Was Dajjal Alive During Prophet’s ﷺ Time? | Signs of the Hour Ep. 3 | Dr. Omar Suleiman

 In the heart of Medina, a young boy named Ibn Sayyad began exhibiting behaviors that defied explanation. He claimed to see visions of a throne over the water and possessed knowledge he shouldn't have known. 

The rumors spread like wildfire: could this be the Dajjal, the False Messiah?

Even the Prophet ﷺ took notice, leading to a series of confrontations that left the Sahabah in awe and confusion. But the mystery didn't end there. After later claiming to embrace Islam, Ibn Sayyad made a final, cryptic statement that changed everything. Learn more about the Prophet ﷺ’s interactions with this mysterious person. 

Transcript

SPEAKER_00 0:07

I wanted to start tonight's Halakha by saying that the Dajjal is already out. Do you believe me or not? Yes. The title of the halakha is that the Dajjal is already alive, and the Dajjal is already out. SubhanAllah, we spoke about last time the minor signs that happen in the life of the Prophet. But what about a major sign that happened in the life of the Prophet? What if Dajjal was there, but he hadn't yet begun his tenure as Dajjal? Because there's a moment where Dajjal becomes a Dajjal. And so it's very important here to say that one of the major signs of the Day of Judgment is Khuroj, Al-Masiha-Dajjal, the coming out of Al-Masihad-Dajjal, where he appears as the Antichrist and he begins his reign as the Antichrist, as a Dajjal. However, did the Prophet and his companions see him? And this is actually one of the most interesting chapters in the entire study of Anamat of the Signs of the Day of Judgment, is that the Prophet and the companions thought that Dajjal was amongst them. And it's called the Mystery of Ibn Sayyid. The mystery of Ibn Sayyyat. If you open up Sahih Muslim, it's the neatest compilation of these ahadith. It's Baab Dhikr ibn Sayyyad, the chapter of Ibn Sayyyad, Imam Muslim Rahim Allah Ta'ala categorizes all of the narrations about Ibn Sayyyad, the man who they thought was the Jjal. And Imam al Nawi Rahimallah Ta'ala, of course, has the most famous Sharh, the most explanation of Sahih Muslim. So you could read through those explanations of each hadith. But inshaAllah Ta'ala, we're going to look at them together, but again through a practical lens, because I don't just want to cite the ahadith about Dajjal being amongst the Prophet and the companions. I want to cite some of the lessons from how they dealt with the situation. And the very first thing to take from this is imagine if you are living at the time of the Prophet, and you think that not only are you living with the Prophet Sallallahu Alaihi Wasallam, but you're also living with Dajjal already coming out. Meaning how urgent the day of judgment actually felt for them. And we talked about this idea of Al-Istiadad, of preparation. And you look at the Prophet, and even he sallallahu alayhi wa sallam to whom Jibreer was sent, and even he, Alayhi Salat, Jibreel alayhi salatu was salam, do not know when the day of judgment is. And the Prophet is asked, is this Al-Masih Dajjal? And the Prophet does not know if this is actually Al-Masi al-Dajjal or not. So let's talk about this man. And again, put yourself in the climate of Medina. And inshaAllah ta'ala, we'll finally start to move on after this into the death of the Prophet and the signs that start to appear up until our time, Bidnilla. But we're still living in the time of the Prophet. You get to Al-Madina, and there is a young man that lives in the outskirts of Medina. And he's from one of the Jewish tribes that remain. Some of the writers said Banu Kain Uqar. I could not find anything to substantiate that from a primary source. So let's just say one of the Jewish tribes, possibly Banu Kain al Qahr, that lives on the outskirts of Al-Madina. And he's not a Muslim. So he does not embrace Islam when the Prophet comes to Medina. His family does not embrace Islam. His name is Safi, Safi ibn Sayyid. Some of the narrations say Abdullah, and that could be something that comes up later, that the name Abdullah comes up later. But Saaf ibn Sayyid is well established in the books of Ahadith. Also Ibn Sa'id, Ibn Sa'id. So let's say Saaf ibn Sayyid or Saf ibn Sa'id or Abdullah ibn Sayyid. Okay, but his most famous description is Ibn Sayyid. And this kid was very different. Now, the Prophet was used to suothsayers. They were used to fortune tellers. And one of the proofs of the prophethood that we spoke about with Rasulullah was the accuracy of what he was saying that would come to pass, and it would come to pass. Some soothsayers are better than others. And what does that mean when someone is better than someone else at predicting the future? Right? One of them could be that that soothsayer is just ambiguous and broad enough to say something that would make you say, ah, he got it right, she got it right. Right? So they say something that can catch three or four different scenarios. And so if you fall in any one of those three or four scenarios, you say, they know what they're talking about. The fortune tellers knows what they're talking about. So if they tell you, sister, you're going to marry a Muhammad, and then you end up marrying a Muhammad and you say, see, he knew what he was talking about. So they cast a very broad, the point is, is that this is one of the ways that they would decipher who is, you know, a better soothsayer at their craft, a better fortune teller at their craft. They cast a broad enough nut to tell you that this is what's happening. Or they actually get some things wrong, but what they get right is very specific. So they tell you two or three things, two of them are wrong, but the one that they got was just too specific to where it couldn't not be spooky. Right? So in Mecca, they were used to these types of people, and of course, a Kahan has a very specific type of look, and that's one of the ways they were like the Prophet doesn't fit the description in any way of these people of a suitsayer, right? Now, what do these people do and what makes them so compelling? So, especially when we're talking about the person that we're talking about today, or we're talking about those that the Prophet mentioned, in some way, shape, or form, they deal with the jinn. They deal with the jinn. And in dealing with the jinn, they make certain compromises of themselves, and subhanAllah, almost all of them lose themselves. It really is something that you don't want to come near. And I've seen many good people that start to get obsessed with that world and eventually they fall into that world and there's no coming back from it. Or it feels like there's no coming back from it. Of course, Allah can heal anyone. But someone that willingly tries to get into that world and understand that world and try to deal with the uncertainties and the futures and the unseen. And Allah subhanahu wa ta'ala says, That we have adorned the skies, the heavens with the stars, and we have made them like missiles towards the shayateen. We strike the shayateen with them. And what that is referring to is that the shayatin steal, they try to hear some of the akbar, some of the hearings of the of what's happening in the heavens. And they take one story, but then they decorate that one story with so many different things. So they might get something very specific, but then in order to complete the story to fill in the gaps, they just use their own, I guess you call it shaitanic creative liberty to fill in the gaps and to give you a story. Now, this is a fitna. And Aisha radiallahu tal anha, she said that some people asked the Prophet about al-Kuhan, about these suitsayers, and the Prophet said, they're nothing. Like he dismissed them, Ali Salahua. They were very honest. They said, Ya Rasulullah, sometimes they say things and they get it right. Sometimes they say things and it comes true. It's exactly as they said it. And the Prophet said, uh, he said, that that is one word of truth that they take and then they decorate it with a hundred lies. And they murmur it into their partner, their friend, the foreteller. And it's like the sound, if you can imagine, like the cackling of a hen. Like it's it's not a pleasant sound, but it's a weird process that's happening. At the end of the day, they're getting one thing right and then they're decorating it with a bunch of lies. Now, if someone's really good at their craft, they get 5% right, they get 10% right. The point is that sometimes you have others that are better at this. So there was this kid in Medina on the outskirts of Medina from these tribes who was a very strange kid. And he was very, very, very good at talking about visions and things that would happen. And everyone was kind of spooked out by him. So Abdullah ibn Umar radiallahu anhuma says that Umar bin Khabtab radiallahu anhu went along with the Prophet in the company of some persons. In an area towards where Ibn Sayyid was. He found him playing with some of the kids around the fortress of Banu Mu'ala. Some narrations said Banu Muawiyah. It's one of the tribes of the Ansar, the sub tribes of Khazraj in particular, on the outskirts of Medina. So this isn't around the masjid of the Prophet. He's not a Muslim. And he's playing with the kids. And the Prophet was uncomfortable with the other kids that were playing with him. So the Prophet is with some of the companions and he's watching this kid Ibn Sayyid with them. So the Prophet goes close to him. And the narration says, He was close to being pubescent. So he's, you know, right at the brink of puberty. That just gives you an idea of what his age would be, pre-teen or an early teen. The Prophet walked up to him, and the Prophet put his hand on his back. And he said to him, May your hands be covered in dust. Do you bear witness that I am the Messenger of Allah? Ibn Sayyid looks at the Prophet and he says, Ashadu annaka rasulin, I bear witness that you are the messenger of the illiterates. Then he says to the Prophet, do you bear witness that I am the Messenger of Allah? So he says that to the Prophet. So the Prophet says, I believe in Allah and His Messengers. So the Prophet affirmed the statement of Iman. Lesson number one, by the way. When someone, you shek kiku ka, someone causes you doubt in your faith, the Prophet said, Say, Amantubillah. So we actually have a practical manifestation here that you say, I believe in Allah. When you see something that is in its nature deceptive, that lends itself towards disbelief or doubt, you have a reaction. Even the companions came to the Prophet and they mentioned that sometimes we have these things inside of us that like whispers. Waswasa. And they're so bad that like we want to hurt ourselves. Like it's as if we want to throw ourselves off of a cliff because we hate the way this is feeling, right? That a doubt comes in our minds. And the Prophet says, Is it like that? And they said, Yes. And the Prophet said, That's Sarihul Iman. They don't say it, they don't speak those words. That is actually clear faith. And the Prophet said that one shaitan takes you down a track where who created this? Allah. Then who created Allah and starts messing with your faith? Say Aman to Billah at that moment. Dismiss him by I believe in Allah. So the Prophet responded to a statement of kufr with a statement of Iman. This is very practical, by the way. When you see kufriyat in person or online, what should come to your mouth according to what the Messenger of Allah said? Amantubilla. I believe in Allah. I believe in Allah. I believe in Allah. Let it constantly be there as an affirmation of faith. So the Prophet responded and he said, Amantubility. I believe in Allah and His Messengers. In Allah and the angels and in the books as well. So the Prophet said to him, Mahda Tara, what are you seeing right now? What are you seeing right now? Because again, you kind of look at him and he has a look to him, like he's seeing visions and things of that sort. So he said, He said, I see a throne above water. The Prophet says, Tara arsha iblisa albaar. You are looking at the throne of Iblis on the water. And he said to him, Wama Tara, and what else do you see? So he said, Ya'atini, Sa'adiqun, Wakadibun. A truthful one comes to me, and a lying one comes to me. I mean, you can tell he's a very weird person by the way he's answering these questions, right? Strange. He says, A truthful one comes to me, and a liar comes to me as well. And the Prophet did not explain to him what that was. He simply said, Ali, ta' alaykal umr. Like things are all mixed up for you. Things are all mixed up for you. Then the Prophet said to him, and this is very interesting, I'm hiding something from you. And Ibn Sayyid said, it is a duh. The Prophet said, That be lost, may you be disgraced, you will not go beyond your limits. What is it that the Prophet was thinking about? Surah ad-Duhan. And Ibn Sayyid was able to guess a duh, but he couldn't complete the word. And the Prophet was saying to him that you've been sealed off. You will not surpass what Allah does not allow you to surpass. Right? So, Iqsa, may you be disgraced. You will not go beyond your rank. If you know Umar bin Khattab and you don't know the narration, what do you think Umar radiallahu anhu said, let me do? That's my solution. This kid is weird. He's challenging the Prophet. I mean, Kufr beyond like Kufr here, like Ya Rasulullah, let me just strike him. Let me finish this. I don't like the confusion. Subhanallah, that was Umar before he became Muslim. When the Prophet came with Islam, and Umar radiallahu anhu said, I don't like the way he's making me feel. He said, Let me go kill the Prophet. But here he's with the Prophet and he says, Ya Rasulullah, Rasulullah, Aduribunpah. Let me just strike his neck, Ya Rasulullah. And it's interesting what the Prophet said. He said, If he is him, then you won't be able to kill him. Why? Because who will kill a Dajjal? Isa alayhi Sala. Jesus, peace be upon him. So if it's actually Dajjal, you won't be able to kill him. And if it's not him, then you would have killed a kid. What's the use of killing him? So either he doesn't deserve to be killed or he can't be killed. So no, it's no point. Hold your sword. Don't do anything with him. So the Prophet moved on. Ibn Sayyid asked him, interestingly enough, he told them, Tell me what turbatul Jannah is. He likes to have these types of conversations. He said, Tell me what the soil of Jannah is like. And the Prophet said that it is white shining musk. Baylla u miskun halas. White shining musk. So he answered his question, sallallahu alayhi wa sallam. You're living in Medina. See, some of you already look freaked out. You don't even live in that time. This is actually the point. Who is this person? He's strange. He's weird. Is it Dajjal? Even the Prophet does not know. Is he Dajjal or not? And the Prophet is taking his precautions with him. He's hanging out in the fortress areas of Al-Madina. Abdullah ibn Umar further narrates that the Prophet. That the Prophet went out with Ubay ibn Ka'abrahu Ta'anhu to a palm tree towards where Ibn Sayyid was. And the Prophet went under the tree. And while he went under the tree, Ibn Sayyid was wrapped up in some sort of blanket that he was in this particular type of blanket and he was murmuring something. He was murmuring something. So you can imagine, like he's in this particular situation, there's a murmuring sound that's coming from that blanket, zamzama. Like you can imagine, like a buzzing of sorts. So he's clearly doing something that's very strange and very weird. And while the Prophet is watching him from behind the tree, the mother of Ibn Sayyid comes out and she says, Ya saf, Ya Saf, that Osaf, Hada Muhammad, Muhammad is there. And so Ibn Sayyid, Fatar Ibn Sayyid, he jumps up and the Prophet said, if she would have left him alone, then it would have given me enough time for me to actually examine his affair further. But clearly his mother alerted him to the Prophet being there. And by the way that his mother spoke, his mother's also not a Muslim. Notice the Prophet does not do anything to her, he does not do anything to him. Then Abdullah ibn Umar says, The Prophet stood up on the manbar and he praised Allah subhanahu wa ta'ala as Allah deserves to be praised. And the Prophet said, that verily I am warning you about him. That there is not a prophet that came except that he warned about ad-Dajjal. And so he's saying to you that even the first messenger of Allah, Nu warned about Ad-Dajjal. He said, But I'm going to tell you what No Nabi told his people before that ad-Dajjal is a'war, that he is in one eye, uh he has a disability in one eye, a defect in one eye. And the Prophet said that Allah Azza is not as such. And it goes on that the Prophet was speaking about the people or speaking to the people about a Dajjal, and he said, sallallahu alayhi wa sallam innahu maktubun baynahi kaafirun, that verily written between his eyes is the word kafir, that a person who will be able to read it will be a believer, a mu'min who hates what he does. Very important distinction here. That verily who hates his um his deeds or is a believer, is a mu'min, and the Prophet uh mentioned also Ta'ala Mu annahu, Lan Yara Ahadun Minkum Rabbahu Azza wa Jal Hatayamut know all of you that none of you will see Allah until you die. So this man will claim to be God himself at some point. He'll claim to be Allah Himself at some point. Okay, there is another part of this that continues of some of the Sahaba now interacting with Ibn Sayyid and still wondering if he was Dajat. Abdullah ibn Umar radiallahu ta'ala anhuma, he says, I met Ibn Sayyid twice. And so I met him twice and I saw some people around him. So I said to some of them, who do you say amongst yourselves that he is he? Right? He is Dajjal. And the person said, By Allah, no. So a person with him said, By Allah, no. So Abdullah ibn Umar radiallahu ta'ala anhumah, he said that you have lied, and he said, By Allah, some of you inform me that he would not die until he would have the largest number of offspring and huge wealth. And it is about he about whom it is thought so. So basically, like you know that there's something off about him, and you're not being honest about how you really feel about him. This group that's kind of developing around Ibn Sayyyad, but they're also attracted to his personality, they're attracted to things that he's doing. And then Ibn Sayyid spoke, and Abdullah ibn Umar radiallahu ta'ala anhuma says, I met him for a second time, and I said something to him that he didn't like. I made him angry. And he said, and his eye was swollen. So this is where it gets even more interesting. His eye was swollen. So he says to him, That what happened to your eye? Abdullah ibn Umar asks Ibn Sayyid, what happened to your eye? He says, I don't know. He said, It's in your head. You don't know what happened to your eye. So basically, at this point, when he says to him, La tadri wahiya firaqsik, you don't know, and it's in your head, that at that point, uh Ibn Sayyid said to him, Insha'Allah, halakha hafi asaqahi. If Allah wants, he could create it or he can put that right in your staff. And he said, at that point, he started to make a noise that was braying louder than any donkey I had ever heard. And it took him by surprise in one narration. Abdullah ibn Umar radiallahu anhuma said, his body literally inflated until he became so big that it was like he was taking up the road. And Abdullah ibn Umar said, I got so scared that I quickly went away from him. Some of the companions that saw that incident, they said that you broke your staff, you know, hitting him. And he said, I didn't even remember if I like hit with the staff or tried to get away from him or something like that. And he said, and I went to Hafsa, Radiallahu Ta'ala Anha, and I told Hafsa radiallahu ta'ala anha what happened. And Hafsa radiallahu ta'ala anha, she said to him, Woe to you, may Allah have mercy on you. May Allah have mercy on you. Rahima Kallah. Ma'a ratta mir ibni Sa'idin. That may Allah have mercy on you. Why did you incite Ibn Sa'id, knowing that the Prophet said that Dajjal would appear out of a moment of rage? Very interesting. Which gives you a practical manifestation to this as well. That dajjal is dormant for a moment and then he comes out at some point. So there is a dormant version of Dajjal, and then there is a moment of dajjal where he actually comes out. Right? So Hafsal radiallahu anha says, may Allah have mercy on you, to her brother. Why did you incite him? Why did you say a word to him to upset him? Knowing that the Prophet said that it would be a moment of rage from which Dajjal would appear in this world. Now we pause Ibn Sayyat and we move on to another hadith, which is hadith Tamim, I'm sadhari, the one we spoke about not too long ago in the first, in fact, sometime last year, we talked about Tamim Ad-Dari, Radiallahu Ta'ala Anhu. Tamim Ad-Dari, who was a Christian from Palestine, who arrived to the Prophet in the ninth year with a delegation. Ten men, including his brother Abu Hind Ad-Dari, and the Prophet introducing him to the community with a very famous encounter. And that is the narration that Fatima bin Khais, also in Sahih Muslim, she says, that Sameer to Munadi, I heard a caller, and I heard the caller of Allah's Messenger, sallallahu alayhi wa sallam, to come to the prayer, that the prayer has begun. That I went out and I prayed with the Prophet Haq. When the Prophet finished his prayer, he sat on the minbar while he was laughing. And of course, the laugh of the Prophet was not audible, it was a big smile that he had, so he sat on the minbar and he smiled. And the Prophet said, Do you know why I have gathered you? They said Allah and His Messenger know best. He said, He said, I didn't gather you because of any type of fear or hope. Like it's not war, it's not battle, it's not because something is happening. He said that I have gathered you because Tamim and Adari can rajulan nasraniyya. That Tamim ad-Dari was a Christian man. And he came, Fabaya wa aslam, he came and he took bay'ah and he became Muslim, and he hadithan wa faqalladi had dajjal. He spoke with words that match what I have told you about Ad-Dajjal. And so it goes on that Tamim Ad-Dari, Radiallahu Ta'ala Anhu, while he was on his way to the Prophet, that at some point their ship broke down and they became stranded. Tamim Radiallahu Anhu and his companions. So this whole group of people became stranded. And as they sailed in that ship with 30 men, that suddenly they came across this very, very strange area on an island that they were on. And when they came across that island, or when they came across that site on that island, they met a beast that was so hairy that you couldn't tell its front from its back. And they said, Woe to you, who are you? I'll skip the Arabic narration because I did it in Tamim's uh and in the biography of Tamim. I'll just paraphrase. And the beast said, I am Al-Jasasa. They said, What is Al-Jassasa? And it said, O people, go to the man in the monastery, for he is very eager to know about you. So Tamim said that when it named a person to us, we left quickly, fearing that it might be a devil, like some sort of shaitan. Like we're like, what was that mandar? What was it that we just saw? Did we just see some sort of a shaitan? So Tamim said, We quickly went to what appeared to be like a monastery. And there we found a huge man who we had never seen before. His hands were tied up to his neck, and his legs were tied up with iron shackles. And we said to him, Woe to you, who are you? And he said, You will so soon know about me. Tell me who you are. So we said to him that we are a people from Arabia. We sailed on a ship, but the waves have been tossing us around for a month, and we ended up on this particular area where we were met by this beast, this thing that looked like a beast that spoke and said it was Al Jasasa, and it pointed us towards you. So we came to you quickly. And then the man said, Tell me about the date palm trees of Bisan, which is a town in northern Philistine, which is near the Jordan River. It's part of the occupied uh territories. And we said, What do you want to know about them? He said, I want to know whether those trees bear fruit or not. And we said, Yes. He said, Soon they will not bear fruit anymore. And he said, Tell me about the lake of Tiberias, Tabriya, the Sea of Galilee, which is in northern Philistine. He said, What do you want to know about it? He said, Is there still water in it? Is there still water in that sea? And this is very important for the content that we are covering. And we said, There's plenty of water in it. And he said, soon it will become dry. Look up what is happening to that lake today, and it has almost dried up. That lake has almost dried up. Right? So if you look at it, it is receding to a point of almost being dried up. So what's he asking about? He's asking about what signs of the day of judgment have passed from the minor signs, because before Khuruja Dajjal, before the Dajjal has his reign, the world goes through a severe drought and famine, right? Food shortage, water shortage, and then Allah holds the rain from the skies, right? It goes through a severe shortage. So he's asking about this. And subhanAllah, this is this lake is the lowest uh freshwater lake on earth. It's the second lowest lake in the world after uh Al-Bahr al-Mayyat, which is of course uh a salt lake. So he then says, tell me about al-Nabi al-ummi. Very interesting, by the way. He used the same terminology that Ibn al-Sayad used. Tell me about the prophet of the illiterates and what he has done. So we said he has left Mecca and he has settled in Medina. And he said, Have the Arabs fought against him? And we said yes. And he said, How did he deal with them? He said he overcame all of them and they followed him. And he asked, Have they actually been defeated by him? Has he actually overcome him come them and have they actually followed him? And he said, Yes. So they said, Manant, who are you? Fakala an ad-dajjal. I am Adajjal. That verily the prophet of the illiterates has come out. And as you answered all of these questions, and you said that he has been followed, that's better for them. And he then said, I will soon be permitted to leave this place. I will emerge and travel over throughout the earth. And 40 nights I will pass through every single town except for Mecca and Talibah, except for Mecca and Medina, for these two have been forbidden to me. And every time I try to enter one of these two places, I will be met by angels bearing unsheathed swords who will prevent me from entering. There will be angels guarding those two cities from every single route that leads to them. The Prophet, as he is recounting the story that Tamim Ad-Dari shared, and Tamim is sharing what happened to him on that narration. The Prophet strikes the menbar and he says, And this is Taybah, this is Taybah, this is Taybah, meaning this is a place that he cannot enter. And the Prophet said, Did I not tell you about this before? And the people said, Yes. Alright. So is it that guy or is it Ibn Sayyid? So there are a few ways that we can try to reconcile this. One of them is that Ibn Sayyyad was early in Medina, and this now confirmed to the Prophet that Ibn Sayyid was not actually Al-Masiha Dajjal, the Dajjal, because Tamib comes in the last year, just prior to the death of the Prophet, and he shares this narration, and so this is clarifying of that. And again, the Prophet has made clear, even he does not know who is Dajjal and who is not in this regard. However, this establishes a few things. That ad-Dajjal is alive and he's anxious for that day. Now, could he be a picture or a vision in that child body? Like everything about Dajjal is strange and weird. Could they be the same person? Strange and weird. Again, even the Prophet did not know who ad-Dajjal, which one of them, was actually Dajjal, or if a Dajjal had actually come at all. Now we go back to Ibn Sayyyat. Jabir ibn Abdullah, Muhammad ibn Mun Kadir, Rahimullah says, I saw Jabir ibn Abdullah, Radiallahu Ta'ala anhu, wa an abihi, swearing that Ibn Sayyid was a dajjal. And I said to him, Do you take an oath in the name of Allah? He said, I heard Omar radiallahu ta'ala anhu swearing that he was a dajjal and the Prophet did not censure Umar radiallahu ta'ala anhu. So now you have Jabir and Omar both sure that it's Dajjal and the Prophet did not stop them. Now that could be again that when they swear based on a conviction that they have, they weren't technically doing anything wrong, so the Prophet did not stop them. Alright, there's another plot twist then. What happens when the guy you think is Dajjal becomes Muslim? So Ibn Sayyid becomes Muslim. Not during the time of the Prophet, after the time of the Prophet, so he's not a Sahabi by any rank, because you have to have met the Prophet and believed in him and accepted Islam while the Prophet was still alive. So he's not a Sahabi. But after the death of the Prophet, and Allah knows best, maybe this is why you have the confusion of Safi to Abdullah, maybe this is when he starts going by Abdullah ibn Sayyat. But he now appears to be a Muslim. On top of that, he goes out for Hajj with the Sahaba. And now this is very confusing. Who is this guy? Did we get him wrong? Have we been wronging him? Or did he really was he just like a really weird kid that converted to Islam and then all the weird thoughts have dissipated? He made Tawbah because remember Tulayha? Radiallahu anhu, a man who was a false prophet who became Muslim afterwards and repented from his ways? Was he like a little dajjal or someone that was like an aspiring dajjal who failed and then said, you know what, I become Muslim now? And that solves the problem. So Abu Sa'id al-Khudri, Radiallahu Ta'ala anhu, he describes the moment of the pilgrimage. He says that we went out for Hajj or Umrah, and Ibn Sa'ad was amongst us. And he says that he said something to me, and Akadat ni minhu the Namah, like I was ashamed by what he said. Basically, you can imagine that nobody wanted to be anywhere around him. VIP, super VIP, I don't care if he's an Azizia or Khepshah or the towers, no one wants to be in the package with Ibn Sayyyad, right? You do not want that guy to be your roommate. You're afraid of him. He's still kind of weird, right? He acts strange. We don't know what we want to do around this man. So Abu Sa'id says, like, we were there and people were kind of avoiding him. And then he brought his luggage and he placed it next to my luggage under the tree. And I said, you know, it's a lot of heat and there isn't much shade that can cover both of our luggage. How about you put your luggage under that tree? So Abu Saeed asked him to put his luggage under another tree. Then he said, Then a flock of sheep came. Adim al-Sayad went and he milked the sheep and he brought some milk to me and he said, Abu Sa'id, drink the milk. And I said, You know, it's really hot outside, and the milk, by the way, I'm actually he actually is making these excuses, said it's really hot and the milk is not cold, it's it's hot, and I'm okay. I don't want to drink from the hot milk. And he said, What I really didn't want was to drink from his hands. I don't know what this guy's up to. I still don't know what he is or what he does. So then he said he made me feel really bad. He said, Yeah, Abu Saeed, I think that the best thing that I should do is take a rope and hang it to the tree and hang myself in front of the people because of all that they're saying about me. So Abu Saeed felt really bad. Like, oh wait, now he's he seems to be like a sincere person now that maybe repented from his strange ways, and now he's a Muslim and he, you know, he's people are treating him badly, and we should accept his tawbah. So he said, Abu Sa'id, all of these people, the people of the Ansar, do they not understand the words of the Prophet? You in particular, Abu Sa'id is a scholar of hadith, one of the most knowledgeable of the companions. Do you not know what the Prophet said? Didn't he say that Dajjal would be a kafir? And here I am, I'm a mu'man, I'm a believer. Abu Sa'id said yes. He said, Didn't Allah's Messenger say that he would be barren and Dajad would have no children? I have children that I left in Medina. Sayyu Sa'eid said, You're right. He said, Didn't Rasulullah say that Dajjal could not get into Medina and Mecca, but I've been I came from Medina and I just came to Mecca. Like I just did Hajj with you. Sayyid Sayyid said yes. And he said, you know what? Like at that point, he said, Kitu and Adirahu. Like I was about to accept all his explanations. I felt extremely bad. He said, So clearly I am not him. He said, but I know who he is. And I know where he was born. And I know where he is right now. Abu Sayyid is like, this guy just gave all these explanations and made me feel sorry for him. And now he's saying, I'm not Dajjal, but I know who Dajjal is and I know where he is. So Ibn Sayyid, when he says that to him, Abu Sayyid is like, okay, like I took a step back again. And you know what he says? Abu Sa'eed said, so like you want to be him, is that what it is? Like I know who he is and where he is. And he says, So Ibn Sayyid says, if I was offered to be dajjal and I could be Dajad, I wouldn't refuse the offer. So Abu Sa'eed says, I said to him, Tabbin Lakasa'iom, like basically get lost, and I left him alone and I went on with my day. So who is this guy? You know, it's like subhanAllah, you it's like it's like you got a joker and aspiring jokers. Is he like, is he just really that wannabe of a dajjal? Is he a mini dajjal? What's his problem? Does he have like a dajjal complex? What is his problem? Another plot twist. This is the one that took me for a ride, okay? This is the last plot twist, but it's it's a really powerful one, all right? His son becomes a scholar of Islam. One of the kids of Ibn Sayyid actually grows up to become a scholar of Islam. His name is Uma'a ibn Abdullah ibn Sayyid. So he uses in his name, and that's why I'm saying perhaps maybe Safi changed his name to Abdullah when he became Muslim and his son identified. Uma'ah ibn Abdullah ibn Sayyid. Imam bin Iban Rahimallah includes him in a thiqat and the trustworthy narrators, Yah ibn Ma'een and Nasai, they all include him. They say he is tikah. He's a trustworthy narrator. He narrates from various companions. He narrates from Jabir ibn Abdullah, Radiallahu Anhu, the man who swore that his dad was Dajjal. He's a student of his. And he narrated hadith from Jabir. He narrated from Sayyid ibn Musayyib and Alta ibn Yasr. And amongst those that narrated from him were Imam Malik ibn Anas, Radiallahu Ta'ala annu, rahimallah and Imam Malik, Rahimallah, as it says about him, Wakana Malik ibn Anas, La Yuqaddi mu alayhi filfadli ahada. Imam Malik would not consider anyone more virtuous than Umar. So he wasn't just any Muslim and any narrator of hadith. And I looked into it, he didn't narrate many hadith, but he was a trustworthy and pious young man. So what's the lesson of that? You can never blame your parents for not being righteous. Because none of your parents claim to be Dajjal, I hope. Right? And none of your parents were so strange and so weird that the Prophet and the companions thought you that they might be dajjal and were playing these games, and subhanAllah, look at what his son became. Look at what his son became. It's actually a profound lesson, by the way. Right? That, like, imagine how hard it was for his son to get past that stigma. And, you know, you credit the entire society of scholarship around him that didn't hold him to what his father did. But imagine, like, the excuse that his son would have had to be a Dajjal aspirant like his father. But he wasn't like that. His son actually took a path of righteousness. And so the son of the most controversial figure in Islamic history that was associated by Dajjal ends up becoming considered the most virtuous person by Imam Malik Rahimallah Ta'ala. The last plot twist with Ibn Sayyyad is that he disappeared. There's no date of his death. His death was mysterious. No one knows where he was buried. No one actually knows what happened to him. Okay? So who was this man? And how do we reconcile what happened with Tami ibn Osadari and with Ibn Sayyyad in that time? The Prophet said, Prophet said, the hour will not come until 30 men arise. Each one of them is a dajjal and a liar. Each one of them claiming to be the messenger of Allah, sallallahu alayhi wa sallam. And if you look at his claim, he said, Atashadu Anni Rasulullah, he told the Prophet, do you bear witness that I am the Messenger of Allah? And so what will make Al-Masiha Dajjal different, the Dajjal different, is that he will graduate from claiming to be the Messenger of Allah to claiming to be Allah subhanahu wa ta'ala himself. How do we reconcile all of this? What the scholars say about Ibn Sayyid is that he was a little dajjal, but he wasn't the dajjal. And the Prophet was teaching his companions, and the Prophet himself did not know how to deal with what that person might be. And also notice that not to spur the time, but Allah subhanahu wa ta'ala was going to be there. So it wasn't like, okay, you're dajjal, let's get this started. No. We wait until Allah subhanahu wa ta'ala makes happen what happens. Someone says, Well, I don't know where this island is, and we haven't found this island. There's a lot of weird stuff about islands in the world that clearly we didn't know about. So let's not pretend that we know the world around us and let's not pretend that we actually understand these things. And this is where we renew our trust in Allah subhanahu wa ta'ala and we say that Amantubillah. I believe in Allah and I believe in the Messenger of Allah sallallahu alayhi wa sallam. And just as we said last time, as things start to come about, then you'll Find yourself saying, Sadaqar Rasulullah. The Messenger of Allah told the truth, and you don't want to be someone that is saying that too late.