Part 26

Book of The End: Great Trials and Tribulations 125

“As for he who hears from the Dajjaal, then we are not from him. For by Allah, a man will indeed go to him, thinking that he is a believer, but then will follow him because of the Shubuhaat (doubts or specious arguments to make one have doubts) that the Dajjaal stirs up in him...” (Abu Daawood) Abu Daawood alone related this narration.

In another narration, ‘Umraan ibn Husain related that the Prophet 38 said, “As for he who hears from the Dajjaal, then we are not from him; as for he who hears from the Dajjaal, then we are not from him. For indeed, a man will go to him, thinking that he is a believer, but he will remain with the Dajjaal because of the specious (and enticing) arguments he has with him, until he ends up following him.” (Ahmad) The chain of this narration is good.

In yet another nazration from ‘Umraan ibn Husain, the Messenger of Allah #3 said, “He has indeed eaten food and walked in the marketplace,” and this is referring to the Dajjaal. This narration is related by Sufyaaan ibn ‘Uyainah.

The hadith Of Mugheerah Ibn Sho’bah

126 Book of The End: Great Trials and Tribulations

hadith of Hudhaifah and others that his water is fire and that his fire is cold water — it is only the eyes that see those things as being otherwise. A group of scholars — among whom are Ibn Hazm and At-Tahaawee — hold that the Dajjaal is a magician and charlatan, there being no reality to the things he makes people see; what the people see, then, is not reality, but rather imagined things.

Shaikh Abu ‘Alee Al-Jibaaee, the Shaikh of the Mo’inzilah, said, “His doings cannot be realities, for the miraculous acts of the magician must not be confused with the miraculous acts of the Prophet. AlQaadee ‘lyaadh ~ and others - answered that argument, saying that the Dajjaal claims godhood (and not prophethood), and that is of course impossible for human. beings; in that case, it is not impossible that a miracle can occur through him (as a medium; ie., that Allah allows for miracles to occur at the hands of the Dajjaal, so as to test the people). At any rate, many groups from the Khawaarij and Jahmiyyah — as well as some groups from the Mo‘tazilah - do not believe that the Dajjaal will even come out, and so they reject all Ahaadeeth that are related regarding him. In doing so, they have taken themselves outside of the sphere of scholarship because they reject narrations related through different chains and in Mutawaatir form (Mutawaatir nartations are those narrations that are related by so many narrators at each level of the chain that it is impossible for them to have made a mistake or for them to have colluded upon fabricating a lie) from the Messenger of Allah #. And we have related only a portion of the narrations that speak on this subject, for they are sufficient (for our purpose here). And we seek help from Allah #.

Based on the preceding narrations, it appears that Allah # will test his slaves with the Dajjaal through the extraordinary actions that he will have with him. The Dajjaal will order for the sky to give rain and for the earth to give crops to those who answer his call, and that will happen; furthermore, their livestock will come back to them ina fattened state. On the other hand, those who do not answer his call and reject him will be afflicted with drought, the death of their livestock, and a decrease in wealth, fruits, and life itself. The treasures of the earth will follow him like groups of bees. And he will kill the aforementioned youth and will then bring him back to life. These matters are realities through which Allah ## will test his slaves at that time: He % will lead many astray through it and He $#

Book of The End: Great Trials and Tribulations 127

will guide many as well. The doubting ones will disbelieve whereas those who have Eemaan (faith) will increase in Eemaan, The explanation we have just given is how Al-Qaadee ‘Tyaad and others have interpreted the hadith, “He is Alnvan (easier) for Allah than that.” This means that he is too insignificant to be able to lead Allah’s believing slaves astray. He is defective, and he is inclined to wickedness and wrongdoing. He cannot lead Allah’s believing slaves astray even if he does have with him some extraordinary feats.

128 Book of The End: Great Trials and Tribulations

Why Was Not The Dajjaal Explicitly Mentioned In the Noble Qur’an?

One might ask, “Since the Dajjaal will perpetrate so much evil, since that evil will be widespread, and since he will lie and claim godhood for himself, what is the wisdom behind the Quran not mentioning him, warning against him, clarifying his name, and establishing his lies and wickedness when all of the Prophets did warn their people about him?” This question is answered from, various angles:

First, the Dajjaal is allucted to in this Verse:

“The day that some of the Signs of your Lord do come, no good will

it do to a person to believe then, if he believed not before, nor earned

good (by performing deeds of righteousness) through his faith“ When explaining the meaning of this verse, Abu ‘Tesa At-Tirmidhee mentioned the following hadith which is related by Abu Hurairah ts: the Prophet 2 said, “When three come out, no good will it do to a person to believe then, if he believed not before, nor earned. good (by performing deeds of righteousness) through his faith: the Dajjaal, the Beast, and the rising of the sun from the West — or from its Maghrib (its place of setting).” At-Tirmidhee said, “This hadith is Hasan sahih,” Second, ‘Eesa ibn Maryam will descend from the sky of the earth, and he will Kill the Dajjaal; this we have mentioned and will mention again later on. And Allah 4% mentioned that the ‘Eesa sé will descend:

Ke ANE ee Bef be cere te eg ee

Gy asks OG ath de) > Gl swe Geol! bee retry)

Book of The End: Great Trials and Tribulations 129

keno neg Sa Go fete hn oe + se Be SS oy Be Vy SST SIG 5 0 US Me “And because of their saying (in boast), “We killed Messiah “Eesa (Jesus), son of Maryam (Mary), the Messenger of Allah,’’ but they killed him not, nor crucified him, but the resemblance of ‘Eesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (ie. ‘Eesa (Jesus), son of Maryam (Mary). But Allah raised him (‘Eesa) up (with his body and soul) unto Himself (and he wg is in the heavens). And Allah is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture Jews and Christians), but must believe in him (‘Eesa, as only a Messenger of Allah and a human being), before his death. And on the Day of Resurrection, he (‘Eesa) will be a witness against them’) We have established in the Tafseer of this Verse that the antecedent of the pronoun in “before his death’ is ‘Fesa 3#2!, This means that he will descend to the earth and that the People of the Scripture will believe in him, though before that time, they differed about him greatly. Some, such as the Christians, claimed divinity for him; and others, namely the Jews, perpetrated a great wrong when they ascribed sin to the (mother of ‘Eesa 844!) as regards the birth of ‘Eesa sea. When ‘Eesa 28 will descend before the arrival of the Hout, both groups will realize their own falsehood and lies. The mention of Al-Maseeh ‘Eesa ibn Maryam %&i descending alludes to AlMaseeh Ad-Dajjaal, the Shaikh of misguidance and the opposite of the Maseeh of guidance. It is customary among Arabs to mention one of two opposites only, without mentioning the other, but nonetheless alluding to it through mentioning the first. Third, in belittling the Dajjaal who will claim divinity, the Qux’an did not explicitly mention his name. With Allah #, the affair of the Dajjaal is too insignificant and minor to mention; it is enough for the Messengers to clarify the matter of the Dajjaal to their nations and to mention the trials and extraordinary feats that he will have with him, In Mutawaatir narrations, the chief of the children of Adam and