Everything You Must Know About The End of Times | Signs of the Hour Ep. 1
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Was Dajjal Alive During The Prophet’s ﷺ Time? | Signs of the Hour Ep. 3
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Signs of the Hour
Was Dajjal Alive During The Prophet’s ﷺ Time? | Signs of the Hour Ep. 3
In the heart of Medina, a young boy named Ibn Sayyad began exhibiting behaviors that defied explanation. He claimed to see visions of a throne over the water and possessed knowledge he shouldn't have known.
The rumors spread like wildfire: could this be the Dajjal, the False Messiah?
Even the Prophet ﷺ took notice, leading to a series of confrontations that left the Sahabah in awe and confusion. But the mystery didn't end there. After later claiming to embrace Islam, Ibn Sayyad made a final, cryptic statement that changed everything. Learn more about the Prophet ﷺ’s interactions with this mysterious person.
This transcript was auto-generated using AI and may contain misspellings.
I wanted to start tonight's halaqah by saying that the Dajjal is already out.
Do you believe me or not? Yes. The title of the halaqah is that the Dajjal is already alive and the Dajjal is already out.
SubhanAllah, we spoke about last time the minor signs that happened in the life of the Prophet ﷺ. But what about a major sign that happened in the life of the Prophet ﷺ?
What if Dajjal was there but he hadn't yet begun his tenure as Dajjal? Because there's a moment where Dajjal becomes a Dajjal.
And so it's very important here to say that one of the major signs of the Day of Judgment is khuruj al-Masih al-Dajjal.
The coming out of al-Masih al-Dajjal, where he appears as the Antichrist and he begins his reign as the Antichrist, as a Dajjal. However, did the Prophet ﷺ and his companions see him?
And this is actually one of the most interesting chapters in the entire study of alamat al-sa'ah, of the signs of the Day of Judgment, is that the Prophet ﷺ and the companions thought that Dajjal was amongst them.
And it's called the mystery of Ibn Sayyad. The mystery of Ibn Sayyad. If you open up Sahih Muslim, it's the neatest compilation of these ahadith.
It's Bab Zikr Ibn Sayyad, the chapter of Ibn Sayyad. Imam Muslim categorizes all of the narrations about Ibn Sayyad, the man who they thought was Dajjal.
And Imam al-Nawawi of course has the most famous sharh, the most explanation of Sahih Muslim. So you could read through those explanations of each hadith. I don't just want to cite the ahadith about Dajjal being amongst the Prophet ﷺ and the companions.
I want to cite some of the lessons from how they dealt with the situation. And the very first thing to take from this is imagine if you are living at the time of the Prophet ﷺ,
and you think that not only are you living with the Prophet ﷺ, but you're also living with Dajjal already coming out.
Meaning how urgent the Day of Judgment actually felt for them. And we talked about this idea of al-istidad, of preparation.
And you look at the Prophet ﷺ, and even he ﷺ, to whom Jibril ﷺ was sent. And even he ﷺ, Jibril ﷺ, do not know when the Day of Judgment is.
And the Prophet ﷺ is asked, is this al-Masih al-Dajjal? And the Prophet ﷺ does not know if this is actually al-Masih al-Dajjal or not.
So let's talk about this man. And again, put yourself in the climate of Medina. And inshallah ta'ala we'll finally start to move on after this into the death of the Prophet ﷺ
and the signs that start to appear up until our time bi-idhnillah. But we're still living in the time of the Prophet ﷺ. You get to al-Medina, and there is a young man that lives in the outskirts of Medina.
And he's from one of the Jewish tribes that remain. Some of the writers said Banu Qaynuqa. I could not find anything to substantiate that from a primary source.
So let's just say one of the Jewish tribes, possibly Banu Qaynuqa, that lives on the outskirts of al-Medina. And he's not a Muslim. So he does not embrace Islam when the Prophet ﷺ comes to Medina.
His family does not embrace Islam. His name is Safi ibn Sayyad. Some of the narrations say Abdullah.
And that could be something that comes up later, that the name Abdullah comes up later. But Safi ibn Sayyad is well established in the books of ahadith. Also ibn Sa'id.
Let's say Safi ibn Sayyad or Safi ibn Sa'id or Abdullah ibn Sayyad. But his most famous description is Ibn Sayyad. And this kid was very different.
Now the Prophet ﷺ was used to soothsayers. They were used to fortune tellers. And one of the proofs of the prophethood that we spoke about with Rasulullah ﷺ
was the accuracy of what he was saying that would come to pass and it would come to pass. Some soothsayers are better than others. And what does that mean when someone is better than someone else at predicting the future?
One of them could be that that soothsayer is just ambiguous and broad enough to say something that would make you say, ah, he got it right, she got it right.
So they say something that can catch three or four different scenarios. And so if you fall in any one of those three or four scenarios, you say, they know what they're talking about. The fortune teller knows what they're talking about.
So if they tell you, sister, you're going to marry a Muhammad, and then you end up marrying a Muhammad and you say, see? He knew what he was talking about. So they cast a very broad, the point is that this is one of the ways that they would decipher
who is a better soothsayer at their craft, a better fortune teller at their craft. They cast a broad enough net to tell you that this is what's happening. Or they actually get some things wrong, but what they get right is very specific.
So they tell you two or three things. Two of them are wrong, but the one that they got was just too specific to where it couldn't not be spooky, right?
So in Mecca, they were used to these types of people. And of course, a qahin has a very specific type of look, and that's one of the ways they were like, the Prophet Sallallahu Alaihi Wasallam doesn't fit the description in any way of these people, of a soothsayer, right?
Now, what do these people do and what makes them so compelling? So especially when we're talking about the person that we're talking about today, or we're talking about those that the Prophet Sallallahu Alaihi Wasallam mentioned,
in some way, shape, or form, they deal with the jinn. They deal with the jinn. And in dealing with the jinn, they make certain compromises of themselves, and SubhanAllah, almost all of them lose themselves. It really is something that you don't want to come near.
And I've seen many good people that start to get obsessed with that world, and eventually they fall into that world, and there's no coming back from it. Or it feels like there's no coming back from it. Of course, Allah 'Azza wa jall can heal anyone. But someone that willingly tries to get into that world,
and understand that world, and try to deal with the uncertainties, and the futures, and the unseen. And Allah Subhanahu Wa Ta'ala says, وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِحٍ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ
That we have adorned the skies, the heavens, with the stars, and we have made them like missiles towards the shayatin. We strike the shayatin with them. And what that is referring to is that the shayatin steal,
they try to hear some of the akhbar, some of the hearings, of what's happening in the heavens. And they take one story, but then they decorate that one story
with so many different things. So they might get something very specific. But then, in order to complete the story, to fill in the gaps, they just use their own, I guess you call it shaytanic creative liberty,
to fill in the gaps, and to give you a story. Now this is a fitna. And 'Aisha radi Allahu ta'ala anha, she said that some people asked the Prophet Sallallahu Alaihi Wasallam about al-quhhan, about these soothsayers,
and the Prophet Sallallahu Alaihi Wasallam said, إِنَّهُمْ لَيْسُوا بِشَيْءٍ They're nothing. Like he dismissed them, alayhi as-salatu wasallam. They were very honest. They said, يَا رَسُولَ اللَّهِ فَإِنَّهُمْ يُحَدِّثُونَ بِالشَّيْءِ يَكُونُ حَقًّا Sometimes they say things and they get it right.
Sometimes they say things and it comes true. It's exactly as they said it. And the Prophet Sallallahu Alaihi Wasallam said, تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْجِنِّيُّ فَيَقْرِقُرُهَا
فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجَةِ فَيَخْلِطُونَ فِيهِ أَكْثَرَ مِنْ مِئَةِ كَذْبَةٍ He said, Sallallahu Alaihi Wasallam, that that is one word of truth that they take and then they decorate it with a hundred lies.
And they murmur it into their partner, their friend, the foreteller. And it's like the sound, if you can imagine, like the cackling of a hen. It's not a pleasant sound, but it's a weird process that's happening.
At the end of the day, they're getting one thing right, and then they're decorating it with a bunch of lies. Now, if someone's really good at their craft, they get 5% right, they get 10% right. The point is, is that sometimes you have others that are better at this.
So, there was this kid in Medina, on the outskirts of Medina from these tribes, who was a very strange kid. who was a very strange kid. And he was very, very, very good at
talking about visions and things that would happen. And everyone was kind of spooked out by him. So, Abdullah ibn Umar says that Umar ibn Al-Khattab, radiyallahu anhu, went along with the Prophet, sallallahu alayhi wa sallam,
in the company of some persons in an area towards where Ibn al-Sayyad was.
He found him playing with some of the kids around the fortress of Banu Mughala. Some narrations said Banu Muawiyah. It's one of the tribes of the Ansar, one of the sub-tribes of Khazraj in particular, on the outskirts of Medina.
So, this isn't around the masjid of the Prophet, sallallahu alayhi wa sallam. He's not a Muslim. And he's playing with the kids. And the Prophet, sallallahu alayhi wa sallam, was uncomfortable with the other kids that were playing with him. So, the Prophet, sallallahu alayhi wa sallam, is with some of the companions
and he's watching this kid, Ibn al-Sayyad, with them. So, the Prophet, sallallahu alayhi wa sallam, goes close to him. And the narration says, he was close to being pubescent.
So, he's right at the brink of puberty. That just gives you an idea of what his age would be. Pre-teen or an early teen. The Prophet, sallallahu alayhi wa sallam, walked up to him
and the Prophet, sallallahu alayhi wa sallam, put his hand on his back. And he said to him, May your hands be covered in dust. Do you bear witness that I am the messenger of Allah?
Ibn al-Sayyad looks at the Prophet, sallallahu alayhi wa sallam, and he says, I bear witness that you are the messenger of the unlettered. Then he says to the Prophet, sallallahu alayhi wa sallam,
Do you bear witness that I am the messenger of Allah? So, he says that to the Prophet, sallallahu alayhi wa sallam. So, the Prophet, sallallahu alayhi wa sallam, says, I believe in Allah and His messengers.
I believe in Allah and the angels and the books. So, the Prophet, sallallahu alayhi wa sallam, affirmed the statement of iman. Lesson number one, by the way. When someone causes you doubt in your faith, the Prophet, sallallahu alayhi wa sallam, said,
so, we actually have a practical manifestation here. That you say, I believe in Allah. When you see something that is in its nature deceptive, that lends itself towards disbelief or doubt, you have a reaction.
Even the companions came to the Prophet, sallallahu alayhi wa sallam, and they mentioned that sometimes we have these things inside of us like whispers, waswasa. And they're so bad that we want to hurt ourselves. It's as if we want to throw ourselves off of a cliff
because we hate the way this is feeling. That a doubt comes in our minds. And the Prophet, sallallahu alayhi wa sallam, says, Is it like that? And they said, Yes. And the Prophet, sallallahu alayhi wa sallam, said, That's sarih al-iman. They don't say it. They don't speak those words. That is actually clear faith.
And the Prophet, sallallahu alayhi wa sallam, said that when Shaytan takes you down a track where who created this? Allah. Then who created Allah and starts messing with your faith? Say, Amuntu billah at that moment. Dismiss him by, I believe in Allah.
So the Prophet, sallallahu alayhi wa sallam, responded to a statement of kufr with a statement of iman. This is very practical, by the way. When you see kufriyyat in person or online, what should come to your mouth? According to what the Messenger of Allah, sallallahu alayhi wa sallam, said?
Amuntu billah. I believe in Allah. I believe in Allah. I believe in Allah. Let it constantly be there as an affirmation of faith. So the Prophet, sallallahu alayhi wa sallam, responded and he said, Amuntu billahi wa birusulihi. I believe in Allah and His messengers.
Wa billahi wa malaikatihi wa kutubihi. In Allah and the angels and in the books as well. So the Prophet, sallallahu alayhi wa sallam, said to him, What are you seeing right now? What are you seeing right now?
Because again, you kind of look at him and he has a look to him. Like he's seeing visions and things of that sort. So he said, He said, I see a throne above water. The Prophet, sallallahu alayhi wa sallam, says,
You are looking at the throne of Iblis on the water. And he said to him, And what else do you see? So he said,
A truthful one comes to me and a lying one comes to me. I mean, you can tell he's a very weird person by the way he's answering these questions, right? Strange. So the truthful one comes to me and a liar comes to me as well.
And the Prophet, sallallahu alayhi wa sallam, did not explain to him what that was. He simply said, Like things are all mixed up for you. Things are all mixed up for you.
Then the Prophet, sallallahu alayhi wa sallam, said to him, And this is very interesting. I'm hiding something from you. And Ibn al-Sayyad said,
It is ad-dukh. The Prophet, sallallahu alayhi wa sallam, said, That be lost, may you be disgraced. You will not go beyond your limits. What is it that the Prophet, sallallahu alayhi wa sallam, was thinking about?
Surat ad-Dukhan. And Ibn al-Sayyad was able to guess ad-dukh but he couldn't complete the word. And the Prophet, sallallahu alayhi wa sallam, was saying to him that you've been sealed off.
You will not surpass what Allah 'aza wa jal does not allow you to surpass. Does not allow you to surpass. So ikhsa. May you be disgraced. You will not go beyond your rank.
Umar ibn al-Khattab, radiyallahu ta'ala anhu, If you know Umar ibn al-Khattab and you know the narrative, what do you think Umar, radiyallahu ta'ala anhu, said, Let me do?
That's my solution. This kid is weird. He's challenging the Prophet, sallallahu alayhi wa sallam. I mean, kufr beyond like kufr here. Like Ya Rasulullah, let me just strike him.
Let me finish this. I don't like the confusion. Subhanallah, that was Umar, radiyallahu ta'ala anhu, before he became Muslim. When the Prophet, sallallahu alayhi wa sallam, came with Islam and Umar, radiyallahu ta'ala anhu, said, I don't like the way he's making me feel. He said, let me go kill the Prophet, sallallahu alayhi wa sallam.
But here he's with the Prophet, sallallahu alayhi wa sallam, and he says, Ya Rasulullah, dharni Ya Rasulullah, adrib unuq. Let me just strike his neck, Ya Rasulullah. And it's interesting what the Prophet, sallallahu alayhi wa sallam, said. He said, In yakun huwa fa latu statio alaihi.
If he is him, then you won't be able to kill him. Why? Because who will kill al-Dajjal? 'Isa alayhi wa sallam. Jesus, peace be upon him. So if it's actually al-Dajjal, you won't be able to kill him.
And if it's not him, then you would have killed the kid. What's the use of killing him? So either he doesn't deserve to be killed or he can't be killed. So no, it's no point. Hold your sword. Don't do anything with him.
So the Prophet, sallallahu alayhi wa sallam, moved on. Ibn al-Sayyad asked him. Interestingly enough, he told him, tell me what turbat al-jannah is. He likes to have these types of conversations.
He said, tell me what the soil of Jannah is like. And the Prophet, sallallahu alaihi wasallam, said that it is white shining musk. Bayda'u misk khalis. White shining musk. So he answered his question, sallallahu alaihi wasallam.
You're living in Medina. See, some of you already look freaked out. You don't even live in that time. This is actually the point. Who is this person? He's strange. He's weird. Is it Dajjal? Even the Prophet, sallallahu alaihi wasallam, does not know.
Is he Dajjal or not? And the Prophet, sallallahu alaihi wasallam, is taking his precautions with him. He's hanging out in the fortress areas of Al-Madinah. Abdullah ibn Umar, radiallahu ta'ala anhuma, further narrates that the Prophet, sallallahu alaihi wasallam,
intalaqa ba'da dhalika Rasulallahi, sallallahu alaihi wasallam, wa Ubay ibn Ka'ab al-Ansari, radiallahu ta'ala anhu, ila nakhlah lati feeha Ibn Sayyad, that the Prophet, sallallahu alaihi wasallam, went out with Ubay ibn Ka'ab, radiallahu ta'ala anhu,
to a palm tree towards where Ibn Sayyad was. And the Prophet, sallallahu alaihi wasallam, went under the tree and while he went under the tree,
Ibn Sayyad was wrapped up in some sort of blanket fee qateefah lahu feeha, that he was in this particular type of blanket
and he was murmuring something. He was murmuring something. So you can imagine like he's in this particular situation, there's a murmuring sound that's coming from that blanket, zamzamah.
Like you can imagine like a buzzing of sorts. So he's clearly doing something that's very strange and very weird, and while the Prophet, sallallahu alaihi wasallam, is watching him from behind the tree, the mother of Ibn Sayyad comes out and she says to Ibn Sayyad,
"Ya Saaf, ya Saaf!" That, "Oh Saaf, this is Muhammad! Muhammad is there, sallallahu alaihi wasallam." And so Ibn Sayyad fathara. Ibn Sayyad, he jumps up, and the Prophet, sallallahu alaihi wasallam, said,
"If she would have left him alone, then it would have given me enough time for me to actually examine his affair further." But clearly his mother alerted him to the Prophet, sallallahu alaihi wasallam, being there, and by the way that his mother spoke, his mother is also not a Muslim.
Notice the Prophet, sallallahu alaihi wasallam, does not do anything to her; he does not do anything to him. Then Abdullah ibn Umar says, "Wa qama Rasulallahi, sallallahu alaihi wasallam, fil nas, fathana 'ala Allahi bima huwa ahluhu."
The Prophet, sallallahu alaihi wasallam, stood up on the minbar, and he praised Allah, subhanahu wa ta'ala, as Allah 'aza wa jal deserves to be praised. Thumma thakara al-Dajjal. And then he spoke about the Dajjal. And the Prophet, sallallahu alaihi wasallam, said,
"Inni la unthirukumuhu, that verily I am warning you about him. Ma min nabiyyin illa wa qad antharahu qawmahu, that there is not a Prophet that came except that he warned about the Dajjal.
Laqad antharahu Nuh, that Nuh, alaihi wasallam, warned his people, qawmahu, about him." And so he is saying to you that even the first messenger of Allah, Nuh, alaihi wasallam, warned about the Dajjal. He said, "But I am going to tell you
what no Nabi told his people before: that the Dajjal is a'war, that he is blind in one eye. He has a disability in one eye, a defect in one eye." And the Prophet, sallallahu alaihi wasallam, said,
"That Allah 'aza wa jal is not as such. Wa inna Allaha tabaraka wa ta'ala laysa bi a'war." And it goes on that the Prophet, sallallahu alaihi wasallam, was speaking about the people
or speaking to the people about the Dajjal, and he said, sallallahu alaihi wasallam, "Innahu maktubun bayna 'aynayhi 'kafir': that verily written between his eyes is the word 'Kafir.' That a person who will be able to read it
will be a believer, a mu'min, who hates what he does— very important distinction here: man kariha 'amalahu, that verily who hates his deeds
or is a believer, is a mu'min." And the Prophet, sallallahu alaihi wasallam, mentioned also, "Ta'allamu anna, lan yara ahadun minkum Rabbahu 'aza wa jal hatta yamut: Know all of you that none of you will see Allah until you die.
So this man will claim to be God himself at some point; he'll claim to be Allah himself at some point." Okay. There is another part of this that continues of some of the Sahaba now interacting with Ibn Sayyad
and still wondering if he was the Dajjal. Abdullah ibn Umar, radiallahu ta'ala anhuma, he says, "I met Ibn Sayyad twice. Laqituhu marratayn. I met him twice
and I saw some people around him. So I said to some of them, 'Do you say amongst yourselves that he is he?'
Right, he is the Dajjal. And a person said, 'By Allah, no.' So a person with him said, 'By Allah, no.' So Abdullah ibn Umar, radiallahu ta'ala anhuma, he said, 'That you have lied.
And he said, 'By Allah, some of you inform me that he would not die until he would have the largest number of offspring and huge wealth, and it is about him about whom it is thought so.' So basically like, you know,
that there's something off about him, and you're not being honest about how you really feel about him. This group that's kind of developing around Ibn Sayyad, but they're also attracted to his personality, they're attracted to things that he's doing.
And Ibn Sayyad spoke, and Abdullah ibn Umar, radiallahu ta'ala anhuma, says, 'I met him for a second time, and I said something to him that he didn't like. I made him angry, and he said, and his eye was swollen.
So this is where it gets even more interesting: his eye was swollen. So he says to him, 'What happened to your eye?' Abdullah ibn Umar asks Ibn Sayyad, 'What happened to your eye?' He says, 'I don't know.'
He said, 'It's in your head? You don't know what happened to your eye?' So basically at this point, when he says to him, 'You don't know, and it's in your head.'" that at that point
Ibn Sayyad said to him if Allah wants he could create it or he can put that right in your staff and he said at that point he started to make a noise
that was braying louder than any donkey I had ever heard and it took him by surprise and by surprise in one narration Abdullah ibn Umar said his body literally inflated
until he became so big that it was like he was taking up the road and Abdullah ibn Umar said I got so scared that I quickly went away from him some of the companions that saw that incident they said that you broke your staff
hitting him and he said I didn't even remember if I hit with the staff or tried to get away from him or something like that and he said and I went to Hafsa and I told Hafsa what happened
and Hafsa she said to him woe to you may Allah have mercy on you may Allah have mercy on you
that may Allah have mercy on you why did you incite Ibn Sayyad knowing that the Prophet said that Dajjal would appear out of a moment of rage very interesting which gives you a practical manifestation
to this as well that Dajjal is dormant for a moment and then he comes out at some point so there is a dormant version of Dajjal and then there is a moment of Dajjal where he actually comes out
so Hafsa says may Allah have mercy on you to her brother why did you incite him why did you say a word to him to upset him knowing that the Prophet said that it would be a moment of rage from which Dajjal would appear in this world
now we pause Ibn Sayyad and we move on to another hadith which is hadith Tamim the one we spoke about
not too long ago in the first in fact last time last year we talked about Tamim Ad-Dari Tamim Ad-Dari who was a Christian from Palestine who arrived to the Prophet in the 9th year
with a delegation 10 men including his brother Abu Hind Ad-Dari and the Prophet introducing him to the community with a very famous encounter and that is the narration
that Fatima bint Qays she says that I heard a caller and I heard the caller of Allah's Messenger
to come to the prayer that the prayer has begun that I went out and I prayed with the Prophet when the Prophet finished his prayer he sat on the minbar
while he was laughing and of course the laugh of the Prophet was not audible it was a big smile that he had so he sat on the minbar and he smiled and the Prophet
said do you know why I have gathered you they said Allah and his Messenger know best he said
he said I didn't gather you because of any type of fear or hope it's not war it's not battle it's not because something is happening he said that I have gathered you because
that Tamim Ad-Dari was a Christian man and he came he came and he took and he became Muslim he spoke with words
that match what I have told you about Ad-Dajjal and so it goes on that Tamim Ad-Dari while he was on his way to the Prophet
that at some point their ship broke down and they became stranded Tamim and his companions so this whole group of people became stranded and as they
sailed in that ship with 30 men that suddenly they came across this very strange area on an island that they were on and when they came across that island or when they came across that site on that island they met a beast
that was so hairy that you couldn't tell its front from its back and it said woe to you who are you I'll skip the Arabic narration because I did it in Tamim's biography I'll just paraphrase and the beast said I am Al-Jassasah
they said what is Al-Jassasah and it said oh people go to the man in the monastery for he is very eager to know about you so Tamim said that when it named a person to us we left quickly fearing that it might be a devil
like some sort of shaytan like what was that sight we just see some sort of a shaytan so Tamim said we quickly went to what appeared to be like a monastery and there we found a huge man who we had never seen before
what appeared to be like a monastery and there we found a huge man who we had never seen before his hands were tied up to his neck and his legs were tied up with iron shackles and we said to him woe to you who are you
and he said you will soon know about me tell me who you are so we said to him that we are a people from Arabia we sailed on a ship but the waves have been tossing us around for a month and we ended up on
this particular area where we were met by this beast this thing that looked like a beast that spoke and said it was Al-Jassasa and it pointed us towards you so we came to you quickly
and then the man said tell me about the date palm trees of Baysan which is a town in northern Palestine which is near the Jordan River it's part of the occupied territories and we said what do you want to know about them he said I want to know whether those trees
bear fruit or not and we said yes he said soon they will not bear fruit anymore and he said tell me about the lake of Tiberias Tiberias, the Sea of Galilee which is in northern Palestine said what do you want to know about it
he said is there still water in it is there still water in that sea and this is very important for the content that we are covering and we said there is plenty of water in it and he said soon it will become dry look up what is happening to that lake today and it has almost dried up
that lake has almost dried up right so if you look at it it is receding to a point of almost being dried up so what's he asking about he's asking about what signs of the Day of Judgment have passed
from the minor signs of the Day of Judgment from the minor signs of the Day of Judgment from the minor signs because before the Dajjal has his rain the world goes through a severe drought and famine right food
shortage water shortage and then Allah 'Azza wa jal holds the rain from the skies right it goes through a severe shortage so he's asking about this and subhanAllah this is this lake is the
lowest freshwater lake on earth it's the second lowest lake in the world after al-Bahr al-Mayyit
which is of course a salt lake so he then says tell me about al-Nabi al-Ummi very interesting by
the way he used the same terminology that Ibn Sayyad used tell me about the Prophet of the
illiterates and what he has done so we said he has left Mecca and he has settled in Medina and
he said have the Arabs fought against him and we said yes and he said how did he deal with them
he said he overcame all of them and they followed him and he asked have they actually been defeated by him has he actually overcome them and have they actually followed him
and he said yes so they said man anta who are you for qala ana al-Dajjal I am the Dajjal
harada al-Nabi al-Ummi that verily the Prophet of the illiterates has come out and as you answered all of these questions and you said that he has been followed that he could fight on laihim
that's better for them and he then said I will soon be permitted to leave this place I will emerge and travel throughout the earth and in 40 nights I will pass through every single town
except for Mecca and Medina except for Mecca and Medina for these two have been forbidden to me and every time I try to enter one of these two places I will be met by angels bearing unsheathed
swords who will prevent me from entering there will be angels guarding those two cities from every single route that leads to them the Prophet sallallahu alayhi wa sallam as he is recounting
the story that Tamim al-Dari shared and Tamim is sharing what happened to him on that narration the Prophet sallallahu alayhi wa sallam he strikes the minbar and he says and this is
Taibah this is Taibah this is Taibah meaning this is a place that he cannot enter and the Prophet sallallahu alayhi wa sallam said did I not tell you about this before and the people said yes
all right so is it that guy or is it Ibn Sayyad so there are a few ways that we can try to
reconcile this one of them is that Ibn Sayyad was early in Medina and this now confirmed to the Prophet sallallahu alayhi wa sallam that Ibn Sayyad was not actually al-Masih al-Dajjal the Dajjal
because Tamim comes in the last year just prior to the death of the Prophet sallallahu alayhi wa sallam and he shares this narration and so this is clarifying of that and again the Prophet sallallahu alayhi wa sallam has made clear even he does not know who is the Dajjal and who is not in
this regard however this establishes a few things that the Dajjal is alive and he's anxious for that
day now could he be a picture or a vision in that child body like everything about the Dajjal is strange and weird could they be the same person strange and weird again even the Prophet
sallallahu alayhi wa sallam did not know who al-Dajjal which one of them was actually the Dajjal or if the Dajjal had actually come at all now we go back to Ibn Sayyad Jabir Ibn Abdullah Muhammad
Ibn Munkadir Rahimahu Allah says I saw Jabir Ibn Abdullah radiyallahu ta'ala anhu wa an abihi swearing that Ibn Sayyad was the Dajjal and I said to him do you take an oath in the name of Allah
he said I heard Umar radiyallahu ta'ala anhu swearing that he was the Dajjal and the Prophet sallallahu alayhi wa sallam did not censure Umar radiyallahu ta'ala anhu so now you have Jabir and Umar both sure that is Dajjal and the Prophet sallallahu alayhi wa sallam did not stop them
now that could be again that when they swear based on a conviction that they have they weren't technically doing anything wrong so the Prophet sallallahu alayhi wa sallam did not stop them all right there's another plot twist then what happens when the guy you think is Dajjal becomes
Muslim so Ibn Sayyad becomes Muslim not during the time of the Prophet sallallahu alayhi wa sallam after the time of the Prophet sallallahu alayhi wa sallam so he's not a Sahabi by any rank because you have to have met the Prophet sallallahu alayhi wa sallam and believed in and accepted Islam
while the Prophet sallallahu alayhi wa sallam was still alive so he's not a Sahabi but after the death of the Prophet sallallahu alayhi wa sallam and Allah knows best maybe this is why you have the confusion of Saif to Abdullah maybe this is when he starts going by Abdullah Ibn Sayyad
but he now appears to be a Muslim on top of that he goes out for Hajj
with the Sahaba and now this is very confusing who is this guy did we get him wrong have we been wronging him or did he really was he just like a really weird kid that converted to Islam
and then all the weird thoughts have dissipated he made tawbah because remember Tulayha a man who was a false prophet who became Muslim afterwards and repented from his ways was he like a little Dajjal or someone that was like an aspiring Dajjal
who failed and then said you know what I become Muslim now and that solves the problem so Abu Saeed al-Khudri he describes the moment of the pilgrimage he says that we went out
for Hajj or Umrah and Ibn Sayyad was amongst us and he says that he said something to me
and I was ashamed by what he said basically you can imagine that nobody wanted to be anywhere around him very, very VIP I don't care if he's in Aziziyah or Qubba' or the towers no one wants to be
in the package with Ibn Sayyad right you do not want that guy to be your roommate you're afraid of him he's still kind of weird right he acts strange we don't know what we want to do around
this man so Abu Saeed says like we were there and people were kind of avoiding him and then he brought his luggage and he placed it next to my luggage under the tree and I said you know it's
a lot of heat and there isn't much shade that can cover both of our luggage how about you put your luggage under that tree so Abu Saeed asked him to put his luggage under another tree
then he said then a flock of sheep came and Ibn Sayyad went and he milked the sheep and he brought some milk to me and he said Abu Saeed drink the milk and I said you know it's really
hot outside and the milk by the way I'm actually he actually is making these excuses said it's really hot and the milk is not cold it's hot and I'm okay I don't want to drink from the hot milk and he said what I really didn't want was to drink from his hands I don't know
what this guy's up to I still don't know what he is or what he does so then he said he made me feel really bad he said yeah Abu Saeed I think that the best thing that I should do is take a rope
and hang it to the tree and hang myself in front of the people because of all that they're saying about me so Abu Saeed felt really bad like oh wait now he's he seems to be like a sincere person now
that maybe repented from his strange ways and now he's a Muslim and he you know he's people are treating him badly and we should accept his tawbah so he said Abu Saeed all of these people
the people of the Ansar do they not understand the words of the Prophet sallallahu alayhi wa sallam you in particular Abu Saeed is a scholar of hadith one of the most knowledgeable of the Companions
do you not know what the Prophet sallallahu alayhi wa sallam said didn't he say that Dajjal would be a kafir and here I am I'm a mu'min I'm a believer Abu Saeed said yes he said didn't Allah's Messenger
sallallahu alayhi wa sallam say that he would be barren and Dajjal would have no children I have children that I left in Medina so Abu Saeed said you're right he said didn't Rasulullah sallallahu alayhi wa sallam say that Dajjal could not get into Medina and Mecca but I've been
I came from Medina and I just came to Mecca like I just did Hajj with you so Abu Saeed said yes
he said you know what like at that point he said like I was about to accept all his explanations I felt extremely bad he said so clearly I am not him he said but I know who he is
and I know where he was born and I know where he is right now this guy just gave all these explanations and made me feel sorry for him and now he's saying
I'm not Dajjal but I know who Dajjal is and I know where he is so when he says that to him Abu Saeed is like okay like I took a step back again and you know what he says Abu Saeed said
so like you want to be him is that what it is like I know who he is and where he is and he says so Ibn Sayyad says if I was offered to be Dajjal
and I could be Dajjal I wouldn't refuse the offer so Abu Saeed says I said to him like basically get lost and I left him alone and I went on with my day
so who is this guy you know it's like subhanAllah you it's like it's like you got a joker and aspiring jokers is he like is he just really that wannabe of a Dajjal is he a mini
Dajjal what's his problem does he have like a Dajjal complex what is his problem another plot twist this is the one that took me for a ride okay this is the last plot twist but it's a really
powerful one all right his son becomes a scholar of Islam one of the kids of Ibn Sayyad actually grows up to become a scholar of Islam. His name is 'Umara
ibn Abdullah ibn Sayyad. So he uses in his name and that's why I'm saying perhaps maybe Safi changed his name to Abdullah when he became Muslim and his son identified 'Umara ibn Abdullah
ibn Sayyad. Imam Ibn Hibban includes him in the trustworthy narrators. They all include him. They say he is a trustworthy narrator. He narrates from various
companions. He narrates from Jabir ibn Abdullah, the man who swore that his dad was Dajjal. He's a student of his and he narrated hadith from Jabir. He narrated from Sa'id ibn Musayyib.
And amongst those that narrated from him were Imam Malik ibn Anas. As it says about him:
Imam Malik would not consider anyone more virtuous than 'Umara. So he wasn't just any Muslim and any narrator of hadith. And I looked into it. He didn't narrate many hadith, but he was a
trustworthy and pious young man. So what's the lesson of that? You can never blame your parents for not being righteous, because none of your parents claim to be Dajjal. I hope
right, and none of your parents were so strange and so weird that the Prophet, like some of the companions, thought you that they might be Dajjal and were playing these games. And subhan'Allah, look
at what his son became, look at what his son became. It's actually a profound lesson, by the way, right? That like, imagine how hard it was for his son to get past that stigma, and you know, you credit
the entire society of scholarship around him that didn't hold him to what his father did. But imagine like the excuse that his son would have had to be a Dajjal aspirant, like his father.
But he wasn't like that. His son actually took a path of righteousness. And so the son of the most controversial figure in Islamic history that was associated by Dajjal ends up becoming considered
the most virtuous person by Imam Malik, rahimahullah ta'ala. The last plot twist with Ibn Sayyad is that he disappeared. There's no date of his death. His death was mysterious. No one knows where he was
buried. No one actually knows what happened to him. Okay, so who was this man and how do we reconcile what happened with Tamim ibn Aws al-Dari and with Ibn Sayyad in that time? The Prophet sallallahu alayhi wasallam said:
"La taqomu sa'ah hatta yub'athu dajjalun kathabun, qareebun min thalatheen, kulluhum yaz'umu annahu rasulullah."
Prophet sallallahu alayhi wasallam said: "The Hour will not come until 30 men arise, each one of them is a Dajjal and a liar, each one of them claiming to be the messenger of Allah," sallallahu alayhi wasallam. And if you look at his claim, he said:
"Atashhadu anni rasulullah?" He told the Prophet sallallahu alayhi wasallam, "Do you bear witness that I am the messenger of Allah?" And so what will make Al-Masih ad-Dajjal different? The Dajjal different is that he will graduate
from claiming to be the messenger of Allah to claiming to be Allah subhana wa ta'ala himself. How do we reconcile all of this? What the scholars say about Ibn Sayyad is that he was a little
Dajjal, but he wasn't the Dajjal. And the Prophet sallallahu alayhi wasallam was teaching his companions, and the Prophet sallallahu alayhi wasallam himself did not know how to deal with
what that person might be. And also notice that, not to speed up the time, but Allah subhana wa ta'ala was going to be there. So it wasn't like, okay, you're Dajjal, let's get this started. No, we wait
until Allah subhana wa ta'ala makes happen what happens. Someone says, "Well, I don't know where this island is," and we haven't found this island. There's a lot of weird stuff about islands in the
world that clearly we didn't know about. So let's not pretend that we know the world around us and let's not pretend that we actually understand these things. And this is where we renew our trust in Allah subhana wa ta'ala and we say that I believe in Allah and I believe in the messenger
of Allah sallallahu alayhi wasallam. And just as we said last time, as things start to come about, then you'll find yourself saying, "Sadaqa rasulullah"—the messenger of Allah sallallahu alayhi wasallam
told the truth. And you don't want to be someone that is saying that too late. you
