Sunday, June 16, 2024 AD / Dhul-Hijjah 9, 1445 AH
Mansoor Hashemi Khorasani
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Question & Answer
 

Who is the Messiah of dajjal or Antichrist mentioned in Shia and Sunni Hadiths? Is it true that to know Imam Mahdi, we must also know dajjal? Is dajjal a human being or a movement? Is he alive now? How will Imam Mahdi kill dajjal? It has been narrated from the Messenger of God, peace and blessings of God be upon him and his family, that dajjal is ibn Sayyad. Is ibn Sayyad the very dajjal?

Please note the following:

1. Mansoor Hashemi Khorasani, in his invaluable book Return to Islam[1], has revealed the existence of a secretive and extensive satanic network in the world that, under the supervision and management of Satan himself and through an unofficial alliance between the most powerful corrupters and wealthy atheists on the one hand, and Jewish priests and sorcerers who worship Satan on the other hand, attempts to pave the way for the realization of Satan’s proclaimed sovereignty over the world. Satan’s proclaimed sovereignty over the world will be realized when his caliph in the world comes into power to enforce his rulings in the world on his behalf. This “caliph of Satan” is a human being called “dajjal”, although he is originally one of “the offspring of Satan”; as God Almighty has said: ﴿أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا[2]; “Do you then take him and his offspring as guardians other than Me while they are your enemies?! What an evil alternative for oppressors!”

2. In confrontation with this secretive and extensive satanic network that, with its center in the West, attempts to pave the way for the realization of the sovereignty of “dajjal” over the world as “the caliph of Satan”, a secretive and extensive divine network is being formed that, with its center in the East, attempts to pave the way for the realization of the sovereignty of “the Mahdi” over the world as “the Caliph of God”. Soon, these two networks will enter a bitter and exhausting competition, like a race between two racehorses, to reach a significant region of the world; because whichever network reaches that region sooner will be the winner of this competition, and good for those who join the divine network, even if they fail in this competition, and woe to those who join the satanic network, even if they succeed in this competition!

3. Mansoor Hashemi Khorasani, may God Almighty protect him, has said in one of his words of wisdom: «إِنَّ الدَّجَّالَ لَقَبٌ كَفِرْعَوْنَ، يَتَوَارَثُهُ رِجَالٌ مِنْ آلِ إِبْلِيسَ»[3]; “Indeed, ‘dajjal’ is a title like ‘Pharaoh’ that some men from the house of Iblis inherit from each other!” This means that in the knowledge of this scholar, “dajjal” is not the apparent name of “the caliph of Satan,” but rather a general title like “Pharaoh” given to the highest position within the satanic network in every era. Therefore, there is no era empty of “dajjal,” as there is no era empty of “the Mahdi”; because “dajjal” is a caliph that represents Satan against a Caliph that represents God, and every Caliph that represents God is considered a “Mahdi” (i.e., a guided human); considering that “Mahdi” is not the apparent name of “the Caliph of God,” but rather a general title like “Imam” given to the highest position within the divine network in every era; as God Almighty has said about Ibrahim, peace be upon him: ﴿وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ[4]; “And We bestowed upon him Ishaq and Ya‘qub; We guided all of them, and we guided Nuh before,” and this means all of them were “Mahdi” (i.e., guided). Based on this, it is possible that ibn Sayyad was the dajjal of his time; as the Messenger of God, peace and blessings of God be upon him and his family, was the Mahdi of his time. However, the dajjal of our time is clearly not ibn Sayyad, as the Messenger of God, peace and blessings of God be upon him and his family, is not the Mahdi of our time. Rather, the dajjal of our time is the leader of the satanic global network that a group in the West is making preparations for his advent; as God Almighty has said: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ[5]; “And We made them leaders who invite toward the fire,” and the Mahdi of our time is the leader of the divine global network that a group in the East is making preparations for his advent; as God Almighty has said: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا[6]; “And We made them leaders who guide by Our command,” and the fight between them will continue, one from the East and the other from the West, until “the Messiah of God” returns to the world and judges between them rightfully. A group of people of knowledge have also said something similar to what we have said about ibn Sayyad; as ibn Battal (d. 449 AH) has said: «إِنْ وَقَعَ الشَّكُّ فِي أَنَّهُ الدَّجَّالُ الَّذِي يَقْتُلُهُ عِيسَى بْنُ مَرْيَمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَلَمْ يَقَعِ الشَّكُّ فِي أَنَّهُ أَحَدُ الدَّجَّالِينَ الَّذِينَ أَنْذَرَ بِهِمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ»[7]; “If there is a doubt that he is the dajjal that will be killed by Isa ibn Maryam, peace and blessings of God be upon him, there is no doubt that he is one of the dajjals that the Prophet, peace and blessings of God be upon him and his family, warned against,” and al-Bayhaqi (d. 458 AH) has said in what has been quoted from him: «إِنَّ الدَّجَّالَ الْأَكْبَرَ الَّذِي يَخْرُجُ فِي آخِرِ الزَّمَانِ غَيْرُ ابْنِ صَيَّادٍ، وَكَانَ ابْنُ صَيَّادٍ أَحَدَ الدَّجَّالِينَ الْكَذَّابِينَ الَّذِينَ أَخْبَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِخُرُوجِهِمْ»[8]; “The greatest dajjal who will emerge in the end time is someone other than ibn Sayyad, and ibn Sayyad was one of lying dajjals that the Prophet, peace and blessings of God be upon him and his family, announced their emergence,” and Abd al-Ghani al-Maqdisi (d. 600 AH) has said: «كَانَ ابْنُ صَائِدٍ دَجَّالًا صَغِيرَ السِّنِّ غَيْرَ الدَّجَّالِ الْأَكْبَرِ»[9]; “Ibn Sa’id was a minor dajjal other than the greatest dajjal,” and al-Nawawi (d. 676 AH) has said quoting the scholars: «قِصَّةُ ابْنِ صَيَّادٍ مُشْكِلَةٌ وَأَمْرُهُ مُشْتَبَهٌ فِي أَنَّهُ هَلْ هُوَ الْمَسِيحُ الدَّجَّالُ الْمَشْهُورُ أَمْ غَيْرُهُ، وَلَا شَكَّ فِي أَنَّهُ دَجَّالٌ مِنْ الدَّجَاجِلَةِ»[10]; “Ibn Sayyad’s story is complicated, and his matter is doubtful whether he was the notorious dajjal or someone else, but there is no doubt that he was one of the dajjals,” and ibn Kathir (d. 774 AH) has said quoting some scholars: «ابْنُ صَيَّادٍ كَانَ بَعْضُ الصَّحَابَةِ يَظُنُّهُ الدَّجَّالَ الْأَكْبَرَ، وَلَيْسَ بِهِ، إِنَّمَا كَانَ دَجَّالًا مِنَ الدَّجَاجِلَةِ صَغِيرًا»[11]; “Some of the Sahabah thought that ibn Sayyad was the greatest dajjal, but he was not. He was only a minor dajjal from dajjals,” and said: «الصَّحِيحُ أَنَّ الدَّجَّالَ غَيْرُ ابْنِ صَيَّادٍ، وَأَنَّ ابْنَ صَيَّادٍ كَانَ دَجَّالًا مِنَ الدَّجَاجِلَةِ، ثُمَّ تَابَ بَعْدَ ذَلِكَ، فَأَظْهَرَ الْإِسْلَامَ، وَاللَّهُ أَعْلَمُ بِضَمِيرِهِ وَسَرِيرَتِهِ»[12]; “What is true is that dajjal is someone other than ibn Sayyad, and ibn Sayyad was one of the dajjals. He then repented and converted to Islam, and God knows best what was in his mind and heart.”

↑[2] . Al-Kahf/ 50
↑[3] . Saying 117, passage 7
↑[4] . Al-An‘am/ 84
↑[5] . Al-Qasas/ 41
↑[6] . Al-Anbiya/ 73
↑[7] . Sharh Sahih al-Bukhari by ibn Battal, vol. 10, p. 387
↑[8] . Ibn Hajar has quoted it in Fath al-Bari (vol. 13, p. 326).
↑[9] . Akhbar al-Dajjal by al-Maqdisi, p. 10
↑[10] . Sharh Sahih of Muslim by al-Nawawi, vol. 18, p. 46
↑[11] . Al-Bidayah Wa al-Nihayah by ibn Kathir, vol. 19, p. 126
↑[12] . Al-Nihayah Fi al-Fitan Wa al-Malahim by ibn Kathir, vol. 1, p. 173
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Appendices
Sub-questions & answers
Sub-question 1
Author: Homayun Danesh

It has been narrated from the Messenger of God, peace and blessings of God be upon him and his family, that “dajjal will stay on the earth for forty days, one day like a year, one day like a month, one day like a week, and the rest of the days like your days.” Is this narration authentic? Some people interpret it and say that it refers to three periods of authority of the western disbelieving forces in the last two centuries. Is this interpretation correct?

Answer to
sub-question 1
Date: 2015 April 4

The reports about the emergence of dajjal are mutawatir, but the report about the duration of his stay on the earth is a singular report narrated by only Abd al-Rahman ibn Yazid ibn Jabir, from Yahya ibn Jabir al-Ta’i, from Abd al-Rahman ibn Jubayr ibn Nufayr, from his father Jubayr ibn Nufayr, from Nawwas ibn Sam‘an al-Kilabi, from the Messenger of God, peace and blessings of God be upon him and his family[1], and it is certain that a singular report does not lead to knowledge, even if its chain of narrators is authentic in the opinion of people of Hadith. Therefore, it is not permissible to believe in what this report contains; especially considering that Asma’ bint Yazid has narrated something opposite to it and said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: يَمْكُثُ الدَّجَّالُ فِي الْأَرْضِ أَرْبَعِينَ سَنَةً، السَّنَةُ كَالشَّهْرِ، وَالشَّهْرُ كَالْجُمُعَةِ، وَالْجُمُعَةُ كَالْيَوْمِ، وَالْيَوْمُ كَاضْطِرَامِ السَّعْفَةِ فِي النَّارِ»[2]; “The Messenger of God, peace and blessings of God be upon him and his family, said: Dajjal will stay on the earth for forty years, every year like a month, and every month like a week, and every week like a day, and every day like the burning of a palm tree branch in the fire.”

As for the mentioned interpretation, it is merely a conjecture and a guess, and relying on them in matters of religion is certainly not permissible; as God Almighty has said: ﴿إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ[3]; “They follow nothing but conjecture and do nothing but guess.” Moreover, one of the things that weakens this interpretation is that it contradicts the narrator’s understanding of the report; because Nawwas ibn Sam‘an has not perceived it as an allusion, but rather he has taken it literally; in such a manner that he has asked the Messenger of God, peace and blessings of God be upon him and his family, about the ruling on prayer during those days, and the Messenger of God, peace and blessings of God be upon him and his family, has also answered according to this understanding, and this is his confirmation of it. Therefore, al-Nawawi has said: «قَالَ الْعُلَمَاءُ: هَذَا الْحَدِيثُ عَلَى ظَاهِرِهِ وَهَذِهِ الْأَيَّامُ الثَّلَاثَةُ طَوِيلَةٌ عَلَى هَذَا الْقَدْرِ الْمَذْكُورِ فِي الْحَدِيثِ»[4]; “the scholars have said that this Hadith is taken literally, and those three days will be as long as it is mentioned in the Hadith,” unless it is said that the Messenger of God, peace and blessings of God be upon him and his family, answered the narrator proportional to his intellect, which is a strong possibility, and what strengthens it is that most of the reports about the characteristics of dajjal are cryptic; such as the reports about that he is confined to an island among the islands of the sea with a hairy creature called “al-Jassasah,” and that he traverses all lands like rain carried by wind, except for Mecca and Medina, and that he has a donkey whose ears cast a shadow on seventy thousand people, and that his stride is like such-and-such, and that it is written between his eyes: “Disbeliever” (i.e., Kafir), in a way that every literate or illiterate believer can read, and that he has a heaven and a hell with him, and his hell is Heaven and his heaven is Hell, and that he carries mountains of bread and meat and rivers of water, and other similar descriptions that are almost explicitly cryptic and allusive. Rather, to be fair, the report about dajjal’s stay on the earth for forty days, one day like a year, one day like a month, one day like a week, and the rest of the days like your days is almost explicitly cryptic and allusive as well; because it is not possible for such days to exist before the Day of Judgment. For this reason, some scholars have attempted to interpret this report; as ibn al-Munadi has interpreted it and said: «الْمَعْنَى أَنَّهُ يَهْجُمُ عَلَيْكُمْ غَمٌّ عَظِيمٌ لِشِدَّةِ الْبَلَاءِ، وَأَيَّامُ الْبَلَاءِ طِوَالٌ، ثُمَّ يَتَنَاقَصُ ذَلِكَ الْغَمُّ فِي الْيَوْمِ الثَّانِي، ثُمَّ يَنْقُصُ فِي الثَّالِثِ، ثُمَّ يَعْتَادُ الْبَلَاءُ، كَمَا يَقُولُ الرَّجُلُ: الْيَوْمَ عِنْدِي سَنَةٌ؛ إِلَّا أَنَّ الزَّمَانَ تَغَيَّرَ، كَقَوْلِ الشَّاعِرِ: <وَلَيْلُ الْمُحِبِّ بِلَا آخِرٍ>»; “It means that because of the severity of calamity, a great sorrow overwhelms you and the days of calamity become long. Then that sorrow decreases on the second day and further decreases on the third day, and then the calamity becomes normal, just like when a person says: ‘Today was like a year to me,’ while time has changed, as the poet says: ‘The night of the one in love has no end,’” and Hammad ibn Salamah has said: «سَأَلْتُ أَبَا سِنَانٍ عَنْ مَعْنَى ذَلِكَ، فَقَالَ: يَسْتَلِينُونَ الْعَيْشَ، فَتَقْصُرُ الْأَيَّامُ عَلَيْهِمْ»; “I asked Abu Sinan about its meaning, so he said: ‘they live comfortably, so the days become shorter for them.’” Ibn al-Jawzi has mentioned these two interpretations and then said: «هَذَا التَّأْوِيلُ الْمَذْكُورُ يَرُدُّهُ قَوْلُهُمْ بَعْدَ هَذَا: <أَتَكْفِينَا فِيهِ صَلَاةُ يَوْمٍ وَلَيْلِهِ؟ قَالَ: لَا، اقْدُرُوا لَهُ قَدْرَهُ>، وَالْمَعْنَى: اقْدُرُوا لِأَوْقَاتِ الصَّلَوَاتِ، غَيْرَ أَنَّ أَبَا الْحُسَيْنِ بْنَ الْمُنَادِي قَدْ طَعَنَ فِي صِحَّةِ هَذِهِ اللَّفَظَاتِ، يَعْنِي قَوْلَهُمْ: <أَتَكْفِينَا فِيهِ صَلَاةُ يَوْمٍ وَلَيْلِهِ؟ قَالَ: لَا، اقْدُرُوا لَهُ قَدْرَهُ> فَقَالَ: هَذَا عِنْدَنَا مِنَ الْمَدَاسِيسِ الَّتِي كَادَنَا بِهَا ذَوُو الْخِلَافِ عَلَيْنَا قَدِيمًا، وَلَوْ كَانَ ذَلِكَ صَحِيحًا لَاشْتَهَرَ ذَلِكَ عَلَى أَلْسِنَةِ الرُّوَاةِ كَحَدِيثِ الدَّجَّالِ، فَإِنَّهُ قَدْ رَوَاهُ ابْنُ عَبَّاسٍ وَابْنُ عُمَرَ وَجَابِرُ بْنُ عَبْدِ اللَّهِ وَحُذَيْفَةٌ وَعُبَادَةُ بْنُ الصَّامِتِ وَأُبَيُّ بْنُ كَعْبٍ وَأَبُو هُرَيْرَةٍ وَسَمُرَةُ بْنُ جُنْدُبٍ وَأَبُو الدَّرْدَاءِ وَأَبُو مَسْعُودٍ الْبَدْرِيُّ وَأَنَسُ بْنُ مَالِكٍ وَعِمْرَانُ بْنُ حُصَيْنٍ وَمُعَاذُ بْنُ جَبَلٍ وَمُجَمِّعُ بْنُ جَارِيَةَ فِي آخَرِينَ، وَلَوْ كَانَ ذَلِكَ لَقَوِيَ اشْتِهَارُهُ، وَلَكَانَ أَعْظَمَ وَأَفْظَعَ مِنْ طُلُوعِ الشَّمْسِ مِنْ مَغْرِبِهَا، وَهَذَا الَّذِي قَالَهُ هُوَ الظَّاهِرُ»[5]; “The mentioned interpretation is rejected by this excerpt of the narration that reads: ‘Are the prayers of one day and night sufficient for us? He said: No, estimate their time,’ which means to determine the time of prayers by estimation, although Abu Husain ibn al-Munadi has challenged the authenticity of these words, meaning this excerpt of the report that reads: ‘Are the prayers of one day and night sufficient for us? He said: No, estimate their time,’ and he has said: ‘In our opinion, this is one of the fabrications that those who oppose us have been using against us for a long time. If it were true, it would have become well-known among the narrators, like the Hadith of dajjal narrated by ibn Abbas, ibn Umar, Jabir ibn Abdullah, Hudhayfah, Ubadah ibn Samit, Ubay ibn Ka‘b, Abu Hurairah, Samurah ibn Jundub, Abu Darda’, Abu Mas‘ud al-Badri, Anas ibn Malik, Imran ibn Husain, Mu‘adh ibn Jabal, Mujammi‘ ibn Jariah, and others, and if it were true, its fame would have become so great, and it would have been greater and more terrifying than the rising of the sun from the West,’ and what he (i.e., ibn al-Munadi) has said is apparent view.”

As a result, the report about the duration of dajjal’s stay on the earth is not proven, and if it is true, it cannot be taken literally, however, interpreting it as three periods of authority of the western disbelieving forces in the last two centuries also lacks definitive evidence[6].

↑[1] . See: Musnad of Ahmad, vol. 29, p. 173; Sahih of Muslim, vol. 4, p. 2250; Sunan of ibn Majah, vol. 2, p. 356; Sunan of Abi Dawud, vol. 4, p. 117; Sunan of al-Tirmidhi, vol. 4, p. 81; al-Iman by ibn Mandah, vol. 2, p. 932; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 537.
↑[2] . Al-Jami‘ by Ma‘mar ibn Rashid, vol. 11, p. 392; Musnad of Ishaq ibn Rahwayh, vol. 5, p. 169; Musnad of Ahmad, vol. 45, p. 552; al-Muntakhab Min Musnad of Abd ibn Humayd, p. 457; al-Fitan by Hanbal ibn Ishaq, p. 151
↑[3] . Al-An‘am/ 116
↑[4] . Sharh Sahih of Muslim by al-Nawawi, vol. 18, p. 65
↑[5] . Kashf al-Mushkil Min Hadith al-Sahihain by ibn al-Jawzi, vol. 4, p. 203
↑[6] . For more information on dajjal, refer to saying 117 from the sayings of His Eminence Mansoor, may God protect him.
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