Dhul Suwayqatayn Prophecy
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Dhul Suwayqatayn Prophecy differs from the prophecy of the greasy
trinity of anti-Christ realized in Dajjal, Ibn Sayyad and Ibn Saba.
While the identification and confusion of Dajjal with Ibn Sayyad
existed from the time of the Companions (RA), we added Ibn Saba
because Abdullah Ibn Saba is also called Ibn al-Sawda (also spelled
Sauda) thus showing a possible mixture with Ibn Sayyad.
Dhul Suwayqatayn Prophecy got totally contaminated by the corrupt
caliphs of the Umayyad dynasty founded by Muawiya. Thus there is a
danger in handling this prophecy.
Umayyads based on Syria wanted to justify their burning down the holy
Kaba as much as they feared the fresh revolts in Mecca and annual
gatherings during the Hajj. Shia Yakubi even possibly accused one of
them trying to revert back to the first qibla (direction of prayer) in
Jerusalem.
Umayyads therefore spread the Dhul Suwayqatayn Prophecy. They made the
army of Jesus (Second Advent) fail to stop Dhul Suwayqatayn when Jesus
will be ruling.
That Jesus will be buried in Medina without rebuilding Kaba is an
inner inconsistency. Also the faulty description does not match with
the coming of the Beasts and killings of the enemies of Islam by Gogs
and Magogs.
The alleged original reporters of the Dhul Suwayqatayn Prophecy were
people who Umayyads liked very much though for wrong reasons.
Three important persons, who were connected by the Umayyad
propagandists to Dhul Suwayqatayn Prophecy, are, in order of
importance, Hazrat Kaab al-Ahbar (RH. d652-654CE), Hazrat Abdullah ibn
Amr bin al-As (RA. d.c.684/5CE) and Hazrat Abdullah Ibn Umar (RA).
However we want to add Amr ibn al-As (d.663/664CE) in the second place
because we believe that it is his name which inspired the names of two
respected Companions Abdullah ibn Amr bin al-As and Abdullah Ibn Umar.
Kaab al-Ahbar was not a Companion of the Holy Prophet Hazrat Muhammad
(SM), but was only a Follower of the Companions. He died before the
murder of Hazrat Usman (RA, d.656CE) at a very old age. He was a well-
respected advisor of the pious Caliphs Hazrat Umar (RA) and after him
Hazrat Usman (RA).
The reason the Umayyads liked him was possibly that he was employed to
debate Hazrat Abu Dharr al-Ghifari (RA). Abu Dharr protested the
changes in lifestyle (building palaces, wearing expensive cloths,
owning too many houses and slaves) in Muawiya’s governorate with money
Abu Dharr believed belonged to people, and protested the removal of
the laws of Umar that earlier restricted personal consumption and
display of wealth. Abu Dharr lost his temper when Kaab referred
innocently to Jewish scriptures. Kaab was a Rabbi before he embraced
Islam during the caliphate of Hazrat Umar. Wealth of Hazrat Sulaiman
(A) was legendary. Muslim considered him a Nabi (Warner, Prophet)
while others consider Solomon to be only a king. Eventually Abu Dharr
was exiled in a desert where his death made people already
dissatisfied angrier. Finally Hazrat Usman was murdered.
Hazrat Abu Dharr al-Ghifari came from a tribe feared for brigandage.
He gave up that life to become a very early convert to Islam and
suffered very much when Muslims were weak in number and strength. He
remained one of the Fuqara (Pious Poor) when riches started to flow
from all directions. As opposed to him Hazrat Usman came from a clan
of people who were educated and believed in class, control and
systemization.
However where Hazrat Usman could interact with the Muslims of humble
background who made Islam strong, the relatives he employed for their
skills and education could not. These relatives were children of the
bitterest enemies of Islam. Through Islam they found freedom from the
anomic condition in which their creativity for doing big things was
hampered by infighting, total chaos, corruption and a lack of purpose
(conditions similar to those prevalent in several Muslim countries
today). They found the active politics of the pious community an
obstacle to their empire held by Islam.
There is no reason to suspect Kaab’s sincerity. Some Shias called him
a liar because they reacted to the lies spread by the Umayyads about
him. His sayings are mentioned respectfully in the pious narratives of
the Followers by later Sunni scholars. As we said before Kaab died
long before Muawiya founded the Umayyad dynasty. He died even before
Caliph Usman was murdered and Hazrat Ali (RA) was elected to be the
Caliph.
The second possible source of Dhul Suwayqatayn Prophecy, namely Amr
ibn al-As (d.663/664CE), was one of the principal supporters of
Muawiya. His name could be added because he was a Companion and he was
the governor of Egypt.
Since he died long before the sad events of Karbala and before cursed
Yazid became the caliph in 680CE he possibly did not say anything that
suited the concern of the Umayyads about the revolts in Mecca. He was
a general and a diplomat and a man with practical concern. There was
no reason for him to be interested in prophecy.
As a governor of Egypt and commander of the expeditions beyond he most
likely said something about why he was not sending expedition towards
Abyssinia. It was possibly forbidden by the Holy Prophet Hazrat
Muhammad (SM) in honor of Negus, the king of Abyssinia, who helped the
Muslims and secretly became Muslim. But the corrupt Umayyads exploited
the fact that people believe Dhul Suwayqatayn to be black. They
changed the story.
Inspired by the prohibition against a preemptive killing of young Ibn
Sayyad suspected to be Dajjal, the Umayyads claimed that Abyssinia was
not annexed so that the prophecy of Dhul Suwayqatayn can be realized.
The story was then added in the pious stories on the End of the World
told by two respected Companions: ascetic Sufi Hazrat Abdullah ibn Amr
bin al-As and Hazrat Abdullah Ibn Umar.
These names have been added possibly because Amr ibn al-As was only a
soldier, who though embraced Islam when Muslims were weak and fought
for it, discredited him by going against Hazrat Ali (RA) and people
started to talk disrespectfully about his origin.
What does Dhul Suwayqatayn mean?
It means two-legged. Possibly two legs go in two different directions.
Thus he vacillates. He is afraid and seeks stability because he is
doubtful of his uncertain position achieved by lone effort.
He sways in the direction of the gang from which the support for his
stability is expected to come. He was thought to be an Abyssinian, a
Somali or a black Yemeni because in those days not many Asians knew
the names of other countries of Africa.