Three Muslim men were sitting with Marwan in Madinah when they heard him discussing the signs, saying that the first of them would be the emergence of the Dajjal. The men then went to Abdullah bin Amr and told him what they had heard from Marwan concerning the signs.Abdullah said, "Marwan has not said anything correct. I have memorized a hadith from the Messenger of Allah ﷺ on this very subject which I have not forgotten since. I heard the Messenger of Allah ﷺ say, 'The first of the signs to appear will be the rising of the sun from its place of setting, and the emergence of the Beast in the forenoon. Whichever of these two comes first, the other will follow right after it.'"Then Abdullah, who used to read the earlier scriptures, said, "I think the first of them to appear will be the rising of the sun from its place of setting. That is because every time it sets, it goes beneath the Throne, prostrates, and asks permission to return, and it is granted permission to return. But when Allah wills that it rise from its place of setting, it will do as it always does. It will come beneath the Throne, prostrate, and ask permission to return, but it will not be answered. Then it will ask permission to return again, and it will not be answered. Then it will ask again, and it will not be answered, until, after as much of the night has passed as Allah wills, it realizes that even if it were given permission to return, it would not reach the east. It will say, 'My Lord, how far the east is from me. Who will help me reach the people?' Then, when the horizon appears like a collar, it will ask permission to return, and it will be told, 'Rise from where you are.' So it will rise upon the people from its place of setting."Then Abdullah recited this verse, "On the Day when some of the signs of your Lord arrive, no soul will benefit from its faith if it had not believed before or earned good through its faith" [Anam 6:158].
حدثنا إسماعيل بن إبراهيم يعني ابن علية أخبرنا أبو حيان
جلس ثلاثة نفر من المسلمين إلى مروان بالمدينة فسمعوه وهو يحدث في الآيات أن أولها خروج الدجال قال فانصرف النفر إلى عبد الله بن عمرو فحدثوه بالذي سمعوه من مروان في الآيات فقال عبد الله لم يقل مروان شيئا قد حفظت من رسول الله ﷺ في مثل ذلك حديثا لم أنسه بعد سمعت رسول الله ﷺ يقول إن أول الآيات خروجا طلوع الشمس من مغربها وخروج الدابة ضحى فأيتهما كانت قبل صاحبتها فالأخرى على أثرها ثم قال عبد الله وكان يقرأ الكتب وأظن أولاها خروجا طلوع الشمس من مغربها وذلك أنها كلما غربت أتت تحت العرش فسجدت واستأذنت في الرجوع فأذن لها في الرجوع حتى إذا بدا لله أن تطلع من مغربها فعلت كما كانت تفعل أتت تحت العرش فسجدت فاستأذنت في الرجوع فلم يرد عليها شيء ثم تستأذن في الرجوع فلا يرد عليها شيء ثم تستأذن فلا يرد عليها شيء حتى إذا ذهب من الليل ما شاء الله أن يذهب وعرفت أنه إن أذن لها في الرجوع لم تدرك المشرق قالت رب ما أبعد المشرق من لي بالناس حتى إذا صار الأفق كأنه طوق استأذنت في الرجوع فيقال لها من مكانك فاطلعي فطلعت على الناس من مغربها ثم تلا عبد الله هذه الآية {يوم يأتي بعض آيات ربك لا ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا}
Its isnad is sahih. Part of it has already appeared in a very abbreviated form, no. 6531, from Waki from Sufyan from Abu Hayan, and we cited the abbreviated version there.As for this longer version, Ibn Kathir quoted it in the tafsir 3:436 from this very place, and said, "Muslim narrated it in his Sahih, and Abu Dawud and Ibn Majah in their Sunans, from the hadith of Abu Hayan Taymi, who is Yahya bin Saeed bin Hayan, from Abu Zura bin Amr bin Jareer" with this wording. This is a laxity on the part of Hafiz bin Kathir, for these three only narrated it in abbreviated form and did not narrate the longer version with this wording. Umdat Tafsir 5:158, Anaam.Hafiz Haythami's approach was more precise than his, for he mentioned it in Majma al-Zawaid 8:8-9 at length, from this very place, and said, "A portion of its beginning is in the Sahih," meaning the abbreviated narrations that Muslim narrated, 2:379, by way of Muhammad bin Bishr, and by way of Ibn Numayr, and by way of Sufyan, all three from Abu Hayan.Then Haythami said about this longer narration found here, "Ahmad, Bazzar, and Tabarani in al-Kabir narrated it, and its narrators are the narrators of the Sahih." And Hakim narrated it in Mustadrak 4:500-501 by another route and graded it sahih according to the criterion of the two Shaykhs, and Dhahabi agreed with him. He then narrated it 4:547-548 by way of Jafar bin Awn Amri from Abu Hayan Taymi and graded it sahih according to the criterion of the two Shaykhs.