Description of the Dajjal?
A Brief Description of the Question:
Description of the Dajjal?
The Answer:
ANSWER 1
The important personalities that are stated in the accounts about the time near the end of the world are: Dajjal, Mahdi and Hazrat Jesus (Christ)... The first one is the person to destroy all of the things relating religion, belief, ethics, virtue and humanity, to inflict despotism, oppression and terror; the others are the people to struggle against him In a horrible period when Dajjal starts to inflict his actions, Mahdi and Hazrat Jesus are longed for. These spiritual saviors inflict great impacts on disbelief and become the greatest support and source strength, morale and hope for believers.
The Prophet (PBUH) mentioned both the big Dajjal and the Islam Dajjal Sufyan. Their characteristics and attributes are different. Since there were no limitations in the accounts some narrators and scholars were confused and mistook one for the other. Therefore they are regarded like ambiguous hadiths.
The Prophet (PBUH) mentioned both the big Dajjal and the Islam Dajjal Sufyan. Their characteristics and attributes are different. Since there were no limitations in the accounts some narrators and scholars were confused and mistook one for the other. Therefore they are regarded like ambiguous hadiths.
Dajjal
In the accounts the emergence of Dajjal was shown as on of the most frightening happenings of the universe. Therefore our Prophet (PBUH) informed his followers about it especially, avoided its sedition and asked his followers to avoid it. He said, " There would be no creation (creating more trouble) than the Dajjal right from the creation of Adam to the Last Hour."(1) and attracted people's attention to its big destruction and terror. In another hadith he states that Dajjal is more effective than the devil (2). The fact that not only our Prophet (PBUH) but also all of the other prophets without any exception warned their followers and wanted them to avoid it (3) indicates that the sedition of Pharaohs and Namruds will be small compared to that of Dajjal's.
The evil of Dajjal is so great that according to what our Prophet (PBUH) informs us when he emerges; people will have to go to the mountains out of fear and in order to be free of his evils. (4)
Our Prophet (PBUH) found it necessary to mention Dajjal during the Farewell Sermon in Farewell Hajj, in which he summarized the essentials of Islam, as he always did and warned his followers like the other prophets because of the greatness of Dajjal's evil and sedition.(5)
Dajjal is an Arabic word derived form dajl. Dictionaries define Dajjal as "liar, fraud, a seditious and damned person who confuse the minds, hearts, good and bad, the right and the wrong, who hides the real face of something by gilding it, who wanders everywhere."
In a hadith attention is attracted to his "lying and misguiding" characteristics.
Dajjal is a deceiving and denying person who does frightening tricky things. The most terrible aspect of his sedition is the fact that he tries to take away people's beliefs and to destroy people's lives in this world and in the hereafter by setting up a system based on atheism. He carries out his sultanate based on atheism, immorality and lies not by himself but together with his committee that love him and with his system that he represents blasphemously and hypocritically.
Dajjal is also called al-Masih ad-Dajjal "The False Messiah" by adding the word Messiah. The reason why he is called masih is that one of his eyes is blind. Masih has various definitions in the dictionaries. Some of the meanings that can be attributes for Dajjal are as follows: without eyebrows and an eye on one side of his face, congenitally imperfect, evil, ill-omened, liar, serial killer.
In a hadith he is mentioned as "Masih al-Dalalah" "The Messiah of Misguidance".(7)
The evil of Dajjal is so great that according to what our Prophet (PBUH) informs us when he emerges; people will have to go to the mountains out of fear and in order to be free of his evils. (4)
Our Prophet (PBUH) found it necessary to mention Dajjal during the Farewell Sermon in Farewell Hajj, in which he summarized the essentials of Islam, as he always did and warned his followers like the other prophets because of the greatness of Dajjal's evil and sedition.(5)
Dajjal is an Arabic word derived form dajl. Dictionaries define Dajjal as "liar, fraud, a seditious and damned person who confuse the minds, hearts, good and bad, the right and the wrong, who hides the real face of something by gilding it, who wanders everywhere."
In a hadith attention is attracted to his "lying and misguiding" characteristics.
Dajjal is a deceiving and denying person who does frightening tricky things. The most terrible aspect of his sedition is the fact that he tries to take away people's beliefs and to destroy people's lives in this world and in the hereafter by setting up a system based on atheism. He carries out his sultanate based on atheism, immorality and lies not by himself but together with his committee that love him and with his system that he represents blasphemously and hypocritically.
Dajjal is also called al-Masih ad-Dajjal "The False Messiah" by adding the word Messiah. The reason why he is called masih is that one of his eyes is blind. Masih has various definitions in the dictionaries. Some of the meanings that can be attributes for Dajjal are as follows: without eyebrows and an eye on one side of his face, congenitally imperfect, evil, ill-omened, liar, serial killer.
In a hadith he is mentioned as "Masih al-Dalalah" "The Messiah of Misguidance".(7)
Sufyan
In a hadith the following is stated: "During the time near the end of the world a man will emerge and he will be called Sufyan"(8). His nature is explained as follows: "He is a frightening hypocritical person who will emerge during the time near the end of the world, who will make Muslims undergo hard times and who will try to destroy the principles of Islam."(9)
His wonders are mentioned a lot. Attention is attracted to his commandership.(10)
While the great Dajjal focuses on atheism and fights Christianity, the Islam Dajjal, Sufyan, fights Islam, which is the only true religion before Allah, openly. Therefore he is regarded as more frightening. Quitting an abrogated and falsified religion will not offend Allah as much as betraying the true, eternal and valid religion.(11)
His wonders are mentioned a lot. Attention is attracted to his commandership.(10)
While the great Dajjal focuses on atheism and fights Christianity, the Islam Dajjal, Sufyan, fights Islam, which is the only true religion before Allah, openly. Therefore he is regarded as more frightening. Quitting an abrogated and falsified religion will not offend Allah as much as betraying the true, eternal and valid religion.(11)
There are widespread accounts about Dajjal
Most of the scholars say there are widespread accounts about Dajjal and it is impossible to deny it.(12) The great scholar Shawkani even wrote a book called "Explaining that the Accounts about Mahdi, Dajjal and Messiah Have Become Widespread". In this book Shawkani states that like the hadiths about the descent of Mahdi and Hazrat Jesus, the hadiths accounted about Dajjal have become widespread.(13)
Ibn Manda says it is wajib (compulsory) to believe in the emergence of Dajjal.(14) To deny his emergence is at least aberration.
Ibn Manda says it is wajib (compulsory) to believe in the emergence of Dajjal.(14) To deny his emergence is at least aberration.
Are there any hadiths about Sufyan?
Definitely yes. There are a lot of them. To say that there is not, arises from either ignorance or an evil purpose. When Badiuzzaman answered the claim of the prosecutor that "There are no hadiths about Sufyan" in the court he attracted attention to this fact:
"The prosecutor who says that 'There are no hadiths about Sufyan; if there are they are false' although he has not read the books of Hadiths nor has read the chapters of Quran, and although Imam Ahmad ibn Hanbal, who memorized a million Hadiths, and Imam Bukhari, who memorized five hundred thousand, did not have the courage to deny them, has broken the bonds thousands of times and committed a great error. It is a hadith but even if we assume that it is not a hadith, it is something that has been accepted by the Umma; and a number of aspects and samples of them which are completely true have appeared and been seen.."(15)
There are a lot of Dajjals. There are Dajjals of each century. We learn from a hadith that the number of Dajjals will reach to thirty.(16)
The Dajjals of the end of the world have a different place among them; because they are more frightening. There are two of them. One of them is the great Dajjal, which emerges worldwide; the other is the Islam Dajjal. Hazrat Ali (17) and some researchers call the latter Sufyan (18) and Hazrat Ali always talked about him. (19) Sufyan will emerge from among Muslims and deceive people.
There are a lot of true hadiths about Dajjal in a lot of hadith books including Bukhari and Muslim. As a matter of fact, there are no discussions about Dajjal and his emergence except for his attributes and actions.
The emergence of Dajjal is definite; and likewise the arrival of Mahdi is inevitable. There is no poison without an antidote. As we cannot think of Namrud without Hazrat Ibrahim, Pharaoh without Hazrat Moses; we cannot think Dajjal without Mahdi. If there exists Dajjal so does Mahdi.
Will the brain accept it that Dajjal will act freely, make any destruction, material or spiritual, he wants, try to establish the wrong but there will be nobody to stand against him, to fight him, to stop his destruction and establish the right? It is impossible to correlate it with the mind, science or religion; it is against the sunnah of Allah. As Badiuzzaman says, "Out of His perfection of mercy and as a sign of protection for the eternity of the Islamic shariah He always sent an improver, a mujaddid (reviver), a caliph, a great pole, a perfect guide or a holy person acting like Mahdi during the time of corruption or sedition; He eliminated the corruption or the sedition, corrected the people and protected the religion. Since this is the custom of Allah, during the time near the end of the world He will send an enlightening person as the greatest mujtahid, mujaddid (reviver), as a ruler, Mahdi, guide and a great pole; and this person will be from Ahli Bayt (a descendant of the Prophet (PBUH))."(20)
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"The prosecutor who says that 'There are no hadiths about Sufyan; if there are they are false' although he has not read the books of Hadiths nor has read the chapters of Quran, and although Imam Ahmad ibn Hanbal, who memorized a million Hadiths, and Imam Bukhari, who memorized five hundred thousand, did not have the courage to deny them, has broken the bonds thousands of times and committed a great error. It is a hadith but even if we assume that it is not a hadith, it is something that has been accepted by the Umma; and a number of aspects and samples of them which are completely true have appeared and been seen.."(15)
There are a lot of Dajjals. There are Dajjals of each century. We learn from a hadith that the number of Dajjals will reach to thirty.(16)
The Dajjals of the end of the world have a different place among them; because they are more frightening. There are two of them. One of them is the great Dajjal, which emerges worldwide; the other is the Islam Dajjal. Hazrat Ali (17) and some researchers call the latter Sufyan (18) and Hazrat Ali always talked about him. (19) Sufyan will emerge from among Muslims and deceive people.
There are a lot of true hadiths about Dajjal in a lot of hadith books including Bukhari and Muslim. As a matter of fact, there are no discussions about Dajjal and his emergence except for his attributes and actions.
The emergence of Dajjal is definite; and likewise the arrival of Mahdi is inevitable. There is no poison without an antidote. As we cannot think of Namrud without Hazrat Ibrahim, Pharaoh without Hazrat Moses; we cannot think Dajjal without Mahdi. If there exists Dajjal so does Mahdi.
Will the brain accept it that Dajjal will act freely, make any destruction, material or spiritual, he wants, try to establish the wrong but there will be nobody to stand against him, to fight him, to stop his destruction and establish the right? It is impossible to correlate it with the mind, science or religion; it is against the sunnah of Allah. As Badiuzzaman says, "Out of His perfection of mercy and as a sign of protection for the eternity of the Islamic shariah He always sent an improver, a mujaddid (reviver), a caliph, a great pole, a perfect guide or a holy person acting like Mahdi during the time of corruption or sedition; He eliminated the corruption or the sedition, corrected the people and protected the religion. Since this is the custom of Allah, during the time near the end of the world He will send an enlightening person as the greatest mujtahid, mujaddid (reviver), as a ruler, Mahdi, guide and a great pole; and this person will be from Ahli Bayt (a descendant of the Prophet (PBUH))."(20)
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Source:
(1) Muslim, Fitan: 126.
(2) Ramuzu'l-Ehadis, s. 518.
(3) Bukhari, Fitan: 26; Muslim, Fitan: 101.
(4) Muslim, Fitan: 125; Tirmizi, Kitabu'l-Manaqib: 70.
(5) Bukhari, Kitabu'l-Maghaz: 64.
(6) Ahmad Ibn Hanbal, Musnad, I-VI (Kahire: 1313), 5:372.
(7) al-Haytami, Majmau'z-Zawaid-I-VIII (Bayrut: 1403/1982), 7:348.
(8) Hakim an-Nisaburi, Abu Abdullah Muhammad, Mustadrak, I-IV (Bayrut: Daru'l-Marifa, ts.), 4:520; Kanzu'l-Ummal, 14:272.
(9) Alaaddin al-Muttaqì bin Husamaddin bin Ismail al-Hindi, Kanzu'l-Ummal (Bayrut: 1989), 11:125; Bursalı İsmail Hakkı, Ruhu'l-Beyan fî Tefsîri'l-Kur'ân, I-X (Istanbul: 1330), 8:197.
(10) Muslim, Fitan: 125.
(11) Nursi, Sözler (The Words), p. 158.
(12) al-Munavi, Fayzu'l-Qadir (Bayrut: 972), 3:537; Said Havva. al-Assas fi's-Sunna-İslâm Akàidi. trans. M. Ahmed Varol, Orhan Aktepe v.d. (Istanbul: Aksa Yayın-Pazarlama, 1992), 9:335.
(13) Siddik Hasan Han, al-İzaa, p. 114; Said Havva, al-Assas fi's-Sunna, 9:335-336.
(14) Saritoprak, ibid., p. 67.
(15) Şuâlar, p. 360.
(16) Bukhari, Fitan: 25; Manaqib: 25; Muslim, Fitan, 84; Abu Dawud, Fitan: 1.
(17) Gazali, ibid., 1:59
(18) Barzanji, al-Ishaa fi Ashrati's-Sâa, s. 95-99; Muhtasar u Tazkirati'l-Kurtubî, p. 133-134; Şuâlar (The Rays), p. 501, 504.
(19) Şuâlar (The Rays), p. 501.
(20) Mektûbât (The Letters), p. 425
(1) Muslim, Fitan: 126.
(2) Ramuzu'l-Ehadis, s. 518.
(3) Bukhari, Fitan: 26; Muslim, Fitan: 101.
(4) Muslim, Fitan: 125; Tirmizi, Kitabu'l-Manaqib: 70.
(5) Bukhari, Kitabu'l-Maghaz: 64.
(6) Ahmad Ibn Hanbal, Musnad, I-VI (Kahire: 1313), 5:372.
(7) al-Haytami, Majmau'z-Zawaid-I-VIII (Bayrut: 1403/1982), 7:348.
(8) Hakim an-Nisaburi, Abu Abdullah Muhammad, Mustadrak, I-IV (Bayrut: Daru'l-Marifa, ts.), 4:520; Kanzu'l-Ummal, 14:272.
(9) Alaaddin al-Muttaqì bin Husamaddin bin Ismail al-Hindi, Kanzu'l-Ummal (Bayrut: 1989), 11:125; Bursalı İsmail Hakkı, Ruhu'l-Beyan fî Tefsîri'l-Kur'ân, I-X (Istanbul: 1330), 8:197.
(10) Muslim, Fitan: 125.
(11) Nursi, Sözler (The Words), p. 158.
(12) al-Munavi, Fayzu'l-Qadir (Bayrut: 972), 3:537; Said Havva. al-Assas fi's-Sunna-İslâm Akàidi. trans. M. Ahmed Varol, Orhan Aktepe v.d. (Istanbul: Aksa Yayın-Pazarlama, 1992), 9:335.
(13) Siddik Hasan Han, al-İzaa, p. 114; Said Havva, al-Assas fi's-Sunna, 9:335-336.
(14) Saritoprak, ibid., p. 67.
(15) Şuâlar, p. 360.
(16) Bukhari, Fitan: 25; Manaqib: 25; Muslim, Fitan, 84; Abu Dawud, Fitan: 1.
(17) Gazali, ibid., 1:59
(18) Barzanji, al-Ishaa fi Ashrati's-Sâa, s. 95-99; Muhtasar u Tazkirati'l-Kurtubî, p. 133-134; Şuâlar (The Rays), p. 501, 504.
(19) Şuâlar (The Rays), p. 501.
(20) Mektûbât (The Letters), p. 425
ANSWER 2
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 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 express 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 to following to the Messenger of Allah:
According to what is stated in Abu's-Suud tafsir, the Jews said to 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)."
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 is resembled to 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 especially 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 is 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 being 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.
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.
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 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 ant the 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 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)
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)
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 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, 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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Source:
(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.
(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.
Şaban Döğen
ANSWER 3
Does the Quran tell about Dajjal (anti-Christ)?
As it is known, everything is present in the Quran. However, the Quran explains things sometimes directly and clearly, and sometimes with a sign, secretly, and indirectly. We see that it tells about Dajjal indirectly and with signs too. In the surah (chapter) of Nisa (Women), following the verse in which it is said that Hazrat Eesa (Jesus/) was not killed but raised to the skies, verse 159 says:
And there is not one of the People of the Book but most certainly believes in this before his death, and on the day of resurrection he (Eesa) shall be a witness against them.
Scholars comment on the statement of before his death as follows:
During the end of time, Hazrat Eesa will descend to earth, and the People of the Book who will be in conflict will believe in him. Before the doomsday, it will be clear that the Jews who went beyond limits by slandering him, and the Christians who called him god, are liars.
Because the descent of Hazrat Isa is in question, Dajjal, whom he will struggle with, is indicated automatically too. It is the practice of Arabs to mention only one of the two opposites, and not to mention the other.(1)
Dajjal - an important sign of the doomsday- is also indicated in the verse On the day when some of the signs of your Lord shall come (2). In addition, many interpreters tell that the verse [>And most surely it is a knowledge of the hour (3) indicates Dajjal.
Badiuzzaman, who says As our time is having the biggest disorders, both many hadiths (word of prophet Muhammad) and many signs in the Quran gives the same dates. (4) and Every verse has many meanings, every meaning is universal and has members in every century, says that many verses indicates our time and adds In that universal meaning our century is a member too, but it has a special feature that it contains the date element. He also says our century is having terrible disorders (5). According to what he tells in his book Şualar (Rays), the verse Nay, verily, man becomes grossly overweening (6) indicates both the time and the personality of that terrible character (Dajjal) by both the meaning and by a special deciphering method called abjad (7).
When Badiuzzaman interprets the surah of Falaq (The Dawn), which recommends taking shelter in God to be protected from the evildoers, he tells that the surah points especially to our strange time clearly and obviously as it also points to all centuries. When he analyses the verses by meaning and abjad he tells that the surah indicates the four physical and spiritual dreadful evils of our time giving the same date by mentioning the word evil four times, and says that it is a way of warning which suits the Quran. In the same place, he tells that the surah also indicates by meaning and abjad that there will be important shocks by the pressure of the treaties with the foreigners and the pious people will have significant transformations by the despotism of the philosophy. The surah indicates both the dreadful Genghis and Hulagu Khan disorders, who were Dajjals of their time, and the material and spiritual evils of our time.(8)
In the 256th verse of the surah al-Baqara (The Cow) -which comes right after the Ayatul Kursi (The Throne Verse)- those dreadful destructions of our time are indicated by both meaning and abjad too. (9)
In addition, Badiuzzaman finds indications to Dajjal and his committee when explaining the meanings looking to our time of the 32nd verse of the surah of at-Tawba (Repentance), They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. According to this explanation, the cruel Europe makes a big assassination plan to put out the light of the State of Islam. Patriots try to eliminate that plan announcing the Liberty in 1324(Hijri). Six or seven years later, at the end of the First World War, in order to give harm to the Quran with their evil ideas they make the same assassination plans via the Treaty of Sevres which contains severe conditions. This time, Turkish patriots try to eliminate that plan by announcing the Republic. Here the verse, with the calculation of abjad, matches exactly the date 1324-34-54 (Hijri) in which that plan is made, while at the same time it indicates the selfless people who try to preserve the light of the Quran in the turmoil.
Also the verse, by the calculationf jifr, indicates that in 1284, the unbelievers of Europe provoked the Russians in order to put out the light of the State of Islam and veiled the bright light of the world of Islam ten years later by a temporary cloud with the ominous war of Ninety-three and that Mawlana Khalid broke up that cloud of cruelty with his students. Then this phrase is added: If the lams (L letter) with shadda (marks the doubling of a consonant) and the mim (M letter) are counted twice, the people who will break up the cruelty a century later can be the students of Hazrat Mahdi (10)
In a place where the service of Hazrat Mahdi is in question, Dajjal is assumed to perform his actions too. His spiritual destruction can only be healed spiritually.
In addition, let us mention here that the Islamic scholars take the examples in the Quran like Taghoot, Jalut and Samiri as prototypes of the Dajjal.
As is seen, Dajjal is not mentioned in the Quran explicitly. However, there are many verses indicating him.
Scholars describe the reason why Dajjal is not explicitly mentioned in the Quran as follows: There are two main sources of Islam. The first is the Quran, and second is the sunnah (the way of prophet Muhammad). Though Dajjal is not mentioned in Quran explicitly, it is mentioned in many hadiths explicitly. Sometimes it is not needed to mention apparent things for a second time.
----------------------------
And there is not one of the People of the Book but most certainly believes in this before his death, and on the day of resurrection he (Eesa) shall be a witness against them.
Scholars comment on the statement of before his death as follows:
During the end of time, Hazrat Eesa will descend to earth, and the People of the Book who will be in conflict will believe in him. Before the doomsday, it will be clear that the Jews who went beyond limits by slandering him, and the Christians who called him god, are liars.
Because the descent of Hazrat Isa is in question, Dajjal, whom he will struggle with, is indicated automatically too. It is the practice of Arabs to mention only one of the two opposites, and not to mention the other.(1)
Dajjal - an important sign of the doomsday- is also indicated in the verse On the day when some of the signs of your Lord shall come (2). In addition, many interpreters tell that the verse [>And most surely it is a knowledge of the hour (3) indicates Dajjal.
Badiuzzaman, who says As our time is having the biggest disorders, both many hadiths (word of prophet Muhammad) and many signs in the Quran gives the same dates. (4) and Every verse has many meanings, every meaning is universal and has members in every century, says that many verses indicates our time and adds In that universal meaning our century is a member too, but it has a special feature that it contains the date element. He also says our century is having terrible disorders (5). According to what he tells in his book Şualar (Rays), the verse Nay, verily, man becomes grossly overweening (6) indicates both the time and the personality of that terrible character (Dajjal) by both the meaning and by a special deciphering method called abjad (7).
When Badiuzzaman interprets the surah of Falaq (The Dawn), which recommends taking shelter in God to be protected from the evildoers, he tells that the surah points especially to our strange time clearly and obviously as it also points to all centuries. When he analyses the verses by meaning and abjad he tells that the surah indicates the four physical and spiritual dreadful evils of our time giving the same date by mentioning the word evil four times, and says that it is a way of warning which suits the Quran. In the same place, he tells that the surah also indicates by meaning and abjad that there will be important shocks by the pressure of the treaties with the foreigners and the pious people will have significant transformations by the despotism of the philosophy. The surah indicates both the dreadful Genghis and Hulagu Khan disorders, who were Dajjals of their time, and the material and spiritual evils of our time.(8)
In the 256th verse of the surah al-Baqara (The Cow) -which comes right after the Ayatul Kursi (The Throne Verse)- those dreadful destructions of our time are indicated by both meaning and abjad too. (9)
In addition, Badiuzzaman finds indications to Dajjal and his committee when explaining the meanings looking to our time of the 32nd verse of the surah of at-Tawba (Repentance), They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. According to this explanation, the cruel Europe makes a big assassination plan to put out the light of the State of Islam. Patriots try to eliminate that plan announcing the Liberty in 1324(Hijri). Six or seven years later, at the end of the First World War, in order to give harm to the Quran with their evil ideas they make the same assassination plans via the Treaty of Sevres which contains severe conditions. This time, Turkish patriots try to eliminate that plan by announcing the Republic. Here the verse, with the calculation of abjad, matches exactly the date 1324-34-54 (Hijri) in which that plan is made, while at the same time it indicates the selfless people who try to preserve the light of the Quran in the turmoil.
Also the verse, by the calculationf jifr, indicates that in 1284, the unbelievers of Europe provoked the Russians in order to put out the light of the State of Islam and veiled the bright light of the world of Islam ten years later by a temporary cloud with the ominous war of Ninety-three and that Mawlana Khalid broke up that cloud of cruelty with his students. Then this phrase is added: If the lams (L letter) with shadda (marks the doubling of a consonant) and the mim (M letter) are counted twice, the people who will break up the cruelty a century later can be the students of Hazrat Mahdi (10)
In a place where the service of Hazrat Mahdi is in question, Dajjal is assumed to perform his actions too. His spiritual destruction can only be healed spiritually.
In addition, let us mention here that the Islamic scholars take the examples in the Quran like Taghoot, Jalut and Samiri as prototypes of the Dajjal.
As is seen, Dajjal is not mentioned in the Quran explicitly. However, there are many verses indicating him.
Scholars describe the reason why Dajjal is not explicitly mentioned in the Quran as follows: There are two main sources of Islam. The first is the Quran, and second is the sunnah (the way of prophet Muhammad). Though Dajjal is not mentioned in Quran explicitly, it is mentioned in many hadiths explicitly. Sometimes it is not needed to mention apparent things for a second time.
----------------------------
Source:
(1) Ibn Kathir, Al Bidayah wa-Nihayah (The Beginning and the End) (Muhammad Fahim, 1968), .I:153; al-Asqalani, Fath al-Bari (Grant of the Creator), XIII:98.
(2) Surah al-Anam (The Cattle), 158.
(3) Surah al-Zukhruf (The Embellishment), 61.
(4) Sualar (Rays), p. 293.
(5) ibid, p. 240.
(6) Surah al-Alaq (The Clot), 6.
(7) Sualar (Rays), p. 514-515.
(8) ibid, p. 238-241.
(9) ibid, p. 242.
(10) ibid, p. 619-620.
(1) Ibn Kathir, Al Bidayah wa-Nihayah (The Beginning and the End) (Muhammad Fahim, 1968), .I:153; al-Asqalani, Fath al-Bari (Grant of the Creator), XIII:98.
(2) Surah al-Anam (The Cattle), 158.
(3) Surah al-Zukhruf (The Embellishment), 61.
(4) Sualar (Rays), p. 293.
(5) ibid, p. 240.
(6) Surah al-Alaq (The Clot), 6.
(7) Sualar (Rays), p. 514-515.
(8) ibid, p. 238-241.
(9) ibid, p. 242.
(10) ibid, p. 619-620.
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