Unveiling Overlooked Symbols: How Eschatological Signs in Hadith Align With Historical Events in the Light of the Bible and the Qur’an

In this context, the Masīh ad-Dajjāl is the figure who presents himself as a saviour and exploits humanity’s hope for deliverance from the inherent sufferings and difficulties of human nature. This quest for salvation, in itself, does not necessarily possess any specific religious aspect. According to traditions, the word “Kāfir” (disbeliever) will be written on his forehead, which reinforces the idea that Dajjāl will be a denier of God. Consequently, his promises will not be based on any divine or religious foundation.

In contrast to the Beast of the Land, which is merely a symbol of power and oppression, Dajjāl appears in human form, just as the Babylonian Empire was later depicted in human form.¹⁶ This indicates that Dajjāl is not merely a kingdom based on military power, but rather a state that, with misleading beliefs, convinces people to believe in its false promises. Identification of Dajjāl To identify the Dajjal, the Hadiths describe the events that will occur before his appearance and outline his prominent characteristics, as mentioned in sections below.

Events preceding the appearance of Dajjāl

Before the advent of Dajjāl, several Hadiths mentioned four major events in the history of Muslims, which were significant milestones in the Muslim-Christian conflict and represented collective trials for the Ummah. These four events are as follows:

1. The Battle of Yarmouk — in which the Muslims decisively defeated the Byzantine (Roman) Empire.

2. The Battle of Antioch during the First Crusade — which took place in the northern region of Syria and marked the beginning of the Crusader invasion.

3. The conquest of Constantinople — through which the Ottoman Turks raised the Muslim flag over the Byzantine capital.

4. The fall of the Ottoman Empire after the First World War — when the Caliphate surrendered to the Allied forces.

Although centuries of distance separate these events, there is a profound connection among them. The first three are related to the Roman (Byzantine) Empire, while the last three feature the prominent role of Turkish Muslims, who settled in Anatolia and became the military and political centre of the Islamic world.

The Great Battle between the Romans and the Muslims – The Battle of Yarmouk (636 CE)

It is stated in the Hadith that there will be a fierce battle with an army coming from Syria, in which the Muslims will fight with the resolve for either martyrdom or victory. In the first three days of fighting, both sides will suffer heavy losses, but no decisive outcome will be reached. On the fourth day, the Muslim contingent will defeat the enemy. The battle will be so intense that even a bird flying in the sky will not escape its effects. In the end, so many people will be killed that, when the count is taken after the battle, only one out of every hundred will remain alive.¹⁷

This event, as mentioned in the Hadith, refers to the great battle of Yarmouk, which took place soon after the passing of the Noble Prophet and was fought against the Byzantine Christians of Syria. This battle lasted for six days, with the first day involving initial skirmishes and efforts to assess the situation. On the fifth day, the Byzantines proposed a ceasefire and re-formed their ranks before the final engagement. Therefore, the Hadith mentions only four days of intense fighting.

The second, third, and fourth days witnessed the fiercest clashes, with extraordinary casualties. During these days, swift cavalry played a pivotal role in keeping the Muslim ranks united and resisting the intense pressure from the enemy, risking their lives in the process. Among them were especially Ikrimah ibn Abi Jahl (may Allah be pleased with him) and his four hundred devoted warriors, who, disregarding their own lives, adopted the strategy of launching themselves upon the enemy—an approach that appears to be the practical interpretation of the ‘Sharṭat al-Mawt’ (the Detachment of Death) mentioned in the Hadith.¹⁸

On the sixth day—which was, in reality, the fourth day of intense fighting—the Muslims launched a decisive attack. Allah Almighty granted a glorious victory to the Muslims, and the Byzantine forces were utterly shattered. The Muslims also suffered heavy casualties in this battle. The detail that even birds could not pass over the battlefield refers to the rain of arrows and the clouds of dust that rose over the field, indicating the ferocity of the conflict. This battle is regarded as a significant turning point in world history, laying the foundation for Muslim dominance in Syria.

The Romans descending upon Dābiq or Aʿmāq and fighting the Muslims – The Battle of Antioch in the First Crusade (1098 CE)

The Hadith describes the Romans descending upon Dābiq or Aʿmāq, the arrival of an army composed of the best soldiers from Medina to confront them, the Romans demanding the release of war captives from Muslim control, one-third of the Muslims fleeing, one-third being martyred, and one-third never being subjected to any trial.¹⁹

This scenario became evident in history during the First Crusade, when the Byzantine Empire called upon European Christian powers for military assistance against the Seljuk Turks. A major objective of this war was to ‘liberate’ the Christian holy sites—especially Jerusalem—from Muslim control. The Hadith presents the Crusaders’ intentions as if, in their view, these holy sites were imprisoned by the Muslims, and they were determined to recover them at any cost.

After their victories in Anatolia during the First Crusade, the Crusaders advanced towards northern Syria. Their first major target was Antioch, a central and key city of the region. To reach Antioch from the north, they passed through the Marash Mountains and descended into the plain of Aʿmāq²⁰²¹²² — a location mentioned explicitly in the Hadith.²³

After the Crusaders captured Antioch, a great Muslim army, led by the Atabeg of Mosul, the Turkish commander Karbughā, set out to recapture Antioch. This army was composed of renowned and experienced Muslim warrior groups. According to the Muslim historian Ibn al-Athīr, this army first encamped at Dābiq and then advanced towards Antioch.²⁴ The “army departing from Medina” mentioned in the Hadith symbolises the Muslim forces, because during the time of the Messenger of Allah (peace be upon him), Medina was the centre of the Muslim state, and armies would set out from there.

According to the Hadith, three groups of Muslims are mentioned:

• One third are those who will flee from the battlefield: Ibn al-Athīr states that almost the entire Muslim army deserted the field during the battle, except for a small contingent.²⁵ According to the Hadith, this is the group that chose the path of flight, whom Allah will never forgive.

• One third are those who will be martyred: According to Ibn al-Athīr, a small group of Mujāhidīn, who belonged to the Holy Land, remained steadfast and continued to fight for the pleasure of Allah and the pursuit of martyrdom. The Crusader army martyred thousands among them.²⁶ These are the people whom the Hadith refers to as “the best of martyrs” (Afdal al-Shuhadāʾ).

• And one third are those who will never be subjected to any trial: that is, the Turkish Muslims who did not participate in the first nine Crusades (1096–1272), which Christians primarily fought to gain control of holy sites.

This division is a sign of the defeat of the Muslims in the Battle of Antioch.

The effects of this battle were profound on history, because at that time the number and military strength of the Muslims were much greater than that of the Crusaders. However, this unexpected defeat further encouraged the

Crusaders, as a result of which they attacked Jerusalem in 1099 and ultimately succeeded in capturing it from the Fatimids.

The conquest of Constantinople by the Muslims (1453 CE)

The Hadith²⁷ mentions that one-third of the Muslims would achieve victory and conquer Constantinople, who would never be subjected to trial. This refers to those Turkish Muslims who did not participate in the first nine Crusades (1096–1272), which Christians primarily fought to gain control of holy sites. This group, under the Ottoman Empire, conquered Constantinople in 1453, bringing an end to the Eastern Roman Empire.

The Muslims hanging up their swords and the appearance of the Dajjāl – The surrender of the Ottoman Empire (1918 CE) and the establishment of the Soviet Union (1922 CE)

The Hadith²⁸ states that when swords are hung on olive trees and the spoils of war are being distributed, Satan will call out: “The Messiah has entered your homes!” Upon hearing this news, the Muslims will set out, but it will be a lie. Then, when they reach Syria and line up, at that very moment, the Dajjāl will appear.

Here, “hanging swords from the trees” refers to the Ottoman Empire’s surrender of arms under the Treaty of Mudros in 1918, while the “division of spoils” symbolically represents the partition of Ottoman territories and resources among the victorious powers—Britain, France, Italy, and Greece.

During these very days, Communism emerged as a global power, and in 1920, the Communists seized control of Azerbaijan, Armenia, and several former Ottoman territories. This is the moment symbolically described in the Hadith as “Satan’s call: ‘The Messiah has entered your homes!'” This false proclamation of the Messiah’s advent by Satan represents the Communist propaganda, which presented the Communist state as a saviour—a state claiming to deliver the people from capitalist and feudal exploitation, and to realise an exemplary social dream of “equality” for workers and peasants in the form of a socialist system.

In the time of the Prophet Muhammad (peace be upon him), Syria was under Christian rule; therefore, the Muslims’ arrival in Syria symbolically points to the formal occupation of Ottoman territories by European Christian victors under the Treaty of Sèvres in 1920. Similarly, the “lining up” of Muslims described in the Hadith symbolises establishing a new political order in Turkey. In November 1922, the Turkish National Assembly officially declared the end of the Ottoman Empire. During this period, in December 1922, the Soviet Union was established—this was the very moment, according to Hadith, when the Dajjāl appeared.

The ten horsemen of the Muslims – the ten leaders of the Turkish National Movement

The Hadith states that when the Muslims hear news of the Dajjāl, they will leave everything and send ten horsemen as a scouting party, who will be the best horsemen on that day.²⁹

This scene is similar to the horsemen described in the Book of Revelation of the Prophet Jesus (peace be upon him), where horsemen appear as symbols of leadership and guidance.³⁰ In this Hadith, these ten horsemen refer to the ten leaders of the Muslims. Their interpretation is of the ten prominent political and military figures of the Turkish National Movement, who initially negotiated successfully with the Communists and later with Western powers.³¹ The Hadith describes them as the best horsemen of that day, reflecting their professional competence as diplomats and leaders. Under the leadership of Mustafa Kemal Atatürk—who guided and directed the government—figures like Yūsuf Kemal Tengirşenk, Kazım Karabekir, and later İsmet İnönü demonstrated exceptional diplomatic skill and secured the best agreements with both the Communists and Western powers. In 1921, the Turkish National Movement concluded agreements with the Communists on border demarcation, financial aid, and military support.³² Still, the movement’s leaders succeeded in protecting Turkey from the ideological influence of Communism. Later, in 1923, through the Treaty of Lausanne, they achieved complete independence from the Western powers and saved Turkey from colonial domination, unlike the Ottoman Empire. This was a rare diplomatic success, in which Turkey benefited from both global powers but did not become subservient to either.

Seventy thousand of the Descendents of Isaac – the Shia Muslims of Baku (1918–1920)

The Hadith mentions a city with land on one side and sea on the other. Seventy thousand of the Descendents of Isaac, unarmed, will attack this city, and after saying “Lā ilāha illā Allāh, Allāhu Akbar” three times, the city will open up for them. After capturing the city, they will gather and divide the spoils, but upon hearing news of the appearance of the Dajjāl, they will return.³³

The interpretation of this Hadith refers to the events of 15 September 1918 in Baku, the present capital of Azerbaijan. This city is located on the shore of the Caspian Sea—with land on one side and sea on the other. In this prophecy, Shia Muslims are symbolically likened to the ” Descendents of Isaac.” Just as the Descendents of Isaac,³⁴ though followers of Prophet Abraham (peace be upon him), had a distinct religious identity in the time of the Prophet Muhammad (peace be upon him), similarly, Shia Muslims emerged as a group with a sectarian distinction within Islam after the Prophet.³⁵ The Hadith mentions “seventy thousand” Descendents of Isaac, which refers to the Shia population present in Baku at that time, which was approximately seventy thousand.³⁶

Historically, 15 September 1918 in Baku was the day of ʿĪd al-Adhā,³⁷ when Ottoman forces entered Baku during the First World War.³⁸ The British and Armenian troops had already evacuated Baku the night before,³⁹ effectively ending the city’s defence. The words “Lā ilāha illā Allāh, Allāhu Akbar” mentioned in the Hadith correspond to the Takbīrs of the Days of Tashrīq during ʿĪd al-Adhā. According to the Hadith, after these words are recited three times, the “opening” of the city symbolically refers to the return of the exiled leadership of the Azerbaijan Democratic Republic, representing the local Shia population, on the third day of ʿĪd al-Adhā, and the formal establishment of their government in Baku on 17 September 1918.⁴⁰

In the Hadith, the term “spoils of war” refers to the vast oil reserves of Baku, which, for a brief period, came under the control of the Shi’a Muslim leadership of the Azerbaijan Democratic Republic. This leadership made vigorous efforts to utilise these resources for economic and diplomatic purposes. However, in April 1920, when Bolshevik Communist forces threatened to attack Baku, this leadership abandoned its short-lived autonomy and the resources it had acquired, returning to exile. This return is interpreted as the fulfilment of the Hadith’s prophecy regarding the retreat upon hearing news of the appearance of the Dajjāl.⁴¹

Victory over Arabia, Persia, and Rome before the Dajjāl

Before the Dajjāl, historical events have been collectively described in another Hadith.⁴² The Noble Prophet (peace be upon him) foretold the conquest of Arabia, Persia, Rome, and finally the Dajjāl.

These events correspond to historical facts: the complete conquest of Arabia by Muslims in 633 CE, the conquest of Persia in 651 CE, the fall of the Byzantine (Roman) Empire in 1453 CE, and the defeat of Soviet forces in Afghanistan, which was followed by the dissolution of the Soviet Union in 1991. Attributes of the Dajjāl

The Hadith literature describes several distinct attributes of the Dajjāl, which are outlined and discussed below.

The mark of “Kāfir” on the forehead – The Soviet Union’s declaration of atheism and hostility to religion

Just as in the Book of Revelation, the “beast from the sea”—which symbolised the Roman Empire—had blasphemous words inscribed on its heads,⁴³ likewise, the Dajjāl will have “Kāfir” written on his forehead,⁴⁴ which every Muslim, whether literate or illiterate, will be able to recognise easily.⁴⁵

The forehead is the most prominent part of the human body, a symbol of open and undeniable identity. The inscription of “Kāfir” on the Dajjāl’s forehead signifies that his identity and disbelief will not be hidden, but rather openly declared. Similarly, the Soviet Union did not conceal its rejection of religion, but rather adopted it as an ideological point of pride. The Soviet Union stands out in human history as the only state whose official ideological policy systematically sought the elimination of all existing religions, the prevention of the spread of religious beliefs in the future, and the establishment of state atheism as a long-term goal.⁴⁶⁴⁷ State-sponsored scientific atheism was promoted, and religion was labelled as a backward, unscientific belief, with its complete eradication set as an official objective. This ideology was manifested not only in the closure of religious institutions but also, in particular, through state oppression and pressure on followers of Abrahamic religions.

The verses of the “Internationale” (which, from 1922 to 1944, were part of the national anthem of the former Soviet Union) reflect the atheistic and anti-religious ideology of communism.

The Dajjāl’s one eye and curly hair – The practical and ideological flaws of the Soviet system

In the Hadith,⁴⁸ the Dajjāl’s blindness in one eye symbolises the limited perspective of communism, which is focused solely on the concept of a classless and stateless society. This ideology ignores the divinely ordained interdependence among human beings, resulting in the failures of communism and the devastating consequences witnessed during its implementation.

Likewise, the Dajjāl’s curly hair signifies his ugliness and awkwardness, which manifest in closed and controlled societies, equality imposed by force, the absence of freedom of expression, and the forms of social and political oppression that emerge. Thus, the Dajjāl’s outward deformity becomes a symbol of the ideological and practical contradictions of communism, which, instead of creating an ideal society, paves the way for injustice, oppression, and tyranny.

The Dajjāl as the False Messiah – The Soviet system’s claim to solve humanity’s problems

Communism made false promises of equality and justice, but in practice established a harsh, oppressive, and inhumane system. This system resembled the signs of the Dajjāl as the “false messiah”—a messiah who offers humanity a false dream of salvation, only to plunge them into a new form of oppression. The Soviet state exploited genuine popular sentiments against poverty, class injustice, and capitalism to spread the illusion of a socialist paradise. As a result of this deception, violent revolutions, forced collectivisation of agriculture, class purges, and unprecedented restrictions on religion and freedom of expression were imposed. The overall effect of Soviet policies was to sever man from God and compel obedience to the state, which was the practical manifestation of the Dajjāl’s tribulation.

The Paradise and Hell of the Dajjāl – The Contradiction Between the Promises and Reality of the Soviet System

It is stated in the Hadith⁴⁹ that the Dajjāl will call people towards paradise, but in reality it will be hell; and the fire or hell of the Dajjāl will be cool and like sweet water, so one should choose that instead.

The communist system also promised paradise, equality, and justice on earth. But in practice, this promise turned out to be a terrible deception. Capitalism was presented as a symbol of exploitation, but the communist states themselves became the worst examples of oppression, famine, and injustice. In the Soviet Union, forced labour, gulag camps, and political purges claimed the lives of millions. In China, during the “Great Leap Forward” from 1958 to 1962, state policies led to the deaths of an estimated fifteen to fifty-five million people due to hunger and poverty.

In contrast, capitalist societies made remarkable progress in economic development, scientific innovation, and individual freedom during the same period. This contradiction highlights the symbolic truth of the Hadith—the paradise offered by the Dajjāl was, in fact, a path to destruction, while the true path to salvation was hidden in the opposite direction.

The Dajjāl as a False Prophet – The Soviet System’s Claim to Guide Humanity

The Dajjāl is called a false prophet⁵⁰ because he falsely claims authority, moral superiority, and the right to guide humanity. Unlike a true prophet who provides divine guidance, the Dajjāl is a representative of Satan—just like the “false prophet” in the Book of Revelation, who speaks with the voice of Satan.⁵¹ The Soviet system elevated atheism to the level of state policy, and by declaring religion as “the opium of the people,” officially closed mosques, churches, and religious institutions. This system promoted atheism and materialism, which were based on the denial of God and the devaluation of moral values.

The Era of the Dajjāl (1917–1991)

According to the Hadith, the era of the Dajjāl will last for 40 days: one day will be like a year, one day like a month, one day like a week, and the remaining days will be like ordinary days.⁵² Just as the Book of Daniel⁵³ and the Book of Revelation⁵⁴ present mathematical puzzles in their prophecies; this, too, is a mathematical puzzle.

In this puzzle, “days” represent periods. If read in reverse, the first period is a week, i.e., 7 days; the second period is a month, i.e., 30 days; and the remaining 38 (out of a total of 40 days) are like ordinary days, meaning they do not represent 38 separate periods. “One day will be like a year” means that each day equals one year in real time.

These periods—7 years, 30 years, and 38 years—represent different phases of the influence of the Dajjāl:

• First Period – 7 Years (Beginning of the Revolution – Lenin’s Era): After the February Revolution of 1917, Lenin returned to Russia in Jumādā al-Thānī 1335 AH,⁵⁵ after which the Bolshevik faction among the communists rose as a power and led the revolution in the same year. Lenin’s return occurred exactly seven years before his death, which took place in Jumādā al-Thānī 1342 AH,⁵⁶ symbolically representing a week. During Lenin’s era, revolutionary movements gained momentum, and the foundation of the Soviet state was laid.

• Second Period – 30 Years (Peak of Power – Stalin’s Era): Similarly, Stalin died in Jumādā al-Thānī 1372 AH,⁵⁷ exactly 30 Islamic years after Lenin’s death, symbolically representing a month. During Stalin’s era, power was consolidated, the Soviet Union rapidly advanced on the path of industrial development, and a system of severe repression and fear was imposed on the people. Under Stalin’s rule, the Soviet state became a global power.

• Third Period – 38 Years (Beginning and End of Decline): In the subsequent periods, the leadership of the Soviet Union and the intensity of the communist movement no longer displayed the prominent features seen during the eras of Lenin and Stalin. After Stalin’s death, communism undoubtedly spread worldwide, profoundly influencing revolutions and governments in Asia, Africa, and Latin America. However, internal failures, economic problems, nationalist movements, and international pressure from the Cold War gradually weakened the Soviet Union and the communist bloc. Ultimately, exactly 38 Islamic years after Stalin’s death, with the fall of the Berlin Wall in Jumādā al-Thānī 1410 AH,⁵⁸ the monopoly of the Communist Party ended. This event became a symbol of the decline of communism worldwide, and soon after, the dissolution of the Soviet Union and the weakening of the global communist movement were completed exactly 40 Islamic years after Stalin’s death, in Jumādā al-Thānī 1412 AH.⁵⁹

The Number of Dajjāl – 30 Communist States

According to Hadith, there will be approximately thirty Dajjāls, those who will claim to be prophets.⁶⁰

This number roughly corresponds to the thirty former communist countries in the world. Like false prophets, communist regimes wrapped themselves in the authority of absolute truth, declaring their ideology the only light for humanity while enforcing obedience through power.

In this context, the Soviet Union is considered the central Dajjāl. Some communist states existed briefly and were later absorbed into the former Soviet Union, while others had mixed systems, which is why the Hadith mentions “approximately.” All these states have either dissolved or changed their ideologies through reforms.⁶¹

Figure 2: This is a map of all the states in history that have been influenced by communism (countries shown in ‘red’ were official communist states with a one-party system; other colours represent countries where there was influence but a multi-party system remained). This map illustrates the global reach of communism.⁶²

The Journey of Dajjāl Around the World

In the Hadith, Dajjāl’s journey around the world is likened to rain driven by the wind, symbolising his speed and global impact.⁶³ Similarly, communism spread to every continent, but eventually, like the rain, it ceased and ended.

There will be no greater trial than the trial of Dajjāl

In the Hadith, Dajjāl’s trial is described as the greatest.⁶⁴ At its peak, more than one-third of the world’s population was under communist governments.⁶⁵ This was one of the most significant episodes of religious oppression and violation of freedoms in human history, affecting billions of people.

Muslims will seek refuge in the mountains to protect themselves from the trials of the Dajjāl.

The Hadith describes a time when Muslims retreat to remote places such as mountains and valleys to safeguard their faith during severe trials, including the emergence of the Dajjāl.⁶⁶⁶⁷ Historically, those who sought to preserve their religious beliefs by taking refuge included people from regions such as the mountains of Abakan.⁶⁸

Recitation of Sūrah Al-Kahf for protection from the Dajjāl

The Hadith strongly emphasises the recitation of Sūrah Al-Kahf, which strengthens believers’ faith, resolve, and insight during great trials such as the tribulation of the Dajjāl.⁶⁹ This guidance is similar to the event described about the “Companions of the Cave”—who, during a period of religious persecution and trial, migrated to remain steadfast in their faith and sought refuge with Allah. Events related to the Dajjāl The following events are described in the Hadith in historical sequence:

Seventy thousand Jewish followers of the Dajjāl from Isfahan – Socialist tendencies among the Jews of Vilna (early twentieth century)

According to the prophecy of the Prophet Muhammad (peace be upon him), among the followers of the Dajjāl will be seventy thousand Jews from Isfahan, who will be wearing cloaks (Ṭayālisah).⁷⁰

During the time of the Messenger of Allah (peace be upon him), Isfahan was a well-known centre of Jewish learning and religion, where the Jewish community was considered particularly influential in Talmudic knowledge, legal insight, and religious leadership. Although there was still a Jewish community in Isfahan at the beginning of the twentieth century, it no longer held the same intellectual and scholarly status for which it was renowned during the time of the Messenger of Allah (peace be upon him).

A similar intellectual tradition can be observed in the early twentieth century in Vilna (Vilnius), which was called the “Jerusalem of the North.” The Jewish community there had become a centre of knowledge and culture through a strong system of schools, libraries, and intellectual gatherings. The Jews of seventh-century Isfahan and those of early twentieth-century Vilna, though from different eras and environments, shared a similar tradition—namely, participation in knowledge and wisdom, religious leadership, and intellectual activity. Both periods and locations had a distinctive style of expressing religious and cultural identity—through the wearing of cloaks in Isfahan, and through the tradition of Yiddish language and literature in Vilna. The “cloak” mentioned in the Hadith is a symbolic reference to such traditions, representing their cultural and religious affiliation.

The number “seventy thousand” mentioned in the Hadith refers to the Jewish population in Vilna at the beginning of the twentieth century, which was 63,000 in 1897 and increased to 76,000 in 1901. During this period, the Jewish community of Vilna was actively involved in socialist and Marxist revolutionary movements. Notably, the establishment of the “General Jewish Labour Party” in Vilna in 1897 and their participation in the failed Russian Revolution of 1905 are significant, where the Jews of Vilna clearly took part in revolutionary activities under a socialist agenda.⁷¹

Coming from the direction of the East and appearing between Syria and Iraq — the emergence of the Soviet Union as a new global power in opposition to the West (1922)

In the time of the Messenger of Allah (peace be upon him), the region between Syria and Iraq was a disputed border area between the Byzantine and Sassanid empires, where no single power had permanent and uncontested dominance. The mention in Hadith of the Dajjāl appearing in this area carries two important symbolic meanings: first, that the Dajjāl will not be a continuation of any existing power, but will emerge as a new and independent force; second, that his appearance will be from the east of Medina.⁷²

Historically, most of the Soviet Union was located to the east of Medina, and when it came into existence in 1922, it was seen worldwide as a new power rising from the east—not only geographically, but also ideologically. Communism was presented as a revolutionary system in contrast to the capitalist Western world, introducing a new dimension to religion, society, and politics. In this sense, the symbol of the Dajjāl’s emergence from the east and the establishment of the Soviet Union share a profound symbolic similarity.

The Dajjāl providing sustenance and people believing in him – The artificial prosperity and propaganda of the Soviet Union (1928–1932)

According to the Hadith, the Dajjāl will call people, and they will believe in him. The Dajjāl will command, the sky will send down rain, the earth will produce crops, and livestock will be full of milk.⁷³

This scene symbolically reflects the deception of the Dajjāl during the early years of the Soviet Union, especially during the first Five-Year Plan (1928–1932)⁷⁴—people accepted this system with a conviction akin to religious faith, and the state seemingly produced miraculous results: booming factories, abundant harvests, and an artificial impression of prosperity. Initiatives like the “Stakhanovite movement”⁷⁵ showed workers surpassing incredible targets, reinforcing the notion that communism could control nature and bring about unlimited progress, just as the Dajjāl would impress people by bringing rain and wealth.

The people rejecting the Dajjāl’s invitation, and the Dajjāl subjecting them to famine and destitution – The Holodomor famine (1932–1933)

According to the Hadith, the Dajjāl will go to those who reject his invitation, and they will suffer famine, hunger, and loss of wealth, until nothing of their possessions remains.⁷⁶

This scene resembles the Ukrainian peasants who opposed communist collective agriculture. The state confiscated food, cut off supplies, and crushed resistance, resulting in the man-made famine known as the Holodomor (1932–1933). Despite the absence of a natural famine, policies left fields barren, livestock dead, and the population starving. Just as the Dajjāl abandons those who reject him to destruction, so too did the state leave these people in utter ruin, resulting in the deaths of 3.5 to 5 million people.⁷⁷

The Dajjāl extracting treasures from a desolate land – The Soviet Union extracting minerals from remote regions (after 1933)

According to the Hadith, the Dajjāl will pass through a desolate land and say, “Bring out your treasures,” and the treasures of the earth will come forth and gather around him like swarms of bees.⁷⁸

This scene is reminiscent of the era when the Soviet Union, after consolidating its ideological grip, turned towards remote and desolate regions such as Siberia, Central Asia, and the Urals, initiating a vast process of extracting natural resources from there. Primarily during the second five-year plan (1933–1937), gold, coal, oil, and other minerals were obtained through forced labour and state-run industry, and these valuable resources were amassed at the centre as if, at a single command of the Dajjāl, treasures emerged from the earth and gathered around him. This process was not limited to a single plan; in the subsequent years, these resources continued to be the core and axis of the Soviet economy.

The Dajjāl’s Encampment Outside Medina – The Failures of Soviet Influence in the Muslim World (Second Half of the Twentieth Century)

The Hadith mentions that the Dajjāl will camp near Medina but will not be able to enter it, as angels will protect it. Then, the angels will turn him towards Syria, and there he will perish.⁷⁹

Here, “Medina” does not refer to just a single city, but represents the entire Muslim community, just as in the time of the Messenger of Allah (peace be upon him), Medina was the centre of the Muslim state. On the other hand, Syria was the territory of the Byzantine Christians, considered a symbol of the Christian world at that time. This Hadith has been interpreted symbolically as the Soviet Union, after failing to establish its foothold in the Muslim world, turned toward the Christian West before ultimately collapsing.

After the Second World War, the Soviet Union emerged as a global power. It expanded its influence worldwide, including efforts to incorporate Muslims into the Soviet bloc and promote communism. However, the Soviet government’s atheistic ideology was in sharp conflict with the conservative and deeply religious environment of the Muslim world. This ideological difference limited the acceptance and influence of communism among Muslims, and thus, the Dajjāl could not enter Medina.

The Three Shocks in Medina – The Global Political and Intellectual Crises Facing the Muslim Ummah

According to the Hadith, Medina will tremble three times, after which every hypocrite and disbeliever will leave Medina and join the Dajjāl. This is most likely interpreted as the following three historical events described below:⁸⁰

• The Establishment of Israel in 1948 and the Nakba – After the establishment of Israel in 1948, hundreds of thousands of Palestinians were displaced, an event known as the Nakba (meaning catastrophe). Hundreds of villages were destroyed, and Palestinians became refugees. The Muslim world regarded this as a great injustice perpetrated with the backing of Western powers. This tragedy shook Arab societies and led many young people and intellectuals to turn towards communist movements as a means of resistance.

• The Suez Crisis of 1956 – When Britain, France, and Israel attacked the Suez Canal in 1956, Egypt sought diplomatic and political assistance from the Soviet Union against this aggression. This was the first significant occasion when an Arab state openly relied on Soviet power. This event promoted leftist ideologies in the Middle East, resulting in the rise to power of nationalist and socialist groups such as the Ba’ath Party in Iraq and Syria, while a formal communist state was established in South Yemen.

• The Six-Day War of 1967 – Israel’s victory in the Six-Day War of 1967 dealt a severe blow to Arab nationalism, resulting in a new wave of leftist ideologies. As a result, Marxist factions emerged within

Palestinian resistance movements, most notably the PFLP (Popular Front for the Liberation of Palestine), which openly adopted a Soviet-backed revolutionary path.

Banu Tamim’s Resistance Against the Dajjāl – Āl al-Shaykh and Communism

The Messenger of Allah (peace be upon him) foretold the steadfastness of the Banu Tamim tribe against the Dajjāl.⁸¹ This tribe, which has historically inhabited Saudi Arabia, Iraq, and the Gulf states, later emerged as a symbol of intellectual and social resistance against communism. Banu Tamim promoted Islamic traditions, beliefs, and tribal values, thereby rejecting the materialistic and atheistic ideologies of communism. The significance of this prophecy is further heightened by the fact that the Āl al-Shaykh—descendants of Shaykh Muhammad ibn ʿAbd al-Wahhāb—also belong to this tribe.⁸² In Saudi Arabia, under the intellectual influence of the Āl al-Shaykh, communism was regarded not only as atheistic but as an explicit adversary of Islam. For this reason, any form of alliance with the Soviet Union was considered contrary to faith and unacceptable.

The Dajjāl’s killing and reviving of a Muslim, and his inability to kill him again – The Soviet Union and Afghanistan (1977–1992)

It is stated in the Hadith that a Muslim who will leave Medina will be brought before the Dajjāl, who will kill him and then bring him back to life, but the Dajjāl will not be able to kill him again.⁸³ Another Hadith elaborates on this incident, stating that the Dajjāl will appear and a believer will confront him. The Dajjāl’s soldiers will stop the believer and question his intentions. When he refuses to accept the Dajjāl as his Lord, they will say, “Kill him.” However, some among them will say, “Did your master (the Dajjāl) not forbid killing anyone without his permission?” Then they will take him to the Dajjāl. Recognising him, the believer will exclaim, “This is the Dajjāl!” The Dajjāl will order his execution, and he will be sawn in half. Then the Dajjāl will bring him back to life. However, the believer will again reject the Dajjāl and expose his deception. When the Dajjāl is unable to kill him a second time, he will throw him aside, making it appear as if he is being cast into Hell, but in reality, he will enter Paradise. The Prophet (peace be upon him) said that he will be the greatest martyr in the sight of Allah.⁸⁴

Here, “Medina” is not merely a city, but represents the entire Muslim Ummah, just as Medina was the centre of the Muslim state during the time of the Messenger of Allah (peace be upon him). The “believer” symbolises Afghanistan, while the “Dajjāl” represents the Soviet Union, and the Dajjāl’s soldiers symbolise the communist factions (Parcham and Khalq) present in Afghanistan. The “killing and reviving” refers to the communist revolutions, which dismantled old governmental and social structures to establish new systems. “Reviving” points to the reorganisation of society under a new communist order, often achieved at significant human cost. This Hadith can be understood as a symbolic interpretation of the rise of communist factions in Afghanistan, Soviet intervention, and the resistance against it:

1. The believer’s refusal to accept the Dajjāl as Lord – The expulsion of communist factions in 1977: In the 1970s, the Afghan government included the communist “Parcham” faction. However, in 1977, President Mohammad Daoud Khan discovered the communists’ plans for rebellion and expelled them from the government. This event corresponds to the Hadith’s account of the Dajjāl’s guards questioning the believer and the believer’s refusal to accept the Dajjāl as his Lord.

2. The Dajjāl’s soldiers attempting to kill the believer – The Khalq coup and oppression in 1978: In 1978, through the Saur Revolution, the Khalq faction seized power by force, resulting in the assassination of President Daoud Khan. This event symbolises the Dajjāl’s soldiers’ attempt to kill the believer as described in the Hadith. This was also surprising for the Soviet Union, as it sought to avoid instability caused by unexpected coups. The Soviet Union’s policy aligns with the Hadith’s statement: “Did your master (the Dajjāl) not forbid killing anyone without his permission?”

3. The Dajjāl killing and reviving the believer – Soviet intervention and the purge of Khalq in 1979: In 1979, the Soviet Union invaded Afghanistan, killed the Khalq leader Hafizullah Amin, and installed the Parcham faction in power. This change was made possible through Operation Storm-333, in which Soviet forces killed the Khalq leadership, crushed resistance, and carried out mass killings. This parallels the Hadith’s account of the believer being tortured, killed, and revived, as the Khalq faction was violently removed and the Parcham faction imposed. Although the Khalq faction had previously supported communist ideology, the Soviet Union’s actions alienated many of its leaders, resulting in heavy losses for them.

4. The Dajjāl’s inability to kill the believer again – The resistance of the Mujāhidīn and Soviet failure: The Soviet Union tried to strengthen its grip on Afghanistan, but the resistance of the Mujāhidīn continued to grow. In the Hadith, the believer’s neck turning to copper, making it impossible to kill him again, alludes to the intensity and ultimate failure of Soviet military operations. The withdrawal of Soviet troops in 1989 corresponds to the Dajjāl casting the believer far away in the Hadith.

5. The martyrdom of the believer – Intense civil war after the fall of the communist government in 1992: The collapse of the communist government in 1992 and the ensuing intense civil war correspond to the martyrdom of the believer in the Hadith. In this way, the believer’s entry into Paradise reflects the sincerity of those Mujāhidīn who regarded their struggle against the Soviet Union as a jihad against atheism and oppression. Questions about the Interpretation

The Meeting of Hadrat Tamīm al-Dārī (may Allah be pleased with him) with the Dajjāl

According to a Hadith, Hadrat Tamīm al-Dārī (may Allah be pleased with him) narrated an incident to the Noble Prophet.⁸⁵ He explained that he set out on a sea voyage with some people and, due to a storm, they reached an island. There, they encountered a strange and unusual creature called “al-Jassāsah,” who took them to a cave to meet a man. That man was bound in chains and asked them several questions, then revealed to them he was “al-Masīh ad-Dajjāl” and that the time of his emergence was near. When Hadrat Tamīm al-Dārī (may Allah be pleased with him) narrated this incident to the Noble Prophet (peace be upon him), the Prophet affirmed its truth before the people and said, “This incident is in accordance with what I have been telling you about the Dajjāl.”

This Hadith of Hadrat Tamīm al-Dārī (may Allah be pleased with him) appears to be a vision, not a physical, real-life encounter with the Dajjāl. There are three fundamental reasons for this:

• There is no separate narration or testimony from the other individuals who travelled with Hadrat Tamīm al-Dārī (may Allah be pleased with him) regarding this extraordinary incident, which supports the view that this event was a vision.

• According to another Hadith, the Noble Prophet said: “All the people present in my era will pass away within a hundred years.” If the Dajjāl had physically existed at that time, he would have been included among them as well.⁸⁶

• Just as the Noble Prophet himself saw the Dajjāl in a vision, similarly, the incident of Tamim Hadrat Dārī (may Allah be pleased with him) was also a vision.⁸⁷

Ibn Sayyad, being the Dajjāl

Some Hadiths indicate that Ibn Sayyad, a boy living on the outskirts of Medina, could be the Dajjāl.⁸⁸ However, the Noble Prophet said in a clear Hadith: “If the Dajjāl appears during my lifetime, I will confront him on your behalf.”⁸⁹ This makes it clear that since Ibn Sayyad existed during the Prophet’s time, he could not be the Dajjāl. Furthermore, the Noble Prophet (peace be upon him) said that the Dajjāl could not enter Mecca and Medina.⁹⁰ In contrast, historical reports indicate that Ibn Sayyad travelled from Medina to Mecca, further proving that he was not the Dajjāl.⁹¹

The Noble Prophet and the Companions (may Allah be pleased with them) considered the Dajjāl to be a human being

The Hadith literature makes it clear that the Noble Prophet and his Companions (may Allah be pleased with them) regarded the Dajjāl as a human being. The Messenger of Allah (peace be upon him) saw the Dajjāl in a vision,⁹² and since the visions of the Prophets are a form of revelation, they describe exactly what they see in their dreams, without adding any personal interpretation or conjecture. The interpretation of the dreams of the Prophets is either directly granted by Allah Almighty to His Prophet, or the reality of the dream becomes clear over time. A clear example of this is the dream seen by Prophet Yūsuf (Joseph), peace be upon him, in his childhood—in which the sun, the moon, and eleven stars were prostrating to him. Years later, when his family appeared before him in Egypt, Prophet Yūsuf (peace be upon him) said: “O my father! This is the interpretation of my dream I saw before; my Lord has made it come true.”⁹³

In accordance with this principle, when the Prophet Muhammad (peace be upon him) saw the Dajjāl as a human in a vision,⁹⁴ he described it exactly as he saw it. The Companions (may Allah be pleased with them) also understood it to be a human, because the Prophet (peace be upon him) did not present any interpretation of the vision. This indicates that a complete understanding and interpretation of the narrations concerning the Dajjāl will only be possible at the time of their occurrence. Before that, their true nature could only be a matter of conjecture or scholarly reasoning.