LUMINOUS MIGRATION
LuminousFatawa:CelebratingBirthdays Migration
The blessed hijra was the moment the tide of history chan ged in favor of the prophetic mission. Once displaced, persecuted, and oppressed, now the Muslims were free to take the future by the horns after the Prophet s established the first Islamic state in Madina. From Madina, the message of Islam spread through conquest and character from the Byzantine to Persia. Throughout the journey, help came in from every direction. Amir bin Fuhaira and Abdullah bin Abi Bakr k supplied information and food during the three day sojourn in the cave of Thaur, while the spider received another order. It spun its web at the mouth of the cave and the earth sunk the horse of the bounty hunter, Suraqa bin Ja’sham, into the ground.
The greatest support, though, came from the beloved companion, Abu Bakr, whose fear for the life of the Prophet s made him heedless of his own life.
Umar r envied Abu Bakr g and said that the one day of Abu Bakr in the cave with the Prophet s was worth more than the whole life of Umar in the path of Allah.
Patron
Hazrat Dr. Ismail Memon
Fatawa
Mufti Husain Ahmad Badri
Contributors
Mufti Omar Baig
Maulana Dr. Mateen Khan
Dr. Kamran Karatela
M. Zubair Ahmad
M. Ahmad Amin
Editor
Asim Ahmad
Attribution
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Seerah: Part 10
LUMINOUS MIGRATION
Cave of Thawr
by Maulana Dr. Mateen Khan
The Makkan Tide Turns
We last left off with Yathrib having embraced Islam and begun its transformation into al-Madīnah al-Munawwarah, the city illuminated by the Prophet s. Many of the noble Companions from Makkah had already migrated. The Quraysh, seeing their grip weaken and his s influence grow beyond their borders, grew ever more alarmed. At first, he and his family had been an oddity, a curiosity easily dismissed. Then, the poor and weak rallied to him. That, too, they endured until noblemen and travelers, men of stature and intellect, began embracing his call. When the Anṣār gave their pledge, the message had crossed from one city to another, from a private mission to a collective cause. With Madinah offering itself as Islam’s protector, the balance had shifted. How could the mighty Quraysh now face the other tribes when they had failed to silence their own?
Before we follow the Prophet s on this sacred migration, we must revisit the first to believe in him—his most loyal friend, Sayyidunā Abū Bakr al-Ṣiddīq g. No words of mine nor attempt at eloquence can capture the full extent of his love. He was the first to believe, the first to affirm his truthfulness without hesitation. He endured beatings, boycotts, and banishment, all for the sake of standing beside his beloved ﷺ. When others had
gone ahead to Madinah, he stayed behind, waiting to escort the emissary during his destined emigration. He prepared provisions and instructed his family to aid in secret. He would not miss the honor of being his companion, not even for a single step of that blessed path.
Pain of Parting & Priority of Īmān
While Abū Bakr waited in devotion, the Quraysh conspired in hatred. The Accursed Iblīs whispered to them, and they responded by gathering a youth from each clan to spill his blood together. This way, no one tribe could be held responsible. However, Allah had decreed otherwise. He revealed their scheme to His Prophet s, and the Messenger responded with divine composure. He instructed Sayyidunā ʿAlī g to sleep in his bed, wrapped in his cloak so that the youth surrounding his home would be caught off-guard. By the time they stormed in, it was ʿAlī whom they found resting peacefully while the Messenger of Allah s had already gone.
That night, he made his way to the house of Abū Bakr, having been granted permission by Allah to begin their hijrah. When he knocked, Abū Bakr opened the door with eager anticipation. “Together, O Messenger of Allah?” he asked. The Prophet s replied, “Yes, you will accompany me, O Abū Bakr.”
No heart can imagine the joy of Abū Bakr at that moment.
The human soul is naturally tied to the land of its birth. There are memories that cannot be unmade: childhood paths, the graves of forefathers, and the comfort of familiar sights and scents. That love is intensified a thousandfold when the land in question is Makkah: the cradle of tawḥīd, the sanctuary built by Ibrāhīm (peace be upon him), and the place where the Qur’an first descended. The Prophet s loved Makkah, and Makkah loved him. Makkah, in turn, was never more beloved to Allah than when it contained him.
As he left, his heart full yet obedient, he turned to his
homeland and said:
“By Allah, you are the most beloved land of Allah to me, and the most beloved land of Allah to Allah. Had your people not expelled me, I would never have left you.” (al-Tirmidhī, 3925)
But the command of Allah comes before all. The preservation of the dīn requires sacrifice. This moment stands as a lesson for every believer forced to leave a land that stifles his faith: leave the soil but never leave īmān.
“O My servants who believe, be mindful of your Lord. For those who do good in this world is a good reward. And the earth of Allah is vast. Only those who endure pa-
tiently shall be given their reward in full, without measure (39:10).”
Love Abounds
Though Makkah wept at letting go of her noblest son, it was as though all of creation beyond her embraced him in joy. The heavens welcomed him, the earth opened to him, and the creatures in both awaited him. “Welcome to him! What an excellent arrival this is!”
Every part of the Hijrah is a testimony to love. The love of Abū Bakr’s household knew no limits. His son ʿAbdullāh listened secretly to Quraysh’s deliberations by day and reported to his father by night. Their freed slave, ʿĀmir ibn Fuhayrah, grazed sheep during the day to cover their tracks, then brought fresh milk under the cover of darkness. His daughter, Asmāʾ, known as Dhāt al-Niṭāqayn, carried provisions to them in secret, tearing her waistband to hide the food.
Not just humans but every creature of Allah seemed to play its part. In the Cave of Thawr, while Quraysh trackers hovered just outside, a spider spun its web across the entrance, and a pair of doves nested by its mouth. The disbelievers assumed such signs meant the cave was empty. But the One who controls hearts had made creation itself stand guard over its Beloved ﷺ.
Even the beasts of the earth could not bear to see harm approach him. When the famed horseman Suraqah pursued the pair, his horse stumbled and sank into the earth. It happened not once, but thrice. The ground, it is said, softened itself in refusal to carry an enemy of the Prophet. I wonder if the horse itself did not allow this purposely, a role in protecting the Messenger over its master. Later, when they came upon the tent of Umm Maʿbad, her thin ewe had no milk to offer, until the Prophet’s noble hands touched it and invoked Allah. At once, the udder filled and poured milk into the bowl for one and all.
Umm Maʿbad, awe-struck by the man before her, later described him with words that live in our hearts:
“I saw a man radiant and noble, with a luminous face and graceful bearing. He was neither too thin nor too stout, perfectly proportioned. His eyes were wide, intensely black and white, his
lashes long, his voice gentle and resonant. His neck shone with clarity, his beard was thick, his brows delicately arched and joined. Neither short nor excessively tall, he was a man of balance. From afar, the most radiant of people; from near, the most beautiful. In silence he inspired awe; in speech he drew hearts. His words were clear, concise, and full of meaning. He neither spoke too little nor too much. Surrounded by loyal companions, when he spoke, they listened with reverence.” (paraphrased)
Still, none loved him more than Sayyidunā Abū Bakr. During the journey, he walked alternately in front of and behind the Prophet, fearing an ambush from either direction. When they reached the cave, he entered first, covering every hole, blocking one with his own foot. As the Prophet ﷺ rested in sleep, a scorpion stung Abū Bakr. The pain was severe, but he bore it in silence until tears rolled down his cheeks, and a single tear fell on the Prophet’s blessed face. He awoke and, seeing the cause, applied his saliva to the wound, and it healed at once.
Such was their bond. So complete was Abū Bakr’s companionship that Allah enshrined it in the Qur’an:
“Allah did help him when those who disbelieved drove him out—the second of two—when they were both in the cave. He said to his companion: ‘Do not grieve; indeed, Allah is with us.’ Then Allah sent down His serenity upon him and strengthened him with unseen hosts…” (al-Tawbah, 9:40)
A City Illuminated
On Monday, the 12th of Rabīʿ al-Awwal, the Prophet ﷺ reached Qubāʾ, just outside Madinah. The path they took had been long, winding, and unfamiliar, carefully chosen to avoid detection. The journey was paved by love: love from the best of men, love from simple creatures, and love from hearts yearning for his arrival.
The Anṣār had counted the hours and days. Each morning, they went to the outskirts of the city, eyes scanning the horizon. When the midday sun
I saw a man radiant and noble, with a luminous face and graceful bearing. He was neither too thin nor too stout, perfectly proportioned. His eyes were wide, intensely black and white, his lashes long, his voice gentle and resonant.
grew harsh, they returned home. But one morning, a Jewish onlooker spotted two silhouettes and shouted from a rooftop, “The one you await has come!” Hundreds answered the call with racing feet and dust asunder through the streets. Despite the unfiltered desert sunlight stripping the land of every shadow, the city’s atmosphere somehow grew even brighter, blinding retinas and illuminating insights. Sayyidunā Anas would later reminisce, “I have never witnessed a day better or brighter than the day on which the Messenger of Allah s entered Madīnah.”
The chests of men, women, slaves, and children echoed with takbīr. And, the winds carried the city’s song:
The full moon has risen upon us
From the mountain passes of al-Wadāʿ, And gratitude is a duty upon us
So long as there remains one who calls to Allah.
O you who have been sent among us, You have brought commands worthy of obedience.
You have come, and you have ennobled Madinah. Welcome to you, O best of those who call [to Allah].
When shamelessness and debauchery will be rampant (alIsha’a, 143]
Q: Can I pray in front of a mirror?
A: It is recommended to either pray in a different location or cover the mirror if the reflection becomes a source of distraction during pray.
Q: How do I join the imam if I was late? Do I need to recite thana, ta’awwudh, and basmala after the initial takbeer? What if I join during ruku or at other times?
A: If you join the imam as a latecomer (masbuq), begin by saying the takbeer tahreema (the opening takbeer) while standing. This is obligatory and marks your
formal entry into the prayer.
If you join while the imam is in ruku:
Say the takbeer while standing without folding your hands or reciting anything else. Then proceed directly into ruku. It is recommended (mustahabb) to say another takbeer as you go into ruku, but if you only said the initial takbeer while standing, that suffices.
If you join while the imam is in any position other than standing (e.g., in sajdah or sitting):
Follow the same procedure—say the takbeer while standing, do not fold your hands or recite anything, then follow the imam’s
position.
If you join while the imam is standing (qiyam):
Say the takbeer, then fold your hands. You do not need to recite Thana, Ta’awwudh, or Basmala, as you are joining an already ongoing salah and must immediately follow the imam.
Q: My pet died. Should I cremate or bury them? If burial is required, what is the proper way to do it?
A: It is recommended that one should bury their deceased pet. While there are no explicit rulings in Shari‘ah detailing how to handle deceased pets, scholars have inferred that animals which are not eaten
and cannot be used for any beneficial purpose should be respectfully buried. Therefore, burial is the recommended method for disposing of a pet that has passed away. When burying your pet:
• Choose a location where the grave will not be disturbed.
• Ensure the burial site complies with local laws and environmental regulations.
• The grave should be deep enough to prevent any smell or interference from other animals.
• Handle the process with care and dignity, as Islam encourages respect for all living beings, even after death.
Q: I live near a store that sells returned, overstocked, or refurbished Amazon items at discounted prices. The condition of these items varies— some are brand new, while others may have minor defects or signs of use. Some products are sold in “mystery boxes,” where you don’t know exactly what you’re purchasing until the box is opened. Other items have detailed descriptions, including their condition and any known defects.Is it permissible to purchase items from such a store?
AIn Islamic finance, a key condition for the validity of a sale is that the item being sold must be clearly defined in terms of both quantity and quality. This ensures transparency and prevents any form of deception (gharar), which is prohibited in the Shari’ah. Based on this principle, it would not be permissible to purchase items when their contents are unknown, such as mystery boxes, because this involves significant uncertainty. However, pur-
chasing items that are properly described, including their condition and any defects, would be permissible, as the necessary information to make an informed decision is provided.
Q:I have heard one should spend extra on their family on the 10th of Muharram. Is this established from any reliable hadith? What does “spending extra” entail?
A: Spending extra on one’s family on the 10th of Muharram is a virtuous act which has been narrated in in the hadith. Consider the following: Abu Hurayra g narrates that the Messenger of Allah s said, “Whosoever increases their expenditure on their dependents on the 10th of Muharram, Allah will increase their sustenance for the rest of that year (Shu’ab al-Iman). The aforementioned hadith has been narrated by numerous other companions, such as Jabir bin Abdullah, Abdul-
lah bin Mas’ood, and Abu Sa’eed al-Khudri l. Furthermore, this hadith has been deemed reliable by Imam Bayhaqi , Hafiz ‘Iraqi , ‘Allamah Suyuti and others. Increasing one’s expenditure can refer to spending extra on the iftar for the fast on that day, as some ‘ulama have mentioned. Other ‘ulama are of the opinion that the hadith is not restricted to food. Rather, the virtue would be attained by one increasing their spending on their family/dependants in any form.
Q: I am aware that it is extremely virtuous to fast on the 10th of Muharram. However, I also heard that a person cannot only fast on the 10th and must fast either the day before or the day after. Is this true? Would I be sinful for fasting on only the 10th?
Answer: Fasting only on the 10th is permissible without a decrease in reward and one would not be sinful for doing so. However, it is mustahab (desirable) to fast either the day before or the day after the 10th of Muharram along with fasting on the 10th.
Q: Is it permissible in Islam to take a student loan that involves interest? I want to pursue higher education but can-
not afford it otherwise.
A: Islam strongly encourages the pursuit of beneficial knowledge and education. However, it also strictly prohibits riba (interest) in all its forms, whether paying it, receiving it, or facilitating it.
Allah says in the Qur’an, “O you who believe! Fear Allah and give up what remains of your demand for interest, if you are truly believers. If you do not, then take notice of a war from Allah and His Messenger” (2:278–279).
The Prophet s also warned, “The one who consumes riba, the one who records it, the one who witnesses it, and the one who facilitates it—they are all equal (in sin)” (Muslim).
Based on these clear texts, taking a conventional student loan that involves interest is not permissible in Islam, even if the purpose is to pursue education. That said, you are encouraged to explore alternative options such as: Scholarships, financial aid that does not involve interest, or online/local programs that are more affordable.
Maulana Ilyas once asked a group of students at a madrasa, “Tell me, who are you?” Then he himself replied, “You are the guests of Allah and His Prophet s. If the guest hurts or harms the host, then his harm is much more painful than the harm caused by anyone else. Therefore, if you are true seekers of knowledge but do not seek the knowledge for the sake of Allah and His Prophet s and follow a different path, then you are the guest that wrongs his host.
He went on to say to the same group, “Look, Shaytan is cunning and scheming. He is always trying to plot against you. Now, that you left your homes for the sacred knowledge, this has made him upset and broke his back because now you will no longer be among the ignorant ones. Now, he has abandoned the idea of keeping you in ignorance and has resolved to allow you to continue your studies, but he will try to sway you to his path. This work of mine (the work of tabligh) is heavy on Shaytan because the purpose of this path is to take people off the path of Shaytan and onto the path of Allah and His Prophet s.
The higher status of mankind over all creation is due to their tongue. Had it been used for khayr, than that would have been the best, but what happens is that just as man rises above even the angels by putting the tongue to good use and for Allah and His deen, by using it for evil ends he falls to a place worse than swine and animals. The hadith states,
“Nothing throws man headlong into Jahannum more than the harvest of his tongue.”
A need for the people of tableegh is to have a diverse community consisting of people from every walk of life and every line of work. There should be ulama, the people of dhikr, the educated, businessmen, and the poor. In this way, people will understand our modus operandi and learn practically how to use it to promote the work of deen; and, this diversity of people working hand in hand in our movement will build the foundation upon which our work revolves.
In this movement of ours, purity of intention is paramount. There should be no other purpose for our workers but to obey Allah and seeking His pleasure. The stronger and more focused we are in this regard, the more reward we will attain because the principle is that the more positive outcomes and benefits of our sacrifices and hard work, the more the reward is reduced because then the fruits of the sacrifices find their way into the intention. Look at how the huge gains that were borne out of the conquest of Makka were never to be seen again. The reason is that after the conquest, power and rule became a goal unto itself. “Not equal among you are those who spent before the conquest [of Makka] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought (57:10).”
The hadith, “The one who asks has a right over you even if he comes to you on a horse” is often misunderstood. It is thought that no matter the situation of the one asking, you should give him what he seeks. But this is wrong. In fact, the meaning of the hadith is that he has a right over you that you treat him with compassion and empathy and to not be condescending and arrogant in your demeanor toward him. “And as for the petitioner, do not repel him (93:10).” Now treating him with compassion could mean giving him what he asks for and fulfilling his need but it could also mean to advise him to save himself from the dishonor of asking before others and guiding him in the right direction toward finding a way to earn a livelihood. The Prophet s did the same when he took the bowl of a petitioner and asked people to make a bid on it and then told the petitioner to use the money to buy an ax. He then told him to go and cut some wood from the jungle, sell it, and earn his living.
Though the prophets are innocent and saved against sin, they receive divine guidance and light directly from Allah, but when they are propagating the divine teachings and wisdom to the people and have to mix and meet with the public, their blessed and illuminated hearts are affected by their interactions with them. Then they wash the rust and darkness from their hearts with worship and dhikr.
- from Tablighi Jama’at ki deeni jidd au juhd
Celebrating Birthdays:
Understanding its Pagan and Christian Roots
Khadija K. Karatela
In ancient Greece and Rome, birthdays were celebrated with offerings to the gods to ward off these malevolent forces.
Acandle is lit, friends are invited, and the room fills with laughter and excitement—today’s birthday celebrations are all about making lasting memories. From carefully chosen decorations to personalized cakes, modern birthdays have become a widespread custom, to celebrate life, love, and personal milestones. Birthdays are viewed by many as a joyful occasion, a time for individuals to gather with family and friends to mark the passage of another year.
However, as we look into the roots of this practice, we find that the celebration of birthdays is far from a harmless, secular tradition. This seemingly innocent tradition is, in reality, deeply entwined with pre-Islamic customs and beliefs, many of which contradict Islamic principles.To understand why celebrating birthdays has now become a topic of controversy among Muslims, it is crucial to examine the roots of this custom — its origins in pagan traditions,
as well as its historical adoption by certain Christian sects.
The Pre-Islamic Roots of Birthday Celebrations
The tradition of celebrating birthdays has ancient origins, primarily rooted in pagan rituals. Many ancient civilizations believed that the day of one’s birth was significant not just as an occasion for celebration, but as a day when an individual was especially vulnerable to the influence of evil spirits or supernatural forces. In this context, birthdays were seen as a time when people needed protection from these evil forces.
For instance, in ancient Greece and Rome, birthdays were celebrated with offerings to the gods to ward off these malevolent forces. The birthday person would often receive gifts or have a feast in order to please the gods and ensure that they were granted protection for the year to come. The birthday cake, a staple of modern birthday celebrations, also has its origins in these
ancient cultures.
The use of candles on birthday cakes carries its own symbolism. The practice of placing candles on cakes is believed to have originated in ancient Greece, where candles were lit to honor the moon goddess, Artemis. The idea was that the light from the candles would send prayers up to the heavens and gain the favor of the gods. Over time, this ritual spread and became a part of modern birthday celebrations, albeit stripped of its original religious meaning.
The round shape of the cake was symbolic of the moon, which was believed to represent a celestial power that governed life and fate. This lunar symbolism was thought to invoke the protection of the gods, further deepening the pagan roots of the celebration. It was also believed to ward off evil spirits, partly due to the absence of sharp corners. In many ancient cultures, sharp angles and corners were associated with negativity
or bad energy, while the circle, with its continuous, unbroken form, symbolized protection, wholeness, and the cycle of life. By using a round shape for birthday cakes, it was thought that the cake, and the celebration itself, could help ensure a harmonious and protective environment, keeping away any malevolent forces. This belief ties into the broader pagan practices of using circular symbols in rituals meant to promote good fortune and spiritual well-being.Today, the round birthday cake has largely lost its symbolic meaning and has simply become a beloved tradition, a customary part of birthday celebrations enjoyed for its nostalgic and festive nature.
The Christian Adoption and Secularization
As these practices spread through various regions, Christianity also adopted certain elements of birthday celebrations, though initially, the early Christians were opposed to the idea. For centuries, Christians did not celebrate birthdays, partly because they believed the celebration of one’s life was too similar to pagan rituals. They viewed birthday celebrations as linked to the worship of idols and were seen as superstitious or as a form of veneration of the self, which opposed Christian teachings.
In fact, several Christian denominations continued to reject birthday celebrations well into the modern era. For example, Protestants, especially in the 16th and 17th centuries, largely rejected birthday celebrations because they believed such practices were rooted in idolatry and contradicted the humility that Christianity emphasized. The Jehovah’s Witnesses and some Orthodox Christians today also refuse to celebrate birthdays due to their belief that the practice is rooted in paganism and is not supported by Christian scripture.
In fact, several Christian denominations continued to reject birthday celebrations well into the modern era.
Interestingly, while Christmas, which is said to mark the birth of Jesus Christ, became a recognized celebration, it was not originally associated with birthday celebrations as we know them today. The Catholic Church eventually adopted the tradition, but this was not without controversy. Over time, however, as secularism grew and religious associations with birthdays became less pronounced, the modern birthday celebration emerged as a more generalized social event, stripped of its earlier spiritual meanings.
The Islamic Rejection of Birthdays
From an Islamic perspective, the rejection of birthday celebrations is firmly grounded in the belief that practices with pagan or un-Islamic origins must be avoided. Islam is a religion that places great emphasis on keeping all practices in accordance with the teachings of the Prophet s and the Qur’an. As such, anything that originates from idol-worshiping traditions or practices not approved by Islam is prohibited.
Islam encourages us to avoid practices that could lead to shirk (associating partners with Allah). When Muslims engage in celebrations that originated from pagan or other religious beliefs, there is a risk that they might unknowingly be participating in something that contradicts the fundamental monotheism of Islam.
Additionally, Islam emphasizes humility, and birthdays often foster a sense of selfcenteredness. The Messenger of Allah s taught his followers to focus on remembrance of Allah and to avoid practices that elevate the self. Celebrating a personal milestone in a manner that emphasizes the individual rather than Allah
is viewed as contradictory to Islamic teachings.
The Importance of Being Distinct from Non-Islamic Practices
A critical aspect of Islamic belief is the principle of avoiding imitation of non-Muslims, particularly in practices that are tied to their religious or cultural identities. The Prophet s warned Muslims about imitating the customs of non-Muslims, especially when they involve religious or superstitious beliefs. Celebrating birthdays, with their clear roots in pagan and Christian traditions, is seen as an act of imitation, which Islam discourages. Imitating non-Muslim traditions in ways that carry religious or symbolic significance can lead to confusion in religious identity and deviate from the guidance laid out in
the Qur’an and Sunnah. This is why many scholars assert that Muslims should avoid practices that have no Islamic foundation, including birthday celebrations.
Why Is It Important to Refrain From These Practices?
The reason behind rejecting birthday celebrations in Islam is not just about avoiding a harmless tradition, but about preserving the integrity of Islamic practices and protecting the faith from unnecessary innovations. Celebrating birthdays has historical roots that are not in line with Islamic values, and to engage in them without reflecting on their origins is to potentially open the door for further religious and cultural assimilation. By distancing ourselves from non-Islamic practices, Muslims can ensure that their religious identity remains distinct and rooted in the teachings of Islam. While birthday celebrations may seem innocent and even enjoyable, they are deeply entwined with pagan and non-Islamic traditions. Their historical roots in idol worship and
superstitious practices, along with their adoption by various Christian sects, reveal that the celebration of birthdays is not a practice that aligns with Islamic teachings. For Muslims, the practice of celebrating birthdays should be avoided, as it falls under the category of imitation of non-Muslim practices, both of which Islam warns against.
By refraining from such practices, Muslims can protect their faith, ensuring that their actions and celebrations remain consistent with the monotheistic teachings of Islam. Rather than celebrating birthdays, Muslims should focus on the important milestones of life that have Islamic significance, such as the observance of Eid, which is a celebration of faith and gratitude to Allah.
Dajjal
The three characteristics that expose the evil within
As a child, I grew up thinking Dajjal was one-eyed and imagined the mythical Cyclops from the Odyssey. The hadith disproved my childhood imagination. He has two eyes like any other human except that he is a’war, meaning that at least one if not both his eyes are defective.
But this is a common misconception which requires some explanation.
Before going into any more detail, let us understand that of all the physical descriptions mentioned in the hadith about Dajjal, the one description the Prophet s focused on most extensively was his eye. The reason for this is highlighted in the hadith itself. After describing his eye, the Prophet (sa)
said, “And your Lord is not a’war.” What he meant is that Allah is free of all defects and imperfections, so how can Dajjal claim godhood when he has a pronounced defect in the eyes.
This is why we often exclaim SubhanAllah which literally means, ‘the One who is free of all defects.’ Anything that is defective however that defect may announce itself, physically or otherwise, is only proof that it is anything but god. Thereefore, if anyone falls into Dajjal’s trap, his faith is undone by the fact that he did not hold strong to the belief that the Creator is free of all defects. Though Dajjal carries human traits, his defective eye is the one human characteristic that completely dismantles his claim to godhood.
Now, let us go on to describe his eye according to the hadith.
The hadith of Muslim describes his right eye like a swollen [tā’fi’a] grape1 with a hamza (represented by the ’]. The preponderance of hadith though state that his right eye is tāfiya.2 We find this word used in the hadith for fish that die and go belly up to the surface of the ocean.3 In the case of Dajjal, it means that the light from his right eye is snuffed out i.e., he is blind from the right eye. In the hadith of Abu Dawud, it is described as ma mūs al-’ayn, deprived of light, neither protruding nor sunken [into its socket].
His left eye is not spared from defect either. According to the
hadith of Musnad Ahmad, “His left eye is defective,”4 and in the hadith of Mustadrak, “It is like a [pearly] white star,”5 meaning protrusion of the eye like jāhiża. Other hadith also mention a layer of film on the eye,6 which in medical terminology is called pterygium or surfer’s eye. Imam Baydawi explains, “A film that grows from the ma’q (corner) of the eye.”7Another hadith describes his eye as a green glass,8 or as another puts it, “Like a ball of phlegm on a wall [nukhā’atun fī janb hā’it).”9
Ibn Hajar concludes, “Based on this, both of his eyes are defective… one because it is blind and the other because it bulges.” He then quotes other scholars who say much the same.10 Altogether, we learn that both his eyes are defective and that he is an ocular mess. But that doesn’t hold him back from making grandiose claims, which only go to prove that he is more than blind from the eye. His inner eye too is blind as Allah says, “It is not eyes that are blinded, but blinded are the hearts which are in the breasts” (22:46).
In his case, both the physical and inner eye are blind. He cannot see the physical world nor can he see into himself or his reality. Call it narcissism if you like, but in Islam we simply call it arrogance, the killer of the soul. The same trait that led Satan to eternal perdition. The only antidote to this acme of evil is complete submission to the One Allah who created us all.
His hair
Now, a little on his hair. His hair is
described as jufāl or an abundance of hair11 and that his hair is ja’d qatat, curly and kinky.12 while a hadith found in both al-Mu’jam al-Ausa and Musnad Ahmad liken his hair to branches of a tree.13 In some narrations, his hair is like ripples in the sand or in the water (min warāi’hī ubukun).1 Combining this all together, you get a man with thick and full dreadlocks. Since a picture says a thousand words, Ill let the images illustrate the prophetic comparisons
“Based on this, both of his eyes are defective… one because it is blind, and the other because it bulges.”
made above.
K-f-r on his forehead
In Hebrew, kfir means the lion-cub. The Israeli weapon industries has manufactured only one fighter jet. Guess what they named it? Kfir.
I don’t know if there is any other link between k-f-r on Dajjal’s forehead and Israel, but there is no need to dig in and conjure up conspiracy theories because it doesn’t even matter.
Evil incarnate be it in the form of a state or an individual are always linked by their common tie to evil.
The Prophet s says, “K-f-r will be written between his two eyes. Everyone who dislikes his deed will read it.”14 K-f-r means the root letters of kafir and not the whole word itself. In another hadith of Muslim, “The lettered and unlettered Muslim both will read it.”15 The ability to read the word clearly does not derive from an education in the Arabic language, just pure unadulterated faith in Allah. Faith is the eyesight of the inner eye just like how the sense of seeing is the eyesight of the physical eye.
Little else needs to be said since these three outstanding characteristics are more than enough to fulfil the main objective of all the prophetic descriptions: to reveal the disguise of Dajjal. The Prophet (sa) clarified that no other prophet has provided as much detail about Dajjal’s appearance as himself and then goes on
to speak of his eye as if to indicate that this one characteristic says it all about his true identity. His words are: I warn you about him, and there is no prophet who came before but he warned his nation about him. Even Nuh warned his people, but I say what no prophet has said to his nation before this: he is a war and your Lord is not a’war.16
One last thing. The Prophet’s s revelations about Dajjal removes another misconception that I had growing up. I don’t know where I picked it up, but it is most likely due to the hyperbole surrounding the actual prophetic revelations. I thought that even looking at him would sway a person toward him. The reality is that looking at him itself will do no harm. In fact, it is encouraged as the descriptions suggest, otherwise why would the Prophet s bother to describe him. Beyond that, no one should allow their curiosity get the better of them. The need/want to hear his speech, to be willing to hear his praise, and the desire to
meet him personally are all spiritual death. To be impressed with his humanitarian work or any other good he does means nothing once you recognize him. It’s all in the eyes, the hair and the letters k-f-r stamped on his forehead.
Curiosity
Curiosity has pulled many into fitna in our times. By nature, curiosity is not bad. Modern science and understanding how things tick has brought many inventions and dis-
The following is the dua the Prophet s taught all the Sahaba ‘like he taught a sura of the Qur’an’ to preserve our faith against his fitna consuming us whole:
1. Muslim, dhikr al-Dajjal wa sifatihi, 4/2247
2. Fath al-Bārī, 13/97
coveries in the modern world. To a certain extent, we can say our modern world is the product of curiosity.
But it also has its dark side. While we are surfing on the internet, we come across a link, an ad, an image or something that piques our interest and then we land in very dark places where no one should venture. This is better known in the hadith as the fitna of Dajjal. In principle, if the curiosity could pose a threat to our faith [or to someone else’s privacy, as in the above image] it is better to back off.
Those who can control their curiosity from landing them in unchartered territories now, will have the power to do it when Dajjal appears.
May Allah protect us all.
3. Daru Qutnī, 5/489
4. Musnad Ahmad, 36/258
5. Mustadrak, 9/535
6. Muslim, dhikr al-Dajjal wa ifātihī, 4/2249
7. Al-Ishā’at, p. 237
8. Musnad Abu Dawud al-Tayalasi, 1/439 [hadith of Ubay bin Ka’b ra)
9. Al-Mustadrak, 9/535
10. Fat- al-Bārī, 13/97
11. Muslim, dhikr al-Dajjal wa ifātihī, 4/2248
12. Bukhari, al-ja’d, 5/2211
13. Musnad Ahmad, 5/477 | al-Mu’jam al-Ausat, 2/180 [ka’anna sha ra ra’sihī agh ān shajaratin]
14. Muslim, 4/2245, dhikr Ibn ayyād
15. Muslim, dhikr al-Dajjāl wa ifātihī
16. Bukhari, qaulillah innā arsalnā nu an ilā qaumihī, 3/1214
17. Tirmidhi, 5/524 [h.3494]