By the will of Allah Almighty, we will narrate this story, record it, and convey it to the worlds. (And whoever seeks guidance, let him seek guidance from those who have passed away, for the living are not safe from tribulation.)

Yes, a story not woven from imagination, though stranger than imagination. One of the reasons for its credibility is that its strangeness reached a degree that no director, author, or producer could possibly conceive of its chapters or weave its threads. Therefore, no rational person doubts the truth of the story or hesitates to accept it, even if they do not know its author.

For lying is doubt, and truth is reassurance. Lying is doubt that troubles you with its turns and grips you with its details, and it has no trace in this story. Truth is reassurance that comforts you with its turns and delights you with its details, and this is what the details of this story overflow with.

Between the end of the last century and the beginning of this century, the first chapters and details of the story occurred; the names, characters, places, and times as mentioned by the narrator of the story.

The story's focus is on two characters: Although we may strive to determine their essence, we will leave it to the reader to determine that for themselves, for man is a clear witness against himself. Despite the abundance of evidence and clues, Abu Abdullah, the narrator of the story, who lived through its circumstances and experienced its chapters, does not approach certainty in determination and specification until Allah reveals it and a matter that was destined comes to pass.

We have drawn the details of this story directly from Sheikh Muhammad Al-Hudali, and from some of those who lived through its events with him. It is a story that has a loud noise and a high clamor from the effects of its repercussions and consequences. It is a story that has what comes after it, and history will pause at it intently, contemplating it, narrating it, and living its moments. It will not pass by it in a fleeting manner. Therefore, it was necessary to record this story so that people can stand at it, contemplating, thinking, and drawing from its source what quenches their thirst and satisfies their hunger in many of the events of the end times. (So narrate the stories, perhaps they will reflect.) [Al-A'raf: 176] The Beginning: In the nineties of the last century, Yemenis were expelled from the land of the Two Holy Mosques. The Saudi authorities issued a decision preventing Yemenis from entering the land of the Two Holy Mosques except with burdensome guarantees and tiring obstacles. Then this ban lasted for six lean years. Only after that did the Saudi government allow the granting of entry visas to Yemenis and slightly ease the matter. At that time, in Ramadan of the year 1411 AH, corresponding to 1991 AD, the first chapters of the story began (1).

_1 During that period, specifically on 17/12/1997 AD, Eritrea moved and seized the Yemeni island of "Greater Hanisch," until the island was returned to Yemeni sovereignty by an international decision on 1/11/1991 AD. The events of this story make us recall the motives of that occupation, temporally and spatially, especially since it came in the story of Tamim bin Aws Al-Dari, in which the Dajjal was found on one of the islands, and the Messenger, peace be upon him and his family, wanted to show the companions the location of this island, so he said: (Indeed, it is in the sea of Sham or the sea of Yemen. No, rather it is from the direction of the East. It is not from the direction of the East. It is not from the direction of the East.) And he gestured with his hand towards the East. Narrated by Muslim from the hadith of Fatima bint Qais. There are also texts in some books of the People of the Book that tell that the Dajjal emerges from one of the Yemeni islands, and these texts mention that the island is called the island of "The Great Serpent." Hanisch is the diminutive of Al-Hanish, and Al-Hanish is the serpent, and "Greater Hanisch" means the island of "The Great Serpent." Behind Eritrea were the Jews who incited it to occupy the island. Perhaps when they seized the island, they were searching for their savior, the Dajjal, during that period! As for the temporal motives for occupying the island, this is supported by what is mentioned in the Prophet's hadith, peace be upon him, in which he said: (There has not been a hundred years since the world began except that at the head of the century there was an event, and when it is the head of the century, the Dajjal will emerge.) Narrated by Abi Hatim in his Tafsir Al-Hawi 2/19.

It is also mentioned in the Torah that he emerges at the head of a thousand years, and Eritrea occupied the island in the year 2000 AD.