Azami 16036

Bukhari narrated it in the Hadiths of the Prophets (3441), and Muslim in the Book of Faith (171), both through the route of Zuhri, from Salim, from his father, as mentioned. The wording is Bukhari's.Regarding Zuhri's statement, "a man from Khuza," Hafiz said, he is Abdul-Uzza bin Qatan bin Amr bin Jundab bin Saeed bin Aidh bin Malik bin Mustaliq, and his mother was Hala bint Khuwaylid, as noted by Dimyati.Ibn Umar's denial of describing Isa as red, as found in the Miracles of the Prophet ﷺ, the Night Journey, and in the Accounts of the Prophets from the hadith of Abu Hurairah, is based on the premise that this description was applied to Dajjal, and that some narrators mistakenly described Isa as red. However, reconciling the two sahih narrations means that Isa was described as "aadam," which comes from udmah, a color that is above sumrah (tan) but below suhmah, meaning blackness. Udmah involved a slight blackness tending toward redness, and this was the predominant color among the Arabs. This is how the two narrations can be reconciled. This was noted by Qurtubi.I say, "aadam" is the color of wheat, which leans toward redness more than it leans toward blackness, and it is the color of the people of Palestine. So describing him as red does not contradict describing Dajjal the same way, because Dajjal too will be red, but he has other signs that distinguish him from Isa bin Maryam and other prophets.As for his statement, "circling the House," this does not preclude his entering Makkah in the past. What prevents him from entering Makkah and Madinah is when he emerges shortly before the Hour, just as the descent of Isa bin Maryam will only occur shortly before the Hour. Even so, Allah showed him to His Prophet ﷺ, so that what ﷺ and the other prophets say would be established with absolute certainty. As for Dajjal circling the Kaaba, if his entry into Makkah occurred before the great trial, then his circling of the Kaaba would be permissible, just like the disbelievers of Makkah did before Islam.Some scholars have preferred the narration of Malik, from Nafi, from Ibn Umar, which does not mention the tawaf. Juwayria bin Asma Dubai followed him, narrating from Nafi from Ibn Umar, and did not mention the tawaf either, as previously stated. Ubaydullah bin Umar bin Hafs also followed him, from Nafi, from Ibn Umar, and did not mention Dajjal's tawaf either, as previously stated. Musa bin Uqba differed from them, narrating it from Nafi, from Ibn Umar, and mentioned Dajjal's tawaf in it. This was narrated by the two sheikhs (Bukhari and Muslim), as previously stated.I say, however, Musa bin Uqba is trustworthy, a jurist, and an authority on military campaigns, and more than one narrator has corroborated him outside the Sahihayn, so his addition is acceptable. The hadiths about Dajjal have been narrated with brevity, with detail, and by meaning, so one should not pit one against another. What I consider sahih is what I mentioned first.