Dajjal (The Anti-Christ)
by Abu Rahmah
Research, Critical Analysis, and Commentary
This book deals with details about Dajjal, the Antichrist, including its description, appearance, emergence, trials and tribulations, and whether it is a person or a system, or both. The aim is to present the topic in a systematic and understandable manner and clarify doubts and misconceptions along the way through a study of the Hadiths [sayings of the Prophet Muhammad] and without resorting to outside matters such as theories and current affairs unless really required and explicitly in sync with the events prophesied. There is much more that can be said and connections to events from our times may be added to further elaborate on some matters but that has been refrained from, unless absolutely necessary, and the book only focuses on Hadiths and their study. Take, for example, this: greedy corporations seek to control water world over and do not consider it a human right. Such people and their policies fit right into the system of the Dajjal but this book only studies Hadiths; linking of current affairs with Hadiths is left to the reader to make on their own and if they have a clear and better picture of Hadiths free of misconceptions, myths, and legends, the analysis they make would be closer to accuracy than otherwise.
Shaikh Uthaimeen, may Allāh have mercy on him, was asked, “What is the ruling concerning the du’aa for finishing the recitation of the Qur’an in the night prayer in Ramadaan?”
He replied, “I don’t know of any Sunnah from the Prophet ﷺ or the Companions either connected to finishing the recitation of the Quraan during the qiyaam al-lail in Ramadaan. The most that has been narrated about that is that Anas ibn Maalik, may Allāh be pleased with him, would gather his family and supplicate when he would finish reciting the whole Qur’an, and that was not in the prayer.”
Fataawaa Arkaan al-Islaam, p. 354.
a) Imam Abu Hanifa rahimaullah was offered the post of Judge, but he refused and got lashed.
b) The prayer of mercy by Imam Ahmad for Imam Abu Hanifa.
Khateeb Baghdadi said:
ذكر إرادة ابن هبيرة أبا حنيفة على ولاية القضاة وامتناع أبي حنيفة من ذلك
Ibn Habeerah wished to give Imam Abu Hanifa the post of Judge but He rejected.
Then he narrated from Ubaidullah bin Amr al Raqqi, who said:
كلم بن هبيرة أبا حنيفة أن يلي له قضاء الكوفة ، فأبَى عليه ، فضربه مائة سوط وعشرة أسواط ، في كل يوم عشرة أسواط ، وهو على الامتناع ، فلما رأى ذلك خلى سبيله.
Ibn Habeera wished to make Abu Hanifa the judge of Koofa but he refused, due to that Ibn Habeera lashed him 110 times, every day he lashed 10 times and every day he refused, then He (Ibn Habeera) left him. [Tareekh Baghdad 15/448, the Muhaqqiq dr. Bashar Awad said: The chain is authentic, and the narration after this (quoted by Khateeb) back this (statement) and makes it more powerful]
Then Khateeb narrated other narrations regarding this matter and one of that is, Ismaeel bin Salim Baghdadi said:
وكان أَحْمَد بن حنبل إذا ذكر ذلك بكى وترحم على أبي حنيفة ، وذلك بعد أن ضرب أَحْمَد
When Ahmad bin Hanbal remembered this story he would cry and say prayer of mercy for Abu Hanifa, because He (Ahmad) also went through the situation like this. (i.e. he was also lashed).
[Ibid 15/449, Dr Bashar remained silent but as he already said regarding the narration of Ubaidullah bin Amr al Raqqi that: “its chain is saheeh and the narrations after it (including the narration of Imam Ahmad) back this statement and makes it more powerful”]
It says in al-Mughni by Ibn Qudaamah al-Hanbali: “Concerning a woman who was pursued by a man, and she killed him to protect herself, Ahmad said: ‘If she knew that he wanted [to rape] her, and she killed him to protect herself, then she is not at fault.’ Ahmad mentioned the hadeeth which al-Zuhri reported from al-Qaasim ibn Muhammad, from ‘Ubayd ibn ‘Umayr, in which it said that a man had visitors from [the tribe of] Hudhayl, and he wanted [to rape] a woman, so she threw a rock at him and killed him. ‘Umar said, ‘By Allaah, there is no diyah for him ever’ i.e., she did not have to pay the ‘blood money’ for him. If it is permissible to defend one’s money, which one can give away, then a woman defending and protecting herself and her honour which cannot be given away, is clearly more permissible than a man defending his money. If this is clear, then she is obliged to defend herself if she can, because letting someone overpower her [rape her] is haraam, and by not defending herself, she lets him overpower her.” [al-Mughni, 8/331]
A LIE OF RAFIDAH against Ibn al Qayyim, that He said: “Masturbation is allowed for men and women”, They have quoted that Ibn al Qayyim said:
“And if a woman had no husband and her temptation grew stronger, it is said by some of our companions that it is permissible for her to behold a ‘Akrabanj’ (which is made of leather) for her to use, or the use of cucumbers or small percussion or what is similar to that.” [Bada’i Al-Fuwa’id 4/96-97]
These are not the words of Ibn al Qayyim, rather he was quoting Ibn Aqil, and right after that He refuted this opinion by saying:
والصحيح عندي أنه لا يباح لأن النبي صلى الله عليه وسلم إنما أرشد صاحب الشهوة إذا عجز عن الزواج إلى الصوم
“And the correct opinion according to us (Ibn al Qayyim) is that it is not allowed, as the Prophet (peace be upon him) advised those who have sexual urge and who were unable to marry to fast instead.” [Bada’i Al-Fuwa’id 4/97]
The Prophet peace be upon him , said: “O young people, whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty and whoever is not able to marry should fast, as fasting diminishes the sexual urge.”
It is mentioned by Herold regarding Celebration of Mawlid and Napoleon.
The Cairo notables seemed that they were not going to keep the festival. Napoleon therefore encouraged them, providing both a place and funding. Cairo celebrated for three days –sufis danced in the streets until they fell over from exhaustion, the French soldiers had fanfares and fireworks. During this time, Bonaparte was the guest of the sheikh Al Bakri. ‘In his black uniform, buttoned up to the neck, he made stark contrast with the sheikhs in their ceremonial robes, turbans, nodding to the rhythm of the verses of the Koran and telling their beads’ (Herold, J.C., Bonaparte en Egypte, 1962).
This was also mentioned in عجائب الآثار في التراجم والأخبار by Abdul Rahman Jabarti (1756 – 1825) who lived at the time of Napoleon,
He said when he was talking about the events of 1213 h the month of Rabi al Awwal, when Napolean came to Egypt.
وفيه سأل صاري العسكر عن المولد النبوي ولماذا لم يعملوه كعادتهم فاعتذر الشيخ البكري
بتعطيل الأمور وتوقف الأحوال فلم يقبل وقال لابد من ذلك وأعطى له ثلثمائة ريال فرانسا معاونة وأمر بتعلق تعاليق وأحبال وقناديل واجتمع الفرنساوية يوم المولد ولعبوا ميادينهم وضربوا طبولهم ودبادبهم وأرسل الطبلخانة الكبيرة الى بيت الشيخ البكري واستمروا يضربونها بطول النهار والليل بالبركة تحت داره وهي عبارة عن طبلات كبار مثل طبلات النوبة التركية وعدة آلات ومزامير مخلفة الأصوات مطربة وعملوا في الليل حراقة نفوط مختلفة وسواريخ تصعد في الهواء.
which roughly translated as
When the commander of army asked (Shaykh al Bakri) regarding birthday of Prophet peace be upon him, that why it has been stopped when it was your habit to celebrate? Shaykh al Bakri excused because of delaying in the matters. He did not accept his excuse and aided the shaykh with three hundred french currency saying it is must to celebrate, and ordered for fireworks and Lamps. The French gathered on the day of Mawlid and played the Tabal (The drum). And a drum was sent to the house of shaykh al Bakri and played it day and night.. That was a huge Tabal like the Nauba (a Musical instrument) made in turkey, There were other musical instruments as well and different types of fluets…. [عجائب الآثار في التراجم والأخبار under the events of 1213 h, the month of Rabi al Awwal, courtesy br Abdul Raheem Salafi]
Shaykh Saalih al Munajjid said:
During the French occupation of Egypt, Napoleon ordered that people should celebrate the Mawlid, and he donated to this project himself and attended it personally, because it entails opposing Islaamic legislation and included mixing between men and women, and is a form of following desires and committing prohibitions. (Taareekh Al-Jabarti 306/2) He established it on the grounds of corrupting people’s faith, and some of those who celebrate the Mawlid are mercenaries who are there in order to make money out of this celebration, while others are common people who imitate others and seek to fulfill their religious emotions even if it is through an innovation. [end quote]
Ignorants are more dearer to the enemy than paid infiltrators because the enemy will use the ignorant while he doesn’t even know. He is also more steadfast upon his falsehood, doesn’t take a wage for his work and has an affect upon people more due to his honesty.
الجهالة أحب إلى العدو من العمالة، لأن الجاهل يستخدمه العدو وهو لا يعلم، وهو أكثر ثباتا على باطله ولا يأخذ أجر عمالته، ويؤثر في الناس لصدقه
Maaliki scholars in defence of Ibn Taymiyyah and his fatawa
a) Two Maaliki judges Shams ud din al-Tanoosi al Maaliki and Noor ud din al-Zawawi defended Ibn Taymiyyah
Ibn Kathir said:
فركب خيل البريد ليلة الثامن عشر من شوال ثم أرسلوا خلفه من الغد بريدا آخر فردوه وحضر عند قاضي القضاة ابن جماعة وعنده جماعة من الفقهاء.
فقال له بعضهم: إن الدولة ما ترضى إلا بالحبس، فقال القاضي: وفيه مصلحة له واستناب شمس الدين التونسي المالكي وأذن له أن يحكم عليه بالحبس فامتنع وقال: ما ثبت عليه شيء، فأذن لنور الدين الزواوي المالكي فتحير، فلما رأى الشيخ توقفهم في حبسه قال: أنا أمضي إلى الحبس وأتبع ما تقتضيه المصلحة، فقال نور الدين الزواوي: يكون في موضع يصلح لمثله فقيل له الدولة ما ترضى إلا بمسمى الحبس.
فأرسل إلى حبس القضاة في المكان الذي كان فيه تقي الدين ابن بنت الأعز حين سجن، وأذن له أن يكون عنده من يخدمه، وكان ذلك كله بإشارة نصر المنبجي لوجاهته في الدولة، فإنه كان قد استحوذ على عقل الجاشنكير الذي تسلطن فيما بعد، وغيره من الدولة، والسلطان مقهور معه، واستمر الشيخ في الحبس يستفتي ويقصده الناس ويزورونه. وتأتيه الفتاوى المشكلة التي لا يستطيعها الفقهاء من الأمراء وأعيان الناس، فيكتب عليها بما يحير العقول من الكتاب والسنة.
Shaykh (Ibn Taymiyyah) was brought to Cheif justice (Badr uddin) Ibn Jama and there were a group of jurists. Some of them said the state is satisfied only with your imprisonment. The Judge (Ibn Jama) said there is good for you in it and he made Shams ud din Tanoosi al Malaki his deputy and ordered him to give verdicts of jail for Ibn Taymiyyah. He rejected and said nothing is proven against him (Ibn Taymiyyah). Then Qadhi authorized Noor Uddin al-Zawawi al Maaliki (to give verdicts) who became confused. When shaykh (Ibn Taymiyyah) saw they will not stop then he said: I will go to jail and follow the requirements of interests. Noor ud din al Zawawi Maaliki said you should be in the place which suits you. But it was said to him the state will only satisfied with the jail. So Ibn Taymiyyah was sent to Jail… All of this occurred because of Nasr al-Manbaji who had good relations with the state. He captured the mind of Jahangir who became the Sultan. He also captured the minds of some other people of power. The sultan was in control of him. The shaykh remained in Jail, he used to give fatawa, people used to visit him and ask him problematic questions which other jurists and the leaders were unable to answer. He would answer those questions from Quran and Sunnah which will make the minds surprised [Al Bidaya wal Nihaya 14/62]
b) Muhammad bin Abdul Rahman Baghdadi al Maaliki (701 h to 767 h) from Madrassah ash-Shareefah al Musta suriyah stated in defense of traveling to visit the graves:
ما أجاب به الشيخ الأجل الأوحد بقية السلف وقدوة الخلف رئيس المحققين وخلاصة المدققين تقي الملة والحق والدين
من الخلاف في هذه المسألة صحيح منقول في غير ما كتاب من كتب أهل العلم لا اعتراض عليه في ذلك إذ ليس في ذلك ثلب لرسول الله ولا غض من قدره
وقد نص الشيخ أبو محمد الجويني في كتبه على تحريم السفر لزيارة القبور وهذا اختيار القاضي الإمام عياض بن موسى بن عياض في إكماله وهو من أفضل المتأخرين من أصحابنا
ومن المدونة ومن قال على المشي إلى المدينة أو بين المقدس فلا يأتيهما أصلا إلا أن يريد الصلاة في مسجديهما فليأتهما
فلم يجعل نذر زيارة قبره طاعة يجب الوفاء بها إذ من أصلنا أن من نذر طاعة لزمه الوفاء بها كان من جنسها ما هو واجب بالشرع كما هو مذهب أبي حنيفة أو لم يكن
قال القاضي أبو اسحق اسمعيل بن اسحق عقيب هذه المسألة ولولا الصلاة فيهما لما لزمه إتيانهما ولو كان نذر زيارة طاعة لما لزمه ذلك
وقد ذكر ذلك القيرواني في تقريبه والشيخ ابن سيرين في تنبيهه وفي المبسوط قال مالك ومن نذر المشي إلى مسجد من المساجد ليصلي فيه قال فإني أكره ذلك له لقوله لاتعمل المطي إلا إلى ثلاثة مساجد المسجد الحرام ومسجد بيت المقدس ومسجدي هذا وروى محمد بن المواز في الموازية إلا أن يكون قريبا فيلزمه الوفاء لأنه ليس بشد رحل
وقد قال الشيخ أبو عمر بن عبد البر في كتابه التمهيد يحرم على المسلمين أن يتخذوا قبور الأنبياء والصالحين مساجد
وحيث تقرر هذا فلا يجوز أن ينسب من أجاب في هذه المسألة بأنه سفر منهي عنه إلى الكفر فمن كفره بذلك من غير موجب فإن كان مستبيحا ذلك فهو كافر وإلا فهو فاسق
قال الإمام أبو عبد الله محمد بن علي المازري في كتاب المعلم من كفر أحدا من أهل القبلة فإن كان مستبيحا ذلك فقد كفر وإلا فهو فاسق يجب على الحاكم إذا رفع أمره إليه أن يؤدبه ويعزره بما يكون رادعا لأمثاله فإن ترك مع القدرة عليه فهو آثم والله تعالى أعلم أه
He quoted Abu Muhammad Juwaini and Qaadi Iyaad regarding the prohibition of traveling to visit the graves. He also quoted Qadhi Ismaeel bin Ishaq Maliki (d 282 h), Imam Maalik, Muhammad bin al Mawaz, Ibn Abdul Barr, al Maazari, Shaykh Ibn Sireen, al Madawana in favor of Ibn Taymiyyah [, Al uqood ad-Durriyah 1/45, al Kawakib ad-Durruiyah 163-165]
This Maaliki scholar was pious and well versed as said by Muhammad Makhloof and Abu Al-Abbaas Al-Hilaali Al-Filaali who wrote his biography.
Muhammad Makhloof wrote a short biography on him in his book Shajarat An-Noor Az-Zakiyyah fi Tabaqaat Al-Maalikiyyah, He wrote,
“The polymath, well-versed, and ingenious scholar, the one who raised the banner of the Maaliki school in Iraq; he was a devout worshipper and one of the refined ascetic scholars. He studied at the hands of his father and other scholars. He authored many books, among them a commentary on Al-Irshaad written by his father, Sharh Mukhtasar Ibn Al-Haajib Al-Asli and Al-Fari; he also wrote a lengthy Tafseer and a commentary on Ilm Al-Khilaaf (science of legal differences among jurists) and other books in different areas of knowledge. He was born in 701 AH and passed away in 767 AH.”
see his biography on Islam web Fatwa No : 290407
Posted on our facebook page by brother Asim ul-Haq
Sufyân ibn Husayn al-Wâsitî narrates:
“I spoke ill of a person in the presence of Iyâs bin Mu’âwiyah al-Muzanî who was the judge of Basra, a Tâbi’î and a very intelligent person. He looked straight in my face and asked
Did you wage war against the Romans?’
I replied: “No”.
He asked, ‘Did you wage war against Sind, India and the Turks?’
I replied “No”
He asked ‘Did you wage war against Sind, India and the Turks?’
I replied “No”,
‘How is it then, that the Romans, the Sindis, the Indians and the Turks are safe from you whilst your own Muslim Brother is not safe from you?”
Sufyan narrates: I never did this again
Ibn Kathîr: al-Bidâyah wan-Nihâyah,
Volume 9: Page 336