Does the Quran tell about Dajjal (anti-Christ)?
As it is known, everything is present in the Quran. However, the Quran explains things sometimes directly and clearly, and sometimes with a sign, secretly, and indirectly. We see that it tells about Dajjal indirectly and with signs too. In the surah (chapter) of Nisa (Women), following the verse in which it is said that Hazrat Eesa (Jesus/) was not killed but raised to the skies, verse 159 says:
And there is not one of the People of the Book but most certainly believes in this before his death, and on the day of resurrection he (Eesa) shall be a witness against them.
Scholars comment on the statement of before his death as follows:
During the end of time, Hazrat Eesa will descend to earth, and the People of the Book who will be in conflict will believe in him. Before the doomsday, it will be clear that the Jews who went beyond limits by slandering him, and the Christians who called him god, are liars.
Because the descent of Hazrat Isa is in question, Dajjal, whom he will struggle with, is indicated automatically too. It is the practice of Arabs to mention only one of the two opposites, and not to mention the other.(1)
Dajjal - an important sign of the doomsday- is also indicated in the verse On the day when some of the signs of your Lord shall come (2). In addition, many interpreters tell that the verse [>And most surely it is a knowledge of the hour (3) indicates Dajjal.
Badiuzzaman, who says As our time is having the biggest disorders, both many hadiths (word of prophet Muhammad) and many signs in the Quran gives the same dates. (4) and Every verse has many meanings, every meaning is universal and has members in every century, says that many verses indicates our time and adds In that universal meaning our century is a member too, but it has a special feature that it contains the date element. He also says our century is having terrible disorders (5). According to what he tells in his book Şualar (Rays), the verse Nay, verily, man becomes grossly overweening (6) indicates both the time and the personality of that terrible character (Dajjal) by both the meaning and by a special deciphering method called abjad (7).
When Badiuzzaman interprets the surah of Falaq (The Dawn), which recommends taking shelter in God to be protected from the evildoers, he tells that the surah points especially to our strange time clearly and obviously as it also points to all centuries. When he analyses the verses by meaning and abjad he tells that the surah indicates the four physical and spiritual dreadful evils of our time giving the same date by mentioning the word evil four times, and says that it is a way of warning which suits the Quran. In the same place, he tells that the surah also indicates by meaning and abjad that there will be important shocks by the pressure of the treaties with the foreigners and the pious people will have significant transformations by the despotism of the philosophy. The surah indicates both the dreadful Genghis and Hulagu Khan disorders, who were Dajjals of their time, and the material and spiritual evils of our time.(8)
In the 256th verse of the surah al-Baqara (The Cow) -which comes right after the Ayatul Kursi (The Throne Verse)- those dreadful destructions of our time are indicated by both meaning and abjad too. (9)
In addition, Badiuzzaman finds indications to Dajjal and his committee when explaining the meanings looking to our time of the 32nd verse of the surah of at-Tawba (Repentance), They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. According to this explanation, the cruel Europe makes a big assassination plan to put out the light of the State of Islam. Patriots try to eliminate that plan announcing the Liberty in 1324(Hijri). Six or seven years later, at the end of the First World War, in order to give harm to the Quran with their evil ideas they make the same assassination plans via the Treaty of Sevres which contains severe conditions. This time, Turkish patriots try to eliminate that plan by announcing the Republic. Here the verse, with the calculation of abjad, matches exactly the date 1324-34-54 (Hijri) in which that plan is made, while at the same time it indicates the selfless people who try to preserve the light of the Quran in the turmoil.
Also the verse, by the calculationf jifr, indicates that in 1284, the unbelievers of Europe provoked the Russians in order to put out the light of the State of Islam and veiled the bright light of the world of Islam ten years later by a temporary cloud with the ominous war of Ninety-three and that Mawlana Khalid broke up that cloud of cruelty with his students. Then this phrase is added: If the lams (L letter) with shadda (marks the doubling of a consonant) and the mim (M letter) are counted twice, the people who will break up the cruelty a century later can be the students of Hazrat Mahdi (10)
In a place where the service of Hazrat Mahdi is in question, Dajjal is assumed to perform his actions too. His spiritual destruction can only be healed spiritually.
In addition, let us mention here that the Islamic scholars take the examples in the Quran like Taghoot, Jalut and Samiri as prototypes of the Dajjal.
As is seen, Dajjal is not mentioned in the Quran explicitly. However, there are many verses indicating him.
Scholars describe the reason why Dajjal is not explicitly mentioned in the Quran as follows: There are two main sources of Islam. The first is the Quran, and second is the sunnah (the way of prophet Muhammad). Though Dajjal is not mentioned in Quran explicitly, it is mentioned in many hadiths explicitly. Sometimes it is not needed to mention apparent things for a second time.
(1) Ibn Kathir, Al Bidayah wa-Nihayah (The Beginning and the End) (Muhammad Fahim, 1968), .I:153; al-Asqalani, Fath al-Bari (Grant of the Creator), XIII:98.
(2) Surah al-Anam (The Cattle), 158.
(3) Surah al-Zukhruf (The Embellishment), 61.
(4) Sualar (Rays), p. 293.
(5) ibid, p. 240.
(6) Surah al-Alaq (The Clot), 6.
(7) Sualar (Rays), p. 514-515.
(8) ibid, p. 238-241.
(9) ibid, p. 242.
(10) ibid, p. 619-620.