Azami 722

Ibn Majah (4077) narrated it from Ali bin Muhammad, who said, Abdul-Rahman Muharibi narrated to us, from Ismail bin Rafi, from Abu Zura Saybani Yahya bin Abu Amr, from Abu Umama Bahili, and he mentioned the hadith in full. It is mentioned in its place. In the copy of Ibn Majah it reads, "Yahya bin Abu Amr, from Abu Umama." "Amr bin Abdullah Hadrami" has dropped out between them, as Mizzi and others have clarified. Naeem bin Hammad likewise narrated it in his book Fitan (1330), except that he abridged it.Its chain includes Ismail bin Rafi Ansari Madani, Abu Rafi, and the scholars are unanimous in declaring him daif, to the point that Ibn Hibban said, "He was a righteous man, but he would invert reports, until objectionable narrations came to predominate in his hadith, to the extent that one who hears them readily concludes he did so deliberately." Majruhin (42). But Damra bin Rabia corroborated him, from Saybani, and Tamam narrated it through his route in his Fawaid (1731), as did Abu Dawud (4322), though Abu Dawud did not give the wording of the hadith but rather referred to the hadith of Nawas bin Saman. Ata Khurasani also corroborated him, from Saybani. Hakim narrated it through his route (4/536-537) and said, "This is a hadith that is sahih according to the criterion of Muslim, though the two of them did not narrate it with this wording."I say, it does not meet the criterion of Muslim, for Amr bin Abdullah Hadrami Himsi, Muslim narrated nothing from him at all, rather only Abu Dawud and Ibn Majah narrated from him. This Amr bin Abdullah Hadrami was deemed trustworthy by Ajli, who said, "A Syrian, a tabi'i, trustworthy." Ibn Hibban mentioned him in Thiqat (5/179). Yaqub bin Sufyan said in Marifa (2/437), "A Syrian, trustworthy."On this topic there is also a narration from Abdullah bin Umar, who said, the Messenger of Allah ﷺ said, "I was shown, near the Kaaba, close to the Station, a man of brownish complexion, with straight hair, resting his hands on two men, his head dripping or trickling with water. I asked, 'Who is this?' They said, 'Isa bin Maryam' or 'the Messiah bin Maryam.'" Naeem bin Hammad narrated it in his book Fitan (1336), from Walid bin Muslim, from Hanzala, who heard Salim, who heard Ibn Umar say this, and he mentioned it. Walid bin Muslim, who is Qurashi, has been described as practicing tadlis and taswiya, and here he narrated using an ambiguous form. Hanzala is Ibn Abu Sufyan bin Abdul-Rahman bin Safwan bin Umaya Jumahi Makki, one of the narrators found across the six major collections.On this topic there is also what is narrated from Uthman bin Abu As in a lengthy hadith, which includes, "Isa bin Maryam will descend at the time of the Fajr prayer, and their leader will say to him, 'O Spirit of Allah, step forward and lead the prayer.' He will say, 'This community has leaders over one another.' So their leader will step forward and lead the prayer, and when he finishes, Isa will take his spear and go toward Dajjal..." Imam Ahmad (17900), Tabarani in Kabir (8392), and Ibn Abu Shayba (15/136) all narrated it, each from the hadith of Hammad bin Salama, from Ali bin Zayd, from Abu Nadra, who said, "We came to Uthman bin Abu As on a Friday to compare our copy of the Quran with his copy. When Friday came, he ordered us and we bathed, then we were brought perfume and we perfumed ourselves, then we came to the masjid and sat with a man who told us about Dajjal. Then Uthman bin Abu As came, so we got up and went to him and sat down. He said, 'I heard the Messenger of Allah say,'" and he mentioned the hadith in full.Hakim narrated it (4/478) through another route, from Saeed bin Hubayra, who said, Hammad bin Zayd narrated to us, from Ayub Sakhtiyani and Ali bin Zayd bin Jadan, from Abu Nadra, with his chain, and said, "Sahih in its chain according to the criterion of Muslim, by mention of Ayub Sakhtiyani, though the two of them did not narrate it." Dhahabi said, "Ibn Hubayra is weak." I say, the chain includes Ali bin Zayd bin Jadan, who is daif, and the corroboration of Ayub does not help, because the route to him includes Saeed bin Hubayra, who is weak, as Dhahabi said.On this topic there is also what is narrated from Ibn Masud as marfu, he said, "On the night I was taken on the Night Journey, I met Ibrahim, Musa, and Isa..." until he said, "They referred the matter to Isa, who said, 'As for its occurrence, none knows it except Allah. Among what my Lord, Mighty and Majestic, has entrusted to me is that Dajjal will emerge, and I have with me two rods, and when he sees me he will melt as lead melts.'" And he mentioned the hadith in full. Imam Ahmad narrated it (3556), from Hushaym, who said, Awwam told us, from Jabala bin Suhaym, from Muthir bin Afaza, from Ibn Masud, and he mentioned the hadith. Ibn Majah narrated it (4081), and Hakim declared it sahih (4/488-489), both from the hadith of Yazid bin Harun, who said, Awwam bin Hawshab informed us, with his chain, as a mawquf narration attributed to Ibn Masud. Hakim said, "Sahih in its chain."I say, apart from the disagreement over whether it is raised or stopped, the chain includes Muthir bin Afaza, and I have not found anyone who deemed him trustworthy, except that Ibn Hibban mentioned him in Thiqat (5/463), without mentioning anyone who narrated from him besides Jabala bin Suhaym, so he counts among the unknown narrators. This is why Hafiz said, "Acceptable." That is, if corroborated, otherwise his hadith is weak. He mentioned it in Fath al-Bari (13/89) citing it as corroborating evidence, and remained silent about it, so perhaps he relied on Hakim's grading it sahih, or he considered that the hadith has supporting narrations. And Allah Most High knows best.On this topic there is also a narration from Abdul-Rahman bin Jubayr bin Nufayr, from his father, who said, "When the grief of the companions of the Messenger of Allah ﷺ intensified over those killed on the day of Muta, he said, the Messenger of Allah ﷺ said, 'Dajjal will surely be encountered by a people like you or better than you,'" three times, and he said, "Allah will never disgrace a nation of which I am the first and Isa bin Maryam is the last." Hakim narrated it (3/41) and said, "Sahih according to the criterion of the two Shaykhs." Dhahabi critiqued him, saying, "This is mursal, Isa bin Yunus heard it from Safwan, and it is an objectionable report."On this topic there is also what is narrated from Anas bin Malik as marfu, "I am the first to enter Paradise on the Day of Resurrection, and I will intercede, and men of my nation will encounter Isa bin Maryam and witness the fight against Dajjal." Hakim narrated it in Mustadrak (4/544-545) and remained silent about it, and Dhahabi critiqued him, saying, "Munkar, and Abbad is daif."On this topic there is also a narration from Wathila bin Asqa, who said, I heard the Messenger of Allah ﷺ say, "The Hour will not come until there are ten signs, a sinking of the earth in the east, a sinking of the earth in the west, a sinking of the earth in the Arabian Peninsula, Dajjal, the smoke, the descent of Isa bin Maryam, Gog and Magog, the Beast, the sun rising from its place of setting, and a fire emerging from the depths of Aden, driving people to the place of gathering, gathering even the small ants and insects." Tabarani narrated it in Kabir (22/79-80), from Muttalib bin Shuayb Azdi, who said, Imran bin Harun Ramli narrated to us, who said, Sadaqa bin Muntasir narrated to us, who said, Yahya bin Abu Amr Saybani narrated to me, who said, Amr bin Abdullah Hadrami narrated to me, who said, Wathila bin Asqa narrated to me, who said, I heard the Messenger of Allah say, and he mentioned it. Haythami said in Majma (7/328), after attributing it to Tabarani, "Its chain includes Imran bin Harun, who is daif." But Hakim narrated it in Mustadrak (4/428) through another route, from Imran bin Abu Imran Sufi, who said, Sadaqa bin Muntasir narrated to us, with his chain, similarly. He said, "This hadith is sahih in its chain."I say, whether Imran bin Abu Imran Sufi is the same as Ramli or someone else has not become clear to me. If he is Ramli, then he is extremely daif. Dhahabi gave his biography in Mizan, saying, "Imran bin Abu Imran Ramli, from Baqiya bin Walid, produced a fabricated report, and he is its defect."On this topic there is a narration from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "No one will be given power to kill Dajjal except Isa bin Maryam ." Abu Dawud Tayalisi narrated it in his Musnad (2626), from Musa bin Mutayr, from his father, from Abu Hurairah, and he mentioned it. Musa bin Mutayr and his father Mutayr are both daif. Ibn Hibban said in Majruhin (914), "One of the people of Kufa, he narrates from his father, and Abu Yusuf and Walid bin Qasim narrated from him. He was a source of strange and objectionable reports, such that anyone who hears them has no doubt they are fabricated, if this is indeed his trade."On this topic there is also what is narrated from Nafi bin Kaysan as marfu, "Isa bin Maryam will descend at the eastern gate of Damascus, wearing two Damascene garments, as if pearls of dew were dripping from his head." Abdul-Malik bin Habib narrated it in Ashrat al-Saah (31), from Ibrahim bin Munzir Hizami, from Walid bin Muslim, from Abdul-Rahman bin Ayub bin Nafi bin Kaysan, from his grandfather, and he mentioned it. Hafiz Ibn Hajar said in Isaba (3/547), "Ibn A'idh narrated, from Walid bin Muslim, from someone who heard Abdul-Rahman bin Rabia, from Abdul-Rahman bin Ayub bin Nafi, from Kaysan, from his father, from his grandfather Nafi bin Kaysan, a companion of the Prophet ﷺ, raising it as marfu, 'Isa bin Maryam will descend at the eastern gate of Damascus.'" He said, Tamam narrated it in his Fawaid through the route of Ibn A'idh, and Muhammad bin Wahb bin Atiya corroborated him, from Abdul-Rahman bin Zama, similarly. Ibn Shahin narrated it through his route. He mentioned other routes for it, though I have not found the hadith in Fawaid Tamam, and the chain includes narrators whose biographies I could not find, and the other routes mentioned by Hafiz contain unknown and obscure narrators.On this topic there is also what is narrated from Thalaba bin Abbad Abdi, one of the people of Basra, who said, "One day I attended a sermon of Samura bin Jundab, in which he mentioned a hadith from the Messenger of Allah ﷺ..." and he mentioned the sermon in full, and among what it contained was, "By Allah, since I have stood to pray I have seen what awaits you in the matters of your worldly life and your afterlife. By Allah, the Hour will not come until thirty liars emerge, the last of them the one-eyed Dajjal, whose left eye is effaced as if it were the eye of Abu Tahya" (an elder of the Ansar at that time, whose dwelling lay between him and the chamber of Ayesha) "and whenever he emerges, or he said, whenever he does emerge, he will claim to be Allah. Whoever believes in him, affirms him, and follows him will not be benefited by any righteous deed he did before, and whoever disbelieves in him and denies him will not be punished for any deed" (Hasan Ashyab said, "for any evil deed") "he did before. He will prevail" (or he said, "he will come to prevail") "over the whole earth except the sanctuary and Bayt al-Maqdis, and he will besiege the believers in Bayt al-Maqdis, and they will be shaken with a violent shaking, then Allah and His hosts will destroy him, until even the base of the wall" (or he said, the foundation of the wall, and Hasan Ashyab said, and the root of the tree) "will call out, or he said, will say, 'O believer,' or he said, 'O Muslim, here is a Jew,' or he said, 'here is a disbeliever, come and kill him.'" He said, "And that will not happen until you see matters whose seriousness grows in your minds, and you ask one another, 'Did your Prophet ever mention anything of this to you?' and until mountains are removed from their places, and following that comes the seizing of souls." He said, then I attended another sermon of Samura in which he mentioned this hadith, and he did not put forward or hold back a single word from its place.Imam Ahmad narrated it (20178), and the wording is his, and Abu Dawud (1184), Tirmidhi (562), Nasai (1484), and Ibn Majah (1264) also narrated it, at length and in abridged form, and Ibn Khuzayma declared it sahih (1397), as did Ibn Hibban (2852), Hakim (1/329-331), and Hafiz Ibn Hajar in the biography of Abu Tahya in Isaba (4/26), all of them through the route of Aswad bin Qays, who said, Thalaba bin Abbad Abdi narrated to me, and he mentioned it. Tirmidhi said, "Hasan sahih." Hakim said, "Sahih according to the criterion of the two Shaykhs."I say, this is an error on his part, for it does not meet the criterion of either of them, since it includes Thalaba bin Abbad, who is only among the narrators of the Sunan works. Moreover, no one has declared him trustworthy, Ibn Hibban merely mentioned him in his Thiqat (4/9). He mentioned no one narrating from him besides Aswad bin Qays, so he is unknown, and perhaps those who declared it sahih took its supporting narrations into consideration. And Allah Most High knows best.As for his statement, "then Allah and His hosts will destroy him," this means Isa bin Maryam will destroy him, and the act is attributed to Allah, similar to His statement, Most High, "You did not throw when you threw, but it was Allah who threw" [Anfal 8:17].