of his emergence or the time of his appearance—there would be no reason to adopt the view advanced by the two of them, especially in view of the descriptions of him highlighted in the hadiths, which—without resorting to an unwarranted figurative interpretation—show that he is a real person.

Moreover, Abū Ubayya contradicts himself in his comments on the hadiths concerning the Dajjāl in Ibn Kathīr’s Tribulations and Great Battles. Commenting on the Prophet’s words (may Allah bless him and grant him peace), “The word (disbeliever) is written between his eyes; it will be read by anyone who detests his deeds—or by every believer,” and his words, “Know that none of you will see his Lord until he dies,” Abū Ubayya says: “This establishes the falsity of the Dajjāl’s claim to lordship—may Allah disgrace him and bring the full measure of His wrath and curse upon him” (1).

Here, then, he regards the Dajjāl as a real human being who will claim lordship, and he invokes Allah’s wrath and curse against him. Yet elsewhere he denies that any Dajjāl truly exists, claiming instead that he is merely a symbol of evil and tribulation!

There is no doubt that this is a clear contradiction on his part.

I hope that the following words of the Prophet (may Allah bless him and grant him peace) do not apply to those who deny the Dajjāl’s appearance: “After you there will come people who deny stoning, the Dajjāl, intercession, the punishment of the grave, and the fact that some people will emerge from the Fire after having been charred” (2).

Further discussion of the Dajjāl’s extraordinary phenomena and the command to seek refuge from his tribulation,