Can you give information about Dajjal? What are the characteristics of Dajjal?

A Brief Description of the Question: 

Can you inform me about the characteristics of dajjal?

The Answer: 

What are the characteristics of Dajjal? As the following hadith denotes the mischief of Dajjal is the biggest mischief in the world: "There will be no bigger incident (in another narration mischief) than Dajjal right from the creation of Adam to the Last Hour."(1)

It is very important for our spiritual life to know Dajjal, who is the Pioneer of a terrifying destruction. Thus, we can protect ourselves from his evil and save our spiritual world from dangers.

It is a great heedlessness and disaster that will bring about a lot of risks not to know or not to be able to know him. Since his advent is one of the greatest incidents in the universe and since he can do the destruction that Nimrods and Pharaohs could not do, it is necessary to show the maximum effort to know him. In order to know the true nature of that terrifying man whose name is mentioned everywhere like basmala (the name of Allah), on every occasion, who is put forward everywhere and who has a very painful influence on the world of Islam and future, “if thousands of people like us were to be sent to prison, and even to be executed, it would still be cheap with regard to the religion of Islam.” 

When its true nature is learned, even the most obdurate people will be saved from absolute disbelief to a certain extent, will doubt their disbelief and will moderate their arrogant and insolent aggression.(2)

To be in favor of Dajjal intentionally is the greatest disaster; it means death spiritually.
Eighty percent of the people cannot realize the truth because they are not investigative. However, they look at the scholars and imitate them. What if the scholars cannot find the truth? If the scholars go to the extremes (excess and negligence) and have wrong ideas, people will not be able to find the truth and will not be free of doubts and hesitation.

Unfortunately, there have been extremes (excess and negligence) regarding the issue up to now. Some scholars who lived in the past and who live now say that something like that cannot happen by looking at some of the extraordinary characteristics of Dajjal while some others prefer to wait for Dajjal as it is described in the hadiths without making any interpretations. While the former group expresses impossibility, the latter group say that everything is possible from the point of view of Allah’s power and that it is not impossible for such a Dajjal to come if He wishes.

However, under normal circumstances, it is not possible for a man to have a height taller than a minaret, to have the word ‘kafir’ written on his forehead, to walk around the world in forty days, for a donkey to have a distance of 40 arshins (1 arshin=68 cm) between its two ears and to bray so high that the whole world will hear it; they cannot happen word for word. If a man having those characteristics came, everybody would know he was Dajjal and it would be contrary to the concept of testing.

However, since the Messenger of Allah informs us about them, it is impossible to deny them. They will take place one by one. However, it is necessary to know their interpretations so that they will not be regarded irrational and it will be understood that they are appropriate and have wisdom.
Then, it is important to learn Dajjal as he is. Therefore, Islamic scholars demanded that children be given information about Dajjal when they are young and that the information about him should be present in the school curriculum.

How is Dajjal known easily? It cannot be thought that the Messenger of Allah, who always thinks about his umma and more than anybody else, who regards their joys as his own joy and their pains as his own pain, will not warn his umma against him and that he will not inform us about his nature, characteristics, functions and activities. If a person lives an Islamic life and takes into account the information given in hadiths, it will not be difficult to know him. In a hadith, it is pointed out that "Those who do not like Dajjal’s life and activities will know him."(3). An Islamic life based on a strong belief will not make it difficult to see Dajjal and Mahdi, who will struggle against him.

It is impossible not to see that our Prophet calls his umma to be alert by informing them about Dajjal’s outstanding characteristics. The hadith experts interpreted and explained clearly those hadiths most of which were expressed using signs and similes and made things easy for us.

Yes, the Messenger of Allah listed the characteristics of Dajjal one by one but he stated his opinion by saying, "I feel anxious that you may confuse"(4). If one does not look at things with the light and sagacity of belief, confusion is always possible.


a. He is Jewish

Dajjal is Jewish. When his activities are considered, it is not astonishing that he is Jewish. The Jews regard it as a feather in the cap. According to what is stated in Alusi tafsir, once the Jews came to the Messenger of Allah (pbuh) and said, "The end of time Dajjal will emerge from among us; he will do this and that ". Upon this, God Almighty sent down the 56th verse of Chapter al-Mumin.

According to what is stated in Abu's-Suud tafsir, the Jews said the following to the Messenger of Allah:
"You are not our owner that is mentioned in the Torah. The son of David is Messiah. It is what you call Dajjal. He will emerge at the end of time and will dominate the whole world; the property and sovereignty will belong to us."

In the verse that was sent down – which we mentioned above – Allah answered them as follows: "Those who dispute about the Signs of Allah without any authority bestowed on them― there is nothing in their breasts but (the quest of) greatness, which they shall never attain to: seek refuge, then, in Allah: it is He Who hears and sees (all things)."

b. His body structure
Dajjal is a huge, formidable (5), 

red-skinned (6), curly (7) person with a large neck and wide forehead (8). 

He has short and wide apart legs. (9) 

The word “kafir” is written on his forehead. (10) 

Every believer, whether literate or illiterate, can read it. Everybody who does not like what he has done will read that writing.(11)

It is opposite to the concept of testing if an obvious, visible word, kafir, exists on the forehead of someone. 

Then, something else should be meant by it. We see the following interpretation in Şualar (Rays) about it: "It may be interpreted as follows:  Sufyan will wear the headgear of non-believers, and make everyone else wear it. However, since it will be generally adopted under compulsion and the force of the law, when that headgear is taken into prostration [in worship], it will become rightly-guided, God willing, so that those who wear it —unwillingly— will not become unbelievers."(12)

c. He is one-eyed

Dajjal is one-eyed.(13)

Once the Messenger of Allah mentioned Dajjal and said, “l warn you against him and there was no prophet but warned his nation against him. No doubt, Noah warned his nation against him, but I tell you about him something of which no prophet told his nation before me. You should know that he is blind, and Allah is not blind."(14)

“Although he is blind, he says to people “I am your Lord”. However, your Lord is not blind (He is free from resembling creatures and free from all defects).”(15)

“Allah is not blind. Be careful. The right eye of Dajjal is blind. His eye is like a grain that has popped.”(16) 

"His eye is indistinct."(17)

In the narrations, Dajjal’s eye resembles a green glass,(18) and a bright star.(19)
Based on those narrations, Qurtubi says, both eyes of Dajjal have defects; one eye has been deprived of light and the other is faulty at birth. (20)
It has been stated that that blindness means the blindness of his eye of the heart. (21)

Saying; "Man becomes blind due to fancy and wrath", Mawlana points out to another aspect of blindness.
We see that in folklore, one-eyedness is used for the evil and bully people. The one-eyedness used for Dajjal means “the evilest of all”. In Arabic folklore, the phrase glass-eyed is used for a lascivious man. (22)

It is very significant that the word “awar”, which means blind in Arabic, is used for a “person who has no goodness by any means” (23).

As a matter of fact, Muhammad Abduh sees Dajjal as the symbol of dishonesty and evil. Muhammad al-Bahi regards the advent of Dajjal as the spread of mischief and anarchy in the community and the sovereignty of materialism saying, "Dajjal is the symbol of materialism that will peak."

According to Muhammad Asad, that characteristic exactly fits the Western civilization that sees the matter only and that is closed to spirituality and that has some extraordinary features. That interpretation of Asad is in harmony with the expression of Badiuzzaman who says for the West that deviated from the real Christianity, “The blind genius that has a single eye like Dajjal” (24)(25).

While Badiuzzaman says that one of the Great Dajjal’s eyes will be blind, and one eye of the other Dajjal will be blind in comparison with his other eye that he has a spellbinding hypnotic power in his eye and that the Islamic Dajjal has a spellbinding hypnotic power in one of his eyes (26), he interprets them as follows: "It even says in narrations: “Dajjal will be blind in one eye.”By drawing attention to this and pointing out that one of the Great Dajjal’s eyes will be blind, and one eye of the other Dajjal will be blind in comparison with his other eye, the hadith is indicating that since they will be absolute unbelievers, they will have only one eye and their sight will be restricted to this world, and they will have no eyes that see the hereafter and consequences of actions."

After that explanations, Badiuzzaman says, “I too saw the Islamic Dajjal in a spirit world. I observed with my own eyes that he possessed a spellbinding hypnotic power in one of his eyes, and I understood him to be a total denier of God. He will attack religion and the sacred with a boldness and insolence arising from his absolute denial. However, since the ordinary people will not know the truth of the matter, they will suppose it to be an extraordinary power and courage "(27).

The following expressions are recorded in Kutub Sitta Mukhtasar Translation and Explanation regarding the issue:
"The most apparent and important property of the mischief of the end of time caused by Dajjal is that it is against religion. Some humanist views that will emerge during the end of time will try to replace religion. Although it does not call itself a religion formally, it will assume the identity of a religion from the point of view of creed with the system Dajjal will put forward and try to establish. That new religion will base its creed on the denial of divinity in order to eliminate all kinds of divine sovereignty. It tries to bring a humane idol (desire) to replace all kinds of religious values. It is a secular religion whose main deity is matter and man. It is understood from the hadiths that the secular people will try to eliminate Islam and believers will suffer insults. It is doubtless that they took place exactly in the past and will take place today."(28)

What is the reason (wisdom) why it is specially stated that one eye of Dajjal is blind? It may be to enable Muslims to know him easily. They should know him so that they will not be deceived by his extraordinary acts, tricks and fascination. Those who see that he is materially blind and that he denies the hereafter and make the world his aim of life will not have difficulty in recognizing him; they will immediately notice his denial and will only laugh at him when they see that he deifies himself despite his defects.

d. He has no children
When the Messenger of Allah (pbuh) called his umma’s attention to the issue of Dajjal, he sometimes answered the questions of his companions that they asked curiously and dreadfully; he informed them about the characteristics of Dajjal so that they will not have any difficulty in recognizing him.

One of them is the fact that he will not have any children. (29) That state is in conformity with the word “abtar”, that is, cut off from posterity in Chapter al-Kawthar. It is also stated that abjad calculation denotes him.

e. He is taller than a minaret

We learn from narrations that Dajjal is extraordinarily big and even taller than a minaret, and that Hazrat Eesa (Jesus) is very small in comparison to him. (30) When Hazrat Eesa jumps about seven meters high when he kills him, he can only hit Dajjal’s knee with his sword. It means, Dajjal is ten or twenty times taller than Hazrat Eesa.

According to what Hazrat Ali says, Sufyan is also a big person. First, he destroys what is around him and then, he goes to the countries of the east and defeats their kings.(31)

The fact that Dajjal, who is absolutely materialistic, naturist, who denies Allah, imagines that he has a kind of divinity, makes others bow in front of his sculptures, is shown to be taller than a minaret, that he is much bigger than Hazrat Eesa denotes the magnitude of his power and activities and the excessiveness of his material and political power. Stating that it is understood that the personalities that will emerge during the end of time will have extraordinary power from the narrations, Badiuzzaman says that they represent the vastness of their collective personality and adds that at one time, the Commander-in-Chief of the Japanese Army, which had defeated Russia, was shown in a picture with one foot in the Pacific Ocean and the other foot in the fort of Port Arthur. (32)

In another place, we see the following interpretation of Badiuzzaman:
"'La ya'lamu'l-ghayba illallah (None knows the Unseen except Allah), one interpretation must be as follows: it is an allusion and sign that quantitatively the spiritual community of mujahids who will recognize Jesus (Peace be upon him) and follow him, will be very few and small comparatively to the ‘scientific’, physical armies of Dajjal."(33)

Silencing the atheists that regards the hadith above as superstitious and impossible in Kastamonu Lahikası and warning the superficial scholars who have the opinion that it will take place literally saying that one of the different meanings of it took place, Badiuzzaman points out to the situation at the end of World War II. 

He says that with a government that tries to maintain Christianity and mischievous and tyrannous governments and their followers that officially help irreligiousness and Bolshevism and that favor the spread of irreligiousness among Muslims in Asia for their dirty interests are in compatible with the hadith in three aspects if their collective personality are materialized:

First aspect: If the spiritual congregation of Christians that follows the real Christianity and the congregation that starts to spread irreligiousness were in separate bodies, the former would not even be like child near a person as tall as a minaret in comparison to the latter.

Second Aspect: If the collective personality of the fighting congregation in the government that officially declares, "I will rely on Allah and eliminate irreligiousness and I will protect Islam and Muslims” and that deals a death blow, with its population of a bit more than a hundred million, to a population of about four hundred people, Bolsheviks, its allies China and America are materialized, it will become like a small man in comparison to the collective personality of the irreligious people that they are struggling against. The narration "Dajjal will capture the world" means “most of the world will support him”. As a matter of fact, it became so.

Third aspect: If the collective personality of a government that fights defeating Asia, Africa, America and Australia by depending on religion and claiming to be the deputy of Hazrat Eesa and that do not even constitute one-fourth of Europe and the collective personalities of the others were personified, one more of the different meanings of the hadith would be apparent.(34)

Badiuzzaman explains another reason why their power seem so extraordinary and wonderful as follows:
“Since most of the affairs they carry out are destructive and related to the appetites, they appear to have extraordinary power, for destruction is easy; one match can burn down a village. As for the satisfying the animal appetites, since it is what the instinctual soul wants, it is much sought after.”(35)

In the narrations, it is mentioned that both Dajjals have extraordinary affairs and outstanding power and grandeur and that some unfortunate people even attribute divinity to him.(36)

The four aspects and reasons of it are explained as follows in Şuâlar (Rays):

First: Since, as the result of a Divine scheme permitting them to do so, the good things and advances which are achieved through the strength of brave armies and active nations in their despotic, huge states, are unjustly attributed to them, it leads to their persons being imagined to have the power of a thousand men.

Second: Because both Dajjals employ the severest despotism, the greatest tyranny, and the maximum violence and terror, they appear to have vast power. Yes, a despotism so extraordinary that under the cloak of laws, they intervene in everyone’s consciences and religious beliefs, and even their clothes.

Third: Because both Dajjals will win the assistance of a secret Jewish society which nurtures a terrible desire for revenge on Islam and Christianity, and that of another secret society which uses women’s liberation as a screen, and because the Islamic Dajjal will deceive even the Masonic lodges and win their support, they will be supposed to possess tremendous power. "Also, it is understood from the divinations of some of the saints that the Dajjal called Sufyan who will come to lead the Islamic world will be a leading politician who is extremely capable, intelligent, and active, does not like ostentation and gives no importance to personal rank and glory; he will be a military leader who is extremely bold, forceful, energetic, and resolute, and does not condescend to fame-seeking, and he will captivate the Muslims. 

Taking advantage of their lack of hypocrisy, he will have their extraordinarily brilliant works ascribed to himself, as well as the progress they have achieved driven by the severe need arising from the transformation and renewal of the large army and state and the upheavals of the First World War, and he will have it bruited everywhere by eulogists that he possesses a wondrous and extraordinary power."

Fourth: The Great Dajjal will have spellbinding, charismatic qualities. The Islamic Dajjal will have fascinating, hypnotic powers in one eye.That denier of Allah will attack religion and the sacred with a boldness and insolence arising from his absolute denial. But since the ordinary people will not know the truth of the matter, they will suppose it to be an extraordinary power and courage. (37)

f. He walks around the world in forty days
We learn from narrations that When Dajjal appears, the whole world will hear it that he will walk around the world in forty days and that he will have an extraordinary donkey. (38)
The distance between the two ears of Dajjal will be about forty arshins. (about 27 m).(39)
Some contemporary scholars say what is meant by it is an airplane with a distance of forty arshins between two wings. Probably, that is why, he goes so fast as if the skin of the ram is peeled off. (40) 

We understand from the narration, "Dajjal goes very fast like the wind dragging a cloud"(41) that he will make use of fast vehicles and act very fast.
The Messenger of Allah says Dajjal, who walks around the world in forty days, will go to every town except Makkah and Madinah.(42) 

According to what is stated in Şuâlar (Rays), the means of communication and transportation develop so much that an event is heard all over the world in one day. And a man will be able to walk around the world in forty days and see and travel in seventy countries.
That narration also informs about vehicles like trains, cars, buses and planes ten centuries before their invention miraculously.
However, Dajjal is not heard because of his honor but as a tyrannical king. He travels not to invade a place but to stir up sedition and deceive people. One of the ears of the donkey he mounts on is like an oven of Hell and the other is very beautifully adorned like Paradise. His donkey is a terrifying car, plane or something else. (43) 

Let me write about an interesting anecdote between Badiuzzaman and his students regarding the issue: Ziya Dilek of Inebolu believes that Dajjal has emerged due to the events that take place. However, he has difficulty in understanding some mutashabih (ambiguous) hadiths. One of them is as follows: "The ears of Dajjal will be as big as an elephant ear, his feet will be soft. While walking, he will produce a loud sound and a dirty smell." He asks Badiuzzaman about it when he visits him. Badiuzzaman gives the following answer: "Brother! Does that car that you get in not resemble that definition a bit? Its doors are like the ears of an elephant; its feet (tires) are soft and it produces a loud sound and a dirty smell from behind."(44) 

The atheists of the past denied those narrations because they regarded them impossible; the atheists of today regard them normal. (45)

g. His extraordinary acts 
Dajjal has some extraordinary acts. He will preserve himself through wonders such as magic, hypnotic powers, and spiritualism, and will spellbind many people.(46)

How can Dajjal have so extraordinary powers since he is a faithless person?

As it is known the extraordinary acts shown by unbelievers is called, “istidraj” It will not give them superiority; it only increases their faithlessness. Naturally, they oppress people, become effective and gather a lot of people around the because they use istidraj for evil.
Dajjal is like that too. As Abu Hanifa says, his extraordinary states are istidraj.(47) 

Although Dajjal claims divinity like the Pharaoh and shows some extraordinary acts, he is nothing but a creature that is born, grows and has human properties. And the believing hearts will not have difficulty in understanding his deception. 

Although many people bow down to Dajjal, a youthful believer opposes him. Dajjal splits him into two by his sword. Then, he revives him and wants him to believe in him. However, on the contrary, the believer becomes sure that he is Dajjal. He becomes a witness that he is the Dajjal that the Messenger of Allah states will appear at the end of time. After that, the power of Dajjal flies away, from then on he cannot kill anyone. (48) 

It is possible to think of it as a metaphor. Halimi (d 1012) says the killing and reviving by Dajjal will be through a kind of treatment. (49) 

h. He has his own Paradise and Hell

There is a famous story in the Quran, the story of Talut. Talut is tested together with his soldiers at a stream. 

There are two streams with Dajjal and the people of the end of time are tested through those streams.

Before proceeding to the two streams of Dajjal, let us have a look at the story of the streams of Talut to find out about the similarities.
The Children of Israel, who suffered oppression and torture in each era, faced troubles again after Moses and said to a prophet that was among them: "Appoint for us a king that we may fight in the cause of Allah."

Their Prophet warned them: "Is it not possible if you were commanded to fight, that you will not fight?"
They said: "How could we refuse to fight in the cause of Allah seeing that we were turned out of our homes and our families?"
However, when they were commanded to fight, they turned back except a small band among them.

Allah appointed Talut as king over them. Talut set forth with the armies towards the enemy. They reached a stream. They would be exposed to another testing. Talut said:
“Allah will test you at the stream; if any drinks of its water, he goes not with my army; only those who taste not of it go with me; a mere sip out of the hand is excused.”

They drank of it, except a few. When they crossed the river― he and the faithful ones with him they said: "This day we cannot cope with Goliath and his forces." However, those who were convinced that they must meet Allah, said: "How oft, by Allah's will, hath a small force vanquished a big one? Allah is with those who steadfastly persevere."

"When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm; Help us against those that reject faith."
By Allah's will, they routed them: and David slew Goliath.
That incident is narrated in Chapter al-Baqara, verses 246-251.

Now, let us look at the differences between Talut and Hazrat Mahdi.
Talut was a brave and daring commander. Hazrat Mahdi is a spiritual commander that was brave and reckless against the evilest enemies.

Talut and his soldiers were tested through not drinking from the stream; those who drank became weak and powerless and collapsed; the very small group that did not drink it fought the enemy heroically and defeated the enemy.

Hazrat Mahdi and his soldiers, that is, his students will be tested through the stream of Dajjal. That strong-willed group “whose number will be the same as the number of the soldiers of Talut”(50) and that base their acts on sincerity, loyalty and solidarity will see that the sweet watery stream is actually fire and the water of the stream that looks like a bright fire is actually cold water and they will not drink the sweet water. Those who drink will lose the testing. 

Now let us proceed to those two streams that the Messenger of Allah mentions.
Once, while telling his companions about Dajjal, the Messenger of Allah (pbuh) says, "I know what Dajjal has better than him." And goes on as follows:

"There are two streams flowing near him. One of the is white in appearance. The other one seems like a bright fire. Whoever reaches that time should go to the side of the river that looks like a fire and drink from it. The stream that looks like a bright fire consists of cold water."(51) 

In another narration, it is stated that there mountains of water and bread with Dajjal. (52)

In another narration in Muslim, it is stated that he has its own Paradise and hell and his Hell is Paradise and his Paradise is Hell.(53) 

He puts those who follow him into his Paradise and those who do not follow him into his Hell. (54) 

Interpreting those hadiths, scholars say Dajjal will put believers who do not bow down to him into Hell with torture. Aliyyu'l-Qari says, "His water is bounty and taste; his fire is a hardship, torture, and agony."(55) 

He also says that the believers that do not accept Dajjal will be in discomfort, trouble, suffering and agony, but they will show consent, gratitude, and patience with the grace and grant of Allah. (56)

When that situation is explained in an hadith, it is clearly stated that the community that does not accept Dajjal will suffer famine that their goods will be confiscated and that those who accept him will receive bounties. (57)

Asqalani states that what is meant by Paradise may be taste and bounties and what is meant by Hell may be torture and agony. (58)

Dajjal, who established a tyranny with his material power and means and his intelligence and slyness, makes a community that does not accept him suffer famine and he confiscates all of their goods. (59)

Yes, Dajjal, who uses mischief as the greatest trump, presents his followers with the pleasures and enjoyments of the civilization, honors them with ranks, positions, and material means gives them welfare and happiness, that is, he makes them live a kind of Paradise life. He punishes those who do not accept him with famine, agony, torture and trouble and makes life a dungeon for them. Prisons become like Hell in his era.

In his era, schools will be an ugly imitation of huri and ghilman, prisons will be places of torture and dungeons, one ear of his donkey, that is the train he rides, will be an area of the feast for his friends and the other ear will be an oven of fire.(60) 

i. He makes scholars slaves of him

There is a narration stating: "Sufyan will be a great scholar; he will go astray with his knowledge. And many scholars will follow him."(61)

Muhammad Ghazali, a scholar of this age, describes Dajjal as a scholar who is competent in natural sciences and says that he represents the conscience of Jewish people that deviate from the truth.(62)

According to what Badiuzzaman says, although he has no means of sovereignty such as strength and power, tribes and peoples, courage and riches, like a king, he will win that position through his cleverness, science, and political acumen, and through his intelligence he will bewitch the minds of many other scholars, making them dictate his wishes. He will attract numerous teachers to support him, and pointing out to them the way to an education system stripped of religious instruction, will work for its widespread enforcement. (63)

As Genghis and Hulagu Khan, who are Islamic Dajjals, had scholars and hodjas like Jafar Hodja and Danishmand Hajib as their supporters, Sufyan will have some hodjas as his fatwa issuers.

j. The whole world will hear him when he shouts

When Dajjal emerges, he shouts terribly and yells; the people of the East and West hear him.(64) When the Islamic Dajjal dies, the devil that serves him will shout to the whole world at Dikilitaş, Istanbul as “He died” and everybody will hear that voice.(65)

Under normal circumstances, no matter how vibrant a person’s voice is, it is impossible to make the whole world hear it. It is contrary to human nature and the concept of testing. Then, everybody will know Dajjal.

Since the Messenger of Allah (pbuh) informed us about it, it is true and right. It can be interpreted. Today, everybody knows that any speech can be heard from all over the world thanks to devices like radio and television. It means Dajjal will emerge in a period when technology has developed so much and he will carry out his activities by making use of it.
One of the reasons why Dajjal seems so strong is the fact that he makes use of and benefits from those wonderful instruments and devices.

By the way, we should state that the fact that the Messenger of Allah pointed out to the devices like telegram, the telephone and television hundreds of years before their invention and that Dajjal will emerge in a period like that is the manifestation of his apparent miracle about the future.

k. His hand is pierced

The fact that Dajjal’s hand is pierced shows that he is a very extravagant person. When we say, “that man has a hole in his hand”, we want to say that he wastes money a lot; similarly, we understand that Dajjal is fond of games, enjoyment and debauchery and he wastes a lot when we say his hand is pierced. “Sufyan will bind people to himself by encouraging them to be wasteful. And by arousing in them an intense greed and ambition, he will hold them in subjection through that weak vein of character… The extravagant will become captive to him, and fall into his trap."(66)

Badiuzzaman was asked about Sufyan when he was in Daru'l-Hikmati'l-İslamiya; they said: "That person will drink water and his hand will be pierced, and it will be known through this that he is the Sufyan." “How is it possible?”

He answered as follows: “It is commonly said about someone who is very extravagant that he has a hole in his hand. That is, he cannot hold onto anything; it flows from him and is lost. Thus, this fearsome man will be addicted to raki; it will make him ill; he will become excessively extravagant and accustom others to being the same."(67) 

l. His mischief is attractive

According to what is stated in a narration, "The mischief of the end of time is so terrifying that nobody can control his soul."(68) 

Therefore, believers always recited the following supplication a lot after the supplication about the torture of grave, "Protect us from the mischief of Dajjal and the end of time" (69).

The dissension of the end of time will draw souls to itself, captivating them. People will join it voluntarily, indeed, eagerly. For example, in Russia, men and women bathe naked together in the public baths. And because by nature women have a strong propensity to show off their beauty, they willingly throw themselves into that dissension and are led astray. The men too, being naturally enamored of beauty, are defeated by their instinctual souls, and with drunken joy, fall into the fire and are burnt. Holding a fascination, the amusements, grievous sins, and innovations of the times such as dancing and the theatre, draw the pleasure-seekers around them like moths, intoxicating them.(70)

Dajjal makes use of all kinds of debauchery; he himself is fond of debauchery and he attracts people who are fond of their souls to his attractive mischief. He will have a lot of supporters because he finds supporters easily.

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Footnotes:

(1) Muslim, Fitan: 126.
(2) Nursi,Şualar (Rays), p. 299.
(3) Tirmidhi, Fitan: 56.
(4) Abu Dawud, Malahim: 14.
(5) Bukhari, Fitan: 26; Muslim, Eeman: 277; Musnad, 2:122, 144.
(6) Bukhari, Fitan: 26.
(7) Bukhari, Libas: 68; Muslim, kitabü'l-Fitan: 20. Abu Dawud, Kitabu'l-Malahim: 14.
(8) Musnad, 2:191.
(9) Abu Dawud, Kitabu'l-Malahim:14.
(10) Bukhari, Fitan: 26; Muslim, Fitan: 101-102; Tirmidhi, Fitan: 62; Musnad, III:115, 211.
(11) Muslim, Fitan: 95, 101-102; Abu Dawud, Malahim: 14; Tirmidhi, Fitan: 56; Musnad, III:103, 173, 201.
(12) Nursi, ibid, s. 358, 502.
(13) Bukhari, Anbiya: 3; Ruya: 11.
(14) Bukhari, Fitan: 26, Anbiya: 77; Muslim, Fitan: 95, 100, 109; Abu Dawud, Malahim: 14; Tirmidhi, Fitan: 56, 62; Musnad, 1:176, 182; II:27, 149.
(15) Musnad, 3:367-368.13
(16) Bukhari, Fitan: 26; Muslim, Kitabu'l-Fitan: 20; Musnad, II:33.
(17) Abu Dawud, Kitabu'l-Malahim (Chapter Dajjal’s Emergence) 4:116-117.
(18) Musnad, 5:123-124.
(19) Musnad, 1:374; 3:79.
(20) Qurtubi, at-Tazkira fi Ahwali’l-Mawta wa’l-akhira, I-II (Cairo: 1406/1985), 2:397-398.
(21) Ali al-Qarî, Ali bin Sultan al-Harawi, Mirqatu’l-Mafatih (Cairo: nd.), 5:190.
(22) Sarıtoprak, ibid, p. 128.
(23) İbn Manzur, Lisanu'l-Arab, a-w-r item.
(24) Nursi, Lem'alar (Flashes), p.
(25) Sarıtoprak, ibid, p. 117.
(26) Nursi, Şualar (Rays), p. 499.
(27) İbid, p. 513-514.
(28) Canan, ibid (İstanbul: Akçağ Yayınları, 1992), 13:458.
(29) Muslim, Fitan: 89.
(30) al-Munawi, Fayzu'l-Kadir Sharhu Jamii’s-Saghir, I-IV. Beirut: 1392 (1972), Hadith no: 4249; al-Haytami, Majmau'z-Zawaid wa Manbau’l-Fawaid, I-VIII (Beirut: 1403/1982), 8:344.
(31) al-Barzanji, as-Sayyid ash-Sharif Muhammad bin Rasul, al-Ishaa fi Ashrati’s-Saa (Cairo: Selimağa Library, No: 582, nd), p. 167, 168.
(32) Nursi, Şualar (Rays), p. 505.
(33) İbid, p. 508.
(34) Nursi, Kastamonu Lahikası, p. 53-54.
(35) Nursi, Şualar (Rays), p. 492.
(36) Kanzu'l-Ummal, 14:334.
(37) Nursi, İbid, p. 513-515.
(38) Kanzu'l-Ummal, 14:330.
(39) Musnad, 3:367-368; Hakim, Mustadrak: 4:530.
(40) Hakim, Mustadrak: 4:529-530.
(41) Muslim, Fitan: 110; Abu Dawud, Malahim: 14; Tirmidhi, Fitan: 59; İbn Majah, Fitan: 33, Musnad, 6:455-456.
(42) Muslim, Fitan: 91.
(43) Nursi, İbid, p. 509.
(44) Necmeddin Şahiner, Son Şahitler Bediüzzaman Said Nursi’yi Anlatıyor (İstanbul: Yeni Asya Yayınları, 1993), II:242-243.
(45) Kastamonu Lahikası, p. 53.
(46) Nursi, Şualar (Rays), s. 506.
(47) İmam Azam Abu Hanifa, al-Fiqhu'l-Akbar, (Cairo nd, p. 5.
(48) Bukhari, Fitan: 27; Fazailu'l-Madinah: 9; Muslim, Fitan:110, 112-113; İbn Majah, Fitan: 33; Tirmidhi, Fitan: 59; Musnad, 5:434-435; 6:456.
(49) Sarıtoprak, ibid, p. 84.
(50) al-Burhan, p. 57.
(51) Bukhari, Fitan: 25, Anbiya: 50; Muslim, Fitan: 105 (H. 2935); Abu Dawud, Malahim: 14 (H. 4315).
(52) Bukhari, Fitan: 26; Muslim, Fitan: 114; İbn Majah, Fitan: 33; Musnad, 4:248, 252.
(53) Muslim, Fitan: 20.
(54) Muslim, Fitan: 104; İbn Majah, Fitan: 33.
(55) az-Zabidi, Zaynuddin Ahmad bin Ahmad bin Abdi’l-Latif, trns. Kâmil Miras, Sahih-i Bukhari Muhtasarı Tecrid-i Sarih Tercümesi (Ankara: DİB Yayınları, 1973), 9:184.
(56) Aliyyu'l-Qari, Mirqat, 5:196.
(57) Muslim, Kitabu'l-Fitan: 110.
(58) al-Asqalani, Fathu'l-Bari, 16:214.
(59) Ibn Kathir, Mukhtasar Tafsir Ibn Kathir Translation, (Beirut: İhyau ,Turathi’l-Arabi, p. 491.
(60) Nursi, Şualar (Rays), p. 503,509.
(61) İhyay Ulumiddin, 1:59
(62) Sarıtoprak, İbid, p. 121.
(63) Nursi, Şualar (Rays), p. 504.
(64) Ibn Kathir, an-Nihaya, 1:96.
(65) Nursi, Şualar (Rays), p. 500.
(66) İbid, p. 491.
(67) İbid, p. 358.
(68) Fathu'l-Kabir, 1:315, 2:185, 3:9; Daylami, Musnadu'l-Firdaws, 1:266.
(69) Bukhari, Daavat: 39; Muslim, 2:2200; Musnad, 2:185-186, 288.
(70) Nursi, İbid, p. 504.

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