Dajjal on the Throne of Solomon: A Subtle Revelation in Surah Ṣād

In Islamic eschatology, there is a frequently repeated claim—that Dajjal, the great deceiver of the end times, is not explicitly mentioned in the Qur’an. However, a closer examination of Surah Ṣād (38:34–35) reveals a symbolic yet profound allusion. The verse describes a moment when Prophet Solomon (Sulayman عليه السلام) saw a body placed upon his throne—a scene which some scholars have understood as a reference to Dajjal himself.

This figure is not just any individual, but the “Messiah” awaited by the Jewish people, promised as the “Son of David” (Ben David), who according to their belief will rule with a dominion even greater than that of Solomon. This verse, therefore, serves as an answer to those who claim that the Qur’an never mentions Dajjal.

The Qur’anic Verses: Surah Ṣād 38:34–35

“And We certainly tested Solomon, and placed upon his throne a body; then he turned in repentance (to Allah).”
He said, ‘My Lord, forgive me and grant me a kingdom that will never be possessed by anyone after me. Indeed, You are the Bestower.’”
These verses describe a great trial that befell Solomon—a body (جَسَدًا) placed upon his throne. This word is key, as it carries the meaning of a body without a soul, or an artificial entity. Classical interpretations have suggested that it might have been a child or a devil, but in modern eschatological readings, this jasad has been interpreted as Dajjal.

Dajjal as the “Body” on the Throne

An Attempted Usurpation by a Deceiver
The term jasad implies something incomplete—an outward form without the spirit. This fits well with the descriptions of Dajjal in the hadiths:
• An imitator
• A performer of counterfeit miracles
• A false claimant to divinity

He does not possess the prophetic spirit, yet he has the ability to mislead masses through power and deception. When this body was placed upon Solomon’s throne, it was as if it was posing as the rightful king—but in reality, it was the ultimate fraud.

Solomon’s Prayer: A Strange but Significant Request
After witnessing this event, Solomon immediately prayed:

“Grant me a kingdom that will never be possessed by anyone after me.”
Why would he request a dominion that cannot be replicated? This suggests that he had just seen an alarming imitation—an impostor who almost took over his rule.

His prayer reflects that what he had witnessed was not a mere loss of power, but a prefiguration of a great end-times trial—symbolized in the body on the throne, a prototype of the Dajjal to come.

Dajjal and the “Son of David” Concept

The Jewish Expectation of the Messiah
In Jewish tradition, they await a savior known as Messiah ben David—a king from the line of David who will:


• Restore the kingdom of Israel
• Rule the entire world
• Rebuild the Temple of Solomon
• Re-establish Israel’s theocratic rule

Today, many Jews believe that this Messiah will usher in a new golden age for Israel.
However, in Islam, the true Messiah is Jesus (Eesā عليه السلام)—not the political “Son of David” they anticipate.

Dajjal as the “False Messiah”
Prophetic hadiths describe Dajjal as al-Masīḥ ad-Dajjāl—“the False Messiah”—because he will appear claiming to be the promised Messiah and will mislead many into following him.

It is therefore highly likely that the political Messiah awaited by many Jews is none other than Dajjal himself—appearing with extraordinary powers, posing as the rightful heir to the thrones of David and Solomon, but in truth, he is nothing more than an empty shell full of deceit.

Scholarly Perspectives in Islamic Eschatology

Classical Tafsīr
• al-Ṭabarī and al-Qurṭubī interpret jasad as either Solomon’s child or a jinn who tried to impersonate him.

Modern Eschatological View
• Scholars like Sheikh Imran N. Hosein interpret the jasad on Solomon’s throne as an early manifestation of Dajjal—a symbolic foreshadowing of the same deception that will recur in the end times.

Conclusion

Surah Ṣād 38:34–35 is far more than a simple story of Solomon’s trial—it is a layered allegory pointing to the danger of Dajjal, depicted as a body—an imitator of prophethood and kingship—who appears to mislead mankind.

This verse directly challenges the claim that the Qur’an makes no mention of Dajjal. In reality, Dajjal is indeed referenced—but symbolically, shown to Solomon, and rejected through Solomon’s prayer that his true dominion would never again be imitated by Dajjal.

Thus, for those who reflect deeply upon the Qur’an, the warning of Dajjal is not absent—it is hidden in plain sight, awaiting understanding from those who ponder with their hearts.

“Indeed, this is a reminder; so whoever wills—let him take a path to his Lord.”
(Surah al-Insān, 76:29)

In Judaism, the Messiah is known as the son of David

Jewish teachings about the Messiah, often referred to as the “Mashiach,” frequently evoke the figure of the Son of David. Here are a few notable quotes and concepts regarding the Messiah from Jewish rabbinical texts:

Maimonides (Rambam): In his “Mishneh Torah,” he states that the Messiah will be a descendant of King David and will restore Israel to its former glory.

Talmud (Sanhedrin 98a): The Talmud describes the Messiah as a “Son of David” who will arise in a time of tribulation and will bring peace to the world.

Rabbi Isaac Luria (Ha’ari): He emphasized the messianic role of the Son of David in bringing about the final redemption and restoring the Jewish people to their land.

Rashi: In his commentary on various texts, he frequently references the Messiah as a Davidic king who will gather Jews from the diaspora and rebuild the Holy Temple.

These teachings reflect a deep-rooted belief in a future redeemer who will come from the lineage of David, fulfilling prophetic promises found throughout the Hebrew Scriptures. The concept of the Messiah is a source of hope and expectation in Jewish thought.

Is Muhammad the messiah whom Jews were waiting for according to the Islamic belief?

The answere is indirectly yes based on Surah 2, verse 89. How is their argument articulated from an Islamic perspective?

While Islamic belief does not directly identify Muhammad as the Messiah awaited by Jews, some interpretations and arguments can imply a connection based on Surah 2:89 of the Quran.

The verse reads:

“And when the Book was sent to them by God verifying what had been revealed to them already even though before it they used to pray for victory over the unbelievers and even though they recognised it when it came to them, they renounced it. The curse of God be on those who deny!“
Here’s how the argument is articulated from an Islamic perspective:

“That which was with them”: Surah 2, verse 89, refers to the Jews receiving a Book (the Quran) that confirms earlier scriptures. This verse highlights that those who awaited divine guidance through a messiah should have recognized Muhammad’s prophethood since it aligns with their prophecies concerning redemption.

Recognition of Truth: The verse emphasizes that the Jewish people had previously prayed for a deliverer( Messiah) or victory over disbelief. When Muhammad came with a message that they were familiar with (based on their scriptures), many of them rejected him.

This rejection is seen as a failure to recognize the fulfillment of what they had been waiting for, which could suggest that from an Islamic perspective, Muhammad embodies the qualities of a Messiah in bringing forth God’s final revelation.

Completing the Message: Muslims believe that Muhammad’s role as the final prophet completes the message of the earlier prophets and brings a universal message accessible to all, including Jews. Hence, in this context, some may argue that he fulfills the broader expectations of a Messiah-like figure, even if not in the traditional Jewish sense.

Prophetic Tradition: Islamic tradition speaks of the coming of Jesus as a key figure who is also termed the Messiah (Masih). In this context, some Islamic interpretations view Muhammad’s prophecy as part of a continuum, where he is vital in the unfolding of the divine plan, which eventually includes the return of Jesus.

In summary, from an Islamic perspective, while Muhammad isn’t explicitly defined as the Messiah in the same way as in Judaism, some interpretations of Surah 2, verse 89, suggest that his mission aligns with the expectations surrounding a messianic deliverer or prophet, indicating a fulfillment of their hope for divine guidance.

🕍 The Third Temple: Symbol of the Future Jewish Messiah

The vision of the Third Temple (Beit HaMikdash HaShlishi) stands as one of the most profound symbols in Jewish eschatology. In Jewish tradition, this future sanctuary will not be merely a reconstruction of ancient stone walls—it will be the spiritual epicenter of a redeemed world under the rule of the long-awaited Messiah ben David.

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✡️ The Temple as the Messiah’s Throne

Jewish prophecy describes the Third Temple as the place where the Messiah will reign in peace and justice. The Book of Ezekiel (Chapters 40–48) offers an elaborate vision of its design, portraying it as a divine blueprint from heaven. In rabbinic thought, the Messiah will not just inaugurate the Temple—he will transform it into a beacon of God’s presence for all nations.

Symbolically, the Temple is:

• The Seat of Righteous Rule – representing divine law and justice.
• The Center of Worship – where offerings, prayer, and song unite heaven and earth.
• A Sign of Covenant Fulfillment – confirming God’s promises to Abraham, Isaac, and Jacob.

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🔥 The Eternal Flame – God’s Everlasting Presence

In both the First and Second Temples, the Menorah burned continually, representing the eternal presence of God (Shekhinah). In the Third Temple, this light will shine under the Messiah’s guidance, symbolizing:

• Spiritual Illumination – truth revealed to all humanity.
• Continuity of Faith – unbroken from ancient times to the messianic age.
• Victory over Darkness – the triumph of righteousness over evil.

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📜 The Ark of the Covenant – Lost but Awaited

The Ark, missing since the Babylonian destruction, is expected by some Jewish traditions to return in the messianic era. In the Third Temple, it will:

• Serve as the divine throne on earth.
• Testify to the Torah as eternal law.
• Seal the covenant between God and His people forever.

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🏺 The Water Flowing from the Temple – Healing the Nations

Ezekiel’s prophecy speaks of a river flowing from beneath the Temple, bringing life to the Dead Sea and healing to the land. Under the Messiah’s reign, this symbolizes:

• Spiritual Renewal – a cleansing of hearts and societies.
• Universal Blessing – God’s abundance shared beyond Israel’s borders.
• Restoration of Creation – harmony between humanity and nature.

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🌍 The Temple Mount – Meeting Point of Heaven and Earth

For Jews, the Temple Mount is the holiest place on earth. In the messianic vision, it becomes the ultimate spiritual capital of the world:

• A House of Prayer for All Nations (Isaiah 56:7).
• The center of global peace under the Messiah’s leadership.
• A permanent dwelling of God’s glory among humanity.

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🕊 Closing Reflection

The Third Temple is not just an architectural dream—it is the embodiment of a future age of peace, justice, and divine presence. In Jewish eschatology, it will stand as the crown of the Messiah’s mission, uniting heaven and earth in perfect harmony.

As the prophets foretell, when the Messiah comes, the world will be transformed: swords into plowshares, enmity into brotherhood, and Jerusalem into the radiant heart of God’s kingdom on earth.

What is a considerable obstacle to the Jews to rebuild their temple in Jerusalem?

A considerable obstacle to the Jews rebuilding their temple in Jerusalem is the current presence of the Al-Aqsa Mosque and the Dome of the Rock, two of the holiest sites in Islam. Both structures are located on the Temple Mount (known as Haram al-Sharif in Islam), which is traditionally believed to be the location of the First and Second Jewish Temples.

Here are some specific challenges related to this:

Religious Significance: The Al-Aqsa Mosque and the Dome of the Rock have been central to Islamic worship for over a millennium. Any attempt to alter or remove these structures would be met with strong resistance from the Muslim world.

Political Implications: The status of Jerusalem, and particularly the Temple Mount/Haram al-Sharif, is one of the most contentious issues in the Israeli-Palestinian conflict. Any changes to the status quo could lead to significant political and social upheaval.

Historical & Archaeological Concerns: While there is broad consensus among scholars and archaeologists that the Jewish Temples once stood on the Temple Mount, the exact locations and dimensions remain subjects of debate. Excavations or construction on the Mount would be controversial and potentially damaging to existing structures and artifacts.

International Response: Any attempt to alter the status quo on the Temple Mount/Haram al-Sharif would likely elicit strong reactions from the international community, given the site’s significance to billions of people worldwide.

It’s worth noting that while there are some groups advocating for the rebuilding of the Jewish Temple, mainstream Jewish thought and Israeli policy have, for the most part, accepted the status quo, prioritizing peace and stability over any immediate plans to rebuild the Temple.