This narration indicates that at the time of his rule, the Sufyan’s image will appear on numerous things, and that he will be born a Jew. It is strange that although ‘Umar (May God be pleased with him) was sufficiently angry and hostile towards him to be able to kill a child resembling him, someone the Sufyan most admired and liked and spoke off with praise and appreciation turned out to be ‘Umar.
Second Incident: Many people narrated that the Islamic Dajjal will be curious about the meaning of the Sura, By the fig and the olive,1 and will ask about it.
It is strange but the verse Nay, but man transgresses all bounds2 in the following Sura, Read! In the name of your Sustainer,3 according to jafr reckoning and its meaning, also indicates his time and person, pointing out that he will overweeningly aggress against the mosques and the people who perform the prayers. That is to say, that man, who is being led on by God, perceives that a short Sura is concerned with him, but makes a mistake and knocks on its neighbour’s door.
Third Incident: It says in a narration: “The Islamic Dajjal will appear in Khorasan.”4
None knows the Unseen save God, an interpretation of it is this: the Turks, the bravest and most numerous and powerful people of the east and the heroic army of Islam, were at the time of the narration, around the region of Khorasan and had not yet made their homeland in Anatolia. By mentioning the region they inhabited, it is indicating that the Sufyan Dajjal would appear from among them.
It is strange, exceedingly strange, he will temporarily try to use the Turkish nation and Turkism, which for seven hundred years has been a flashing diamond sword, a mark of honour, in the hand of Islam and the Qur’an, against some of the marks of Islam. But he will not be successful and will withdraw. It is understood from the narrations that “The heroic army will save it, taking the reins from his hand.”
And God knows what is best * None knows the Unseen save God.
Tirmidhi, Fitan, 57; Ibn Maja, Fitan, 33; Musnad, i, 4, 7; al-Albani, Silsilat al-Ahadith, iv, 122.