This conversation took place back on July 22 2010, in a small Coffeehouse. Brother soulaiman agreed to discuss a few matters after work, when some research was mentioned to him about certain highly influential literary figures, in particular occultist or counter-culture, rebel types. We were trying to understand the implications of brother soulaiman’s idea that many figures in history with cultural unusual influence possibly being the Dajjal in disguise, on specific ‘missions’ to engineer a society or culture’s beliefs, mores, and practices to take people away from the Truth and God, and towards his satanic ends.
He proceeded to explain to us something of the nature of the dajjal’s personalities and masks; the identities and disguises he ‘wears‘ in a sense, and the important subject of Truth versus Authority.
The Dajjal’s Many Hats: Masks, Persona, and Social Engineering.
“Every time he creates a personality, it’s engineered.” Soulaiman explained. “Each time the Dajjal creates a persona for himself, and “puts on a hat” so to speak, for that specific persona, it is engineered for that task.
For example, if the Dajjal wants to do social engineering of homosexuality, he’s going to engineer or manufacture a personality that suits that task at hand. In other words, a personality that allows him to get away with it. One which allows him wide publicity, and allows him all the necessary conditions for him to achieve his task. Does that make sense?”
“Completely.” I said. I asked if Aleister Crowley (Edward Alexander Crowley) would be an example. He indicated not only Crowley but a host of others, like Abu Nuwas (al-Hasan ibn Hani al-Hakami) – the influential Abbasid court-poet and hadith teacher whose blasphemous poetry praising buggery widely circulated in the Caliphate.
“If the Dajjal wants to influence, for example, Jewish theology he’s going to create a personality that would be perfect for the job.” Soulaiman continued. “For example, take a Jewish theologian .. Like Maimonides for example. This personality and image suits his audience and job.”
I thought about this and its implications for a moment. “So Soulaiman, lets say if he wants to influence a group of Sunni Muslims…”
“Then he will create the kind of personality that the Muslims would automatically – automatically, second nature, without a further thought – would respect. Indeed, would venerate.”
“Like an Imam? A Sheikh?”
“Not just an Imam. Think of a garb, a garb one wears, and the title that goes along with it, even of the choice of the name that you would choose for the individual with that title and garb.”
“Ah, like a fancy Abayah and Bisht, and a big turban or ghutra on the head?” I asked, trying to imagine this in my head.
“Sure, but think wider. For example, you would name yourself after a region.” He said.
He was talking about something beyond just the clothing, which I was fixated on, something more subtle.
“Take the name of someone from a certain classical Muslim region, let’s say ‘Qazwini’. So you have Sheikh Fulan al-Qazwini, for example. Or you have Son of Fulan, Sheikh Abdullah al-Khorasani, or Sheikh Fulan son of Fulan al-Hanafi al-Fulani al-Hijazi, or whatever. Thedescriptive add to one’s image in the ears and minds of one’s audience.”
“I think I get it. They have a resonance, they evoke a type of prestige?”
He explained further. “I am just giving you one example of a trick out of many. A title like that would just switch off critical reflection in many people if they heard or read it. 99.9% of Muslim communities anywhere would be completely mentally disabled by it, you know. They would have their thinking completely disabled after hearing that name. They just would automatically trust what a person with a name like that would say.”
I asked just by the name itself? And he explained that there were more nuances to this business. It was more complicated than just this, and I shouldn’t get caught up in just that one aspect.
There could be many things useful to the Dajjal in a particular personality. A name, or a title – like say Sheikh al-Islam. A mode of garb, or a certain style of beard. Even, however, facial expressions or body type. One community in one community may find a fat Sheikh, or a muscular one, or a thin emaciated one, more authoritative or convincing. Another community of Muslims could find the complete opposite to be convincing. In fact there are any number of things which, when observed, would convey the necessary authority to the audience at hand.
Please see part two.