor is there any mention of him coming
out of the sea and reaching the island for Hazrat Tameem Daari
 and his companions to meet him. All these conclusions
were based on the mere assumptions and conjecture of the
person promoting this theory. Hence, this theory is not
supported by the Mubaarak Ahaadith of Rasulullah 
and the statements of the Sahaabah , Taabi’een and Ulama
of the ummah through the centuries that passed.
3. Relying on Israeli Narrations

Another major error in the theory is that the author relies on
Israeli narrations. It is thus important to understand the manner
in which the Ahlus Sunnah wal Jamaa’ah viewed and dealt with
Israeli narrations.
There are various Ahaadith reported from Rasulullah
 regarding quoting Israeli narrations from the Ahl-e-
Kitaab. Some Ahaadith show that Rasulullah  permitted
49-48 ‫ مقاالت الكوثري ص‬، 349 ‫ علوم القرآن ص‬1
60
the Sahaabah  to quote Israeli narrations. An example of
this is the Hadith of Sunan Abi Dawood:
1
‫حدثوا عن بين إسرائيل وال حرج‬
Narrate from the Banu Israa’eel, and there is no harm (in narrating from them).
On the other hand, there are other Ahaadith which show that
Rasulullah  did not permit the Sahaabah  to
quote Israeli narrations.
2
‫ال تسألوا أهل الكتاب عن شيء فإهنم لن يهدوكم وقد ضلوا‬
Do not ask the Ahl-e-Kitaab anything for indeed they will not guide you while
they are misguided.
Some Muhadditheen have reconciled between both these types of

Ahaadith by explaining that Rasulullah  had initially
prohibited the Sahaabah  from quoting Israeli narrations,
and later on permitted them to quote narrations which conform
to our shari’ah while refraining from quoting narrations that do
not conform to our shari’ah. Therefore, we find that certain
Sahaabah  had quoted Israeli narrations which conform to
our shari’ah.3
Other Muhadditheen have reconciled between both these
types of Ahaadith by explaining that the permission granted was
in regard to narrations that conform to our shari’ah and the
prohibition was for that which does not conform to our shari’ah
or for which there is no mention found in our shari’ah.4 Since,
the Jews and Christians were notorious for distorting their
scriptures, Rasulullah  had commanded the Sahaabah

‫ وروي عن ابن مسعود ال تسألوا أهل الكتاب عن شيء ; فإهنم لن يهدوكم وقد أضلوا‬، 14631 ‫ مسند أمحد رقم‬2
. ‫ رواه الطرباين يف الكبري ورجاله موثقون‬. ‫ أو بباطل فتصدقوهنم‬، ‫ إما أن حيدثوكم بصدق فتكذبوهنم‬، ‫أنفسهم‬
411/4 ‫ فيض الباري‬4
61
 to refrain from quoting from them that which is not
proven in our shari’ah, as there is the possibility of if being from
Allah  as well as the possibility of it being a fabrication.
Hence, in regard to this type of Israeli narrations, Rasulullah
 gave them the following instruction:
“Whatever the Ahl-e-Kitaab (i.e. the Jews and Christians) mention to you, then
do not believe them and do not belie them, and say, ‘We believe in Allah and His
messengers ’. If what they told you was false, then you did not accept it,
and if what they told you was true, then you did not reject it.”1
The Reconciliation of Allaamah Anwar Shah Kashmeeri


Under the commentary of the Hadith in which Rasulullah
 mentioned, “Narrate from the Banu Israa’eel, and there
is no harm (in narrating from them).” Allaamah Anwar Shah
Kashmeeri  explains the following:
There are different types of Israeli narrations. If the Israeli
narration has an authentic chain and conforms to our shari’ah,
we will accept it and practice upon it as well. If the Israeli
narration has an authentic chain but it does not conform to our
shari’ah, we will accept it but will not practice upon it. Rather,
we will regard the narration to be abrogated by our shari’ah, or
we will regard it to be a fabrication (in the case where it goes
against the principles of Deen and cannot be reconciled in any
way). If the chain of the narration is unauthentic or cannot be
traced, we will neither accept the narration nor reject it. Rather,
we will say, “We bring Imaan in whatever is the truth by Allah
.”2

48/4 ‫ فيض الباري‬2
62
Exercising Caution in Regard to Israeli narrations
Overall, Rasulullah  exercised extreme caution in
preserving the shari’ah and taught the Sahaabah  to do the
same. Furthermore, our shari’ah is complete and we are not in
need of the information transmitted from the Ahl-e-Kitaab
through their Israeli narrations, especially when it is well known
that there are many distortions and interpolations in their
Kitaabs. Therefore, in the following Hadith, we find Hazrat
Abdullah bin Abbaas  cautioning the ummah against
relying on Israeli narrations reported by the Ahl-e-Kitaab.
‫عن عبد هللا بن عباس رضي هللا عنهما قال اي معشر املسلمني كيف تسألون أهل الكتاب‬
‫وكتابكم الذي أنزل على نبيه صلى هللا عليه وسلم أحدث األخبار ابهلل تقرءونه مل يشب وقد‬
‫حدثكم هللا أن أهل الكتاب بدلوا ما كتب هللا وغريوا أبيديهم الكتاب فقالوا هو من عند هللا‬
‫ليشرتوا به مثنا قليال أفال ينهاكم ما جاءكم من العلم عن مساءلتهم وال وهللا ما رأينا منهم‬
1
‫رجال قط يسألكم عن الذي أنزل عليكم‬
Hazrat Abdullah bin Abbaas  mentioned, “O Muslims! How is it that you
pose questions to the Ahl-e-Kitaab, whereas your kitaab which was revealed to
Rasulullah  is the most recent revelation from Allah  which
you recite and it has not been corrupted and distorted? Allah  has
informed you that the Ahl-e-Kitaab have changed the revelation of Allah
 distorted the scripture with their own hands. They then said, “This is
from Allah,” so that they may purchase through it a meagre price. Does the
knowledge which has come to you not prevent you from posing questions to
them? No, By Allah! We have never seen even a single man from them who has
ever asked you regarding that which was revealed to you (via your Nabi
).”
Hazrat Abdullah bin Abbaas  understood the manshaa

(desire) of Rasulullah  and the mizaaj (nature) of the
63
shari’ah. Therefore, he cautioned the ummah and urged them not
to quote from the Ahl-e-Kitaab. The following two incidents shed
further light on the manner in which Rasulullah 
wanted the ummah to deal with such Israeli narrations.
Incident of Hazrat Umar 

On one occasion, Hazrat Umar  acquired a kitaab from
some of the Ahl-e-Kitaab and brought it to Rasulullah .
Hazrat Umar  then began to recite from it before
Rasulullah . Rasulullah  became angered and
said, “O son of Khattaab! Are you impressed by this? By that
Being in whose control lies my life, I have brought Deen to you
which is absolutely clearly. Do not ask the Ahl-e-Kitaab
regarding anything, for they may inform you of that which is the
truth and you will deny it, or they may inform you of that which
is false and you will accept it. By that Being in whose control lies
my life, if Nabi Moosa  was alive today, he would have no
option but to follow me.”1
Incident of a Jew
‫عن ابن أيب منلة األنصاري عن أبيه أنه بينما هو جالس عند رسول هللا صلى هللا عليه وسلم‬
‫وعنده رجل من اليهود مر جبنازة فقال اي حممد هل تتكلم هذه اجلنازة فقال النيب صلى هللا‬
‫عليه وسلم هللا أعلم فقال اليهودي إهنا تتكلم فقال رسول هللا صلى هللا عليه وسلم ما‬
‫حدثكم أهل الكتاب فال تصدقوهم وال تكذبوهم وقولوا آمنا ابهلل ورسله فإن كان ابطال مل‬
2
‫تصدقوه وإن كان حقا مل تكذبوه‬
Hazrat Abu Namlah Ansaari  narrates that he was once seated in the
blessed company of Rasulullah  when a Jew was with them and a
808 ‫ الزوائد رقم‬1

64
janaazah passed by. Seeing the janaazah pass by, the Jew said, “O Muhammad
! Does this janaazah speak?” Rasulullah  replied, “Allah
knows best.” Hearing this, the Jew responded, “The janaazah does speak.”
Rasulullah  then mentioned, “Whatever the Ahl-e-Kitaab (i.e. the Jews
and Christians) mention to you, then do not believe them and do not belie them,
and say, ‘We believe in Allah and His messengers’. If what they told you was
false, then you did not accept it, and if what they told you was true, then you did
not reject it.”
In this Hadith, Rasulullah  taught the ummah to adopt

the safe route and exercise caution by neither accepting nor
rejecting the narrations of the Jews and Christians. It is for this
reason that the Fuqahaa have stated that it is not permissible to
refer to the scriptures of the Ahl-e-Kitaab and quote what is in
them, due to the distortions that have been made in them.1
Hazrat Umar  Disciplining a Person for Quoting from

the Scripture of Nabi Danyaal 
Hazrat Umar  also understood the manshaa (desire) of
Rasulullah  and the mizaaj (nature) of the shari’ah and
therefore disciplined a person for spreading Israeli narrations
which were not found in Deen. The following incident
‫ ( ويكره له قراءة توراة وإجنيل وزبور ) ألن الكل كالم هللا وما بدل منها غري معني وجزم العيين يف شرح اجملمع‬1
)1/175 ‫ابحلرمة وخصها يف النهر مبا مل يبدل ( الدر املختار‬
‫ قوله ( ويكره له اخل ) األوىل هلم أي للجنب واحلائض والنفساء هذا وصحح يف‬: ‫قال العالمة ابن عابدين رمحه هللا‬
‫اخلالصة عدم الكراهة قال يف شرح املنية لكن الصحيح الكراهة ألن ما بدل منه بعض غري معني وما مل يبدل غالب‬
‫وهو واجب التعظيم والصون وإذا اجتمع احملرم واملبيح غلب احملرم وقال عليه الصالة والسالم دع ما يريبك إىل ما ال‬
‫يريبك وهبذا ظهر فساد قول من قال جيوز االستنجاء مبا يف أيديهم من التوراة واإلجنيل من الشافعية فإنه جمازفة عظيمة‬
‫ألن هللا تعاىل مل خيربان أبهنم بدلوها عن آخرها وكونه منسوخا ال خيرجه عن كونه كالم هللا تعاىل كاآلايت املنسوخة من‬
‫القرآن ا هـ‬
‫واختار سيدي عبد الغين ما يف اخلالصة وأطال يف تقريره مث قال وقد هنينا عن النظر يف شيء منها سواء نقلها إليها‬
)1/175 ‫الكفار أو من أسلم منهم ( رد احملتار‬
65
establishes the true position of quoting Israeli narrations which
are not established in Deen.
Khaalid bin Arfatah narrates the following:
I was once seated with Hazrat Umar  when a man from
the tribe of Abdul Qays who lived in Soos was brought to him.
When this man was brought, Hazrat Umar  asked him,
“Are you so-and-so person?” On confirming his identity, Hazrat
Umar  struck him with his stick. The man was surprised
and exclaimed, “O Ameerul Mu’mineen! What is the matter?”
Hazrat Umar  instructed, “Sit!” After he sat, Hazrat Umar
 recited bismillah and thereafter recited the opening verses
of Surah Yusuf to him thrice, striking him three times. When the
man again asked, “O Ameerul Mu’mineen! What is the matter?”
Hazrat Umar  asked him, “Are you the person who is
writing the kitaabs of Nabi Danyaal ?” The man confessed
that he was and said, “Tell me what you wish me to do, and I will
follow your command.” Hazrat Umar  commanded him
saying, “Go and erase it with hot water and white wool.
Thereafter, do not read these scriptures yourself and do not allow
anyone else to read them. If it reaches me regarding you that you
have read it or allowed anyone else to read it, I will subject you
to a very severe punishment.” Hazrat Umar  then bade the
man to once again sit. After the man was seated, Hazrat Umar
 narrated the following incident:
I once copied a scripture from the Ahl-e-Kitaab and thereafter
brought it to Rasulullah , written in leather. Seeing it,
Rasulullah  asked me, “What is this in your hand, O
Umar ?” I answered, “O Rasul of Allah ! it is a
kitaab that I copied so that we can increase in knowledge, over
the knowledge that we have already acquired.” When Rasulullah
 heard this, he became so upset that his blessed cheeks
turned red in anger. The call was then made for the salaah to be
performed. Seeing what had transpired, the Ansaar 
exclaimed, “He has angered your Nabi ! Bring a
66
weapon! Bring a weapon!” They then came and surrounded the
blessed pulpit of Rasulullah . Rasulullah 
ascended the pulpit and addressed the Sahaabah  saying,
“O people! Indeed, I have been given the most comprehensive of
words and the words that are final, and it has been made concise
for me. I have brought it to you absolutely clearly. Hence, do not
be impressed (by the scriptures of the Ahl-e-Kitaab) and do not
be deceived by those who are impressed by their scriptures.”
Hazrat Umar  mentioned, “I then stood and said, ‘I am
pleased with Allah as my Rabb, with Islam as my Deen and with
you as my Rasul !’” Rasulullah  thereafter
descended from the pulpit. 1
As mentioned previously, the respected author of the theory
quotes and relies on Israeli narrations which have been declared
as fabrications by the Muhadditheen. Furthermore, he relies on
certain narrations which can neither be verified nor proven as
false, whereas Rasulullah  has instructed us to ignore
these narrations and pay no attention to them. One such example
of this is the narration of the dream of Nabi Danyaal 
which the author quotes from the Bible. Since narrations of this
nature cannot be verified, Hazrat Umar  had strictly
prohibited people from quoting them.
Objection
From the above, we have understood that one should not quote
and rely on Israeli reports. However, we find that in some
instances, Israeli narrations are reported from certain Sahaabah
 under the Tafseer of certain verses of the Qur’aan. How is
this so?
67
The answer is that the Sahaabah  quoted Israeli
narrations in those cases1 where the Israeli narrations conformed
to our shari’ah and there was perhaps some additional
information found in the Israeli narrations which did not oppose
1 Explaining the status of these narrations and the laws that govern their
acceptance, the great Mufassir, Haafiz Ibnu Katheer , has written that
these narrations essentially fall into three categories, each of which has its
own status and law.
The First Category
The first category comprises of those Israeli narrations which have been
verified and authenticated through external sources. Some examples of these
are the Israeli narrations which mention the drowning of Fir’aun, Nabi Moosa
 combating the magicians, Nabi Moosa  ascending the Mountain
of Toor, etc. These Israeli narrations are regarded as reliable and acceptable
due to the fact that they are corroborated and verified by the Qur’aan and
authentic Ahaadith.
The Second Category
The second category comprises of those Israeli narrations which external
factors have proven as being fabrications and false. One example of this is the
fabricated narration that Nabi Sulaimaan  became involved in idol-
worship towards the end of his life. This narration is undoubtedly false as the
Qur’aan has clearly refuted and rejected it. Another example of this is the
fabricated narration which reports that Nabi Dawood  was infatuated
with the wife of one of his soldiers.
The Third Category:
The third category comprises of those Israeli narrations which can neither be
verified nor proven as being false through external factors. One example of
this category is the laws of the Towrah. It is regarding this category of Israeli
narrations that Rasulullah  said:
‫ال تصدقوهم وال تكذبوهم‬
Do not accept and believe them, nor reject and belie them.
While it is permissible to mention and discuss the narrations of this category,
it should be borne in mind that these narrations cannot be used to prove any
mas’alah of Deen, nor can these narrations be believed or rejected. Hence,
there is no actual benefit in even discussing these narrations. ( ‫مقدمة تفسري ابن‬
4/1‫)كثري‬
68
our shari’ah. Hence, when the Israeli narrations were of this
nature, then certain Sahaabah  quoted them e.g. the
description of the dog of the As-haab-e-Kahf or the ark of Nabi
Nooh . These minor details will not corrupt our Deen nor
will they add to our shari’ah in any way. Therefore, they did not
regard it a problem to quote such Israeli narrations. Nevertheless,
we should remember that if any Israeli narration is reported,
from any Sahaabi  or Taabi’ee, that does not conform to
shari’ah or it opposes the beliefs of the Ahlus Sunnah wal
Jamaa’ah or the other principles and structures of Deen, then
even though it is reported with a reliable chain, it will not be
accepted.
4. Not Following the Principles of the Muhadditheen

As Muslims, we believe that every aspect of our Deen is complete
and perfect. Rasulullah  conveyed the entire Deen to
his Sahaabah , and the Sahaabah  preserved it and
conveyed it to the ummah in turn. However, in order for one to
correctly understand the Qur’aan and Ahaadith of Rasulullah
, it is utterly vital that he refer to the Mufassireen and
Muhadditheen and understand the Qur’aan and Hadith in the
light of their principles. If one has to circumvent referring to
these authorities, and instead subjects the Ahaadith to his own
understanding and theories, he will not only arrive at his own
conclusions but will also distort the Ahaadith of Rasulullah
. In doing so, he will contrive new theories or invent
new masaa’il that were not previously heard by anyone in the
entire history of the ummah.
In this regard, the respected author of the theory does not
adhere to the principles of the Muhadditheen in many issues and
overlooks the explanations that they had given to the Mubaarak
Ahaadith.
For example, the Muhadditheen have explained that a weak
Hadith can be accepted in proving matters of Fazaa’il (virtues of
good deeds and non-ahkaam related issues) as well as proving
69
events that occurred in the past or will occur in the future. 1
However, the author does not wish to accept the Hadith which
mentions that Istanbul will be conquered by the Mahdi 
based on the fact that it does not appear in the Saheeh Ahaadith.
He explains that the Saheeh Hadith, which appears in Musnad
Ahmad2 and Mustadrak Haakim3, merely conveys glad tidings
for the conqueror of Constantinople (Istanbul) and does not
make any mention of the Mahdi . Hence, the Saheeh
Hadith will be given preference over the weak Hadith, and the
conquest of Constantinople mentioned in the Ahaadith will refer
to the conquest that occurred in the year 857 A.H. at the hands of
Muhammad Al-Faatih.
Furthermore, he says that if the Sahaabah  knew that
Constantinople would be conquered by the Mahdi  before
Qiyaamah, they would not have strove so hard to conquer the
land and receive the glad tidings in the Hadith, as they would
have known that the Hadith of Constantinople referred to the
Mahdi , and thus only he would be able to conquer
Constantinople (Istanbul). Apart from this, he says that if the
conquest of Muhammad Al-Faatih and the conquest of the Mahdi
 were two separate conquests, surely Rasulullah 
would have informed his ummah that there would be two
different conquests.
This reasoning is incorrect and these arguments are based on
mere assumptions. The Muhadditheen explain that the Hadith of
Musnad Ahmad and Mustadrak Haakim refers to the conquest of
Constantinople that occurred before the period of the Mahdi
, while the Hadith of Sunan Ibni Maajah refers to the
conquest that will occur at the hands of the Mahdi  before
‫ عادة احملدثني التساهل يف غري األحكام والعقائد ما مل يكن موضوعا‬: ‫ قال احلافظ الزرقاين يف شرح املواهب‬1
)528/3 ‫(تدريب الراوي مع حاشية الشيخ حممد عوامة‬
8300 ‫ مستدرك حاكم رقم‬3
70
Qiyaamah. Hence, when the two Ahaadith do not contradict each
other, there is no need to give preference to one over the other,
as both refer to different conquests at different periods in the
world.
Proofs of Both Conquests being Different

Furthermore, there are many proofs as well as logical reasons to
establish that both these Ahaadith refer to two different
conquests. Below we will mention the proofs and logical reasons
for regarding both these Ahaadith to be different:
1. Rasulullah  explained different details for both
these conquests. In regard to the conquest of Constantinople
by the Mahdi , Nabi  mentioned the
following:
‫لو مل يبق من الدنيا إال يوم لطوله هللا عز وجل حىت ميلك رجل من أهل بييت ميلك جبل‬
1
‫الديلم والقسطنطينية‬
“If only one day remained (of the world), Allah  would lengthen it until
a man from my Ahl-e-Bayt will conquer the mountain of Daylam and
Constantinople.”
In this Hadith, Rasulullah  mentioned “a man from

my Ahl-e-Bayt”. This refers to the Mahdi , as
Muhammad Al-Faatih was not from the Ahl-e-Bayt.
In regard to the conquest of Constantinople by
Muhammad Al-Faatih, Nabi  mentioned the
following:
2
‫لتفتحن القسطنطينية فلنعم األمري أمريها ولنعم اجليش ذلك اجليش‬
2779 ‫ سنن ابن ماجة رقم‬1

71
Constantinople will definitely be conquered. How excellent will be its leader and
how excellent will be its army!
2. The Hadith of Saheeh Muslim explains that the conquest of

the Mahdi  will take place without fighting with
weapons. The army will conquer the city with Takbeer and
Allah  will cause the walls of the city to fall with the
Takbeer. As far as the conquest of Constantinople by
Muhammad Al-Faatih, it took place with weapons.1
1 Other details are also explained in the Mubaarak Ahaadith regarding the
extraordinary manner in which the Mahdi  will conquer Constantinople.
These details were not found at the time of the conquest of Constantinople by
Muhammad Al-Faatih. The following Saheeh Hadith of Muslim Shareef makes
mention of some of these details:
‫عن أيب هريرة رضي هللا عنه أن النيب صلى هللا عليه وسلم قال مسعتم مبدينة جانب منها يف الرب وجانب منها يف البحر‬
‫قالوا نعم اي رسول هللا قال ال تقوم الساعة حىت يغزوها سبعون ألفا من بين إسحاق فإذا جاءوها نزلوا فلم يقاتلوا‬
‫بسالح ومل يرموا بسهم قالوا ال إله إال هللا وهللا أكرب فيسقط أحد جانبيها قال ثور ال أعلمه إال قال الذي يف البحر مث‬
‫يقولوا الثانية ال إله إال هللا وهللا أكرب فيسقط جانبها اآلخر مث يقولوا الثالثة ال إله إال هللا وهللا أكرب فيفرج هلم فيدخلوها‬
‫فيغنموا فبينما هم يقتسمون املغامن إذ جاءهم الصريخ فقال إن الدجال قد خرج فيرتكون كل شيء ويرجعون (صحيح‬
)2920 ‫مسلم رقم‬
Hazrat Abu Hurairah  reports that Rasulullah  asked the
Sahaabah , “Have you heard of a city which has one portion on land and
another portion in the sea?” The Sahaabah  replied in the affirmative.
Rasulullah  then said, “Qiyaamah will not occur until seventy
thousand from the progeny of Bani Ishaaq  will wage war against it.
When they come to it, they will descend upon it. They will not fight with
weapons nor will they fire arrows. Rather, they will call out “Laa ilaaha illallah
Allahu Akbar!” at which the portion which is in the ocean will fall. They will
then call out for the second time “Laa ilaaha illallah Allahu Akbar!” at which
another portion will fall. They will then call out for the third time “Laa ilaaha
illallah Allahu Akbar!” at which an opening will be created for them. They will
then enter the city and acquire booty. While they will be distributing the booty,
they will hear a shout, “Dajjaal has emerged!” They will thus abandon
everything and return.”
The respected author of the theory has compared the details of the conquest
mentioned in this Hadith to the conquest of Constantinople at the hands of
72
3. In the authentic Hadith of Sunan Abi Dawood, mention is
made of Dajjaal emerging after the conquest of
Constantinople. Till today, Dajjaal has not yet emerged, as
understood by the Muhadditheen, Fuqahaa and Ulama of the
ummah. Hence, this proves that the conquest of Muhammad
Al-Faatih is different to the conquest which the Hadith
mentions will take place before Qiyaamah, after the first of
the major signs appear.1
4. The Hadith of Saheeh Muslim explains that Dajjaal will only
emerge after the Mahdi  appears in the world.
However, to date, the Mahdi  has not yet appeared.
Therefore, to say that Dajjaal has already appeared but is
working behind the scenes, as mentioned in the strange
theory, is to say that the Mahdi  has already appeared,
as the Mahdi  will come before Dajjaal. However, the
Mahdi  has not yet appeared.2
5. Though the Hadith of Sunan Ibni Maajah is weak, a weak
Hadith can be accepted to prove Fazaa’il and non-ahkaam
related issues. Hence, the Hadith is accepted according to the
principle of the Muhadditheen. It is incorrect to quote the
statements of the Muhadditheen that prove that the narrator
Muhammad Al-Faatih, and he tries to prove that the two conquests are one
and the same. However, when we examine the two, we find that there are
evident, glaring differences between them. One example of these differences
is:
The Hadith clearly mentions that the army will conquer the city through
calling out “Laa ilaaha illallah Allahu Akbar!” three times. On the contrary,
there is no mention of the conquest of Constantinople by Muhammad Al-
Faatih taking place through the walls falling by calling out the takbeer.
‫ عن معاذ بن جبل رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم عمران بيت املقدس خراب يثرب وخراب‬1
)4296 ‫يثرب خروج امللحمة وخروج امللحمة فتح قسطنطينية وفتح القسطنطينية خروج الدجال (سنن أيب داود رقم‬
.‫ وهذا إسناد جيد وحديث حسن‬:109/19 ‫وقال احلافظ ابن كثري يف البداية والنهاية‬
73
in the chain, Qais bin Rabee, who narrates from Abu Haseen,
is a weak narrator and therefore, his narration cannot be
accepted, as the statements of the Muhadditheen relate to
matters of ahkaam. As far as this Hadith is concerned, it does
not relate to ahkaam and therefore it will be accepted. It is
important to note that the great Muhaddith, Allaamah
Bowseeri , under the commentary of the Hadith of
Sunan Ibni Maajah, mentioned that this Hadith can be
accepted.1
Furthermore, the Hadith of Sunan Ibni Maajah is
supported by the Hadith of Saheeh Muslim2 as well the
‫ هذا إسناد فيه مقال قيس هو ابن الربيع ضعفه أمحد وابن املديين ووكيع والنسائي والدارقطين وقال أبو حامت ليس‬1
‫ابلقوي وحمله الصدق وقال العجلي كان معروفا ابحلديث صدوقا وقال ابن عدي رواايته مستقيمة قال والقول فيه ما‬
)349/3 ‫قال شعبة أنه ال أبس به (تعليقات مصباح الزجاجة يف زوائد ابن ماجة للبوصريي‬
‫ عن أيب هريرة رضي هللا عنه أن رسول هللا صلى هللا عليه وسلم قال ال تقوم الساعة حىت ينزل الروم ابألعماق أو‬2
‫بدابق فيخرج إليهم جيش من املدينة من خيار أهل األرض يومئذ فإذا تصافوا قالت الروم خلوا بيننا وبني الذين سبوا‬
‫منا نقاتلهم فيقول املسلمون ال وهللا ال خنلي بينكم وبني إخواننا فيقاتلوهنم فينهزم ثلث ال يتوب هللا عليهم أبدا ويقتل‬
‫ثلثهم أفضل الشهداء عند هللا ويفتتح الثلث ال يفتنون أبدا فيفتتحون قسطنطينية فبينما هم يقتسمون الغنائم قد علقوا‬
‫سيوفهم ابلزيتون إذ صاح فيهم الشيطان إن املسيح قد خلفكم يف أهليكم فيخرجون وذلك ابطل فإذا جاءوا الشأم‬
‫ فأمهم فإذا رآه‬ ‫خرج فبينما هم يعدون للقتال يسوون الصفوف إذ أقيمت الصالة فينزل عيسى ابن مرمي‬
‫عدو هللا ذاب كما يذوب امللح يف املاء فلو تركه النذاب حىت يهلك ولكن يقتله هللا بيده فرييهم دمه يف حربته‬
‫ ألن املراد ابجليش اخلارج إىل الروم جيش املهدي بدليل‬: ‫) قال املال علي القاري يف املرقاة‬2897 ‫(صحيح مسلم رقم‬
‫آخر احلديث‬
Hazrat Abu Hurairah  reports that Rasulullah  said, “Qiyaamah
will not occur until the disbelievers will descend at a place called A’maaq or
Daabiq (two places in Syria near Halab). At that time, an army from Madinah
Munawwarah, comprising of the best people on earth at that time, will come out
to fight them. When the rows of battle will be formed, the Romans (Christians)
will say to them, “Give us access to those believers who have fought us and taken
our people as captives (i.e. we have not come to fight all of you, rather only those
who fought us and took our people as captives).” The Muslims will reply, “No, we
will not give you access to our brothers!” Then, a battle will ensue in which one
74
authentic Hadith of Sunan Abi Dawood.1 The Muhadditheen
have mentioned that the conquest of Constantinople
mentioned in these two narrations refers to the conquest of
the Mahdi .
A further support for the conquest of Constantinople
mentioned in these two Ahaadith referring to the conquest
third of the Muslim army will be defeated (and flee from the battlefield), and
Allah  will never forgive them. One third of the Muslim army will be
killed, and they will be among the best of martyrs at that time in the sight of
Allah . Finally, the remaining third of the Muslim army will be granted
victory. They will never face trials wherein they will be overpowered for the rest
of their lives. They will then conquer Constantinople. While they will be engaged
in distributing the booty and would have hung their swords in the olive trees,
shaitaan (i.e. a mischief maker) will cry out among them, ‘Indeed Maseeh (i.e.
Dajjaal) has come to your families in your absence.’ They will thus leave
Constantinople, whereas the rumour was false. However, it is at the time when
they arrive in Shaam that Dajjaal will emerge. While preparing for battle
(against Dajjaal), they will be straightening their rows when the congregation
will assemble for salaah. At that time, Nabi Isa bin Maryam  will descend
and lead them in salaah. When the enemy of Allah  (i.e. Dajjaal) will
see him, he will begin to dissolve, just as salt dissolves in water. If Nabi Isa
 were to leave him, he would dissolve until he would be destroyed.
However, Allah  will cause Dajjaal to be killed at the hand of Nabi Isa
, after which Nabi Isa  will show the Muslims the blood of Dajjaal
on his spear.”
‫ عن معاذ بن جبل رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم عمران بيت املقدس خراب يثرب وخراب‬1
)4296 ‫يثرب خروج امللحمة وخروج امللحمة فتح قسطنطينية وفتح القسطنطينية خروج الدجال (سنن أيب داود رقم‬
‫ أي عمارة بيت املقدس سبب خراب يثرب ألن عمرانه ابستيالء الكفار واملعىن‬: ‫قال الشيخ السهارنفوري يف البذل‬
‫أن كال من هذه األمور أمارة لوقوع ما بعده وإن وقع هناك مهلة واملراد بفتح القسطنطينية فتح املهدي إايها‬
prospering of Baytul Muqaddas will lead to Yathrib (i.e. Madinah Munawwarah)
becoming barren. Madinah Munawwarah becoming barren will be (the cause of)
the great war breaking out. The great wars breaking out will be (the cause of)
Constantinople being conquered. Constantinople being conquered will be (the
cause of) the emergence of Dajjaal.”
75
at the hands of the Mahdi  is the following Hadith of
Musannaf Ibnu Abi Shaibah:
‫حدثنا أبو معاوية عن األعمش عن بعض أصحابه عن حذيفة قال ال يفتح القسطنطينية وال‬
1
‫الديلم وال الطربستان إال رجل من بين هاشم‬
Hazrat Huzaifah  mentioned, “Nobody will conquer Constantinople,
Daylam and Tabrastaan except a man from the Banu Haashim.’
Though this Hadith is a mursal Hadith, according to the

Jumhoor, mursal Ahaadith are accepted. In this Hadith,
mention is made of a person from the Banu Haashim
conquering these three places. It does not refer to
Muhammad Al-Faatih, as he was not from the Banu Haashim
and nor did he conquer all these three places. Hence, it refers
to the Mahdi . This Hadith can be used as a support for
the Hadith of Sunan Ibni Maajah. 2
5. Basing Views upon Assumptions and Guesswork

The author bases many of his deductions and conclusions upon
pure conjecture and guesswork. In regard to the Hadith
explaining the signs of Qiyaamah which mention that animals
will speak, he says that this refers to animals which are Disney
characters in cartoons. It is obvious that this interpretation
opposes the apparent meaning of the Hadith. The Muhadditheen
33809 ‫ مصنف ابن أيب شيبة رقم‬1

‫ عن الشعيب عن مالك بن صحار قال غزوان يف خالفة عثمان رضي هللا عنه فركبنا وجرح أخي فحملته بني يدي‬2
‫جرحيا على البقل أو قال على الثقل فأدركنا رجل من خلفي فضرب على ظهري ضربة ابلسوط فالتفت فإذا هو‬
‫حذيفة فسلمت عليه فقلت اي أاب عبد هللا ما رأيت مثل ما لقينا من غزاتنا هذه من الشدة قد جرحت وهذا أخي‬
‫ولكن نرجو أن أنتيها قابال فنفتحها إن شاء هللا فقال له حذيفة ال تفتحوها قابال وال تفتحوها يف سلطان بين أمية ال‬
)106 ‫تفتح الديلم وقسطنطينية إال لنا يف سلطان بين هاشم فتح هذا األمر هبم وهبم خيتم (معجم ابن املقرئ رقم‬
This Hadith also mentions that a person from the Banu Haashim will conquer
these two places before Qiyaamah.
76
have mentioned that as long as the apparent meaning can be
understood and applied, one will not interpret the Hadith
according to the metaphorical meaning.
The Statement of Shah Abdul Azeez Dehlawi 

Regarding Interpreting the Nusoos
Shah Abdul Azeez Dehlawi  mentioned that when
interpreting the nusoos (Qur’aan and the Ahaadith), one should
ensure that one explains the wordings according to the literal
meaning. In certain cases, when the literal meaning is not
intended, then the majaaz-e-muta’aaraf may be taken (the
figurative meaning that is understood through the wordings).
Similarly, the explanation given should conform to the meaning
understood by the Sahaabah  and should not contradict
the other clear nusoos of shari’ah.
When we closely examine the interpretations of this theory,
such as the interpretation of Disney characters, we find that they
are baseless and do not fulfil any of the above requirements. 1
In this Hadith, there is absolutely no need for one to give an
interpretation against the apparent meaning since there are
examples found in the Mubaarak Ahaadith of animals which
spoke in the mubaarak era of Rasulullah . Apart from
1 Hazrat Shah Abdul Azeez Dehlawi  explained that there are three
requirements when making Tafseer of the nusoos. The first requirement is
that the literal meaning should be applied, and in certain situations, where the
literal meaning is not intended, then the commonly used figurative meaning
should be applied. The second requirement is that the explanation should
conform to the meaning understood by the first recipients of the Qur’aan, the
Sahaabah . The third requirement is that the explanation should not
contradict any of the clear nusoos. If one of these requirements is not found,
the interpretation will be termed as ta’weel-e-qareeb. If two of these
requirements are not found, the interpretation will be termed as ta’weel-e-
ba’eed. If all three requirements are not found, the interpretation will be
termed as tahreef (distortion). (Malfoozaat-e-Faqeehul Ummah (1/88) from
Tafseer-e-Azeezi)
77
this, animals speaking is regarded as a strange phenomenon. As
far as Disney characters are concerned, everyone knows that it is
actually human beings speaking, not animals. Therefore, no one
regards it as strange and against the norm so that it may be
considered a sign of Qiyaamah.
Shoelace, Tip of the Whip and the Thigh Speaking

It is mentioned in the Hadith regarding some of the signs of
Qiyaamah that a person’s shoelace and the tip of his whip will
speak to him. Similarly, his thigh will inform him of the deeds of
his family in his absence.1 The respected author of the theory
gives his own interpretation to the Hadith. He says that shoelace
in the Hadith refers to shoes that will be produced in the future
which shall play sounds in accordance to the weight of the
person wearing it. The tip of the whip refers to the USB memory
stick, and the thigh refers to the cellphone that stays in the
pocket near the thigh. All these are farfetched interpretations
that do not conform to the apparent meaning of the Hadith.
We should understand that there are certain Ahaadith which
the Muhadditheen do not explain according to the apparent
meaning, but rather interpret according to a metaphorical
meaning. However, in such situations, one should refer to the
Muhadditheen to understand which meaning is intended at
which juncture, rather than inventing his own meaning that
opposes the meaning understood by the Sahaabah ,
Taabi’een and the ummah for centuries.
Dajjaal Dissolving as Salt Dissolves in Water

The respected author of the theory mentions that Dajjaal is a jinn
and one of the proofs of him being a jinn is that the Hadith
mentions that when he will see Nabi Isa , he will dissolve
‫ عن أيب سعيد اخلدري قال قال رسول هللا صلى هللا عليه وسلم والذي نفسي بيده ال تقوم الساعة حىت تكلم السباع‬1
)2181 ‫اإلنس وحىت تكلم الرجل عذبة سوطه وشراك نعله وختربه فخذه مبا أحدث أهله من بعده (سنن الرتمذي رقم‬
78
as salt dissolves in water. This is a farfetched interpretation and
goes against the meaning understood by the Muhadditheen.
Similarly, he takes the Hadith which mentions that Dajjaal will
remain for forty days to mean that Dajjaal will remain for forty
periods. This also is not accepted by the Muhadditheen.
The Principle of the Muhadditheen

Shaikh Muhammad Awwaamah ‫حفظه هللا‬, mentions the following:
“The principle with regard to taking the literal meaning of
words is the following: In the Arabic language, the basic rule is
that the literal meaning (haqeeqah) will be taken as far as
possible. If this is not possible, the figurative meaning (majaaz)
will be taken. In some instances, the figurative meaning is meant
from the time of the initial revelation or from the time it was
spoken. An example of this is the classification of the legists that
sometimes a word is ‫( عام أريد به املخصوص‬general but specific individuals
are referred to), such as in the verse:
ُ َ َ َّ َّ ُ َّ ُ ُ َ َ َ َ ۡ َّ َ
‫اس ق ۡد َجمَ ُعوۡا لَك ۡم‬ ‫الذین قال لہم الناس ان الن‬
As for the word ‫يوما‬
ً (day) which is mentioned in the Hadith with
regard to the stay of Dajjaal on earth, it is not correct to take this
to mean forty “periods/eras” as the word ‫ يوم‬has never come in the
meaning of “period/era” in the Arabic language. Furthermore,
there is no need to make such an interpretation (to take the word
‫ يوم‬to mean “period”). The description of the “day” can also be
seen in the narration of Saheeh Muslim.
As for the words “he will dissolve just as salt dissolves in
water,” this means that he will die very quickly and then
disappear.1 To raise the point that since the literal meaning is not
1 This is similar to the Hadith of Saheeh Bukhaari and Saheeh Muslim:
79
possible, due to man not being able to “melt” (and therefore make
other farfetched interpretations), this is sometimes done by a
person who is a Zaahiri (those who only take literal meanings),
or sometimes done by a Mu’tazili (those who make baseless
interpretations to the nusoos).”
Apart from this, we see that he has attributed most of the
fitnahs that are currently taking place in the world to Dajjaal,
whereas this is not established from any of the sources of
shari’ah. The sources of shari’ah are the Qur’aan, the Ahaadith,
the narrations of the Sahaabah  and the verdicts of the
Imaams of the Mazaahib. Hence, all these things mentioned are
the result of nothing but speculation and guesswork.
Hazrat Moulana Ashraf Ali Thaanwi’s  explanation

regarding Interpreting the Nusoos
A person once wrote an article in which he presented a new
theory, never heard before by the ummah, regarding Ya’jooj and
Ma’jooj and Dajjaal. To prove his theory, he gave his own
interpretations to the Mubaarak Ahaadith of Rasulullah
, claiming that these Ahaadith referred to things which
‫حدثنا حسني بن حريث أخربان الفضل عن جعيد عن عائشة هي بنت سعد قالت مسعت سعدا رضي هللا عنه قال‬
‫مسعت النيب صلى هللا عليه وسلم يقول ال يكيد أهل املدينة أحد إال امناع كما ينماع امللح يف املاء (صحيح البخاري‬
)1877 ‫رقم‬
‫حدثنا قتيبة بن سعيد حدثنا حامت يعين ابن إمساعيل عن عمر بن نبيه أخربين دينار القراظ قال مسعت سعد بن أيب‬
‫وقاص يقول قال رسول هللا صلى هللا عليه وسلم من أراد أهل املدينة بسوء أذابه هللا كما يذوب امللح يف املاء‬
)1387 ‫(صحيح مسلم رقم‬
‫قال املال على القاري (وعن سعد قال قال رسول هللا صلى هللا عليه وسلم ال يكيد أهل املدينة أحد) أي ابملكر‬
)2743 ‫واخلداع (إال امناع) أي ذاب وهلك (كما ينماع امللح يف املاء متفق عليه) (مرقاة املفاتيح رقم‬
Shaikh Abdul Fattaah Abu Ghuddah  mentioned in the footnotes of ‫التصريح‬
‫( مبا تواتر يف نزول املسيح‬Pg.158) in the commentary of this word, “‫( ”أي هرب واختفى بسرعة‬he
will try to flee and get away quickly from Nabi Isa ).
80
the ummah had never understood before. Hazrat Moulana Ashraf
Ali Thaanwi  wrote the following in refutation of this
man’s article and theory:
1. The entire ummah unanimously agrees that the verses of the
Qur’aan and Ahaadith of Rasulullah  will be taken
on their apparent and literal meaning. Furthermore, it is
logical to take the words on their apparent meaning. If the
nusoos (verses of the Qur’aan and Ahaadith) were not to be
taken on their apparent meanings, there would be no
reliance upon it, as the wordings would be changed by
people who are interpreting it in their own way. However, if
there is some evidence (from the other nusoos or a clear,
logical proof) for the apparent meaning not being intended,
then the Hadith may be given a metaphorical explanation
which conforms to the other nusoos. Nevertheless, the basis
for applying a metaphorical meaning should never be that it
appeals to one’s personal understanding. If we were allowed
to apply interpretations based on our personal reasoning and
understanding, then every misguided sect would have found
justification in applying interpretations as they wished by
claiming that they are doing so because it appeals to their
understanding.
2. By viewing the apparent words of the Ahaadith regarding
Ya’jooj and Ma’jooj and Dajjaal in Saheeh Bukhaari and
Saheeh Muslim, then the meaning that a normal person will
understand from the apparent words is the correct meaning
of these Ahaadith, as they are on the zaahir (apparent
meaning). There is no proof from the nusoos (Qur’aan and
Hadith) or even from logic for these Ahaadith to be taken on
any meaning against the apparent meaning (and for one to
81
say that Ya’jooj and Ma’jooj and Dajjaal do not refer to
humans or they refer to a world system).
3. Although he (the person who formulated the theory) has
applied certain interpretations to a few Ahaadith, he has not
applied them to every Hadith. Hence, there will definitely be
many Ahaadith which will contradict his theory, … If he
takes Mishkaat Shareef and reads through the Ahaadith, he
will find that his theory will be disproved by many Ahaadith
and he will find no answer for them.1
6. Changing the meanings of the Ahaadith

In certain cases, we find that the respected author of the theory
strictly adheres to the apparent meaning of the Hadith, whereas
the apparent meaning is not intended (e.g. ‫)يذوب كما يذوب امللح يف املاء‬, and
in many cases, he gives his own interpretation which opposes
the meaning which the Sahaabah  and the Ulama of the
ummah have understood throughout the centuries. Below we
will mention two examples:
1. It is mentioned in the Saheeh Hadith of Muslim Shareef that
after Constantinople is conquered, while the army will be
engaged in distributing the booty, there will be a rumor that
Dajjaal has made his appearance in Syria and is causing havoc
among the people. A group of Mujaahideen will hasten
towards Syria to investigate but will realize that it was a false
rumour. The author interprets this part of the Hadith to be the
introduction of Dajjaal’s major fitnahs in the world through
the invention of kabala which he claims sparked the
renaissance. The author says that it will not be a full lie, but a
“small lie”, as Dajjaal will not have appeared in person, but
kabala was discovered which is a tool of Dajjaal. This
374 ‫بوادر النوادر ص‬ 1
82
explanation goes against the clear words of Rasulullah
.
2. The respected author of the theory believes that the conquest
of Constantinople mentioned in the Hadith refers to the
conquest of Muhammad Al-Faatih and the Mahdi  will
not conquer Constantinople. He says that Dajjaal has already
appeared in the world and is working behind the scenes to
cause mischief and corruption in the world. In order for him
to prove his theory through the Mubaarak Ahaadith of
Rasulullah , he had to interpret the Mubaarak
Ahaadith to make them conform to his theory. In the cases
where the Ahaadith did not clash with his theory, he
explained them according to their literal and apparent
meaning. However, as per convenience, he gave farfetched
interpretations to other Ahaadith which contradict his theory.
As far as the Hadith of Sunan Abi Dawood is concerned, which
establishes that Dajjaal will emerge after the conquest of
Constantinople, he outwardly accepts it and applies it to the
conquest of Constantinople by Muhammad Al-Faatih. However,
even in this Hadith, he has not accepted the apparent meaning
but has instead explained the Hadith through ta’weel
(interpretation), as this Hadith does not fit his theory.
This Hadith clearly explains that Dajjaal will emerge after the
conquest of Constantinople, but he says that Dajjaal was released
from the island at the time of Harrah, after which Dajjaal
possessed the body of Ibnus Sayyaad who disappeared at Harrah.
Hence, to make the Hadith conform to this theory, he says that
Dajjaal’s emergence after the conquest of Constantinople
actually refers to some fitnah of Dajjaal commencing in the
world.
He then identifies this fitnah of Dajjaal to be the discovery of
the knowledge of kabala which he attributes towards Dajjaal.
Similarly, the Hadith explains that Dajjaal’s emergence will take
place after the conquest of Constantinople, and between the
great battle and the conquest of Constantinople there will be a
period of six years that will pass, with Dajjaal emerging in the
83
seventh year. He claims that the great battle mentioned in the
Hadith refers to the war of the Tartars and the conquest of
Constantinople refers to the conquest of Muhammad Al-Faatih.
He says that the six years mentioned in the Hadith actually refers
to six periods of time passing with Dajjaal appearing in the
seventh period. He says that these six periods of time are not
known and these six periods have already passed. We are now
presently in the seventh period and the knowledge of kabala,
which is a Dajjaali fitnah, is already out in the world and has
reached its peak, and this is the meaning of the Hadith that
Dajjaal will emerge in the seventh period. This meaning is
something completely unheard of from the time of Rasulullah
 till this day.
In giving this explanation, he has opposed the Hadith of
Rasulullah  which explains that after his release,
Dajjaal will only remain in the world for forty days causing
mischief. Hence, to make this Hadith fit his theory, that Dajjaal
emerged at the time of Harrah, he interpreted the Hadith of forty
days to refer to forty periods. This interpretation is also such that
it was never heard before and opposes the interpretation
understood by the entire ummah for centuries.
The Hadith which mentions six years refers to six years, with
Dajjaal appearing in the seventh year, and the Hadith which
mentions forty days refers to forty days. A proof for this is that
Rasulullah  clearly mentioned in the Hadith that the
first day will seem as long as a year, the second day will seem as
long as a month, the third day will seem as long as a week and
the remaining days will be like normal days.1 Rasulullah
1 We mentioned that the first day “will seem” to be as long as a year and the
second day “will seem” as long as a month with the third day “seeming” as
long as a week as this conforms to the words of the Hadith “‫ ”كسنة‬and this is
the view of certain Muhadditheen the likes of Mulla Ali Qaari and Moulana
Gangohi . These Muhadditheen opine that the forty days will be normal
days, but through Dajjaals power of mesmerism and sorcery, he will cause the
people to feel the time to be long. However, when Sahaabah  asked
84
 did not say that forty days refers to forty periods.
Therefore, the Muhadditheen have understood these two
Ahaadith upon their apparent meaning. It is not permissible for
one to change the Qur’aan and the Mubaarak Ahaadith based on
his own understanding. 1
Rasulullah , “how should we calculate the salaah?”, Rasulullah

 replied, “the way you calculate normal salaahs.” In other words, the
salaah before sunrise will be Fajr, after zawaal will be Zuhr, before sunset will
be Asr, after sunset will be Maghrib and before subah saadiq will be Esha.
However, other Muhadditheen, the likes of Allaamah Nawawi and Qaadhi
Iyaaz  opine that the Hadith is upon its apparent meaning. ( ‫التصريح مبا تواتر يف‬
111-110‫)نزول املسيح ص‬
1 Hazrat Mufti Muhammad Shafee Saheb  has written in Ma’aariful
َ َ َۡ َ ۡ َّ َ
Qur’aan under the commentary of the aayat “ؕ ‫”ا ّن الذیۡ َن یُلح ُد ۡو َن ف ۡیۤۡ ٰا ٰیتنا لَا یَخفوۡ َن َعل ۡینا‬:
In this verse of the Qur’aan, Allah  speaks about a specific form of
rejection and denial which is known as ‘ilhaad’. Literally translated, the words
‘lahd’ and ‘ilhaad’ mean ‘to deviate and move to the side’. It is for this very
reason that one type of grave is called the ‘lahd’ grave, as after digging to the
bottom of the grave, the grave digger then moves to the side and digs out a
recess in the side wall.
In the terminology of the Qur’aan and Hadith, ilhaad refers to deviating
from the verses of the Qur’aan. Considering the fact that ilhaad merely means
‘deviating’, it can refer to open deviation and rejecting, or it can refer to
deviating through the application of incorrect interpretations. However, when
the word ilhaad is used, it generally refers to the deviation wherein a person
claims to apparently accept and believe in the Qur’aan and its verses, but
invents such meanings and interpretations from his own side that contradict
the Qur’aan, Hadith and the majority of the ummah, and also oppose the very
purpose and intended meaning of the Qur’aan.
When Hazrat Abdullah bin Abbaas  was asked regarding the
meaning of this verse, he gave this very same explanation for the word ilhaad
saying:
‫اإلحلاد هو وضع الكالم على غري موضعه‬
Ilhaad refers to a person deviating in the text by claiming that it refers to
something whereas it does not actually refer to that thing.
In the above verse, the words (‫“ )ال خيفون علينا‬they are not hidden from us”
indicate to the fact that ilhaad refers to a form of kufr wherein the perpetrator
85
wishes his kufr to be concealed and hidden. It is for this reason that Allah
 mentioned, “They are not hidden from us”.
Furthermore, the above verse of the Qur’aan has made it clear that
whether a person clearly and openly rejects and denies the verses of the
Qur’aan, or he changes the laws of the Qur’aan through applying incorrect
interpretations to its meanings, both are regarded as kufr and misguidance.
In essence, ilhaad is a specific form of kufr and hypocrisy, where a person
claims to accept and believe in the Qur’aan and its verses, but invents and
applies such meanings to the verses of the Qur’aan that contradict other texts
of the Qur’aan and Hadith and also contradict the very basic principles of
Islam.
In Kitaabul Kharaaj, Imaam Abu Yusuf  described the sect of the
‘Zanaadiqah’ in the following words:
‫كذلك الزاندقة الذين يلحدون وقد كانوا يظهرون اإلسالم‬
Similar is the case of the Zanaadiqah who deviate (by applying their own,
incorrect meanings to the Qur’aan and Hadith) while claiming to follow Islam.
From this statement of Imaam Abu Yusuf , it is clear and evident that a
Mulhid (one who practises ilhaad) and a Zindeeq are actually one and the
same, as both terms refer to a kaafir who claims to follow Islam, but refuses to
follow and comply with the laws of the Qur’aan through applying such
meanings to its verses which contradict and oppose the other verses of the
Qur’aan, the Hadith and also the consensus of the ummah.
An Important Clarification
The kitaabs of Aqeedah (Islamic belief) have explained a principle which states
that a person who applies interpretations to the Qur’aan and Hadith should
not be declared a kaafir. This means that if a person holds incorrect beliefs and
makes statements of disbelief, but does so through applying interpretations to
the Qur’aan and Hadith, then such a person should not be declared a kaafir.
However, it is vital to understand and realize that this principle is not a
blanket ruling that applies across the board. If this were the case, where even
a person who applies the most incorrect interpretation to the most clear and
definite of laws will not be declared a kaafir, then there would be no kaafirs at
all in the world. From idolaters to Jews and Christians, none would be
regarded a kaafir, as even the idolaters were using an interpretation to
worship their idols. The Qur’aan mentions their interpretation:
ٰ ۡ ُ ّ ٰ َ ۡۤ َ َ َّ َ
‫َما ن ۡع ُب ُد ُہ ۡم الا ل ُیق ّربُوۡنا الی اللہ زلفی‬
We only worship them (the idols) so that they may bring us closer to Allah
86
The idolaters would claim that they were not actually worshipping the idols.
Rather, they were merely attempting to earn the intercession of the idols
through which they would gain proximity to Allah . Hence,
worshipping the idols was in reality the worship of Allah .
Despite the idolaters justifying their idolatry through this interpretation,
the Qur’aan still declares them to be kaafir. Similarly, the Jews and Christians
also made interpretations which are well known. However, despite their
interpretations, the Qur’aan and Hadith have clearly declared them to be
kaafir. From this discussion, it is evident that this principle of not declaring a
person who incorrectly interprets the Qur’aan and Hadith as a kaafir does not
apply to every case across the board.
For this reason, the Ulama have clarified that this principle will only apply
when the incorrect interpretation does not contradict the definite meanings
established in the ‘dharooriyaat’ of Deen. Dharooriyaat refers to those laws,
masaa’il and matters of Deen which are so well known among the Muslims
throughout the ages of Islam, that even the ignorant Muslims have knowledge
of them. Some examples of dharooriyaat are the five daily salaah being fardh,
two rakaats of Fajr being fardh and four rakaats of Zuhr being fardh, the
fasting of Ramadhaan being fardh, interest, wine and swine being haraam, etc.
Hence, if any person applies such interpretations to the verses of the Qur’aan
relating to these masaa’il that he changes what has been well known among
the Muslims throughout the ages, then he will undoubtedly, with the
consensus of the entire ummah, be declared a kaafir. The reason for such a
person being declared a kaafir is that he has denied the teachings of
Rasulullah , and the Ulama have defined Imaan as accepting and
believing in the teachings of Rasulullah  which are established with
such authenticity and certainty that even the masses have knowledge of these
teachings.
When this is the definition of Imaan, then kufr will be defined as a person
rejecting those teachings of Rasulullah  which have been
transmitted from him authentically, without any doubt. Hence, the person
who applies his own interpretation to these dharooriyaat of Deen and changes
their law is actually rejecting the teachings of Rasulullah .
The Upsurge of Kufr and Ilhaad in the Present Era
At present, on one hand, ignorance and negligence in regard to Deen and the
laws of Deen has reached such proportions that even people who are literate
and educated are ignorant of many basic and fundamental aspects of Deen
(dharooriyaat).
On the other hand, there are Muslims who have been influenced by secular
education, which is atheistic and godless in nature and revolves around
87
materialism. These Muslims have also studied the writings and ideologies
propagated by modernist kaafirs who spread doubts regarding Islam and
attempt to blacken its name. These modernists lack the correct knowledge of
the Qur’aan and Hadith, and the fundamental and secondary aspects of Deen.
Hence, if these Muslims have any idea or knowledge of Deen, it was acquired
from the enemies of Islam.
Such people have applied their own understanding and interpretations to
many verses of the Qur’aan and many Ahaadith which relate to dharooriyaat
(fundamental issues) and are established authentically, without any doubt. In
doing so, they have altered and distorted the laws of Islam that are
unanimously accepted as being part of the shari’ah and are established
through authentic texts, believing that they have ‘done a service to Islam’ in
the process! When these people are informed that they have actually
committed kufr, they reply, “We have not denied and rejected the law. Rather,
we have interpreted it. Hence, we cannot be regarded as kaafirs.”
Understanding this to be a serious challenge and fitnah of the time, my
ustaaz, Hazrat Allaamah Anwar Shah Kashmeeri , researched the issue
and compiled a kitaab named (‫)إكفار امللحدين واملتأولني يف شيء من ضرورايت الدين‬. In this
kitaab, he established, through the statements of the Ulama of all the mazhabs
through every century, that it is not permissible to apply interpretations to the
fundamental and basic issues (dharooriyaat) of Deen. Furthermore, the
interpretations of these people will not save them from being declared as
kaafirs. I have written the summary of this kitaab in Urdu. It has been
published under the name “Kufr and Islam in the light of the Qur’aan”. The
same summary can be found in the fifth portion of the kitaab “Ahkaamul
Qur’aan” in Arabic. However, I will hereunder suffice on producing the
summary through presenting an article written by Shah Abdul Azeez Dehlawi
.
Shah Abdul Azeez Dehlawi  writes:
The application of incorrect interpretations to verses of the Qur’aan, which
has been termed ‘ilhaad’ in the above verse, can be classified into two types.
The first type of ilhaad is where an incorrect interpretation is applied that
contradicts and opposes the nusoos-e-qat’iyyah (authentic, explicit texts of the
Qur’aan and Hadith) or qat’ee ijmaa (definite consensus) of the ummah. To
apply this type of interpretation is undoubtedly kufr.
The second type of ilhaad is where the interpretation opposes nusoos
(texts of the Qur’aan and Hadith) which are zannee, but close to being definite
and certain, or it opposes the urfi ijmaa. To make this type of interpretation is
misguidance and fisq (sin), not kufr.
Besides these two types of interpretations, all other interpretations that are
made in the words of the Qur’aan and Ahaadith, on the basis of these words
88
7. Not remaining with the Jumhoor (Majority of the
Ulama of the Ummah)
Another mistake we find in the theory is that the author does not
rely on the commentaries of the Muhadditheen when quoting
Ahaadith. Rather, he wishes to remain independent and present
his own interpretations. This free minded approach can prove
greatly detrimental as it will lead one to opposing the
mainstream views of the ummah and adopting new opinions and
views in other branches of one’s Deen. Exposing this free minded
approach to the public through one’s bayaans or through one’s
writings encourages the public to adopt the same mindset of not
referring to the Jumhoor Fuqaha and Muhadditheen in Deen.
Rather, the public will feel that there is nothing wrong in moving
away from the mainstream view and adopting isolated views in
Deen. This will thereafter rub onto the masaa'il of Deen and even
Aqaa’id. The author has mentioned in his bayaans that Dajjaal
was also present in the time of Nabi Moosa . He possessed
the body of Saamiri, thereby causing him to mislead the Banu
Isra’eel and cause them to worship the calf. While this was
mentioned by some Ulama of the past, the Jumhoor have
declared this view to be baseless.
8. Shaaz Aqwaal and Baseless Theories

Another error of this strange theory is that the author latches
onto shaaz aqwaal (isolated opinions that are rejected by the
majority of the Ulama). In fact, the entire basis of his theory
comprises of either shaaz aqwaal, or conjecture and speculation
that was not voiced by any of the Ulama through the centuries of
Islam. Some examples of these shaaz aqwaal are:
having different possible meanings, fall in the field of the ijtihaad of the
Fuqahaa. On account of them employing their ijtihaad, they will be rewarded
by Allah  in all situations. (661-658/7 ‫)معارف القرآن‬
89
1. The view that Nabi Sulaimaan  had chained Dajjaal on
the island.1
2. The view that Dajjaal is a jinn.
3. The view that Ibnus Sayyaad was Dajjaal.
4. The view of Nabi Sulaimaan  losing his throne and
being punished by Allah  by being made to wander
in the wilderness for forty days while repenting.
5. The view of Dajjaal being Saamiri who mislead the Banu
Israa’eel in the era of Nabi Moosa .2
6. The view of Dajjaal causing Paul to invent the theory of
trinity and mislead the Christians.
7. The view of Dajjaal being the founder of Buddhism.
8. The view of Dajjaal causing Fir’aun to claim that he is Allah.
9. The view of Dajjaal being responsible for the letters calling
Hazrat Husain  to Kufah.
10. The view of eye of Dajjaal referring to the eye of Horus (an
Egyptian god).
Note: Points six to ten are not even shaaz aqwaal as nobody held
these opinions previously. Hence, these are completely baseless
theories.
When we examine these shaaz aqwaal, we find that the
person who held any of the above isolated views held only that
view without holding onto the other isolated views as well.
However, the respected author of the theory has accepted all the
shaaz aqwaal together with other baseless views and attempted
258 ‫ اإلشاعة ألشراط الساعة ص‬1

359 ‫ حاشية عقد الدرر يف أخبار املهدي املنتظر ص‬2
90
to combine them into one theory which was never heard before.
To achieve this, he subjected the Mubaarak Ahaadith of
Rasulullah  to baseless interpretations so that he could
make them conform to his theory.
The great Muhaddith of this era, Shaikh Muhammad
Awwaamah ‫حفظه هللا‬, has mentioned the views and statements of the
past Muhadditheen regarding the great harm that one will cause
through latching onto shaaz aqwaal (isolated opinions).
Ibnu Abdil Barr  mentioned, “The person who latches
onto isolated opinions will not be accepted as an authority in
Deen. The person who narrates and quotes from anyone and
everyone will not be accepted as an authority in Deen. The
person who quotes and narrates everything that he hears will not
be accepted as an authority in Deen.”1
The following statement has been attributed to Hazrat Umar
, “Three things lead one to misguidance and going astray;
misguided leaders, a munaafiq who disputes through the Qur’aan
(trying to prove his wrongs), and the slip of an Aalim through
adopting a path that is against the mainstream view of the
ummah.2
9. Researching through the Internet

Apart from this, we find that the author conducts extensive
research on the internet. On reading the theory, one will
immediately notice that the source of much of the information,
such as the article on kabala, the description of the conquest of
Constantinople (which was taken from historynet.com and was
authored by Roger Crowley), etc., is none other than the internet.
After studying these various articles, which were written by
kaafirs, the author then arrived at various conclusions and
thereafter sought to prove these same conclusions through the
350‫ معامل الرشادية ص‬1

358‫ معامل الرشادية ص‬2
91
Ahaadith of Rasulullah . If his conclusion could not be
reached through the zaahir of the Hadith (apparent and literal
meaning), he simply interpreted the mubaarak words of
Rasulullah  so that his purpose would be achieved.
How can one ever interpret the mubaarak words of Rasulullah
 through the explanations of kuffaar found on the
internet? For example, the article describing the conquest of
Constantinople by Muhammad Al-Faatih, written by Roger
Crowley, mentions that the walls were destroyed by cannons.
Hence, he interprets the words of the Hadith mentioning that the
walls will be dropped through calling out the takbeer to mean
they will call out the takbeer while firing cannons, whereas the
Hadith mentions that the walls will fall through the takbeers and
there is no mention of cannons in the Hadith. In essence, he
refers to the internet abundantly and does not hesitate to quote
articles from the internet in order to try and prove his theory.
The illustrious Taabi’ee, Muhammad bin Seereen , has
mentioned:
1
‫إن هذا العلم دين فانظروا عمن أتخذون دينكم‬
This knowledge is (your) Deen. Therefore, be cautious regarding those from
whom you take your Deen.
‫ مقدمة صحيح مسلم‬1
92
Chapter 6
Eight Proofs of the Ahlus Sunnah wal

Jamaa’ah for Dajjaal being a Specific
Human who will Emerge at a Specific Time
in the World
There are many Ahaadith of Raulullah  which establish
that Dajjaal is not a jinn or a hybrid of man and jinn that will
cause fitnahs after possessing a human body, nor is he a world
system. Rather, he is a specific human, as is the belief of the
Ahlus Sunnah wal Jamaa’ah. Below are some of the clear and
authentic Ahaadith which explicitly prove that Dajjaal is a
specific human who will emerge at a specific time in the world.
First Proof - Physical, Human Description of Dajjaal

In the Ahaadith, Rasulullah  had given the physical,
human description of Dajjaal. Below are ten physical features of
Dajjaal described by Rasulullah  in the authentic
Ahaadith.
1. Both of his eyes will be defective. However, one eye will be

completely covered with a piece of skin, while the other eye
will protrude and resemble a grape.
93
‫عن عبد هللا بن عمر أن رسول هللا صلى هللا عليه وسلم قال أراين ليلة عند الكعبة فرأيت‬
‫رجال آدم كأحسن ما أنت راء من أدم الرجال له ملة كأحسن ما أنت راء من اللمم قد‬
‫رجلها فهي تقطر ماء متكئا على رجلني أو على عواتق رجلني يطوف ابلبيت فسألت من‬
‫هذا فقيل هذا املسيح ابن مرمي مث إذا أان برجل جعد قطط أعور العني اليمىن كأهنا عنبة طافية‬
1
‫فسألت من هذا فقيل هذا املسيح الدجال‬
Hazrat Abdullah bin Umar  reports that Rasulullah  said, “One
night, I saw myself (in a dream) at the Ka’bah. I then saw a man with a wheat-
coloured complexion, who was the most handsome person wheat-coloured
complexion that you will see. His hair was between his ears and his shoulders. He
had combed it, so it was dripping with water. He was leaning on the shoulders of
two men and performing tawaaf of the Ka’bah. I asked, ‘Who is this?’ I was told,
‘This is the Maseeh bin Maryam .’ Thereafter, I noticed a short man with
very curly hair. His right eye was defective, as if it was a protruding
grape. I asked, ‘Who is this?’ I was told, ‘This is Maseeh, Dajjaal.’”
‫عن حذيفة قال قال رسول هللا صلى هللا عليه وسلم ألان أعلم مبا مع الدجال منه معه هنران‬
‫جيراين أحدمها رأي العني ماء أبيض واآلخر رأي العني انر أتجج فإما أدركن أحد فليأت‬
‫النهر الذي يراه انرا وليغمض مث ليطأطئ رأسه فيشرب منه فإنه ماء ابرد وإن الدجال ممسوح‬
2
‫العني عليها ظفرة غليظة مكتوب بني عينيه كافر يقرؤه كل مؤمن كاتب وغري كاتب‬
Hazrat Huzaifah  reports that Rasulullah  said, “Indeed I know
that which is with Dajjaal. He will have two rivers flowing with him. One of
them will openly appear to be clear water, while the other will openly appear to
be a blazing fire. If any person is there at that time, then he should definitely go
the river which he sees to be fire and submerse himself in it. Then, he should
lower his head and drink from it, for it is cool water. Indeed, the eye of Dajjaal
is covered, upon it is a thick flap of skin. Written between his eyes is the
word ‘kaafir’ which every believer will read, whether he is literate or illiterate.”
2. He will have very curly hair.

94
‫عن عبد هللا بن عمر أن رسول هللا صلى هللا عليه وسلم قال أراين ليلة عند الكعبة فرأيت‬
‫رجال آدم كأحسن ما أنت راء من أدم الرجال له ملة كأحسن ما أنت راء من اللمم قد‬
‫رجلها فهي تقطر ماء متكئا على رجلني أو على عواتق رجلني يطوف ابلبيت فسألت من‬
‫هذا فقيل هذا املسيح ابن مرمي مث إذا أان برجل جعد قطط أعور العني اليمىن كأهنا عنبة طافية‬
1
‫فسألت من هذا فقيل هذا املسيح الدجال‬
Hazrat Abdullah bin Umar  reports that Rasulullah  said, “One
night, I saw myself (in a dream) at the Ka’bah. I then saw a man with a wheat-
coloured complexion, who was the most handsome person wheat-coloured
complexion that you will see. His hair was between his ears and his shoulders. He
had combed it, so it was dripping with water. He was leaning on the shoulders of
two men and performing tawaaf of the Ka’bah. I asked, ‘Who is this?’ I was told,
‘This is the Maseeh bin Maryam .’ Thereafter, I noticed a short man with
very curly hair. His right eye was defective, as if it was a protruding grape. I
asked, ‘Who is this?’ I was told, ‘This is Maseeh, Dajjaal.’”
3. He will be short, but stout and large in built.
‫عن عبادة بن الصامت أنه حدثهم أن رسول هللا صلى هللا عليه وسلم قال إين قد حدثتكم‬
‫عن الدجال حىت خشيت أن ال تعقلوا إن مسيح الدجال رجل قصري أفحج جعد أعور‬
2
‫مطموس العني ليس بناتئة وال حجراء فإن ألبس عليكم فاعلموا أن ربكم ليس أبعور‬
Hazrat Ubaadah bin Saamit  reports that Rasulullah  said,
“Indeed I have narrated (so many Ahaadith) to you regarding Dajjaal, until I
feared that you will not understand (i.e. you will become confused on account of
the abundant Ahaadith). Indeed Maseeh, Dajjaal, is a short man, his heels are
far apart with his feet pointing inwards, his hair is very curly, one of his eyes is
defective and the other is erased, neither protruding nor recessed. If the matter
becomes confusing for you, then know that your Rabb does not have a defective
eye.”

95
1
‫فإذا فيه أعظم إنسان رأيناه قط خلقا‬
Then, suddenly, in it (the monastery on the island) was the largest human that
we ever saw in built.
4. His heels will be far apart while the front portions of his feet
will be close i.e. his feet will point inwards.
2
‫إن مسيح الدجال رجل قصري أفحج‬
Indeed Maseeh Dajjaal is a short man whose feet point inwards.
5. His hair will be abundant and thick.
‫عن حذيفة قال قال رسول هللا صلى هللا عليه وسلم الدجال أعور العني اليسرى جفال‬
3
‫الشعر معه جنة وانر فناره جنة وجنته انر‬
Hazrat Huzaifah  reports that Rasulullah  said, “The left eye of
Dajjaal will be defective and his hair will be abundant and thick. With him
will be a garden and a fire. His fire is actually a garden, and his garden is
actually a fire.”
6. His forehead will be broad.
‫وأما مسيح الضاللة فرجل أجلى اجلبهة ممسوح العني اليسرى عريض النحر كأنه عبد العزى‬
4
‫بن قطن‬
As for the Maseeh of misguidance, he is a man whose forehead is broad, his left
eye is erased and the lower portion of his neck is wide. It is as if he is Abdul Uzza
bin Qatan.
7. He will have no children.

‫ وسكت عليه أبو داود واملنذري وسكت عليه احلافظ ابن حجر يف هداية الرواة يف‬4320 ‫ سنن أيب داود رقم‬2
5415 ‫الفصل الثاين رقم‬
12539 ‫ جممع الزوائد رقم‬، ‫ رواه البزار ورجاله ثقات‬4
96
‫‪1‬‬
‫أوليس قد قال رسول هللا صلى هللا عليه وسلم هو عقيم ال يولد له‬
‫‪Did Rasulullah  not mention that Dajjaal will be sterile and will have‬‬
‫?‪no children‬‬
‫‪8.‬‬ ‫‪He will be fair in complexion.‬‬
‫عن عكرمة عن ابن عباس قال أسري ابلنيب صلى هللا عليه وسلم إىل بيت املقدس مث جاء‬
‫من ليلته فحدثهم مبسريه وبعالمة بيت املقدس وبعريهم فقال انس قال حسن حنن نصدق‬
‫حممدا مبا يقول فارتدوا كفارا فضرب هللا أعناقهم مع أيب جهل وقال أبو جهل خيوفنا حممد‬
‫بشجرة الزقوم هاتوا مترا وزبدا فتزقموا ورأى الدجال يف صورته رؤاي عني ليس رؤاي منام‬
‫وعيسى وموسى وإبراهيم صلوات هللا عليهم فسئل النيب صلى هللا عليه وسلم عن الدجال‬
‫فقال أقمر هجاان قال حسن قال رأيته فيلمانيا أقمر هجاان إحدى عينيه قائمة كأهنا كوكب‬
‫دري كأن شعر رأسه أغصان شجرة ورأيت عيسى شااب أبيض جعد الرأس حديد البصر‬
‫مبطن اخللق ورأيت موسى أسحم آدم كثري الشعر قال حسن الشعرة شديد اخللق ونظرت‬
‫إىل إبراهيم فال أنظر إىل إرب من آرابه إال نظرت إليه مين كأنه صاحبكم فقال جربيل عليه‬
‫‪2‬‬
‫السالم سلم على مالك فسلمت عليه‬
‫‪Rasulullah  was asked regarding Dajjaal and replied, “I saw him to be‬‬
‫‪stout and bulky, and fair with a clear complexion. One of his eyes was‬‬
‫”‪protruding as if it was a brilliant star. His hair was like the branches of a tree.‬‬
‫‪9.‬‬ ‫‪The word ‘kaafir’ will be clearly written between his eyes‬‬
‫‪which every believer will be able to see and read it.‬‬
‫‪3‬‬
‫وإن بني عينيه مكتوب كافر‬
‫‪Indeed, the word ‘kaafir’ is written between his eyes.‬‬
‫‪ 1‬صحيح مسلم رقم ‪2927‬‬

‫‪ 2‬مسند أمحد رقم ‪ ، 3546‬ونقله ابن كثري يف تفسريه (‪ )3/15‬وقال ‪ :‬ورواه النسائي من حديث أيب زيد اثبت بن‬
‫زيد عن هالل وهو ابن حبان به وهو إسناد صحيح‬
‫‪ 3‬صحيح البخاري رقم ‪7131‬‬
‫‪97‬‬
1
‫ كاتب وغري كاتب‬،‫ يقرؤه كل مؤمن‬،‫مكتوب بني عينيه كافر‬
The word kaafir will be written between his eyes, every believer will be able to
read it, whether he is literate or illiterate
No mention in any Hadith of Rasulullah  of

Dajjaal being a Jinn
The aforementioned Ahaadith contain the ten physical
descriptions that Rasulullah  had given of Dajjaal. If
Dajjaal is a jinn that has the ability to possess a human body,
Rasulullah  would not have given a specific description
of Dajjaal being a young person and his hair being curly, etc., as
his appearance would have continued to change as he possessed
different bodies. However, Rasulullah  did not explain
this, but rather gave a specific human description. Therefore, we
understand that for any person to opine that Dajjaal is a world
system or a jinn that possesses human bodies is to oppose the
clear, authentic Ahaadith of Rasulullah  and to invent a
theory from one’s own side based on speculation and
assumption.
Similarly, in certain Ahaadith, Rasulullah  had
clearly resembled Dajjaal to a certain kaafir, named Abdul Uzza
bin Qatan, who was from the Khuzaa’ah tribe and died in the
days of Jaahiliyyah.
Rasulullah  mentioned:
2
‫كأين أشبهه بعبد العزى بن قطن‬
I resemble him to Abdul Uzzaa ibn Qatan.
All these points clearly indicate to Dajjaal being a specific human

being.
2934 ‫ مسلم رقم‬1

98
An Important Point
When the fitnah of Dajjaal is the greatest fitnah that this ummah
will ever face, Rasulullah  ensured that he informed the
ummah of everything relating to Dajjaal and gave a detailed
description of him so that they may be able to safeguard
themselves from him. Had Dajjaal been a jinn, Rasulullah
 would have surely informed the ummah. However,
this is not reported in any Hadith of Rasulullah .
Similarly, this would have been reported by the Sahaabah .
When this is not proven from the Mubaarak Ahaadith and from
the Sahaabah  - rather the opposite is clearly established -
then accepting a view that is based purely on speculation and
conjecture will be tantamount to adding to Deen and changing
the Mubaarak Ahaadith of Rasulullah .
The Hadith of Musnad Ahmad

Some people present the Hadith of Musnad Ahmad in support of
Dajjaal being a jinn that will possess people. However, the
Hadith should be understood in correct perspective. In the
Hadith of Musnad Ahmad, Rasulullah  mentioned that
at the time when Dajjaal will make his appearance, people will be
saying that he is a ‘jinn-man’. The reason for people calling him
a man is obvious – they saw him in the physical form of a human
being, and the reason for them calling him a jinn is that he will
be carrying out the supernatural feats that jinn are able to carry
out. However, in this Hadith, Rasulullah  did not call
Dajjaal a ‘jinn-man’, but rather explained what people will say.
Hence, this Hadith does not prove that Dajjaal is a jinn that will
possess people. Rather, Rasulullah  mentioned that he
is a human being who was born from human parents. This,
together with all the human qualities and features mentioned
previously, clearly proves that Dajjaal is not from the species of
the jinn.
99
Second Proof - Dajjaal Emerging at a
Specific Time
In the Hadith wherein Rasulullah  mentioned the ten
major signs that will occur before Qiyaamah, Rasulullah
 explained that each sign will occur and manifest at a
specific time in the world. Therefore, we understand that the
appearance of Dajjaal in the world will take place at a specific
time before Qiyaamah.
‫عن حذيفة بن أسيد الغفاري قال اطلع النيب صلى هللا عليه وسلم علينا وحنن نتذاكر فقال‬
‫ما تذاكرون قالوا نذكر الساعة قال إهنا لن تقوم حىت ترون قبلها عشر آايت فذكر الدخان‬
‫والدجال والدابة وطلوع الشمس من مغرهبا ونزول عيسى ابن مرمي صلى هللا عليه وسلم‬
‫وأيجوج ومأجوج وثالثة خسوف خسف ابملشرق وخسف ابملغرب وخسف جبزيرة العرب‬
1
‫وآخر ذلك انر خترج من اليمن تطرد الناس إىل حمشرهم‬
Hazrat Huzaifah bin Aseed  narrates, “Rasulullah  once came to
us while we were engaged in a discussion. Seeing us, Rasulullah  asked,
‘What are you discussing?’ We replied, ‘We are discussing the occurrence of
Qiyaamah.’ Rasulullah  said, ‘Indeed Qiyaamah will never occur until
you see before it ten signs.’ Rasulullah  then mentioned the ten signs
as: The smoke, Dajjaal, the beast, the rising of the sun from the west, the descent
of Nabi Isa , Ya’jooj and Ma’jooj, three sinkings of the earth; a sinking in
the east, a sinking in the west and a sinking in the Arabian Peninsula. The final
sign will be a fire that will break out in Yemen and drive people towards the
plains of resurrection.”
If one has to closely examine this Hadith, he will reach the

conclusion that all these signs mentioned in the Hadith will
occur at a specific time close to Qiyaamah. Hence, just as each
sign has been earmarked to manifest at a specific time in the
ummah and will not transpire before its time, similarly the
100
coming of Dajjaal is also destined to take place within a specific
period i.e. forty days before the descent of Nabi Isa  and
will not take place before that time.
The last day of Dajjaal’s forty day period causing havoc in
this world will be the day in which Nabi Isa  will kill him.
The Hadith explains that before the period of forty days
commences, Dajjaal will be chained. Therefore, we understand
that when he is chained, he will not be able to mislead the
ummah in any way, otherwise Rasulullah  would have
warned and informed the ummah of this. Hence, his misleading
the ummah will only occur during the period of the forty days.
From the Hadith of forty days, we also understand that he will
only be acting in the capacity of Dajjaal and misleading the
ummah during this period. Therefore, for one to say that Dajjaal
is already released and creating havoc in various parts of the
globe from behind the scenes, is to openly and clearly contradict
these Mubaarak, authentic Ahaadith of Rasulullah .
Third Proof – Dajjaal emerging after the

Mahdi  and before Nabi Isa 
Regarding Dajjaal, Rasulullah  mentioned that he will
emerge after the appearance of the Mahdi  and before the
descent of Nabi Isa . This is understood from the following
Hadith recorded in Saheeh Muslim:
‫ " ال تقوم الساعة حىت ينزل الروم‬:‫ قال‬،‫ أن رسول هللا صلى هللا عليه وسلم‬،‫عن أيب هريرة‬
‫ فإذا‬،‫ من خيار أهل األرض يومئذ‬،‫ فيخرج إليهم جيش من املدينة‬،‫ابألعماق أو بدابق‬
‫ وهللا ال‬،‫ ال‬:‫ فيقول املسلمون‬،‫ خلوا بيننا وبني الذين سبوا منا نقاتلهم‬:‫ قالت الروم‬،‫تصافوا‬
،‫ ويقتل ثلثهم‬،‫ فينهزم ثلث ال يتوب هللا عليهم أبدا‬،‫ فيقاتلوهنم‬،‫خنلي بينكم وبني إخواننا‬
‫ فبينما هم‬،‫ ال يفتنون أبدا فيفتتحون قسطنطينية‬،‫ ويفتتح الثلث‬،‫أفضل الشهداء عند هللا‬
101
‫ إن املسيح قد خلفكم‬:‫ إذ صاح فيهم الشيطان‬،‫ قد علقوا سيوفهم ابلزيتون‬،‫يقتسمون الغنائم‬
،‫ فبينما هم يعدون للقتال‬،‫ فإذا جاءوا الشأم خرج‬،‫ وذلك ابطل‬،‫ فيخرجون‬،‫يف أهليكم‬
،‫ فينزل عيسى ابن مرمي صلى هللا عليه وسلم فأمهم‬،‫ إذ أقيمت الصالة‬،‫يسوون الصفوف‬
‫ ولكن يقتله‬،‫ فلو تركه النذاب حىت يهلك‬،‫ ذاب كما يذوب امللح يف املاء‬،‫فإذا رآه عدو هللا‬
1
‫ فرييهم دمه يف حربته‬،‫هللا بيده‬
will not occur until the disbelievers will descend at a place called A’maaq or
Daabiq (two places in Syria near Halab). At that time, an army from the city (of
Madinah Munawwarah) comprising of the best people on earth at that time will
come out to fight them. When the rows of battle will be formed, the Romans
(Christians) will say to them, “Give us access to those believers who have fought
us and taken our people as captives (i.e. we have not come to fight all of you,
rather only those who fought us and took our people as captives).” The Muslims
will reply, “No, we will not give you access to our brothers!” Then a battle will
ensue in which one third of the Muslim army will be defeated (and flee from the
battlefield), and Allah  will never forgive them. One third of the Muslim
army will be killed, and they will be among the best of martyrs at that time in
the sight of Allah . Finally, the remaining third of the Muslim army will
be granted victory. They will never face trials wherein they will be overpowered
for the rest of their lives. They will then conquer Constantinople. While they will
be engaged in distributing the booty and would have hung their swords in the
olive trees, shaitaan (i.e. a mischief maker) will cry out among them, ‘Indeed
Maseeh (i.e. Dajjaal) has come to your families in your absence.’ They will thus
leave Constantinople, whereas the rumor was false. However, it is at the time
when they arrive in Shaam that Dajjaal will emerge. While preparing for battle
(against Dajjaal), they will be straightening their rows when the congregation
will assemble for salaah. At that time, Nabi Isa bin Maryam  will descend
and lead them in salaah. When the enemy of Allah  (i.e. Dajjaal) will
see him, he will begin to dissolve, just as salt dissolves in water. If Nabi Isa
 were to leave him, he would dissolve until he would be destroyed.
However, Allah  will cause Dajjaal to be killed at the hand of Nabi Isa
102
, after which Nabi Isa  will show the Muslims the blood of Dajjaal
on his spear.”
From this Hadith, we understand that the appearance of Dajjaal

will occur sometime after the conquest of Constantinople. The
Hadith of Sunan Abi Dawood explains that the period between
the great war and the conquest of Constantinople will be six
years and Dajjaal will appear in the seventh year. According to
the Muhadditheen, the Mahdi  will be part of the army
which will conquer Constantinople. This is clearly proven from
the Hadith of Sunan Ibni Maajah. Similarly, it is well known that
the Mahdi  will be sent to this ummah before Dajjaal and
Nabi Isa . Hence, to say that the conquest of
Constantinople refers to the conquest that occurred at the hands
of Muhammad Al-Faatih 800 years after the era of Rasulullah
, as the author of the strange theory claims, and hence
Dajjaal appeared shortly thereafter, is to say that the Mahdi
 has already appeared in the ummah centuries ago,
whereas the ummah, until today, are still waiting for the Mahdi
.
Mahdi  conquering Constantinople can also be
understood from the following Hadith when viewed in
conjunction with the Hadith of Saheeh Muslim which is
mentioned above:
‫عمران بيت‬: ‫عن معاذ بن جبل رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم‬
‫املقدس خراب يثرب وخراب يثرب خروج امللحمة وخروج امللحمة فتح قسطنطينية وفتح‬
1
‫القسطنطينية خروج الدجال‬
103
becoming barren.1 Madinah Munawwarah becoming barren will be (the cause of)
the great war breaking out. The great war breaking out will be (the cause of)
In Mirqaat, under the commentary of the Hadith of Saheeh

Muslim mentioned above, Mulla Ali Qaari  mentions the
following:
‫ألن املراد ابجليش اخلارج إىل الروم جيش املهدي بدليل آخر احلديث‬
The army referred to in this Hadith, who will come out to fight the disbelievers,
will be the army of Mahdi , as can be clearly understood from the end of
the Hadith.
The portion of the Hadith to which Mulla Ali Qaari  was

referring is the portion mentioning that a while after they reach
their hometown, Dajjaal will make his appearance. Thereafter,
Nabi Isa  will descend and join the army of the Mahdi
 to fight against Dajjaal. It is well known that Mahdi 
will come before Nabi Isa , and it is therefore understood
1 Allaamah Ibnu Katheer  has mentioned that Madinah Munawwarah

becoming barren refers to people leaving Madinah Munawwarah to go and
settle in other lands. However, some contemporary Ulama feel that this refers
to the asbaab of hidaayat that existed at one time in Madinah Munawwarah
not being found on account of the influence of the kuffaar ( ‫– خراب يثرب‬
Madinah Munawwarah becoming barren of the asbaab of hidaayat). This is
similar to the Hadith wherein Rasulullah  said:
‫وعن علي قال قال رسول هللا صلى هللا عليه وسلم يوشك أن أييت على الناس زمان ال يبقى من اإلسالم إال امسه وال‬
‫يبقى من القرآن إال رمسه مساجدهم عامرة وهي خراب من اهلدى علماؤهم شر من حتت أدمي السماء من عندهم خترج‬
‫الفتنة وفيهم تعود رواه البيهقي يف شعب اإلميان‬
The Hadith could perhaps also refer to the killing that will take place in
Madinah Munawwarah through the army of the Sufyaani prior to the
appointment of the Mahdi . Further mention of this will be made in the
chapter “The Unfolding of Events before Qiyaamah”. (Author’s note)
104
that the army which will fight against Constantinople will be the
army of Hazrat Mahdi .
Allaamah Zarkashi , the student of Haafiz Ibnu Katheer
 and Allaamah Mughlataai  mentions regarding the
Mahdi :
‫يكون يف أميت املهدي قال الزركشي أي الذي يف زمن عيسى عليه السالم ويصلي معه‬
‫ويقتالن الدجال ويفتح القسطنطينية وميلك العرب والعجم وميأل األرض عدال وقسطا ويولد‬
1
‫ابملدينة ويكون بيعته بني الركن واملقام كرها عليه‬
“Al-Mahdi” refers to the Mahdi that will be in the era of Nabi Isa . He will
perform salaah with him and they will fight Dajjaal together. Constantinople
will then be conquered, he will rule over the Arabs and non-Arabs and will fill
the earth with justice and righteousness. He will be born in Madinah
Munawwarah and allegiance will be pledged at his hands, between the Hajr-e-
Aswad and Maqaam-e-Ebrahim, against his wishes.
Fourth Proof – Dajjaal killing a youngster

with a sword
In the Hadith of Saheeh Muslim, Hazrat Nawwaas bin Sam’aan
 reports the Hadith in which Rasulullah  said, “A
youngster will come out from Madinah Munawwarah to combat
Dajjaal.” The Hadith explains that Dajjaal will strike him with his
sword and cut his body into two pieces.
2
‫فيضربه ابلسيف فيقطعه جزلتني‬
Dajjaal will strike him with a sword, cutting his body into two pieces.
This Hadith clearly shows that Dajjaal is a human and not a jinn.
Using a sword to cut a person in half is the action of human
300‫ حاشية سنن ابن ماجة ص‬1

105
beings. Hence, for a jinn to attack a human with a sword, he
would have to first possess a human body, whereas it is not
proven in any authentic Hadith or even a weak Hadith that
Dajjaal will possess human bodies and thereafter use them to
cause fitnahs in the world. If this was the case, then Rasulullah
 would have certainly informed the ummah.
Fifth Proof – Dajjaal emerging from a

specific area
Rasulullah  foretold that Dajjaal will emerge at the
appointed time on a path between Shaam and Iraq. This Hadith
also shows that Dajjaal is a human being, as the action of
appearing and being seen in a certain place is the action of
human beings.
1
‫إنه خارج خلة بني الشأم والعراق‬
Indeed, Dajjaal will emerge on a path between Shaam and Iraq.
Sixth Proof – Dajjaal’s entire Period of

Fitnah after his Emergence is Forty Days
The entire period of Dajjaal’s stay in the world after his
emergence will be forty days. Therefore, for one to suggest that
Dajjaal will be present and moving around in the world before
the forty days mentioned by Rasulullah  will be going
against the apparent meaning of the Ahaadith. From this Hadith,
we understand that Dajjaal is not a world system, as some
believe. Rather, he is a specific human who will emerge at a
106
specific time in the world, as is the belief of the Ahlus Sunnah
wal Jamaa’ah.
1
‫اي رسول هللا وما لبثه يف األرض قال أربعون يوما‬
The Sahaabah  asked, “O Rasul of Allah ! What will be the
duration of his stay in the earth?” Rasulullah  replied, “Forty days.”
Seventh Proof – Dajjaal being the Last of

the Thirty Liars
Rasulullah  had prophesized the coming of thirty great
liars and mentioned that the last of them will be Dajjaal.
Rasulullah  said:
2
‫وهللا ال تقوم الساعة حىت خيرج ثالثون كذااب آخرهم األعور الدجال‬
By Allah, Qiyaamah will not take place until thirty liars emerge, the last of them
to emerge will be Dajjaal, the one with a defective eye.
From this Hadith, we understand that Dajjaal is a specific person

who will emerge at a specific time in the world. Dajjaal will only
emerge after the other twenty nine liars emerge, and after
emerging, he will only remain for forty days in the world before
he is killed by Nabi Isa .

1397 ‫ صحيح ابن خزمية رقم‬2
107
Eighth Proof – Rasulullah 
Combating Dajjaal if he were to Emerge in
the Era of Rasulullah 
Rasulullah  had informed the ummah that if Dajjaal
had to emerge during his own mubaarak lifetime, then he
 would combat his fitnah and fight him. However, if he
were to emerge after his blessed lifetime, then each believer
should brace himself and remain firm against the fitnahs of
Dajjaal. Rasulullah  made du’aa for Allah  to
guide his ummah and protect them from the fitnah of Dajjaal
when he emerges. Rasulullah  said:
‫إن خيرج وأان فيكم فأان حجيجه دونكم وإن خيرج ولست فيكم فامرؤ حجيج نفسه وهللا‬
1
‫خليفيت على كل مسلم‬
If he emerges at a time when I am among you, then I will combat him, and if he
emerges at a time when I have left this world and I am not in your midst, then
each person should save himself from the fitnah of Dajjaal, and may Allah
 be my representative in saving every Muslim.
Hence, we understand from these aforementioned proofs that

Dajjaal is a specific person who will emerge at a specific time in
this ummah. This has been proven from these authentic
Ahaadith and this is the belief of the Ahlus Sunnah wal Jamaa’ah.
108
Chapter 7
Answering the Objections and

Contextualizing the Ahaadith of Dajjaal
The respected author of the theory claims that there are major
contradictions between the Ahaadith which relate to Dajjaal and
that these objections will only be answered by regarding Dajjaal
to be a jinn which possesses different bodies. In the coming
pages, we wish to respond to these objections and show the
manner in which the Muhadditheen had reconciled between
these outwardly contradictory narrations.
One should bear in mind that when a person is confused and
cannot understand some aspect of Deen, then very often the
confusion is due to him not referring to the experts of Deen. In
order to understand any science, one is required to refer to the
experts of the science. When the matter relates to Fiqh, one will
refer to the Fuqahaa, and when the matter relates to Hadith, one
will refer to the Muhadditheen, as the Fuqahaa and
Muhadditheen are the experts of their respective sciences in
Deen.
Similarly, if one does not have the full picture before him
with the complete explanation, then it is natural for him to be
confused and regard the matter to be somewhat obscure and
unclear. However, this unclarity is not on account of any
ambiguity being found in the Ahaadith of Rasulullah ,
but is rather due to his lack of sound information or his lack of
sound understanding. Hence, it is only once the complete picture
is seen in perspective and the complete explanation is given that
one will gain full understanding and satisfaction.
109
Removing the Doubts
When studying the Ahaadith relating to Dajjaal, one will notice
that certain Ahaadith outwardly seem to contradict other
Ahaadith. However, we should realize that a slight difference in
the minor details does not affect the status of the Ahaadith which
prove the coming of Dajjaal in any way, especially when the
Muhadditheen have provided adequate reconciliations between
these Ahaadith.
Furthermore, when something is narrated in such abundance,
then it is likely for one or two narrations to have some variations
which oppose the well-known narrations of the expert
Muhadditheen. In such a case, one will accept the narrations of
the majority of the Muhadditheen and leave out the one or two
isolated narrations, as we will regard the narrators of these
isolated narrations to have erred. This principle is not confined
to the Ahaadith of Dajjaal, but applies to other narrations as well.
Therefore, when viewing these Ahaadith, it is necessary for one
to refer to the Muhadditheen, who are the experts and authorities
of the science of Hadith, in order to understand each Hadith in
the correct perspective together with the reconciliations between
these Ahaadith.
The Physique of Dajjaal

In the Hadith of Hazrat Tameem Daari  reported in Saheeh
Muslim, Dajjaal is described as being a person huge in built.
However, in the Hadith of Hazrat Ubaadah bin Saamit 
reported in Sunan Abi Dawood, he is described as being a person
short in stature. The Muhadditheen reconcile between both these
Ahaadith by explaining that he will be short in height, but stout
and large in built.
Similarly, in the Hadith of Hazrat Nawwaas bin Sam’aan
, reported in Saheeh Muslim, Sunan Abi Dawood and
Sunan Tirmizi, Dajjaal is described as being a young person with
extremely curly hair. However, in the Hadith of Sunan Ibni
Maajah, he is described as being an old man. The Muhadditheen
110
have given preference to the Hadith of Saheeh Muslim, Sunan
Abi Dawood and Sunan Tirmizi over the Hadith of Sunan Ibni
Maajah, as these Ahaadith are authentically reported by reliable
narrators. As far as the Hadith of Sunan Ibni Maajah is
concerned, it is a weak narration that opposes the Saheeh
narrations. Hence, this narration will not be accepted. 1
The Eye of Dajjaal

Accordingly, in some Ahaadith, the description is given of
Dajjaal having a defect in his right eye, whereas in other
Ahaadith, the description is given of him having a defect in his
left eye. The Muhadditheen reconcile between all these Ahaadith
by saying that both of his eyes will be defective. However, one
1 Apart from Sunan Ibnu Maajah, this Hadith is also found in Musannaf Ibnu
Abi Shaibah and Mu’jam Kabeer of Imaam Tabraani . As far as the
narration of Musannaf Ibnu Abi Shaibah is concerned, then the chain of
narrators contains a narrator named Mujaalid bin Sa’eed, who also appears in
the chain of the narration in Sunan Ibnu Maajah. The Muhadditheen have
mentioned that Mujaalid bin Sa’eed is a weak narrator, and hence this
narration will not be accepted.
As far as the narration of Mu’jam Kabeer is concerned, then though all the
narrators in the chain are reliable, the Hadith is narrated through Mugheerah
bin Abdir Rahmaan Al-Hizaami. Though he is a reliable narrator who appears
in some chains of Saheeh Bukhaari, Haafiz Ibnu Hajar Asqalaani  in
Tahzeeb-ut-Tahzeeb (#476) and Allaamah Zahabi  in Meezaan-ul-‘itidaal
(#8714) have quoted the statement of Allaamah Ibnu Adi  who
mentioned that he has certain isolated narrations in which he opposes the
well-known and accepted narrations. Therefore, one understands that in the
case where he opposes the well-known and accepted narrations, his narration
will not be accepted.
The mashhoor narration reported from the Muhadditheen regarding the
incident of Hazrat Tameem Daari  does not have any mention of Dajjaal
being young or old. These narrations are found in Sunan Abi Dawood #5325,
Sunan Tirmizi #2253, Musnad Ahmad #27350 and Sharhus Sunnah of
Allaamah Baghawi  #4268. Hence, when Mugheerah bin Abdir Rahmaan
Al-Hizaami has opposed the mashhoor narrations of the Muhadditheen, his
narration will not be accepted.
111
eye will be completely wiped out (i.e. the skin of the face will
cover the area of the eye), while the other eye will protrude and
resemble a grape. Therefore, certain Ahaadith mention that the
right eye will be defective, while other Ahaadith mention that
the left eye will be defective, whereas both will be defective.1
The Hair of Dajjaal

Likewise, in some Ahaadith, Rasulullah  described the
hair of Dajjaal as being very curly, whereas the Hadith of Hazrat
Tameem Daari  in Sunan Abi Dawood described Dajjaal as
having hair that he was dragging (due to its length). However,
there is no contradiction between these descriptions as it is
possible for a person’s hair to be long and curly at the same time.
The Place of the Emergence of Dajjaal

Similarly, certain Ahaadith mention that the place of his
emergence will be the east, whereas other Ahaadith mention the
place of his emergence to be Isfahaan, while in certain Ahaadith,
Khurasaan is mentioned as the place of his emergence. Since all
these places are in the east, it will not be treated as a major
contradiction. Haafiz Ibnu Hajar Asqalaani  mentions in
Fat-hul Baari that Dajjaal will emerge in the east.2 This is
established from the Hadith of Hazrat Tameem Daari  in
which Rasulullah  mentioned that “He (Dajjaal) is in
the east.” If Rasulullah  said that he is in the east, then
he will have to emerge from the east.
One possible way of reconciling between these narrations is
to say that at the time of his emergence, these will be the first
places in which he will be seen spreading fitnah. This
reconciliation is substantiated through the narration of Musnad

112
Ahmad. In this narration, the word ‫ لينزلن‬is mentioned, which
means “to halt at a certain place.”
‫عن أيب هريرة قال مسعت رسول هللا صلى هللا عليه وسلم يقول لينزلن الدجال خوز وكرمان‬
1
‫يف سبعني ألفا وجوههم كاجملان املطرقة‬
Hazrat Abu Hurairah  reports that Rasulullah  said, “Dajjaal
will most definitely come to Khooz and Kirmaan in a group of seventy thousand
whose faces will resemble double-layered shields.”
Overall, these are minor differences that can be easily reconciled.

These minor differences will not cause the Ahaadith to become
weak, especially when the Muhadditheen have shown which
narrations are the accepted narrations. It is for this reason that
the great Imaams of Hadith, the likes of Imaam Bukhaari ,
Imaam Muslim , Imaam Abu Dawood , Imaam Tirmizi
, Imaam Nasaai , Imaam Ibnu Maajah  and others
have all accepted these Ahaadith and included them in their
compilations of Hadith.
113
Chapter 8
Understanding the Sequence of the

Ahaadith regarding Dajjaal
There are many Ahaadith which are reported regarding Dajjaal.
Certain Ahaadith reveal that Rasulullah  and the
Sahaabah  suspected a certain person named “Ibnus
Sayyaad” who lived in Madinah Munawwarah of being Dajjaal.
Other Ahaadith establish that the person whom Hazrat Tameem
Daari  and his companions had met on the island, prior to
Hazrat Tameem Daari  embracing Islam, was Dajjaal. The
respected author of the theory holds the view that Ibnus Sayyaad
is Dajjaal and he attempts to prove this view from the Ahaadith.
This view diametrically opposes the mainstream view of the
ummah throughout the centuries, from the time of the Sahaabah
.
In order for us to understand the Ahaadith relating to Dajjaal
in their correct context and prove that Ibnus Sayyaad was not
Dajjaal, we will have to understand the sequence of the Ahaadith
reported from Rasulullah  regarding Dajjaal so that we
will be able to correctly contextualize the Ahaadith of Dajjaal.
Series of Events
Initially, Rasulullah  did not receive wahi from Allah
 specifying which person is Dajjaal, nor the exact time
of Dajjaal’s emergence. Hence, Rasulullah  only
114
informed the Sahaabah  that Dajjaal would appear in this
ummah. This can be determined through certain Ahaadith in
which Rasulullah  said:
‫إن خيرج وأان فيكم فأان حجيجه دونكم وإن خيرج ولست فيكم فامرؤ حجيج نفسه وهللا‬
1 ‫خليفيت على كل مسلم‬
If he emerges at a time when I am among you, then I will combat him, and if he
emerges at a time when I have left this world and I am not in your midst, then
each person should save himself from the fitnah of Dajjaal, and may Allah
 be my representative in saving every Muslim.
Haafiz Ibnu Hajar Asqalaani  and Mulla Ali Qaari 

mention that Rasulullah  had said this to the Sahaabah
 at a time when he was not yet informed that Dajjaal will
emerge after his mubaarak life and before Qiyaamah.2
In many Ahaadith, Rasulullah  explained that the
period of time between his blessed lifetime and Qiyaamah was
very short. On one occasion, Rasulullah  raised his
blessed index and middle fingers and held them with a small gap
in between. While gesturing towards the small gap between
these fingers, Rasulullah  then mentioned, “I have been
sent with the coming of Qiyaamah like the distance between
these two fingers.”3 Similarly, in another Hadith, Rasulullah
 mentioned that the period of this ummah, compared to
the previous ummahs, is like the period between the Asr Salaah
and sunset (i.e. a very short period).4
The knowledge of the occurrence of Qiyaamah is known to
Allah  alone. This knowledge has not been entrusted to

373-372/9 ‫ مرقاة املفاتيح‬، 103/13 ‫ فتح الباري‬2
115
any prophet nor any angel. This has been clearly explained by
various verses of the Qur’aan and various Ahaadith as well.
Hence, Rasulullah  was aware that Qiyaamah was very
close, but did not know the exact time for the occurrence of
Qiyaamah. Thus, viewing how close Qiyaamah was, Rasulullah
 regarded it possible that Dajjaal could emerge in his
era.
This clearly shows that until that point, Rasulullah 
was not informed regarding the exact time of the emergence of
Dajjaal. In some Ahaadith, Rasulullah  mentioned to
the Sahaabah :
1 ‫لعله سيدركه بعض من رآين أو مسع كالمي‬
“It is possible that some of you who have seen me and heard my Ahaadith will
meet Dajjaal.”
Haafiz Ibnu Katheer  mentions that this Hadith indicates

towards the fact that Rasulullah  was not yet informed
of the exact time of Dajjaal’s emergence and thus felt that his
emergence could be very soon, either during his lifetime, or after
his lifetime, during the lifetime of his Sahaabah . 2
A Child being Born in Madinah Munawwarah

Later on, Rasulullah  received wahi from Allah
 regarding the description of Dajjaal and the parents of
Dajjaal. Rasulullah  then informed the Sahaabah 
that Dajjaal’s parents will not have a child for the lengthy period
of thirty years after which Dajjaal’s mother will give birth to
him.
6778 ‫ صحيح ابن حبان رقم‬، 2234 ‫ سنن الرتمذي رقم‬1

199/19 ‫ البداية والنهاية‬2
116
‫ ميكث أبو الدجال‬ ‫عن عبد الرمحن بن أيب بكرة عن أبيه قال قال رسول هللا‬
‫وأمه ثالثني عاما ال يولد هلما ولد مث يولد هلما غالم أعور أضر شيء وأقله منفعه تنام عيناه‬
1‫وال ينام قلبه‬
Hazrat Abu Bakrah  reports that Rasulullah  said, “The parents

of Dajjaal will wait for thirty years without any child being born to them.
Thereafter, a male child with a defective eye will be born to them who will be
most harmful and have the least benefit. His eyes will sleep and his heart will not
sleep.”
Subsequently, Rasulullah  received news that a child

was born to the Jews of the tribe of Banu Maghaalah whose
features and description matched that of Dajjaal. Rasulullah
 thus went to see this child in order to investigate and
determine whether he was Dajjaal or not.
Rasulullah  Goes to the Home of Ibnus

Sayyaad
In a narration of Saheeh Bukhaari, reported from Hazrat
Abdullah bin Umar , it is mentioned that on one occasion,
Rasulullah , accompanied by Hazrat Ubayy bin Ka’b
, went to the area where Ibnus Sayyaad lived. When
Rasulullah  entered the orchard in which Ibnus
Sayyaad was present, Rasulullah  tried to conceal
himself behind the trees so that he would be able to hear what
Ibnus Sayyaad was saying without being spotted. Rasulullah
 then saw him lying down beneath a shawl, mumbling
something. However, the mother of Ibnus Sayyaad caught sight
of Rasulullah  and informed him that Nabi 
was present. Ibnus Sayyaad hastily arose and ceased to mumble
what he was saying. At that point Rasulullah 
117
‫‪mentioned that had his mother not informed him, he would have‬‬
‫‪perhaps said something through which they would have come to‬‬
‫‪know his condition and reality.1‬‬
‫‪From this narration, we understand that Rasulullah ‬‬
‫‪and the Sahaabah  were uncertain regarding the reality of‬‬
‫‪Ibnus Sayyaad. It is on account of the reservation that Rasulullah‬‬
‫‪ expressed at that time that certain Sahaabah ‬‬
‫‪felt that he was Dajjaal. However, it is reported that Rasulullah‬‬
‫‪ went to his home on another occasion and engaged‬‬
‫‪him in dialogue. The following narration explains what‬‬
‫‪transpired when Rasulullah  met him:‬‬
‫عن ابن عمر رضي هللا عنهما أخربه أن عمر انطلق مع النيب صلى هللا عليه وسلم يف رهط‬
‫قبل ابن صياد حىت وجدوه يلعب مع الصبيان عند أطم بين مغالة وقد قارب ابن صياد احللم‬
‫فلم يشعر حىت ضرب النيب صلى هللا عليه وسلم بيده مث قال البن صياد تشهد أين رسول هللا‬
‫فنظر إليه ابن صياد فقال أشهد أنك رسول األميني فقال ابن صياد للنيب صلى هللا عليه‬
‫وسلم أتشهد أين رسول هللا فرفضه وقال آمنت ابهلل وبرسله فقال له ماذا ترى قال ابن صياد‬
‫أيتيين صادق وكاذب فقال النيب صلى هللا عليه وسلم خلط عليك األمر مث قال له النيب صلى‬
‫هللا عليه وسلم إين قد خبأت لك خبيئا فقال ابن صياد هو الدخ فقال اخسأ فلن تعدو‬
‫قدرك فقال عمر رضي هللا عنه دعين اي رسول هللا أضرب عنقه فقال النيب صلى هللا عليه‬
‫وسلم إن يكنه فلن تسلط عليه وإن مل يكنه فال خري لك يف قتله ‪2‬‬
‫‪ 1‬عن ابن عمر رضي هللا عنهما يقول انطلق بعد ذلك رسول هللا صلى هللا عليه وسلم وأيب بن كعب إىل النخل اليت‬
‫فيها ابن صياد وهو خيتل أن يسمع من ابن صياد شيئا قبل أن يراه ابن صياد فرآه النيب صلى هللا عليه وسلم وهو‬
‫مضطجع يعين يف قطيفة له فيها رمزة أو زمرة فرأت أم ابن صياد رسول هللا صلى هللا عليه وسلم وهو يتقي جبذوع‬
‫النخل فقالت البن صياد اي صاف وهو اسم ابن صياد هذا حممد صلى هللا عليه وسلم فثار ابن صياد فقال النيب‬
‫صلى هللا عليه وسلم لو تركته بني (صحيح البخاري رقم ‪)1355‬‬
‫‪ 2‬صحيح البخاري رقم ‪1354‬‬
‫‪118‬‬
Hazrat Ibnu Umar  reports that Hazrat Umar  was once part of a
group of Sahaabah  who were accompanying Rasulullah 
towards Ibnus Sayyaad. When they arrived at Ibnus Sayyaad, they found him
playing with the children at an orchard of the Banu Maghaalah. At that time,
Ibnus Sayyaad had neared puberty. Ibnus Sayyaad did not perceive the presence
of Rasulullah  until Rasulullah  hit him with his hand (to
gain his attention). Rasulullah  then asked him, “Do you bear witness
that I am the Rasul of Allah?” Ibnus Sayyaad glanced at Rasulullah 
and then said, “I bear witness that you are the Rasul of the unlettered ones (i.e.
the Arabs).” Ibnus Sayyaad then asked Rasulullah , “Do you bear
witness that I am the Rasul of Allah?” Rasulullah  did not entertain
this question and thus answered saying, “I believe in Allah and all His
messengers.” Rasulullah  then asked Ibnus Sayyaad, “What do you
see?” Ibnus Sayyaad replied, “(Sometimes) truthful (information) comes to me
and (sometimes) false (information) comes to me (i.e. I receive information from
the Shayaateen who at times bring true information and at times bring false
information).” Rasulullah  then replied, “The matter is extremely
confused upon you.” Rasulullah  then (wished to test Ibnus Sayyaad
and thus) said, “I have concealed something from you (in my mind).” (Saying
this, Rasulullah  thought of a complete verse of the Qur’aan in which
the word ‘dukhaan’ appeared.) Ibnus Sayyaad (was only able to find out a
portion of one word of the verse and thus) said, “It is ‘dukh’.” Rasulullah
 said, “Go! For you will not surpass your mark!” Hazrat Umar 
then said, “O Rasul of Allah ! Allow me to strike his neck!” Rasulullah
 replied, “If he is Dajjaal then you will not be able to kill him, and if he
is not Dajjaal then there is no good in killing him.”
In the abovementioned narration, when Rasulullah 

asked Ibnus Sayyaad if he was able to find out what he was
concealing in his mind, Ibnus Sayyaad was unable to inform him
of the entire verse of the Qur’aan that he had in mind, but replied
with only two letters of the verse. Furthermore, Ibnus Sayyaad
had mentioned that at times, truthful information comes to him,
and at times, false information comes to him from the
119
Shayaateen. This clearly shows that Ibnus Sayyaad was a
‘kaahin’ (a soothsayer).1
1 Ibnus Sayyaad Swelling

‫عن انفع قال لقي ابن عمر رضي هللا عنهما ابن صائد يف بعض طرق املدينة فقال له قوال أغضبه فانتفخ حىت مأل‬
‫السكة فدخل ابن عمر على حفصة وقد بلغها فقالت له رمحك هللا ما أردت من ابن صائد أما علمت أن رسول هللا‬
)2932 ‫صلى هللا عليه وسلم قال إمنا خيرج من غضبة يغضبها (صحيح مسلم رقم‬
Hazrat Naafi’  narrates that Hazrat Ibnu Umar  once encountered
Ibnus Sayyaad in a street of Madinah Munawwarah. On seeing Ibnus Sayyaad,
Hazrat Ibnu Umar  mentioned something to him that angered him, at
which Ibnus Sayyaad began to swell until he filled the street. Thereafter, Hazrat
Ibnu Umar  entered the home of (his sister,) Hazrat Hafsah  who
had learnt of what had transpired (between him and Ibnus Sayyaad). She said to
him, “May Allah  have mercy on you! What did you intend with Ibnus
Sayyaad? Do you not know that Rasulullah  said that Dajjaal will only
emerge due to one instance on which he will be angered?”
In the above Hadith, it is mentioned that Ibnus Sayyaad began to swell in size
until he filled the entire road. This is also clear proof to establish that he was a
soothsayer and sorcerer who was able to mesmerize a person into thinking
that his body had increased in size. On account of the abundant rumors of
Ibnus Sayyaad being Dajjaal during the mubaarak life of Rasullullah 
and the reservation that Rasulullah  had expressed regarding him at
the beginning, the Sahaabah  still treated him differently, even though
they knew that he was not Dajjaal. This was on account of certain strange
comments that he made.
Strange Comments of Ibnus Sayyaad
‫عن أيب سعيد اخلدري رضي هللا عنه قال قال يل ابن صائد وأخذتين منه ذمامة هذا عذرت الناس ما يل ولكم اي‬
‫أصحاب حممد أمل يقل نيب هللا صلى هللا عليه وسلم إنه يهودي وقد أسلمت قال وال يولد له وقد ولد يل وقال إن هللا‬
‫قد حرم عليه مكة وقد حججت قال فما زال حىت كاد أن أيخذ يف قوله قال فقال له أما وهللا إين ألعلم اآلن حيث‬
‫هو وأعرف أابه وأمه قال وقيل له أيسرك أنك ذاك الرجل قال فقال لو عرض علي ما كرهت (صحيح مسلم رقم‬
)2927
Hazrat Abu Sa’eed Khudri  reports, “I once accompanied Ibnus Sayyaad
on a journey towards Makkah. During the journey, he said to me, “Do you
know how much of difficulty I am undergoing due to people saying the I am
120
The End of Rasulullah’s  Life
Before the end of the blessed life of Rasulullah , this
matter was clarified. Hence, Rasulullah  informed the
Sahaabah  that Dajjaal was a person chained and bound on
an island, and Hazrat Tameem Daari  and his companions
had met him prior to Hazrat Tameem Daari  embracing
Islam. Hazrat Tameem Daari  embraced Islam in the ninth
year after hijrah, and Rasulullah  left this world in the
beginning of the eleventh year after hijrah.
The Sahaabah  explained that Rasulullah ,
after hearing the incident of Hazrat Tameem Daari’s 
Dajjaal? Have you not heard Rasulullah  say that Dajjaal will not
have children, whereas I have children? Did he not say that Dajjaal will be a
kaafir, whereas I am a believer? Did he not say that Dajjaal will not enter
Madinah Munawwarah and Makkah Mukarramah, whereas I am coming from
Madinah Munawwarah and proceeding towards Makkah Mukarramah?” Ibnus
Sayyaad then said to me, “By Allah! I know the birthplace of Dajjaal and the
place where he is presently residing and I know his father and mother.” This
statement of his put me in doubt. I then said to him, “May ruin and
destruction come to you forever!” I then said to him, “Will it please you if you
are made Dajjaal?” He said to me, “If this is offered to me, I would not mind.””
The Sahaabah  were confused regarding the reality of Ibnus Sayyaad
because everybody was speaking about him and his affair had become well
known. Hence, even later on, when the Sahaabah  came to know of
Dajjaal being on the island where Hazrat Tameem Daari  had met him,
they still treated Ibnus Sayyaad with suspicion and considered him to be one
of the many small Dajjaals, as he had the potential to cause trouble, though
they did not regard him to be the main Dajjaal. Therefore, the Sahaabah
 felt that the safest route was to be cautious in dealing with him.
Nevertheless, it is the belief of the Ahlus Sunnah wal Jamaa’ah that Dajjaal is
still to come to this ummah. Therefore, Ibnus Sayyaad was not Dajjaal. The
vast majority of the Muhadditheen hold the opinion that Ibnus Sayyaad was a
trial from among the trials that this ummah faced, and he was not the awaited
Dajjaal.
121
encountering Dajjaal, gathered the Sahaabah  and
informed them that Dajjaal was not in Madinah Munawwarah,
but rather on the island where Hazrat Tameem Daari  had
met him. The mubaarak words of Rasulullah 
mentioned in the Hadith are extremely explicit and clear.
Rasulullah  said, “He (Dajjaal) is in the direction of the
east.” Hence, it is understood from this Hadith that Ibnus
Sayyaad, who was suspected of being Dajjaal, was certainly not
Dajjaal, as he was in Madinah Munawwarah when Rasulullah
 mentioned this to the Sahaabah . Thus, the
Sahaabah  thereafter did not regard Ibnu Sayyaad to be
Dajjaal.
What was the End of Ibnus Sayyaad?

There are many different reports regarding the end of Ibnus
Sayyaad. Some say that he passed away in Madinah
Munawwarah, while others say that he disappeared on the day of
Harrah and was never seen again. There is yet a third type of
narration which mentions that the Jews had taken Ibnus Sayyaad
as their leader and said that he was their king with whom they
would overcome the Arabs.
The Muhadditheen have explained that Ibnus Sayyaad was
not the main Dajjaal. Rather, he was a small Dajjaal among the
many small Dajjaals that would afflict the ummah. The reason
for this is that many of the descriptions of Dajjaal mentioned by
Rasulullah  were not found in Ibnus Sayyaad. Some of
these are:
1. Rasulullah  mentioned that Dajjaal will not have
children, whereas Ibnus Sayyaad had children.
Some people have tried to explain the Hadith of
Rasulullah  by saying that Dajjaal will not have
children at the time of his emergence and this does not
negate him having children prior to his emergence.
However, this explanation is not correct and is not
122
supported by the Mubaarak Hadith of Rasulullah .
Rather, it goes against the generality of the Hadith which
mentions that he will not have any children and progeny.
2. Rasulullah  explicitly mentioned that Dajjaal is
chained on an island in the east.
3. Rasulullah  explicitly mentioned that Dajjaal will
cause fitnah on the earth for a period of only forty days.
When we examine Ibnus Sayyaad, we find that he was free
in the earth for more than forty days.
4. Rasulullah  mentioned that the word ‘kaafir’, will
be clearly seen on the forehead of Dajjaal by every believer.
However, this was not seen on the forehead of Ibnus
Sayyaad during the life of Rasulullah  or at any
time thereafter.
5. Rasulullah  said that Dajjaal will never enter
Makkah Mukarramah and Madinah Munawwarah, whereas
Ibnus Sayyaad lived in Madinah Munawwarah and went to
Makkah Mukarramah as well.
6. It is not reported that Dajjaal will embrace Islam, whereas
Ibnus Sayyaad had embraced Islam during his life. However,
there is no certainty in regard to the end of Ibnus Sayyaad.
There are conflicting reports narrated in regard to his end.
Some reports mention that he died on Islam and his janaazah
was performed in Madinah Munawwarah, while other
reports mention that he went missing on the occasion of the
battle of Harrah and was nowhere to be seen, and yet other
reports mention that he reneged from Islam and became the
123
leader of the Jews of Isfahaan. In some reports, it is recorded
that he fought with the Jews.1
If Ibnus Sayyaad is not Dajjaal, rather the person on the island
whom Hazrat Tameem Daari  and his companions had
seen is Dajjaal, then why did some of the Sahaabah  take
oaths that Ibnus Sayyaad is Dajjaal?
Before addressing this issue, it is imperative for us to
understand the important principle of the Muhadditheen and
Fuqahaa in regard to situations where the statement of a Sahaabi
 opposes the clear statement of Rasulullah . In
such situations, which statement will be followed?
An Important Principle of the Muhadditheen and

Fuqahaa
It is the principle of the Muhadditheen and Fuqahaa that when a
clear statement is mentioned by Rasulullah  but is
apparently opposed by a statement of any Sahaabi , then
the statement of Rasulullah  will be followed and if
possible, the statement of the Sahaabi  will be interpreted
in a manner that conforms to the statement of Rasulullah
. If the statement of the Sahaabi  cannot be
reconciled in a manner that conforms to the statement of
Rasulullah , then an excuse will be presented for the
Sahaabi  by saying that perhaps the statement of
Rasulullah  did not reach him. Overall, the statement of
Rasulullah  will have to be preferred and accepted.
124
The Oaths of Hazrat Umar and Hazrat Jaabir 
In this regard, there are certain narrations in which it is
mentioned that Hazrat Jaabir  had taken oaths that Ibnus
Sayyaad was Dajjaal. Thereafter, when asked why he had such
conviction in Ibnus Sayyaad being Dajjaal, he mentioned that he
had heard Hazrat Umar  taking similar oaths in the
presence of Rasulullah , and Rasulullah  did
not object. Similarly, there were other Sahaabah  who took
oaths of this nature. However, when it is authentically proven
that at the end of his life, Rasulullah  called all the
Sahaabah and clearly mentioned to them that Dajjaal is in the
east, on the island where Hazrat Tameem Daari  and his
companions had seen him, it became established beyond doubt
that Ibnus Sayyaad is not Dajjaal, and all the Sahaabah 
had accepted this. Hence, it cannot be proven that all these
Sahaabah , till the end of their lives, continued to take
oaths after hearing the Hadith of Hazrat Tameem Daari .
The Reconciliation of Imaam Baihaqi

Imaam Baihaqi  has explained that Hazrat Umar  had
initially taken an oath that Ibnus Sayyaad was Dajjaal as
Rasulullah  was inclined towards this. However, after
Hazrat Umar  came to know that Ibnus Sayyaad was not
Dajjaal, he no longer referred to him as Dajjaal and ceased taking
oaths that he was Dajjaal. Below is the statement of Imaam
Baihaqi :
Those who held the view that Dajjaal was not Ibnus Sayyaad
based their view on the Hadith of Hazrat Tameem Daari ,
and its sanad (chain of narrators) is stronger. Despite the fact
Ibnus Sayyaad matched the description of Dajjaal, he was not
Dajjaal. This is similar to how a Hadith describing Dajjaal
mentions that the person who resembled him the most was
Abdul Uzzaa bin Qatan, even though Abdul Uzzaa bin Qatan was
125
not Dajjaal. The reality of Ibnus Sayyaad, based on the narrations
regarding him, is as follows:
Ibnus Sayyaad was a fitnah through which Allah 
tested his servants, just as the reality of the calf in the time of
Nabi Moosa  is that it was a fitnah through which Allah
 tested the people of Nabi Moosa . However,
Allah  saved the ummah of Nabi Muhammad 
from the fitnah of Ibnus Sayyaad and safeguarded them from its
evil.
In the Hadith of Hazrat Jaabir , it is not mentioned that
Rasulullah  did anything more than remain silent when
Hazrat Umar  took an oath that Ibnus Sayyaad was Dajjaal.
It is thus possible that Rasulullah  made tawaqquf (did
not adopt any stance), until the proof came from Allah 
that Dajjaal was not Ibnus Sayyaad, and that is when Rasulullah
 mentioned the Hadith of Hazrat Tameem Daari .
The Reconciliation of Imaam Tahaawi 

Imaam Tahaawi  has mentioned that it is possible that the
Hadith of Hazrat Tameem Daari  did not reach Hazrat
Umar  and Hazrat Jaabir  as they were not present
when Rasulullah  narrated the incident of Hazrat
Tameem Daari  to the Sahaabah . Therefore, they
continued to hold the view that Ibnus Sayyaad was Dajjaal, on
account of Rasulullah  being inclined towards this.
Although the explanation given by Imaam Tahaawi  is
possibly true, the answer of Imaam Baihaqi  seems more
appealing. As for Hazrat Jaabir , then he is one of the
Sahaabah  who is responsible for narrating the Hadith of
Hazrat Tameem Daari . Therefore, it could be understood
that later on in his life, after the Hadith of Hazrat Tameem Daari
126
 reached him, he had also ceased to take qasam and regard
Ibnus Sayyaad as being Dajjaal.
The Reconciliation of Haafiz Ibnu Hajar Asqalaani

Haafiz Ibnu Hajar Asqalaani  has proffered another
explanation mentioning that the qasam of Hazrat Umar 
should be understood to mean that Ibnus Sayyaad is a Dajjaal
from among all the small Dajjaals that would afflict the ummah.
In this way, the statement of Hazrat Umar  would not be
understood as contradicting the statement of Rasulullah
 which showed that Ibnus Sayyaad was not Dajjaal.
Rasulullah  Receiving Wahi from Allah

 regarding Dajjaal
Overall, after studying the various Ahaadith reported from
Rasulullah  regarding Dajjaal, we understand that
initially, Rasulullah  was not informed by Allah
 in regard to whether Dajjaal was already born or would
still be born. However, when Hazrat Tameem Daari 
informed Rasulullah  of their meeting Dajjaal on the
island, Rasulullah  confirmed that Dajjaal was the
person whom they had met on the island.
The confirmation of Rasulullah  is a sign that
Rasulullah  had received wahi from Allah 
prior to that. A further proof of Rasulullah  receiving
wahi from Allah  prior to Hazrat Tameem Daari 
informing him is that at the time when Rasulullah 
informed the Sahaabah of the encounter of Hazrat Tameem Daari
 and his companions on the island with Dajjaal, Rasulullah
 mentioned to them, “Hazrat Tameem Daari  has
informed me of something regarding Dajjaal that conforms to
127
what I had told you.” From this, we clearly understand that
Rasulullah  had received wahi from Allah 
regarding the full details of Dajjaal. Similarly, we understand
that Rasulullah  informed the ummah that Dajjaal will
not emerge during his blessed period, but will emerge before
Qiyaamah, and his entire stay in the ummah, spreading evil, will
be confined to forty days. In the Hadith of Saheeh Muslim, the
Sahaabah asked Rasulullah  regarding the duration of
Dajjaal’s stay on the earth causing mischief.
1 ‫اي رسول هللا وما لبثه يف األرض قال أربعون يوما‬
The Sahaabah  asked, “O Rasul of Allah ! What will be the
duration of his stay in the earth (causing mischief)?” Rasulullah 
replied, “Forty days.”
This Hadith is a clear indication that Dajjaal will remain

imprisoned on the island until the forty days commences and he
will not be causing any corruption before this period, neither
directly nor indirectly. Therefore, for one to say that Dajjaal is
present today and is possessing different people, causing
mischief in the world, or he is guiding his agents from behind the
scenes in spreading evil in the world, is something that is
unproven in Deen and opposes the clear Ahaadith of Rasulullah
.
The Hadith of Hazrat Tameem Daari 

‫ فلما‬... ‫عن فاطمة بنت قيس أخت الضحاك بن قيس وكانت من املهاجرات األول‬
‫انقضت عديت مسعت نداء املنادي منادي رسول هللا صلى هللا عليه وسلم ينادي الصالة‬
‫جامعة فخرجت إىل املسجد فصليت مع رسول هللا صلى هللا عليه وسلم فكنت يف صف‬
‫النساء اليت تلي ظهور القوم فلما قضى رسول هللا صلى هللا عليه وسلم صالته جلس على‬
128
‫املنرب وهو يضحك فقال ليلزم كل إنسان مصاله مث قال أتدرون مل مجعتكم قالوا هللا ورسوله‬
‫أعلم قال إين وهللا ما مجعتكم لرغبة وال لرهبة ولكن مجعتكم ألن متيما الداري كان رجال‬
‫نصرانيا فجاء فبايع وأسلم وحدثين حديثا وافق الذي كنت أحدثكم عن مسيح الدجال‬
‫حدثين أنه ركب يف سفينة حبرية مع ثالثني رجال من خلم وجذام فلعب هبم املوج شهرا يف‬
‫البحر مث أرفئوا إىل جزيرة يف البحر حىت مغرب الشمس فجلسوا يف أقرب السفينة فدخلوا‬
‫اجلزيرة فلقيتهم دابة أهلب كثري الشعر ال يدرون ما قبله من دبره من كثرة الشعر فقالوا ويلك‬
‫ما أنت فقالت أان اجلساسة قالوا وما اجلساسة قالت أيها القوم انطلقوا إىل هذا الرجل يف‬
‫الدير فإنه إىل خربكم ابألشواق قال ملا مست لنا رجال فرقنا منها أن تكون شيطانة قال‬
‫فانطلقنا سراعا حىت دخلنا الدير فإذا فيه أعظم إنسان رأيناه قط خلقا وأشده واثقا جمموعة‬
‫يداه إىل عنقه ما بني ركبتيه إىل كعبيه ابحلديد قلنا ويلك ما أنت قال قد قدرمت على خربي‬
‫فأخربوين ما أنتم قالوا حنن أانس من العرب ركبنا يف سفينة حبرية فصادفنا البحر حني اغتلم‬
‫فلعب بنا املوج شهرا مث أرفأان إىل جزيرتك هذه فجلسنا يف أقرهبا فدخلنا اجلزيرة فلقيتنا دابة‬
‫أهلب كثري الشعر ال يدرى ما قبله من دبره من كثرة الشعر فقلنا ويلك ما أنت فقالت أان‬
‫اجلساسة قلنا وما اجلساسة قالت اعمدوا إىل هذا الرجل يف الدير فإنه إىل خربكم ابألشواق‬
‫فأقبلنا إليك سراعا وفزعنا منها ومل أنمن أن تكون شيطانة فقال أخربوين عن خنل بيسان قلنا‬
‫عن أي شأهنا تستخرب قال أسألكم عن خنلها هل يثمر قلنا له نعم قال أما إنه يوشك أن ال‬
‫تثمر قال أخربوين عن حبرية الطربية قلنا عن أي شأهنا تستخرب قال هل فيها ماء قالوا هي‬
‫كثرية املاء قال أما إن ماءها يوشك أن يذهب قال أخربوين عن عني زغر قالوا عن أي شأهنا‬
‫تستخرب قال هل يف العني ماء وهل يزرع أهلها مباء العني قلنا له نعم هي كثرية املاء وأهلها‬
‫يزرعون من مائها قال أخربوين عن نيب األميني ما فعل قالوا قد خرج من مكة ونزل يثرب‬
‫قال أقاتله العرب قلنا نعم قال كيف صنع هبم فأخربانه أنه قد ظهر على من يليه من العرب‬
‫وأطاعوه قال هلم قد كان ذلك قلنا نعم قال أما إن ذاك خري هلم أن يطيعوه وإين خمربكم عين‬
‫إين أان املسيح وإين أوشك أن يؤذن يل يف اخلروج فأخرج فأسري يف األرض فال أدع قرية إال‬
‫هبطتها يف أربعني ليلة غري مكة وطيبة‪ ،‬فهما حمرمتان علي كلتامها كلما أردت أن أدخل‬
‫‪129‬‬
‫واحدة أو واحدا منهما استقبلين ملك بيده السيف صلتا يصدين عنها وإن على كل نقب‬
‫منها مالئكة حيرسوهنا قالت قال رسول هللا صلى هللا عليه وسلم وطعن مبخصرته يف املنرب‬
‫هذه طيبة هذه طيبة هذه طيبة يعين املدينة أال هل كنت حدثتكم ذلك فقال الناس نعم فإنه‬
‫أعجبين حديث متيم أنه وافق الذي كنت أحدثكم عنه وعن املدينة ومكة أال إنه يف حبر‬
‫الشأم أو حبر اليمن ال بل من قبل املشرق ما هو من قبل املشرق ما هو من قبل املشرق ما‬
‫هو وأومأ بيده إىل املشرق قالت فحفظت هذا من رسول هللا صلى هللا عليه وسلم (صحيح‬
)2942 ‫مسلم رقم‬
Hazrat Faatimah bint Qais , the sister of Hazrat Dhahhaak bin Qais
 and one of the first Sahaabah to perform hijrah, reports the following in a
lengthy Hadith:
After the period of my ‘iddah terminated, I heard the announcer of Rasulullah
 call out to the people, informing them that the salaah was about to be
performed in the musjid. I thus proceeded to the musjid and performed salaah
behind Rasulullah , standing in the row of the women which was
behind the row of the men. After completing the salaah, Rasulullah 
sat on the mimbar. He  was smiling and instructed, “Every person
should remain seated in the place where he performed his salaah.” Rasulullah
 thereafter asked, “Do you know why I have gathered you?” The
Sahaabah  responded, “Allah and His Rasul  know best.”
Rasulullah  replied, “By Allah! I did not gather you for something
worthy of desire, nor did I call you to scare you. Rather, I gathered you because
Hazrat Tameem Daari , who was a Christian, has come, pledged
allegiance, accepted Islam and told me an incident that conforms to that which I
would tell you regarding Al-Maseeh, Dajjaal. Hazrat Tameem Daari  told
me that he was once sailing aboard a ship with thirty men from the tribes of
Lakhm and Juzaam. During the voyage, the waves of the ocean tossed the ship
from side-to-side (preventing them from reaching their destination) for the period
of a month. Eventually, they managed to bring their ship close to an island in the
west. On nearing the island, they (disembarked from the ship and) sat in a small
boat which they used to reach the island. On setting foot on the island, they were
(sighted and) received by a hairy beast. The beast was covered in so much of hair
that its front could not be distinguished from its back. Seeing the beast, they
130
exclaimed, “Woe to you! What are you?” The beast replied, “I am the spy.” They
asked, “What is the spy?” The beast did not explain, and instead said, “O people!
Proceed to this man in the temple, as he is extremely desirous of hearing some
information from you.” Hazrat Tameem Daari  then said, “When we heard
the beast mention a man, we were seized by the fear that this beast may be a
shaitaan. Hence, we hastened towards the temple and entered it. On entering the
temple, our eyes suddenly fell on the largest man that we had ever seen in built,
and the most strongly bound, with his hands shackled to his neck and his knees
shackled to his ankles. Seeing him, we exclaimed, ‘Woe to you! What are you?’
He replied, ‘You are already able to find out about me (as I will soon inform you
of my story). Hence, inform me regarding yourselves.’ We replied, ‘We are Arabs
who were sailing aboard a ship. We then encountered turbulent waters when the
sea became rough and stormy. The waves then tossed us from side-to-side until
we neared this island of yours. We then boarded the small boat of the ship and
came to the island, after which an extremely hairy beast met us. The beast was so
hairy that its front could not be distinguished from its back. We said to the beast,
“Woe to you! What are you?” It replied, “I am the spy.” We asked it, “What is the
spy?” However, it replied, “Proceed to this man in the temple, as he is extremely
eager to hear information from you.” We thus hastened towards you and were
wary of the beast, as we feared that it may be a shaitaan.” The man then asked,
“Tell me regarding the date palms of Baisaan.” We asked, “In regard to what
aspect of the date palms are you enquiring?” He said, “I am asking as to whether
the palms bear fruit.” When we replied that the palms were bearing fruit, he said,
“Behold! Soon they will no longer bear fruit!” He next asked, “Tell me about the
spring of Zughar.” We asked him, “In regard to what aspect of the spring are you
enquiring?” He asked, “Is there water in the spring, and are the people using this
water in their farms?” We replied, “Yes! The spring has abundant water and the
people are using the water to farm.” He then asked, “Tell me about the Nabi of
the unlettered people (i.e. the Arabs). What has he done?” We replied, “He
departed from Makkah Mukarramah and settled in Yathrib (i.e. Madinah
Munawwarah).” He asked, “Did the Arabs fight him?” We replied, “Yes.” He
asked, “How did he deal with them?” We informed him that Nabi  had
conquered the Arabs in his vicinity and they had expressed submission before
him.” The man asked, “Did that happen?” When we replied in the affirmative, he
said, “That is better for them, that they obey him. I will inform you regarding
myself. I am the Maseeh, and I will soon be granted permission to emerge. I will
then emerge and travel through the earth. There will not be a single village
except that I will descend into it in a period of forty days, besides Makkah
131
Mukarramah and Taibah (Madinah Munawwarah), as these two cities are
forbidden upon me. Whenever I will intend to enter one of the two cities, an angel
with a bared blade will face me and repel me from it. Upon every path and
entrance to these cities will be angels guarding them.”
Rasulullah  then prodded the mimbar with his staff and said, “This is
Taibah, this is Taibah, this is Taibah (i.e. Madinah Munawwarah). Behold, had I
not informed you of that?” The Sahaabah  replied, “Yes!” Rasulullah
 then said, “Indeed the incident of Hazrat Tameem Daari  pleases
me, as it conforms to that which I had informed you regarding Dajjaal, Makkah
Mukarramah and Madinah Munawwarah. Behold! He is in the sea of Shaam or
in the sea of Yemen. No, rather he is in the east, he is in the east, he is in the
east,” Saying this, Rasulullah  gestured to the east with his blessed
hand.”
132
Chapter 9
Ahaadith Relating to the description of the

Mahdi 
The Mahdi  will hail from the progeny of Hazrat Hasan
, the son of Hazrat Faatimah 1. His name will be
Muhammad and His father’s name will be Abdullah. Rasulullah
 said: “If only one day remained of the world, Allah
 would lengthen it until He sends in it a man from my
Ahl-e-Bayt whose name will match my name, and whose father’s
name will match the name of my father.”2
It is reported that once Hazrat Ali  looked at his blessed
son, Hazrat Hasan  and said, “Indeed this son of mine is a
leader, as Rasulullah  mentioned in his regard. A man
will appear from his progeny who will bear the same name as
you Nabi. He will resemble Rasulullah  in character and
will not resemble him in his physical appearance.” Hazrat Ali
 thereafter mentioned the remaining details of the Mahdi
 such as him filling the earth with justice.3
He will have a high forehead and there will be a gap between
his two front teeth. His nose will be long, sharp-pointed and

133
high-bridged.1 He will have a beauty spot on his right cheek.2 He
will have the complexion of the Arabs.3
He will appear when there will be differences among the
ummah and earthquakes will be abundant.4 He will be forty years
old at the time of his appearance5. At the time of his appearance,
he will be wearing a turban.6
After being appointed as the Mahdi, he will rule for a period
of seven to nine years. During his rule, he will fill the earth with
justice and fairness, just as it was previously filled with tyranny
and oppression.7 The inhabitants of the earth and the heavens
will be pleased with him. He will correctly distribute wealth with
equality between people and will generously give wealth without
measure. He will fill the hearts of the Ummah of Rasulullah
 with contentment. His justice will encompass all the
people and he will deal with them according to the Sunnah of
Rasulullah . On account of his justice, when he will
instruct a person to announce, “The one who has a need should
come to me,” only one person will come (as the needs of all the
other people will have been fulfilled due to his just rule).8 He will
conquer Constantinople.9
4287 ‫ سنن أيب داود رقم‬،4645 ‫ ذخرية احلفاظ رقم‬، 335 ‫ املنار املنيف رقم‬1
102 ‫ عقد الدرر يف أخبار املهدي املنتظر ص‬2
100 ‫ عقد الدرر يف أخبار املهدي املنتظر ص‬3
1067 ‫ الفنت لنعيم بن محاد رقم‬5
6506 ‫ذخرية احلفاظ رقم‬6
2914 ‫ صحيح مسلم رقم‬، 12393 ‫ جممع الزوائد رقم‬8
336 ‫ املنار املنيف رقم‬9
134
Ahaadith Relating to the Mahdi 
The Certainty of the Coming of the Mahdi 

‫عن عبد هللا رضي هللا عنه عن النيب صلى هللا عليه وسلم قال لو مل يبق من الدنيا إال يوم قال‬
‫زائدة يف حديثه لطول هللا ذلك اليوم مث اتفقوا حىت يبعث فيه رجال مين أو من أهل بييت‬
1 ‫يواطئ امسه امسي واسم أبيه اسم أيب‬
Hazrat Abdullah bin Mas’ood  reports that Rasulullah  said, “If

only one day remained of the dunya, Allah  would lengthen it until He
sent in it a man from my family whose name will match my name, and whose
father’s name will match the name of my father.”
Allah  Preparing the Mahdi  and

Creating the Capacity for Leadership within Him
‫عن علي رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم املهدي منا أهل البيت‬
2 ‫يصلحه هللا يف ليلة‬
Hazrat Ali  reports that Rasulullah  said, “The Mahdi  is

from us, the Ahl-e-Bayt. Allah  will prepare him in a single night (i.e.
Allah  will create the capacity of leadership within him in a single night
or Allah  will bring and end to the disunity between the people in a
single night so that they will all unite upon the leadership of the Mahdi).” 3

351/9 ‫ مرقاة املفاتيح‬3
135
‫‪Barakah Prevailing in the Reign of the Mahdi ‬‬
‫عن أيب سعيد اخلدري رضي هللا عنه أن رسول هللا صلى هللا عليه وسلم قال خيرج يف آخر‬
‫أميت املهدي يسقيه هللا الغيث وخترج األرض نباهتا ويعطى املال صحاحا وتكثر املاشية‬
‫وتعظم األمة يعيش سبعا أو مثانيا يعين حججا ‪1‬‬
‫‪Hazrat Abu Sa’eed Khudri  reports that Rasulullah  said, “The‬‬

‫‪Mahdi  will appear in the latter portion of my ummah. Allah ‬‬
‫‪will grant him abundant barakah through causing the rain to fall and the earth‬‬
‫‪will bring forth its crops. He will distribute wealth justly, livestock will become‬‬
‫‪abundant and the ummah will regain its might and honour. He will live for‬‬
‫”‪seven or eight years (after being appointed as the Mahdi).‬‬
‫‪The Justice of the Mahdi ‬‬

‫عن أيب سعيد اخلدري رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم أبشركم ابملهدي‬
‫يبعث على اختالف من الناس وزالزل فيمأل األرض قسطا وعدال كما ملئت جورا وظلما‬
‫يرضى عنه ساكن السماء وساكن األرض يقسم املال صحاحا قال له رجل ما صحاحا قال‬
‫ابلسوية بني الناس وميأل هللا قلوب أمة حممد صلى هللا عليه وسلم غناء ويسعهم عدله حىت‬
‫أيمر مناداي فينادي فيقول من له يف مال حاجة فما يقوم من الناس إال رجل واحد فيقول أان‬
‫فيقول ائت السدان يعين اخلازن فقل له إن املهدي أيمرك أن تعطيين ماال فيقول له احث‬
‫حىت إذا جعله يف حجره وائتزره ندم فيقول كنت أجشع أمة حممد صلى هللا عليه وسلم أو‬
‫عجز عين ما وسعهم قال فريده فال يقبل منه فيقال له إان ال أنخذ شيئا أعطيناه فيكون‬
‫كذلك سبع سنني أو مثان سنني أو تسع سنني مث ال خري يف العيش بعده أو قال مث ال خري‬
‫يف احلياة بعده قلت رواه الرتمذي وغريه ابختصار كثري رواه أمحد أبسانيد وأبو يعلى ابختصار‬
‫كثري ورجاهلما ثقات ‪2‬‬
‫‪ 1‬املستدرك للحاكم رقم ‪8673‬‬

‫‪ 2‬جممع الزوائد رقم ‪12393‬‬
‫‪136‬‬
Hazrat Abu Sa’eed Khudri  reports that Rasulullah  said, “I give
you glad tidings of the Mahdi ! He will be sent at a time when there will be
differences among the people and there will be earthquakes. He will fill the earth
with fairness and justice, just as it was filled with oppression and tyranny. The
inhabitants of the sky and the inhabitants of the earth will be pleased with him.
He will distribute wealth correctly.” A Sahaabi  then asked Rasulullah
, “What is the meaning of distributing wealth correctly?” Rasulullah
 replied, “(it means distributing) with equality between the people.”
Rasulullah  then continued, “Allah  will fill the hearts of the
ummah of Muhammad  with contentment. His justice will encompass
all the people, until a person will announce, ‘Who has a need for wealth?’ From
all the people, only one man will stand and say, ‘Me!’ The announcer will say to
him, ‘Go to the treasurer and say to him, ‘The Mahdi instructs you to give me
wealth.’’ The treasurer will say to him, ‘Take with both your hands!’ (The man
will thus take wealth with both hands) until he will gather the wealth before
him. At that point, he will regret and say, ‘I was the most desirous for wealth
from the ummah of Muhammad ! Can that which sufficed them not
suffice me?’ Saying this, he will return the wealth. However, the wealth that he
will return will not be accepted, and he will be told, ‘We do not take that which
we have given you.’ This condition will prevail for seven, eight or nine years.
Thereafter, there will be no good in living after the Mahdi .”
137
Chapter 10
The Unfolding of Events before Qiyaamah

The Break Out of Many Wars
The Hadith explains that when all the minor signs have
appeared, it will be a time when the Christians will have control
over all the countries.1 The Muslims will flee to Madinah
Munawwarah for sanctuary, and the furthest border of the
Muslim’s territory and rule will be at Khaibar2. Many wars will
take place and the Muslims of the world will be eagerly awaiting
the Mahdi . A Sufyaani (person from the progeny of Hazrat
Abu Sufyaan ) will have dominance in certain parts of the
world.3 He will kill many sayyids (descendants of Rasulullah
) and exercise his power and rule over Syria.
He will dispatch his troops to Madinah Munawwarah and
they will cause havoc and bloodshed in the Mubaarak City. The
Muslims will then decide to search for the Mahdi  so that
they may overcome all these difficulties. At that time, the Mahdi
 will be in Madinah Munawwarah, but out of fear of being

8559 ‫ مستدرك حاكم رقم‬،4250 ‫ سنن أيب داود رقم‬2
138
appointed as the ruler, he will go to Makkah Mukarramah.1 The
pious people of that time will search for him.
Pledging Allegiance to the Mahdi 

A few pious people will recognize him at that time and will
pledge allegiance to him between the Hajr-e-Aswad and the
Maqaam-e-Ebrahim. According to the Muhadditheen, the coming
of the Mahdi  is the first major sign of Qiyaamah. 2
The Army Sinking into the Ground

Upon the appearance of the Mahdi , the major signs of
Qiyaamah will commence. When the Sufyaani will learn of the
appearance of the Mahdi , who is from the family of
Rasulullah , he will dispatch his army against him.
Once this army reaches Baidhaa (a barren area out of
Madinah Munawwarah), it will halt at a mountain to rest.
However, on reaching this mountain, all the troops will sink into
the ground and be destroyed. Only one person will survive from
this army. He will inform people of what transpired.
‫عن حفصة رضي هللا عنها أهنا مسعت النيب صلى هللا عليه وسلم يقول ليؤمن هذا البيت‬
‫جيش يغزونه حىت إذا كانوا ببيداء من األرض خيسف أبوسطهم وينادي أوهلم آخرهم مث‬
3 ‫خيسف هبم فال يبقى إال الشريد الذي خيرب عنهم‬
Hazrat Hafsah  reports that she heard Rasulullah  say, “An

army will head towards this house (i.e. the Ka’bah) waging war against it, until
they will reach Baidhaa (a barren area out of Madinah Munawwarah) where the
middle portion of their army will be sunk into the ground. Their front portion
will then call out to their rear portion, after which they will all be sunk into the
924 ،923 ‫ الفنت لنعيم بن محاد رقم‬1

139
ground. Only one person will survive who will inform the people of the plight of
the army.”
The Abdaals of Shaam and the Pious People of Iraq

Pledging Allegiance to the Mahdi 
Once the news of the Sufyaani’s army sinking into the earth
spreads among the people, the Abdaals of Shaam and the pious
people of Iraq will come to the Mahdi  and pledge
allegiance at his hands between the Hajr-e-Aswad and the
Maqaam-e-Ebrahim. The Mahdi  will then say, “The time
has come for me to emerge from Makkah Mukarramah.” The
army of the Mahdi will fight the army of the Sufyaani and Allah
 will bless the army of Mahdi with victory. The Mahdi
will distribute the booty among his army according to the
Sunnah of Rasulullah  and Islam will spread in the
earth.
‫عن أم سلمة زوج النيب صلى هللا عليه وسلم عن النيب صلى هللا عليه وسلم قال يكون‬
‫اختالف عند موت خليفة فيخرج رجل من أهل املدينة هاراب إىل مكة فيأتيه انس من أهل‬
‫مكة فيخرجونه وهو كاره فيبايعونه بني الركن واملقام ويبعث إليه بعث من أهل الشام‬
‫فيخسف هبم ابلبيداء بني مكة واملدينة فإذا رأى الناس ذلك أاته أبدال الشام وعصائب أهل‬
‫العراق فيبايعونه بني الركن واملقام مث ينشأ رجل من قريش أخواله كلب فيبعث إليهم بعثا‬
‫فيظهرون عليهم وذلك بعث كلب واخليبة ملن مل يشهد غنيمة كلب فيقسم املال ويعمل يف‬
1 ‫الناس بسنة نبيهم صلى هللا عليه وسلم ويلقي اإلسالم جبرانه يف األرض‬
Hazrat Ummu Salamah , the respected wife of Rasulullah ,

reports that Rasulullah  said, “There will be a difference of opinion
(between the Muslims responsible for appointing the leader) when a ruler will
pass away. (At that time,) a man from the people of Madinah Munawwarah will
come out, fleeing to Makkah Mukarramah. Some of the people of Makkah
140
Mukarramah will then come to him and take him out (of his home) against his
wishes, after which they will pledge allegiance at his hands between the Hajr-e-
Aswad and the Maqaam-e-Ebrahim. Thereafter, an army will be sent against
him from the people of Shaam. This army will be sunk into the earth on reaching
a barren piece of land between Makkah Mukarramah and Madinah
Munawwarah. When the people see this, the Abdaals of Shaam and the pious
people of Iraq will come to him and pledge allegiance at his hands between the
Hajr-e-Aswad and the Maqaam-e-Ebrahim. A man from the Quraish, whose
maternal family will be from the tribe of Kalb, will then emerge and send an
army against the Mahdi  and his followers. The Mahdi  and his
followers will defeat this army. That army will be the army from the tribe of
Kalb, and woe to the one who fails to (fight against that army so that he will) be
present for receiving the booty of the tribe of Kalb. The Mahdi  will
distribute wealth and will deal with people according to the sunnah of their Nabi
. Islam will then become strong and established in the earth.”
Rasulullah  said, “When you see the army with black

flags coming from Khuraasaan, then go to it and join it. For
indeed, in it is the Mahdi, the Khaleefah of Allah .1
Muslims Entering into a Peace Treaty with Christians

Prior to the Mahdi  coming, the Muslims will enter into a
peace treaty with a group of Christians. Thereafter, the Muslims
and their Christian allies will together fight against the enemy of
these Christian allies. After defeating the enemy, the Muslims
and their Christian allies will distribute the spoils of war.
Thereafter, one of the Christians will declare that they had
gained victory on account of the Christian cross. This will anger
the Muslims who will insist that their victory was through Allah
, not the cross. A Muslim will then break the cross. In
retaliation, the Christians will kill him, and this will lead to a
fight breaking out between the two groups. As a result of this
fight, the peace treaty will be broken and a battle will break out,
141
between the Muslims and these Christians. The Muslims will lose
this battle and the Christians will gain victory.
After this battle, Allah  will send the Mahdi 
and the Muslims will be based at Ghootah.
‫عن أيب الدرداء أن رسول هللا صلى هللا عليه وسلم قال إن فسطاط املسلمني يوم امللحمة‬
1‫ابلغوطة إىل جانب مدينة يقال هلا دمشق من خري مدائن الشام‬
Hazrat Abu Dardaa  reports that Rasulullah  mentioned, “Indeed

the army base of the Muslims at the time of the great battle will be in Ghootah
near a city named Damascus, which is from the best cities of Shaam.”
The Christians from all the lands will then gather their troops
and prepare to fight the Muslims. This army will have 80 flags
and there will be 12 000 soldiers under each flag, thus totalling
960 000.
‫عن ذي خمرب ابن أخي النجاشي أنه مسع رسول هللا صلى هللا عليه وسلم يقول تصاحلون‬
‫الروم صلحا آمنا حىت تغزو أنتم وهم عدوا من ورائهم فتنصرون وتغنمون وتنصرفون حىت تنزلوا‬
‫مبرج ذي تلول فيقول قائل من الروم غلب الصليب ويقول قائل من املسلمني بل هللا غلب‬
‫فيثور املسلم اىل صليبهم وهو منه غري بعيد فيدقه وتثور الروم اىل كاسر صليبهم فيضربون‬
‫عنقه ويثور املسلمون اىل أسلحتهم فيقتتلون فيكرم هللا تلك العصابة من املسلمني ابلشهادة‬
‫فتقول الروم لصاحب الروم كفيناك العرب فيجتمعون للملحمة فيأتونكم حتت مثانني غاية‬
2‫حتت كل غاية اثنا عشر ألفا‬
Hazrat Zu Mikhbar  reports that he heard Rasulullah  mention,

“You will enter into a peace treaty with the Christians until you wage war with
them against their enemy. You will gain victory and booty, and while returning,
when reaching an area with hills, one of the Christians will declare, ‘The cross
has triumphed!’ One of the Muslims will reply, ‘No! Rather, Allah has
triumphed!’ The Muslims will then rush towards the cross of the Christians,

6708 ‫ صحيح ابن حبان رقم‬2
142
which will be nearby, and break it. The Christians will then rush to the Muslim
who broke their cross and kill him. The Muslims will thus rush to their weapons
and a battle will break out between the two groups. The Muslims will lose this
battle and Allah  will bless that group of Muslims with martyrdom. The
Christian group who killed the Muslims will then say to a leader of the
Christians, ‘We have sufficed you of the Arabs.’ Then all the Christians will unite
for the great battle. They will march against you under eighty banners. Marching
under each banner will be twelve thousand people.”
The Great Battle

The great battle which is mentioned in the Hadith will then
occur at A’maaq and Daabiq. The Mahdi  will be present to
lead the Muslims in this battle. All the kuffaar will then unite
against the Muslims and a fierce battle will be fought.
Hazrat Abu Hurairah  reports that Rasulullah 
said, “Qiyaamah will not occur until the disbelievers will descend
at a place called A’maaq or Daabiq (two places in Syria near
Halab). At that time, an army from the city of Madinah
Munawwarah comprising of the best people on earth at that time
will come out to fight them. When the rows of battle will be
formed, the Romans (Christians) will say to them, “Give us access
to those believers who have fought us and taken our people as
captives (i.e. we have not come to fight all of you, rather only
those who fought us and took our people as captives).” The
Muslims will reply, “No, we will not give you access to our
brothers!” Then a battle will ensue in which one third of the
Muslim army will be defeated (and flee from the battlefield), and
Allah  will never forgive them. One third of the Muslim
army will be killed, and they will be among the best of martyrs at
that time in the sight of Allah . Finally, the remaining
third of the Muslim army will be granted victory. They will never
143
face trials wherein they will be overpowered for the rest of their
lives.” 1
After this victory of the Muslims, the kuffaar will have no
hope of ruling and wielding power in the world. The Mahdi
 will then prepare to conquer Istanbul.
The Conquest of Istanbul

The Mahdi  will proceed with 70 000 people from the Banu
Ishaaq towards Istanbul. They will board the Mahdi's  ships
and reach Istanbul. When they reach the walls of the city, they
will shout out, " Laa ilaaha illallah Allahu Akbar!" in a loud voice.
Through the barakah of calling out the takbeer, the city walls
will collapse. The Muslims will then enter the city and sieze
control. The period between the great war against the Christians
and the Mahdi  conquering Istanbul will be approximately
six years. Thereafter, Dajjaal will appear in the seventh year.
‫عن أيب هريرة أن النيب صلى هللا عليه وسلم قال مسعتم مبدينة جانب منها يف الرب وجانب‬
‫منها يف البحر قالوا نعم اي رسول هللا قال ال تقوم الساعة حىت يغزوها سبعون ألفا من بين‬
‫إسحاق فإذا جاءوها نزلوا فلم يقاتلوا بسالح ومل يرموا بسهم قالوا ال إله إال هللا وهللا أكرب‬
‫فيسقط أحد جانبيها قال ثور ال أعلمه إال قال الذي يف البحر مث يقولوا الثانية ال إله إال هللا‬
‫وهللا أكرب فيسقط جانبها اآلخر مث يقولوا الثالثة ال إله إال هللا وهللا أكرب فيفرج هلم فيدخلوها‬
‫فيغنموا فبينما هم يقتسمون املغامن إذ جاءهم الصريخ فقال إن الدجال قد خرج فيرتكون كل‬
2‫شيء ويرجعون‬
Hazrat Abu Hurairah  reports that Rasulullah  asked the

Sahaabah , “Have you heard of a city which has one portion on land and
another portion in the sea?” The Sahaabah  replied in the affirmative.

144
Rasulullah  then said, “Qiyaamah will not occur until seventy
thousand from the progeny of Bani Ishaaq  will wage war against it.
When they come to it, they will descend upon it. They will not fight with
weapons nor will they fire arrows. Rather, they will call out “Laa ilaaha illallah
Allahu Akbar!” at which the portion which is in the ocean will fall. They will
then call out for the second time “Laa ilaaha illallah Allahu Akbar!” at which
another portion will fall. They will then call out for the third time “Laa ilaaha
illallah Allahu Akbar!” at which an opening will be created for them. They will
then enter the city and acquire booty. While they will be distributing the booty,
they will hear a shout, “Dajjaal has emerged!” They will thus abandon
everything and return.”
In the Hadith of Hazrat Abu Hurairah  and Hazrat

Abdullah bin Mas’ood  in Saheeh Muslim, it is mentioned,
“After conquering Constantinople, while the Muslims will be
engaged in distributing the booty and would have hung their
swords on the olive trees, shaitaan (i.e. a mischief maker) will cry
out among them, ‘Indeed Maseeh (i.e. Dajjaal) has come to your
families in your absence.’ They will thus leave Constantinople.
They will send few horsemen ahead to go and investigate the
information but will find that it was only a rumor and that
Dajjaal did not emerge. However, some time after reaching
Shaam, Dajjaal will emerge. Rasulullah  said: “Indeed, I
know the names of the horsemen, the names of their fathers and
the colour of their horses. They will be the best horsemen on the
face of this earth on that day.” 1
‫عن معاذ بن جبل رضي هللا عنه قال قال رسول هللا صلى هللا عليه وسلم عمران بيت املقدس‬
‫خراب يثرب وخراب يثرب خروج امللحمة وخروج امللحمة فتح قسطنطينية وفتح القسطنطينية‬
2‫خروج الدجال‬

2899 ، 2897 ‫ صحيح مسلم رقم‬1

145
becoming barren. 1 Madinah Munawwarah becoming barren will be (the cause
of) the great war breaking out. The great war breaking out will be (the cause of)
Dajjaal Appearing
After some while, Dajjaal will make his appearance in the world.
Dajjaal will be from the Jews. His entire stay in the world after
his emergence will be forty days. He will first emerge from the
east, between Syria and Iraq, and claim prophethood. He will
then proceed to Isfahaan where 70 000 Jews will join him. 2 After
a short while, he will make claims of divinity. He will travel
through several countries until he reaches Yemen. During the
course of his travels, many kuffaar will join him. Eventually, he
will stop at a place near Makkah Mukarramah. However, because
Makkah Mukaramah will be safeguarded by angels, he will not
be able to enter it. He will then try to enter Madinah
Munawwarah, but will not be able to do so because it will also be
guarded by the angels. Madinah Munawwarah will then be
struck with three tremors on account of its inhabitants (i.e. the
1 Allaamah Ibnu Katheer  has mentioned that Madinah Munawwarah

becoming barren refers to people leaving Madinah Munawwarah to go and
settle in other lands. However, some contemporary Ulama feel that this refers
to the asbaab of hidaayat that existed at one time in Madinah Munawwarah
not being found on account of the influence of the kuffaar ( ‫– خراب يثرب‬
Madinah Munawwarah becoming barren of the asbaab of hidaayat). This is
similar to the Hadith wherein Rasulullah  said:
‫وعن علي قال قال رسول هللا صلى هللا عليه وسلم يوشك أن أييت على الناس زمان ال يبقى من اإلسالم إال امسه وال‬
‫يبقى من القرآن إال رمسه مساجدهم عامرة وهي خراب من اهلدى علماؤهم شر من حتت أدمي السماء من عندهم خترج‬
‫الفتنة وفيهم تعود رواه البيهقي يف شعب اإلميان‬
The Hadith could perhaps also refer to the killing that will take place in
Madinah Munawwarah through the army of the Sufyaani prior to the
appointment of the Mahdi . (Author’s note)
2944 ‫صحيح مسلم رقم‬ 2
146
Munaafiqeen). There will then remain no male or female
hypocrite except that he will leave Madinah Munawwarah and
join Dajjaal. Madinah Munawwarah will thus expel its evil
inhabitants, just as the bellows purify iron of its impurities. That
day will be named “the day of khalaas” (the day of cleansing).
Rasulullah  said, “Dajjaal will emerge from a path
between Shaam and Iraq and will spread havoc towards the
North. O servants of Allah, remain firm! I am going to give you
such a description of him which no Nabi before me gave (his
people). He will initially say, “I am a Nabi,” whereas there is no
Nabi after me. He will then make a second claim and say, “I am
your rabb,” whereas you will not see your Rabb until you die. He
has a defective eye, whereas your Rabb does not have a defective
eye (He is completely free of all defects). The word ‘Kaafir’ will
be written between his eyes. Every believer, whether literate or
not, will be able to read it.
From his fitnah is that he will have a garden and a fire with
him. His fire will actually be a garden, and his garden will
actually be a fire. The one who faces the trial of his fire should
seek the help of Allah  and recite the opening verses of
Surah Kahf. The fire will then be cool and safe for him, as it was
for Nabi Ebrahim .
From his fitnah is that he will say to a bedouin, “Tell me, if I
bring your father and mother back to life for you, will you bear
witness that I am your rabb?” The Bedouin will reply, “Yes.” Two
shaitaans will then appear before him in the form of his parents
and will say to him, “O beloved son! Follow him, as he is your
rabb!”
From his fitnah is that he will gain power over a certain
person whom he will kill and cut with a saw until he separates
his body into two pieces. He will then say, “Look at this servant
of mine! I will now resurrect him, after which he will still claim
that I am not his rabb.” Allah  will then resurrect this
person. The wretched Dajjaal will ask him, “Who is your rabb?”
He will reply, “My Rabb is Allah, and you are the enemy of
147
Allah! You are Dajjaal! By Allah! Never was I more certain and
clear regarding you being Dajjaal than I am today!”
Rasulullah  then said, “That servant will have the
highest rank from my ummah in Jannah.” Hazrat Abu Sa’eed
 said, “By Allah! We did not think that person to be anyone
other than Hazrat Umar bin Khattaab , until he passed
away (and we realized that it was not him).”
Rasulullah  further mentioned, “From his fitnah is
that he will pass by a certain locality and its people will reject
him. After rejecting him, none of their livestock will remain
without perishing and dying.
From his fitnah is that he will pass by a locality and its people
will accept him. After accepting him, he will command the sky to
rain and it will do so, and he will command the earth to produce
crops and it will do so, until their livestock will return in the
evening of that very day fatter and bigger than they ever were
previously, and with their hips larger and udders fuller than
before. Nothing will remain of the earth without him overcoming
it and dominating over it, besides Makkah Mukarramah and
Madinah Munawwarah. He will not approach these two cities
from any of their passes except that the angels will face him with
unsheathed swords, until he will settle at a small red hill where
the salty land ends.”1
The Three Earthquakes in Madinah Munawwarah

Madinah Munawwarah will experience three earthquakes in
short intervals. All the people who were weak and negligent in
Deen will come out of Madinah Munawwarah fearing the
earthquakes. In this way, Allah  will purify Madinah
Munawwarah of the munaafiqeen (hypocrites).2 Once they come
out, they will be trapped by Dajjaal. There will be a pious man

148
who will come out of Madinah Munawwarah and debate with
Dajjaal. Dajjaal will become enraged and kill this pious person.
After killing him, Dajjaal will bring him back to life and ask him,
“Do you now believe that I am Allah?” He will reply, “Now I am
more convinced that you are Dajjaal.” Dajjaal will try to strike
him but will be unable to do so, nor will he have any influence
over him in any way, as Allah  will take away his
powers.1 Dajjaal will then leave for Syria.
The Descent of Nabi Isa 

When Dajjaal will approach Baytul Muqaddas, the Mahdi 
will already be there making preparations for war. The time of
Fajr salaah will approach and the muazzin will call out the azaan
while the people will be busy preparing for salaah.2 At that time,

2 Regarding the place in which Nabi Isa  will descend, there are various
narrations. The narration of Saheeh Muslim mentions that Nabi Isa  will
descend ‫( عند املنارة البيضاء شرقي دمشق‬at the white minaret in the east of Damascus),
while the narration of Sunan Ibni Maajah shows that he will descend in Baytul
Muqaddas. Other narrations mention that he will descend in Jordan and some
narrations mention that he will descend at the place where the Muslim army
will be located. Below, we will present the views of the various Muhadditheen
on this issue:
1. Haafiz Ibnu Katheer  has preferred the Hadith of Saheeh Muslim
which mentions that Nabi Isa  will descend at the white
minaret in the eastern section of Damascus.
2. Allaamah Suyooti  has mentioned that Nabi Isa  will
descend in Baytul Muqaddas. However, he has reconciled with the
narration of Saheeh Muslim which mentions that he will descend ‘ ‫شرقي‬
‫( ’دمشـق‬east of Damascus) by explaining that Nabi Isa  will
descend in Baytul Muqaddas, and Baytul Muqaddas is situated to the
east of Damascus. Baytul Muqaddas will be the place where the
Muslim army will be stationed at that time. As for the narrations that
mention his descent in ‘Jordan’, then Jordan in the time of Rasulullah
149
Nabi Isa  will suddenly descend from the heavens with his
hands on the shoulders of two angels.1 The Mahdi  will ask
him to lead the Muslims in the Fajr salaah, but he will decline
and say that Allah  has blessed this ummah by allowing
their imaam in salaah to be one from among them. Their imaam
does not have to be the Nabi (as was the condition of the
previous ummahs).2 However, after the first salaah is performed,
Nabi Isa  will perform the remaining salaahs.3 The Mahdi
 referred to a very big area, and Baytul Muqaddas had fallen

within the boundaries of this area. Hence, according to this
explanation, Baytul Muqaddas is in the east and Damascus is in the
West.
3. Moulana Rasheed Ahmed Gangohi  has concurred with the view
of Allaamah Suyooti  that Nabi Isa  will descend in Baytul
Muqaddas. However, Moulana Gangohi  has explained that
when Baytul Muqaddas is a very large city, then the words ‘‫’شـرقي دمشـق‬
were used to explain that the descent will occur in the Eastern part of
Baytul Muqaddas which faces Damascus. Hence, according to this
explanation, Baytul Muqaddas is in the west and Damascus is in the
east.
The explanation of Moulana Gangohi  seems to be correct as
geographically, Baytul Muqaddas is south-west of Damascus, while Damascus
is north-east of Baytul Muqaddas.
2240 ‫سنن الرتمذي رقم‬ 1
156 ‫صحيح مسلم رقم‬ 2
3 Some narrations mention that Nabi Isa  will lead the Muslims in
Salaah after his descent, while other narrations mention that when Nabi Isa
 will descend, the Mahdi  will perform the first Salaah. Allaamah
Anwar Shah Kashmeeri  has reconciled between these narrations by
explaining that when Nabi Isa  will descend, it will be the time of Fajr
Salaah, and the iqaamah will already have been called out for the Mahdi 
to lead the Salaah. Hence, Nabi Isa  will insist that the Mahdi 
perform the Salaah, as the iqaamah was called out for him. Thereafter, Nabi
Isa  will lead the Muslims in the following Salaahs.
150
‫‪ will hand over authority of the army to Nabi Isa ,‬‬
‫‪making him the leader of the Muslims.‬‬
‫‪Nabi Isa Killing Dajjaal‬‬

‫‪In one narration, after Rasulullah  explained the‬‬
‫‪mischief of Dajjaal, Hazrat Ummu Shareek  asked, “O‬‬
‫”?‪Rasul of Allah ! Where will the Arabs be at that time‬‬
‫‪Rasulullah  replied, “They will be few and the majority‬‬
‫‪of them will be in Baytul Muqaddas. Their leader will be a pious‬‬
‫‪man. It will be the time of Fajr and their leader, the Mahdi ,‬‬
‫‪will move forward to lead them in the Fajr Salaah. Nabi Isa bin‬‬
‫‪Maryam  will then descend from the sky. The Imaam will‬‬
‫‪move back so that Nabi Isa  can go forward and lead the‬‬
‫‪Salaah, but Nabi Isa  will place his hand between his‬‬
‫‪shoulders and will say to him, “You go forward and lead the‬‬
‫‪Salaah, as the iqaamah was called out for you.” He will thus go‬‬
‫‪forward and lead the Salaah. After the Salaah, Nabi Isa ‬‬
‫”‪will command, “Open the door.‬‬
‫قال عالم ة عصران الكشمريي أطال هللا بقاءه إن يف أحاديث أيب هريرة كلها داللة على أن اإلمام هو عيسى عليه‬
‫السالم وصرح به عند ابن حبان كما يف السعاية (‪ )184/2‬انقال عن رسالة األعالم للسيوطي عن أيب هريرة قال‬
‫مسعت رسول هللا صلى هللا عليه وسلم يقول ينزل عيسى بن مرمي فيؤمهم فإذا رفع رأسه من الركوع قال مسع هللا ملن‬
‫محده قتل هللا الدجال وأظهر املؤمنني وملسلم من رواية ابن أخي الزهري عن عمه كيف بكم إذا نزل فيكم ابن مرمي‬
‫فأمكم وله من طريق ابن عيينة عن ابن شهاب إماما مقسطا وكذلك يف سياق مسلم عند ابن كثري (‪ )236/3‬فيؤمهم‬
‫وقد سقط هذا اللفظ من نسخة مسلم اليت أبيدينا وهللا أعلم فإن اقتحم التوفيق بني أحاديث أيب هريرة وأحاديث‬
‫جابر وأيب أمامة وغريمها فيقال ابللهم إن صلوة عيسى عليه السالم إماما بعد ما صلى خلف املهدي مأموما متصال‬
‫ابلنزول ال أن أاب هريرة يريد ابإلمام املهدي ولعل قوله يف حديث جابر عند مسلم ال إن بعضكم على بعض أمراء‬
‫تكرمة هللا هلذه األمة اجلواب فيه هو ال فقط وقوله إن بعضكم إخل بيان الواقع ال تعليل وإهنا كانت أقيمت للمهدي‬
‫فرتكه كأنه فسخ ما كان أراد وال ينبغي فقوله فأهنا لك أقيمت كما عند ابن ماجه هو كإشارته صلى هللا عليه وسلم‬
‫أليب بكر وعبد الرمحن بن عوف أبن ال يتأخرا (فتح امللهم ‪)303/1‬‬
‫‪151‬‬
The door will be opened and Dajjaal will be behind it with
seventy thousand Jews, each of them bearing an adorned sword
and wearing a green taylasaan (type of shawl). When Dajjaal will
see Nabi Isa , he will begin to dissolve as salt dissolves in
water and will flee. Nabi Isa  will call out to him, “There is
a strike that I will deliver to you. You cannot escape receiving
this strike from me.” Nabi Isa  will then apprehend Dajjaal
at the eastern door of Ludd and will kill him. Allah  will
then cause the Jews to be defeated. Hence, there will be no
creation of Allah  behind which a Jew will be hiding
except that Allah  will grant it the ability to speak,
whether a stone, a tree, a wall or even an animal, besides the tree
of Gharqad, for it is from the trees of the Jews and will not speak.
These things will call out, “O Muslim servant of Allah! This is a
Jew! Come and kill him!” 1
Thereafter, the Muslims will begin killing the troops of
Dajjaal. After defeating the army of Dajjaal, Nabi Isa  will
then go from city to city and console all those who were harmed
by Dajjaal.2 Through the bounty of Allah , the entire
world will embrace Islam and there will be no person remaining
upon kufr during the time of Nabi Isa .3 Nabi Isa 
will get married and lead the Muslims.4 Thereafter, the Mahdi
 will pass away and the Muslims will perform his janaazah
salaah. The period of the Mahdi  remaining in the world
after his appointment will be between 7 to 9 years.5

493 /6 ‫ فتح الباري البن حجر‬4
152
Peace in the Time of Nabi Isa 
Rasulullah  then continued, “Nabi Isa  will
remain in my ummah as a just ruler and fair leader. He will break
the cross, slaughter the swine and bring an end to jizyah (the tax
levied on non-Muslim citizens in an Islamic state will no longer
be levied as everyone will accept Islam). Zakaat will no longer be
taken (as everyone will have sufficient wealth), so no zakaat
collector will be sent to collect goats or camels. Hatred and
enmity for one another will be raised from the world. The sting
(and harm) will be removed from every animal that stings (or
harms), until a small child will place his hand in the mouth of a
snake without it harming him, and a small girl will chase a lion
and it will not harm her, and a wolf will remain among goats like
a shepherd dog. The earth will be filled with peace, just as a
vessel is filled with water. There will be complete unity as only
Allah  will be worshipped. War will come to an end and
the Quraish will regain leadership. The earth will be like a silver
platter, producing crops as it did in the era of Nabi Aadam
, until an entire group of people will eat from one bunch of
grapes and will be satiated, and an entire group of people will eat
from one pomegranate and will be satiated.” 1
The Appearance of Ya’jooj and Ma’jooj

Some time after Dajjaal is killed, Allah  will send wahi
to Nabi Isa  informing him, “We are about to release such
a creation against whom you and the people have no power to
fight. Therefore, take the Muslims and seek refuge in Mount
Toor.” Ya’jooj and Ma’jooj will thereafter appear. After they
emerge, Ya’jooj and Ma’jooj will cause great turmoil and havoc
153
in the earth. Eventually, Allah  will destroy them and
Nabi Isa  will descend from the mountain. 1
In the Hadith of Saheeh Muslim and Sunan Tirmizi,
Rasulullah  said:
After Dajjaal is killed, Nabi Isa  will come to a group of
people whom Allah  had protected from Dajjaal. He will
pass his hand over their faces (to remove the dust and weariness)
and will inform them of their ranks in Jannah (to console them
after the difficulties they had underwent). During that period,
Allah  will send wahi to Nabi Isa  saying, “I have
unleashed certain servants of mine against whom no person has
the power or ability to fight. Hence, take my servants to the
Mountain of Toor to seek refuge and protection.”
Allah  will thereafter release Ya’jooj and Ma’jooj
who will rush down from every hill. As the first people of their
group will pass by the lake of Tiberias, they will drink all of its
water. Hence, when the last people of their group pass by, they
will say, “There was once water here.” They will then proceed
until they arrive at the Mountain of Baytul Muqaddas.
Thereafter, they will say, “We have killed those in the earth.
Come! Let us now kill the people of the sky!” Saying this, they
will fire their arrows into the sky. Allah  will cause their
arrows to return to them stained with blood (due to which they
will believe that they have killed the people of the sky).
Nabi Isa  and the Muslims will be confined to the
Mountain of Tur, until (due to the lack of food,) the head of an ox
(which is normally cheap) for those people will be worth more
than one hundred dinars for you people today. Nabi Isa 
and the Muslims will then turn to Allah  in du‘aa,
begging him to destroy Ya’jooj and Ma’jooj. Allah  will
thus afflict them with a worm in their necks due to which by the
morning, they will all have died at once.
154
Nabi Isa  and the Muslims will then descend from the
mountain. On descending, they will not find even a space equal
to even a hand-span that will be free of the stench and blood of
the corpses of Ya’jooj and Ma’jooj. Nabi Isa  and the
Muslims will thus make du‘aa to Allah  again (to remove
the corpses of Ya’jooj and Ma’jooj). Allah  will thus send
birds which will have necks like camels. These birds will carry
the corpses away and will dispose of them where Allah 
wills. The Muslims will use the bows, arrows and quivers of
Ya’jooj and Ma’jooj as fuel for their fires for seven years
thereafter. Allah  will then send a rain from which
neither a tent of fur nor a house of mud will be able to give
shelter. This rain will cover the earth, leaving it as clean as a
mirror.
The earth will then be commanded by Allah ,
“Produce your fruit and return your blessings.” As a result, at
that time, a group of people will eat from one pomegranate and
will be sheltered by its peel. There will be such barakah (blessing)
in milk that a large group of people (more than a tribe) will be
able to suffice on the milk of one she-camel, a tribe will be able to
suffice on the milk of a cow and a family will be able to suffice
on the milk of a goat.
While they will be enjoying this prosperity, Allah 
will suddenly send a pleasant breeze that will cause sores to
break out in the armpits of the believers. These sores will cause
every Muslim to pass away, and only the worst of people (the
kaafirs) will remain. They will be engaging in relations openly,
just as donkeys mate openly. It is upon these people that
Qiyaamah will occur.1
2240 ‫ سنن الرتمذي رقم‬،2937 ‫ صحيح مسلم رقم‬1
155
Nabi Isa Passing Away
After a period of forty years, Nabi Isa  will pass away and
will be buried with Rasulullah .1
‫عن أيب هريرة أن النيب صلى هللا عليه وسلم قال األنبياء إخوة لعالت أمهاهتم شىت ودينهم‬
‫ وأان أوىل الناس بعيسى ابن مرمي ألنه مل يكن بيين وبينه نيب وإنه انزل فإذا رأيتموه‬،‫واحد‬
‫ عليه ثوابن ممصران كأن رأسه يقطر وإن مل يصبه بلل‬،‫فاعرفوه رجل مربوع إىل احلمرة والبياض‬
‫فيدق الصليب ويقتل اخلنزير ويضع اجلزية ويدعو الناس إىل اإلسالم فيهلك هللا يف زمانه امللل‬
‫كلها إال اإلسالم ويهلك هللا يف زمانه املسيح الدجال مث تقع األمنة على األرض حىت ترتع‬
‫ ويلعب الصبيان ابحليات ال تضرهم‬،‫األسود مع اإلبل والنمار مع البقر والذائب مع الغنم‬
2‫فيمكث أربعني سنة مث يتوىف ويصلي عليه املسلمون‬
Hazrat Abu Hurairah  reports that Rasulullah  said, “All the

Ambiyaa  are like brothers of one father. Their mothers are different, and
their deen is one. I am the closest of people to Nabi Isa bin Maryam , as
there is no Nabi between us. Nabi Isa  will definitely descend. Hence, when
you see him, recognize him. He is a man of moderate height. His complexion is
fair with a tinge of red. He will be clad in two yellow cloths and it will seem as if
his head is dripping, even though it was not wet with water. He will break the
cross and kill the swine. He will bring an end to jizyah and will call people to
Islam. In his era, Allah  will destroy every religion besides the Deen of
Islam and Allah  will cause Maseeh Dajjaal to be destroyed. Thereafter,
peace and safety will reign in the world, until a large snake will remain with
grazing camels, cheetahs will remain with cows, wolves will remain with goats,
and children will play with snakes, and none of these animals will harm them.
Nabi Isa  will remain for forty years. He will thereafter pass away and the
Muslims will perform his janaazah salaah.
.‫ نقال عن كتاب الوفاء البن اجلوزي‬5508 ‫ مشكاة املصابيح رقم‬1

156
The leadership of the Man of Qahtaan
A person from Yemen of the Qahtaan tribe by the name of
Jahjaah will take over the mantle of leadership.1 He will rule with
justice and righteousness. Several rulers will succeed him and
good deeds will gradually decline, while evil will begin to
increase. At that time, a type of mist or smoke will envelop the
skies after which it will descend onto the land. Through the
smoke, the Muslims will fall ill and the kuffaar will feel dizzy.
After forty days, the skies will become clear and soon thereafter,
the days of Eidul Adhaa will arrive.2
The Rising of the Sun from the West

After the tenth of Zul Hijjah, a very long night will commence. It
will be so long that people will become restless waiting for the
night to pass and the morning to dawn. However, dawn will not
break. Everyone will become anxious out of fear and worry.
Once this night, which is equal to three nights, will pass, the sun
will appear very dimly from the western horizon. At that
particular time, if anyone who had witnessed this sign accepts
Islam or repents, his Islam or repentance will not be accepted.
The sun will continue to rise from the west until it reaches its
normal position at mid-day. It will then begin returning to the
west and will set as normal.3 Thereafter, it will continue rising
from the east and setting in the west according to its normal
pattern.
8364 ‫ مسند أمحد رقم‬، 7117 ‫صحيح البخاري رقم‬ 1
291/11 ‫ عون املعبود‬، 604‫التذكرة أبحوال املوتى وأمور اآلخرة ص‬ 2
355/11 ‫ فتح الباري‬، 7602 ‫إحتاف اخلرية املهرة بزوائد املسانيد العشرة رقم‬ 3
157
‫عن أيب هريرة أن رسول هللا صلى هللا عليه وسلم قال ال تقوم الساعة حىت تطلع الشمس من‬
‫ فإذا طلعت من مغرهبا آمن الناس كلهم أمجعون فيومئذ ال ينفع نفسا إمياهنا مل تكن‬،‫مغرهبا‬
‫آمنت من قبل أو كسبت يف إمياهنا خريا‬
will not take place until the sun rises from the west. When it rises from the west,
all the people will believe. Then on that day, the Imaan of the person who did not
bring Imaan prior to witnessing this sign will not benefit him or the good deeds of
the person who did not do good in his Imaan will not benefit him.” 1
The Appearance of the Beast from Mount Safaa

Sometime later, an animal of strange appearance and shape will
then appear from the area of Mount Safaa and begin conversing
with people.2 This animal will traverse the entire earth very
swiftly. It will carry the staff of Nabi Moosa  with which it
will draw an illuminated line across the foreheads of the
believers. As a result of this, the faces of the believers will
become illuminated.
As for the kuffaar, it will place a seal on their noses with the
ring of Nabi Sulaimaan  whereby their faces will become
dark. Once this animal completes this task, it will disappear.3
Thereafter, a pleasant breeze will blow causing sores to break out
in the armpits or on the sides of the believers. On account of
these sores, they will all die.4

1866 ‫ الفنت لنعيم بن محاد رقم‬2
3265 ‫ فيض القدير رقم‬، 2786 ‫ مسند أيب داود الطيالسي رقم‬3
117 ،2937 ‫ صحيح مسلم رقم‬4
158
The Kuffaar Controlling the World
Once all the Muslims pass away, the kuffaar will gain control of
the entire world. They will destroy the Ka’bah1, hajj will no
longer be performed and the Qur’aan will no longer exist as
Allah  will raise it from the world.2 Fear of Allah and the
quality of shame will no longer be found in the world.3 In the
entire world, not a single person will remain to take the name of
Allah . There will be an abundance of prosperity and
wealth in Syria. People will begin heading towards Syria on
camels, vehicles and on foot. All those who will not go to Syria,
will be driven towards Syria by a raging fire that will break out. 4
After they are driven to Syria, this fire will die down and
disappear. The reason behind the fire driving people towards
Syria is that the land of Syria will be the place of hashr (the place
of resurrection on the day of Qiyaamah).
During that time, the world will progress tremendously. Some
time will pass in this way when all of a sudden, while all the
people will be preoccupied in their work, the trumpet will be
blown.5 Initially, the sound will be soft. Gradually, it will become
louder and louder until everyone will die out of panic and terror.
The land and the skies will be explode into smithereens and the
entire universe will be destroyed.6 This will mark the
commencement of the day of Qiyaamah.7 The time span between

317/1 ‫ شرح السنة للبغوي‬2
2240 ‫ سنن الرتمذي رقم‬،2937 ‫ صحيح مسلم رقم‬3
6522 ‫ صحيح البخاري‬، 2901 ‫ صحيح مسلم رقم‬4
1 : ‫ سورة اإلنفطار‬، 1 : ‫ سورة اإلنشقاق‬، 68 :‫ سورة الزمر‬6
20 :‫ سورة ق‬7
159
the rising of the sun from the west until the blowing of the
trumpet will be approximately 120 years.1
37600 ‫مصنف ابن أيب شيبة رقم‬ 1
160
Chapter 11
How should a Believer Save Himself from

the Fitnahs of Dajjaal?
Rasulullah  had given the ummah the prescription to
protect themselves against the fitnahs of the times as well as the
fitnahs of Dajjaal. Below are some of the guidelines that are
found in various Ahaadith of Rasulullah  through
which one will be able to gain salvation from the fitnahs of all
eras as well as the fitnah of Dajjaal:
1. One should remain within his home and avoid visiting places
where fitnah is found. When giving this guidance, Rasulullah
 used the expression:
1 ‫كونوا أحالس بيوتكم‬
Become (like) the underfelt of your homes.
Just as the underfelt of the carpet remains attached to the

ground and does not move, similarly one should remain
protected within his home. In another Hadith, Rasulullah
 said, “Your home should be sufficient for you.”
2. Rasulullah  described the fitnahs to be such that if
any person moves towards it, it will draw him in. Hence, he
should remain completely distant from any such gathering
4264‫ سنن أيب داود رقم‬1
161
or place wherein fitnah and sin is found. Rasulullah
 said:
1 ‫من تشرف هلا تستشرفه‬
The one who extends his neck to peep at it (out of curiosity), it will pull him in.
3. Rasulullah  in his mubaarak Hadith has instructed

us to exercise extra caution at the time of fitnah and gain
complete control over our tongues.
2 ‫أملك عليك لسانك‬
Gain control over your tongue
Although the word ‘tongue’ is used, this Hadith actually

refers to exercising caution and control in speech and in all
avenues and modes of communication. Be it the cell phone,
social media, internet, or any other form of communication,
a person should be extremely cautious when using it.
Similarly, we find that when Rasulullah 
instructed us to remain within our homes, then the reason
for this is that a person confined to his home will have
minimal contact with the outside world, thus reducing the
chance of falling prey to the fitnahs outside. Hence, if a
person remains within the home, but has contact with all the
events that take place in the outside world through the
medium of the internet, phone, social media, etc, then
though he is seemingly within the home, he is no different to
a person who is out of the home, as he is affected and
influenced by all that happens outside the home.
4. Rasulullah  advised us to be concerned of our

weaknesses and make a concerted effort to gain self
reformation. Rasulullah  said:

162
1 ‫وابك على خطيئتك‬
Express remorse and cry over your mistakes and sins
If a person introspects, he will begin to recognize the

numerous faults and weaknesses that he has within his
life. Thereafter, he should cry and repent for all his sins
and make an effort to reform himself. By a person
focusing on his own weaknesses and sins, he will not
become involved in trying to find the faults of others.
5. Rasulullah  encouraged us to recite Surah
Yaseen daily and Surah Kahf every Friday. If one ponders
over these two Surahs, then the theme of Surah Yaseen is
the Hereafter, while the theme of Surah Kahf is the
manner in which the youth of the cave extricated
themselves from fitnah and remained firm on Deen.
Hence, when reciting these Surahs, one should do so with
this frame of mind.
‫عن أيب الدرداء أن النيب صلى هللا عليه وسلم قال من حفظ عشر آايت من أول سورة‬
2‫الكهف عصم من الدجال ويف رواية شعبة من آخر الكهف‬
Hazrat Abu Dardaa  reports that Rasulullah  said, “Whoever

memorizes ten verses from the beginning of Surah Kahf, he will be protected from
Dajjaal.” In another narration, Rasulullah  is reported to have said that
the one who memorized ten verses from the end of Surah Kahf will be protected
from Dajjaal.
‫عن سهل بن معاذ عن أبيه عن رسول هللا صلى هللا عليه وسلم أنه قال من‬
‫قرأ أول سورة الكهف وآخرها كانت له نورا من قدمه إىل رأسه ومن قرأها كلها‬
3 ‫كانت له نورا ما بني السماء إىل األرض‬

163
Hazrat Sahl bin Mu’aaz  narrates from his father, Hazrat Mu’aaz ,
that Rasulullah  said, “Whoever recites the beginning verses and
concluding verses of Surah Kahf, he will have a noor (divine light) from his feet
until his head, and whoever recites the entire Surah, he will have a noor that will
extend between the sky and the earth.”
‫عن أيب سعيد اخلدري قال قال رسول هللا صلى هللا عليه وسلم من قرأ سورة‬
‫الكهف كانت له نورا يوم القيامة من مقامه إىل مكة ومن قرأ عشر آايت من‬
1 ‫آخرها مث خرج الدجال مل يضره‬
Hazrat Abu Sa’eed Khudri  reports that Rasulullah  said,

“Whoever recites Surah Kahf, it will be a noor for him on the Day of Qiyaamah
that will extend from the place where he is standing until Makkah Mukarramah,
and whoever recites the concluding ten verses of Surah Kahf and Dajjaal
thereafter emerges, Dajjaal will not harm him.”
‫عن علي بن أيب طالب قال قال رسول هللا صلى هللا عليه وسلم من قرأ سورة‬
‫الكهف يوم اجلمعة فهو معصوم إىل مثانية أايم من كل فتنة تكون فإن خرج‬
2‫الدجال عصم منه‬
Hazrat Ali  reports that Rasulullah  said, “Whoever recites Surah

Kahf on the day of Jumu’ah, he will be protected for eight days from every fitnah
that will occur. Hence, if Dajjaal has to emerge, he will be protected from him.”
We make du‘aa that Allah  safeguard the ummah of

Rasulullah  from all fitnahs and keep them steadfast
upon the Mubaarak Sunnah of Rasulullah  in all facets
of life.

430 ‫ األحاديث املختارة للضياء املقدسي رقم‬2
164

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The Fitnah of

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First Edition: Sha’baan 1439 / May 2018

Chapter 8 ....................................................................... 114

Chapter 11 ..................................................................... 161

The Divine System of Allah 

The Universal Prophethood

ٰ َ ‫كر َوإنّا لَهُ ل‬

In regard to the preservation of the Mubaarak Ahaadith,

‫‪From this Hadith, we understand that in every period of Islam,‬‬

‫‪The Responsibility of the Ulama of this‬‬

In the narration of Sunan Tirmizi, Rasulullah  gave a

The Purpose of this Book

232 ‫ صحيح مسلم رقم‬1

58/18 ‫ شرح النووي‬1

Hence, the ideology that Dajjaal is a world system which leads

The Signs of Qiyaamah

2892 ‫ صحيح مسلم رقم‬1

The Ahaadith discussing the signs of Qiyaamah are numerous.

3686 ‫ صحيح البخاري رقم‬1

The Minor Signs of Qiyaamah

3176 ‫ صحيح البخاري رقم‬1

Hazrat Abu Hurairah  reports that Rasulullah  said, “When

2928 ‫ صحيح البخاري رقم‬1

Apart from the aforementioned signs recorded in this Hadith,

The Major Signs of Qiyaamah

‫‪Dajjaal - The Greatest of Trials‬‬

The Main Tools of Dajjaal

2235 ‫ سنن الرتمذي رقم‬1

As time is passing, the Deeni condition of the ummah around the

Entertainment - The Tool of Dajjaal

‘Living for Entertainment’ - A Core Value of the Kuffaar

When a kaafir has no concept and belief of the Aakhirah, Jannah

Muslims Imitating Kuffaar

‘Islamic Souks’ and ‘Islamic Fairs’

Women - The Tool of Dajjaal

In a Hadith reported in Musnad Ahmad, it is mentioned that

2742 ‫ صحيح مسلم رقم‬1

Therefore, when Dajjaal will make his appearance in the world

5353 ‫ مسند أمحد رقم‬1

In essence, in today’s times, people’s focus and outlook has

2937 ‫ صحيح مسلم رقم‬1

The Need of the Ummah in these Crucial

‫)‪The Department of Aqaa’id (Fundamental Beliefs‬‬

The Department of Fiqh (Laws and Injunctions)

The Department of Fazaa’il (Virtuous Actions) and non

The Department of Taareekh (Information regarding

The great Muhaddith of this era, Shaikh Muhammad Awwaamah

Is Dajjaal a Human, a Jinn, a Hybrid of the

58/18 ‫ شرح النووي‬3

Hence, the ideology that Dajjaal is a world system which leads

A Strange and New Theory

4296 ‫ سنن أيب داود رقم‬1

Answer of Shaikh Muhammad Awwamah ‫حفظه هللا‬

The Mistakes of the Theory

1. Opposing the Aqaa’id of the Ahlus Sunnah wal

Following the Mainstream View

1 As far as the Hadith of Musnad Ahmad is concerned, in which Rasulullah

2. The Belief of the Ahlus Sunnah wal Jamaa’ah

The Statement of Hazrat Mufti Shafee Saheb 

Scrutinizing the Israeli Narration

571-570/4 ‫ معارف القرآن‬1