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Please read this post throughly, with care, and in particular pay close attention to the obvious surface meaning of each hadith cited.

One stated that the Dajjal is currently chained on an Island, I say prove that he is currently chained in an Island, now.

This can not be proven and it is not correct to say.

There are misunderstandings and misreading of the narration of Tarim al-Dari. He encountered the dajjal and al-jasassa on an Island and was told that "soon" such a one would be permitted to leave that place. Understandable in that these matters concern the ghaib and our discursive reasoning has to tread with care. The 'aql is a matter of binding and unbinding things, the truth was given to us by Allah ta'ala and it is in front of our eyes.

Understand that I too had this misconception until Frederick Abu Abdullah, a very kind brother and da'i active on Paltalk, cleared the fog from my eyes and shared with me whatr Allah ta'ala had caused his 'aql to compass round these matters. They are clear, and before our eyes, implicit in the nass and sometimes explicit.

However this can be stated with near yaqin: He is not "confined" to an Island in chains today and Allah knows best.

He was free to act in the time of Nabi (as) and was known in Madina and, wa'llahi, better men that you and I and anyone alive on this earth today have sworn to their lord that the Dajjal was a certain one in Madina.

Whether his physical body is somehow chained but he could act with freedom through other modalities (such as "sorcery" - sihr, or intermediaries like the djinn, or some sort of projection of other modalities of his being such as Yogis, sorcerers, and even others have been observed e.g. bi-location), or whether his physical body is and was free to act, and his being chained up was simply a matter that quickly ended, and through use of his direct physical strength as well as other modalities had the ability to act on a wider level than we would understand, these things we can not know.

But he is not helplessly chained on some island in the Mediterranean.

Has anyone considered the possibility (unverifiable speculation on my part) that the Island meeting spoken of in some ahadith may not have been physical per se, but rather could be of a nature in "Hurqalya" and barzakhi in nature?

In any case consider the following.

There lived in Madina at the time of the Tabien a man named Abdullah ibn Sayyad. Prior to islam his name was Sa'f ibn Sayyad, or Sa'ad ibn Sayyad.

This man, though he embraced Islam, displayed certain peculiarities of behavior that caused the LEADING Sahaba to swear to their graves that such a one was the masish al-dajjal.

That why later scholars say this is not the case, would these scholars stand face to face with Ibn Umar (ra) and say "you were incorrect, he was only a "lesser" dajjal" when Ibn Umar, and Umar ibn al-khattab (radillahu 'anhum 'ajmaeen) SWORE that he was?

Rasulullah (saws) was given ghaibi knowledge of these matters up until yawm al-qiyama, and he did NOT contradict certain close sahaba who swore of a certain such and such being the dajjal.

Moreover this certain such and such displayed traits and all but hinted to the reality of his being in such a blatant manner that such a conclusion is inescapable?

"Mohammad ibn Munkadir said: "I saw Jabir ibn 'Abd Allah swearing by Allah
that Ibn Sayyad was the Dajjal, so I asked him, 'Do you swear by Allah?'
He said, 'I heard 'Omar swear to that effect in the presence of the
Prophet, and the Prophet did not disapprove of it.'"

The Prophet (saws) was given knowledge of generalities as well as particulars of many things, if Ibn Sayyad was NOT the dajjal, Rasulullah (saws) would have disapproved of Umar's statement.

IF JABIR IBN ABDULLAH (RA) SWORE BY ALLAH THAT IBN SAYYAD WAS THE DAJJAL, THEN BY ALLAH YOU AND I CAN SWEAR THE SAME AND NONE FAULT US IN THIS, EVEN THE ULEMA BECAUSE IMPLICIT IN THIS THEY WOULD HAVE TO FAULT THE BEST OF THE UMMAH.

The dajjal is a disimulator, a liar, he traffics in falsehood as an essential part of his function, it is his vocation, his job. He lies, hence he is the dajjal. By definition. Take this narration:

"Ibn Sayyad travelled between Makkah and Madinah with Abu Sa'id, and
complained to him about the way that people were saying that he was the
Dajjal. Then he said to Abu Sa'id, "Did not the Prophet say that the
Dajjal would not enter Madinah? I was born there. Did not he say that he
would not have any children? - I have children. Did not he say that he
would be a Kafir? - I have embraced Islam. "

HE CONTINUES..
"..Of all the people, I know the most about him: I know where he is now. If I were given the opportunity to
be in his place, I would not resent it.'" (Bukhari, Muslim)

This narration from Muslim of the same incident is more clear in its wording:

"...O Companions of Muhammad, that you take me as Dajjal? Has Allah's Apostle
(SAWS) not said that he would be a Jew whereas I am a Muslim And he also said
that he would not have children, whereas I have children And he also said: verily,
Allah has prohibited him to enter Mecca whereas I have performed Pilgrimage..."

IN THIS Narration Abu Said (ra) states "....and he went on saying this that I was about to be impressed by his talk.."

However Ibn Sayyad then said something to him strange:

" I know where he (Dajjal) is and I know his father and his mother, and it was said to him: Won't you feel pleased if you would be the same person?
Thereupon he said: If this offer is made to me, I would not resent that. (Muslim, 41, 6995)

HERE IS A MAN WHO CLAIMS TO BE A MUSLIM speaking with a Sahabi with whom he is traveling stating that he KNOWS the MOST about the dajjal (a matter known to the Nabi (saws) by wahi - and to Hudayfa and others by being thus informed by the Prophet (saws) - so whence comes Ibn Sayyad's knowledge?)

He is stating that he knows where he is, now, now being in the present and that given the opportunity to be in his place he would not resent it. Ibn Sayyad wouldn't resent being chained up in an island in the middle of the mediteranian? Really? He wouldn't resent being the chief of Shayateen min al-Nas ? In spite of saying "..Did not he say that he
would be a Kafir? - I have embraced Islam..."

What he just said about the dajjal almost put him into kufr right there, but a clever one with words he is. These are word games, games, he plays with words.

The semantics here are interesting as well, note with care that even here HE DID NOT INVALIDATE THE POSSIBILITY OF HIS BEING THE DAJJAL - it was sophistry from his lips, he did not clearly say "I am not the dajjal, here is why.." and even if he did the Dajjal is a liar. He simply complained that people called him the dajjal, listed demostrable observable reasons why they shouldn't make this claim, and then followed it up with a statement indicating his intimate knowledge of the Dajjal

"..Of all the people, I know the most about Kamal, for I know where he is now, and if I were given the opportunity to be in Kamal's place, I would not resent it.'"

Of course not, for I am Kamal. This is double-talk.

Ibn Sayyad was telling the bloody truth right between his lips.

Shall we examine more aboout the reality of Ibn Sayyad, beyond appearances? Remember that Sihr - whatever its methodology is - is a matter of apperances, illusion,

"Ibn 'Umar met Ibn Sayyad on some of the paths of Medina and he said to him a word which
enraged him and he was so much swollen with anger that the way was blocked. "

Examine this with care, a man, on a path, who when angered SWELLED in his physical form so that
the path was blocked?

"..Ibn 'Umar went to Hafsa and informed her about this. Thereupon she said: May Allah have mercy
upon you, why did you incite Ibn Sayyad in spite of the fact that you knew it would be the extreme
anger which would make Dajjal appear in the world?"

Is this difficult to understand, Hafsa (RA) took Ibn Umar to task for inciting Ibn Sayyad for the precise
reason that extreme anger would be the nexus upon which the Dajjal would "appear" in the world?

He is already here, he just hasn't "appeared" in the function of the Masih al-Dajjal. This is a station and
a title describing his function, the guy isn't litteraly named the Dajjal, Dajjal is who he is because of what he
does, and being al-Masih al-Dajjal - the false mesiah - is a specific function. Just as George Bush is the President,
Ibn Sayyad is the Masih al-Dajjal. George Bush wasn't the President before innaguration, the Masih al-Dajjal isn't
such until his going out in that manner.

Another narration:

"Ibn 'Umar said: 'I met Ibn Sayyad twice and said to one of his friends: 'You say that (the Dajjal) is he'.
He replied: 'By Allah, it is not so'.
Whereupon I said: 'You have not told me the truth; by Allah some of you informed me that he would not
die until he would have the largest number of offspring and huge wealth and is this he about whom this
is thought?'

Then Ibn Sayyad talked to us, I then departed and met him again for the second time and his eye was swollen.
I said: 'What has happened to your eye?'
He said: 'I do not know.'
I said: 'This (eye) is in your head and you do not know how it came about?'
He replied: 'If Allah so wills he can create the same (eye) effect in your staff.'
He then produced a sound like the braying of an ass. Some of my companions thought that I had struck him with
the staff as the staff lay in pieces, but by Allah, I was not conscious (of having struck him).

He then came to the Mother of the Faithful (Hafsa) and narrated the account to her, following which she said:
'What concern do you have with him? Don't you know that Allah's Apostle (may peace be upon him) said that the
first thing that would (make him) come out before the public would be through the incitement of his anger?'"


Wa'llahi Ibn Sayyad was the dajjal, in a way and mode that only Allah is aware of, and the fitnah of this man vexed the Ummah from the beginning and will vex the Ummah until its later days. And this concern is of GREAT import to us all.

He "walks" among us, in a manner that only Allah knows best. But be assured that he "walks" among us, talks among us, and acts with a near impunity aided by his presence being shrouded in the manner that Allah wills to let continue.

And as in the beginning of the community so to in the later part, he creates fitnah and is a perpetual trial for us all, may Allah save us.