for the Helpers (al-Anṣār), for it was among the strongest motives behind their embracing Islam: it was what they had long heard from their neighbors among the People of the Scripture—repeated references to him, descriptions of his qualities, and their expectant waiting for his coming. Indeed, some of their most upright men were induced to remain in the rugged land of Yathrib and forsake the comforts of al-Shām solely in anticipation of this Arabian Prophet who would be sent from the lineage of Ishmael.

No one has ever been able to cite from any scripture a passage that mentions him with censure, denial, or a warning—as the Dajjāl is mentioned. On the other hand, the People of the Scripture possess reports concerning his Companions—such as ʿUmar ibn al-Khaṭṭāb and others—their justice and their conduct, transmitted from Jesus and other prophets; these accounts are well known among them. Thus, when those who extracted his mention from the books of the People of the Scripture, and those who heard about him from their scholars, recount only praise and commendation, it becomes evident that the earlier prophets mentioned him in laudatory terms and never with blame or reproach.

Every claimant to prophethood whom the prophets praise and commend must be truthful in his claim, for it is impossible that the prophets should extol anyone who lies about receiving revelation:

“Who does greater wrong than the one who fabricates a lie against Allah or says, ‘It has been revealed to me,’ while nothing has been revealed to him?” (Al-Anʿām 6:93).

This demonstrates that the prophets must have mentioned and foretold him, and that they spoke of him only with praise and commendation, never with blame or disparagement—and that, together with the claim