Abdullah bin Mughafal reported,
The Messenger of Allah ﷺ said, "Allah has not sent down to the earth, from the time He created Adam until the Hour arrives, any trial greater than the trial of the Dajjal. I have said something about him that no one before me has said. He is curly-haired, his left eye is disfigured, with a thick membrane over it. He will heal the one born blind and the leper, and he will say, 'I am your Lord.' Whoever says, 'Allah is my Lord,' will not be afflicted by his trial, but whoever says, 'You are my lord,' has been led astray. He will remain among you as long as Allah wills, then Isa, son of Maryam, will descend, affirming the message of Muhammad ﷺ and following his religion, as a rightly guided leader and a just judge, and he will kill the Dajjal."Hasan used to say, "We hold that this will occur near the Hour."
Azami 718
Hasanعن عبد الله بن مغفل قال
قال رسول الله ﷺ: ما أهبط الله تعالى إلى الأرض منذ خلق آدم إلى أن تقوم الساعة فتنة من فتنة الدجال وقد قلت فيه قولا لم يقله أحد قبلي؛ إنه جعد ممسوخ عين اليسار، على عينه ظفرة غليظة، وإنه يبرئ الأكمه والأبرص، ويقول: أنا ربكم. فمن قال: الله فلا فتنة عليه، ومن قال: أنت ربي فقد افتتن، ربي يلبث فيكم ما شاء الله، ثم ينزل عيسى ابن مريم مصدقا بمحمد ﷺ علي ملته إماما مهديا، وحكما عدلا، فيقتل الدجال. فكان الحسن يقول: ونرى أن ذلك عند الساعة.
and his killing of Dajjal and his killing of DajjalTabarani reported it in Al-Awsat (4577) from Abdan bin Ahmad, who said, Amr bin Abbas Arzi told us, who said, Muhammad bin Marwan told us, who said, Yunus bin Ubayd told us, from Hasan, from Abdullah bin Mughafal, and then he mentioned the hadith. Tabarani said, "No one narrated this hadith from Yunus bin Ubayd except Muhammad bin Marwan, and Amr bin Abbas narrated it alone." Haythami said in Al-Majmu (7/336), "Tabarani reported it in Al-Kabir and Al-Awsat, and its narrators are trustworthy, though some of them have a weakness that does not cause harm."Ibn Hajar cited it as supporting evidence in Al-Fath (13/97), and it is well known that he stipulated he would only include in his commentary what was sahih or hasan. He said in Hadi Sari (p. 4), "So I will present, Allah willing, the chapter and its hadith first, then mention the point of connection between them if it is not obvious, then I will extract secondly whatever relates to it of sound purpose in that hadith, whether textual or chain-related benefits, such as additions and supplements, the clarification of something obscure, the explicit statement of hearing by a mudallis narrator, or corroboration for a listener from a shaykh who had become confused before that, drawing all of this from the major musnads, jami collections, mustakhrajat, and juz works and benefit-collections, on condition of sahih or hasan status in whatever I include of that." End of quote.Given this, the hadith does not fall below the level of hasan in his view, and indeed it is so. For in its chain is Muhammad bin Marwan, who is Ibn Qudama Aqeeli. Abu Dawud deemed him trustworthy, and Ibn Hibban listed him among the trustworthy narrators, while Abu Zura criticized him somewhat, saying, "He is not held in high regard by me."In summary, the hadith is hasan, especially when supported by corroborating evidence. Hasan here refers to Hasan Basri, and Imam Ahmad affirmed with certainty that he had heard from Abdullah bin Mughafal.