Mu'jam al-Saghir

Hadith Commentary:

In another narration, it is mentioned that all the prophets who came after Prophet Nuh (alayhis salam) warned their respective communities about the Dajjal.

Being one-eyed is a major defect, and Allah is free from all defects.

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) described the Dajjal as being one-eyed because this is a characteristic that every person can perceive; even an ignorant person cannot fail to notice this defect.
A clear proof of the Dajjal’s falsehood is that he will be one-eyed.
This defect is absolutely apparent and obvious, whereas Allah, exalted is He, is free from all defects. Therefore, the Dajjal will be a liar in his claim to lordship (rububiyyah) and divinity (uluhiyyah). Furthermore, his helplessness will be such that he will not be able to remove this defect in any way.
This is a sign regarding which no prophet has ever warned his nation before.

➋
Once, the Messenger of Allah (sallallahu alayhi wa sallam) warned about the Dajjal, saying:
“None of you will see his Lord before he dies.”
(Sahih Muslim, Al-Fitan, Hadith: 7356(159))
This means that seeing Allah, Lord of the worlds, is impossible in this world. Therefore, the Dajjal, who claims to be your Lord and whom you are seeing in this world, is clearly proven to be a liar.
(Fath al-Bari: 13/120)

Hadith Commentary:
➊
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The Dajjal will be blind in his left eye and will have thick hair. With him will be Paradise and Fire; his Paradise will be Fire and his Fire will be Paradise.” (Sahih Muslim, Al-Fitan, Hadith: 7366)
➋
In reality, both eyes of the Dajjal will be defective.
According to the narrations, the right eye will have no light at all, as is mentioned in the aforementioned narration of Sahih Bukhari, and on the left eye there will be a piece of white flesh in the shape of a fingernail, which is called “nakhuna”; it blinds the eye. He will be blind in both eyes at the same time.
The right eye will have no light at all, and the left eye will be defective.
(Fath al-Bari: 13/122)

Hadith Commentary:
The translation of the chapter heading, from the words "Do you testify that I am the Messenger of Allah," indicates that the manner of presenting Islam should be shown even before a child. The Prophet (sallallahu alayhi wa sallam) intended to ask Ibn Sayyad a few things; he thought that if he were to say, "You are a liar, how could you be a messenger?" then perhaps Ibn Sayyad would become agitated and our objective would not be achieved. Therefore, he gave such a comprehensive answer that Ibn Sayyad did not become agitated, and at the same time, the denial of his prophethood was also established.

The Prophet (sallallahu alayhi wa sallam) had in mind the verse:
﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ﴾ (: al-Dukhan: 10)
Ibn Sayyad, from the word "dukhan" (smoke), only mentioned "dukh" (sm...), as is the habit of devils:
They seize upon a stray, half-heard word.

The Prophet (sallallahu alayhi wa sallam) informed about the real Dajjal that he would be one-eyed; this is a reference to the great Dajjal.

In one hadith, it is mentioned that thirty great liars (dajjal) will arise in my ummah, who will claim prophethood.

These dajjals have already appeared in the ummah.

In India, in Punjab, a person also stood up claiming prophethood.

He misled a large number of people, and even now his followers are busy spreading deception throughout the world. Outwardly, they use the name of Islam, but secretly they propagate the messengership of their imaginary, so-called prophet, and they have also invented many other false beliefs,

which are completely contrary to the Qur'an and hadith.

The scholars of Islam have refuted this Qadiani sect in many books.

Our late teacher, Hazrat Maulana Abu al-Wafa Sanaullah Amritsari (rahimahullah), also rendered unparalleled literary services in refuting this sect.

Allahumma ighfir lahu warhamhu wa 'afihi wa'fu 'anhu wa akrim nuzulahu, ameen.
There are three stories in this hadith.

This hadith has already been mentioned in detail in the Book of Funerals.

Hadith Commentary:
➊
In these hadiths, three different incidents regarding Dajjal are mentioned.
Imam Bukhari rahimahullah wants to establish from this that if a child acknowledges (the faith), his Islam will be accepted,
because Ibn Sayyad was near the age of puberty.
The Messenger of Allah sallallahu alayhi wa sallam said to him:
— “Do you bear witness that I am the Messenger of Allah?”
You presented Islam to him in such a manner that if he had accepted, his Islam would have been valid.
If the Islam of a child was not accepted, you would not have presented Islam to him.
Then the Messenger of Allah sallallahu alayhi wa sallam, as a test, asked him a few questions so that the Companions radi Allahu anhum would become clear about his falsehood; thus, he himself admitted that both the truthful and the liar come to him.
If he had been upon truth, only the truthful angel would have come to him.

➋
The Messenger of Allah sallallahu alayhi wa sallam conceived in his heart the verse: ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ﴾ ()
Ibn Sayyad, instead of “dukhan” (smoke), only mentioned “dukh,” as is the habit of the devils: they snatch away a word or two that they have heard.
The Messenger of Allah sallallahu alayhi wa sallam did not explicitly call him a liar, lest he become agitated and our objective not be achieved.
Therefore, you gave such a comprehensive answer that Ibn Sayyad was not provoked, and the reality of his (false) claim to prophethood was also exposed.

Hadith Commentary:
It is thus established that He has an eye befitting His majesty, and He is free from all defects, the interpretation of which is not permissible.

� Hadith Authentication (Takhrij):
[107۔ البخاري فى : 60 كتاب الأنبياء : 48 باب واذكر فى الكتاب مريم 3439۔ مسلم 169]

Linguistic Explanation:
«عِنَبَةٌ طَافِيَةٌ» Like a raised or swollen grape.

Hadith Commentary:
Vocabulary of the Hadith:

Literal meaning of love:
The literal meaning of love is the inclination of the heart towards something, or to be attracted or drawn towards something pleasurable.

Benefits and Issues:
There are two types of love:
(1)
Natural love (mahabbat tabi‘iyyah):
This is non-volitional, such as love for family, children, parents, relatives, and wealth and possessions.

(2)
Rational love (mahabbat ‘aqliyyah):
This love is volitional; it is a demand and requirement of reason that a relationship of love be established with a certain thing or person. Its causes and reasons are various:

(1)
Kindness and favor (ihsan wa tafaddul):
When a person is a benefactor to someone and shows sympathy and goodwill, it becomes a cause for love. It is said: "Al-insanu ‘abdu al-ihsan" — "A person is a slave to kindness." This is called love due to kindness (hubb ihsani).

(2)
Beauty and elegance (husn wa jamal):
The beauty and elegance of a thing or person also becomes a cause for attraction, inclination, and devotion. This beauty may be of essence, or of voice and sound, or of appearance and character. This can be called "love of beauty" (hubb jamali).

(3)
Perfection and excellence (kamal wa khubi):
A person’s perfection in a skill or art also becomes a cause for love and inclination of the heart. Even by hearing of someone’s excellences, a person begins to love them. This can be called "love of perfection" (hubb kamali).

(4)
The benefit and usefulness of something:
A person also loves that medicine, skill, or profession from which he obtains the desired benefit and advantage. Some imams have called this "rational love" (hubb ‘aqli).

All these causes of love were present in the person of the Noble Messenger (sallallahu alayhi wa sallam). Although these causes are not natural (tabi‘i), which are a cause for involuntary and non-volitional love, it is a fact that a person cannot entirely consider these causes to be non-natural either. By nature and instinct, a person is somewhat inclined towards them. However, love for the Messenger is above and beyond all these matters; therefore, love for the Messenger is, after Allah, the greatest of all.

The cause of love for the Messenger (sallallahu alayhi wa sallam) is faith (iman), and faith is more beloved than anything else. For its sake, a person can sacrifice everything, but it cannot be sacrificed for anything else. Therefore, love for the Messenger (sallallahu alayhi wa sallam) is due to faith, and it should be called "faith-based love" (hubb imani). From this, the meaning and concept of love for the Messenger (sallallahu alayhi wa sallam) also becomes clear: that for his sake, everything can be abandoned; the most beloved and dearest things can be sacrificed for him. However, for the sake of attaining the most beloved or dearest thing, the Messenger, his revealed religion, his teachings, guidance, commands, and instructions cannot be neglected.

This is the criterion and scale of faith. But despite all this, faith in the Messenger is on account of his being the Messenger of Allah; for this reason, he is beloved.

Therefore, to elevate the status and rank of the Messenger (sallallahu alayhi wa sallam) above Allah is exaggeration (ghuluw), which is a reprehensible act.

A Barelvi scholar, Ghulam Rasool Saeedi, has written very well:
"It should not be said that the remembrance of God will be erased and the remembrance of Mustafa will continue, or that the light in the eye given by God was not as bright as the light in the eye given by Mustafa. Similarly, this verse is also incorrect:
‘If God seizes someone, Muhammad can free him, but if Muhammad seizes someone, no one can free him.’
This verse is also exaggeration:
‘Those who used to play the flute of ‘inni ‘abduhu’ (I am His servant) in the world, at every moment, will come forth on the Day of Judgment saying ‘inni ana Allah’ (I am Allah).’
Some preachers explain the precedence of Allah’s name in the kalimah by saying that by first saying ‘la ilaha illallah’ the tongue is purified, then ‘Muhammadur Rasulullah’ is recited.
Some preachers, in the heat of oratory or in their desire to incite slogans and gain applause, say such things. All of these must be avoided. The Messenger of Allah (sallallahu alayhi wa sallam) is a creation and servant of Allah; he is not God, nor greater than God. There is no virtue in this, nor would the Messenger (sallallahu alayhi wa sallam) be pleased with such praise. Among Allah’s creation, you (sallallahu alayhi wa sallam) are the highest and most excellent."
(Sharh Muslim Urdu: 1/442)

Explanation:
1:
That is, the Dajjal will claim lordship (rububiyyah) in this world and at the same time he will be one-eyed,
whereas people know well that none can see the Lord (Rabb) in this world before death,
He is free from every defect,
only those people will be aware of the Dajjal’s disbelief who are averse to his actions.

Benefits and Issues:
The word Dajjal is an intensive noun derived from "dajal," and its meaning is that before the Day of Judgment, a person will appear who, through various deceptions, will attack people's faith and will claim divinity for himself.
His trial (fitnah) will be greater than all other trials.
The apparent signs of the Dajjal and the description of his actions are present in all the books of hadith.
In the end, he will be killed at the hands of our master, Isa (alayhis salam).

➊ The greatest deception and trial of the Dajjal will be to make people acknowledge his divinity by showing various tricks.

➋ Allah, the Mighty and Majestic, is described with the attribute of "ayn" (eye), and He has eyes, and the defect of the Dajjal has been mentioned that he will be blind in his right eye.
Regarding the attribute of the Exalted Lord, it is stated in the Noble Qur'an: "Be patient according to the command of Allah. Indeed, you are before Our eyes." ()
We, the Ahl al-Sunnah wa'l-Jama'ah, have faith in all the attributes of Allah, the Mighty and Majestic; we do not interpret them away.
We neither consider them null nor deny them, nor do we liken them (to the creation); rather, they are as befits His majestic essence. To seek out their reality and to question about them is an innovation (bid'ah).
This is because our intellect and perception cannot grasp them.
To delve into them will only lead to confusion and distraction.

➊ Hadith Authentication (Takhrij):
[108۔ البخاري فى : 60 كتاب الأنبياء : 48 باب ”واذكر فى الكتاب مريم“ 3440]

➋ Linguistic Explanation:
«لِمَّة» refers to hair that extends beyond the earlobes but does not reach the shoulders. And when it reaches the shoulders, it is called «جمّه».
«قَطِطًا» means very tightly curled hair.

Benefits and Issues:
Sayyiduna Isa ibn Maryam is alive in the heavens and, near the Day of Judgment, will descend from the heavens to the earth with his physical body. This is the unanimous and agreed-upon belief of Ahl al-Sunnah wal-Jama‘ah. There are mass-transmitted (mutawatir) hadiths and explicit statements from the Imams of the Muslims regarding this:

Explicit Statements of the Scholars
Now, let us also observe some explicit statements of the scholars regarding the descent of Isa (alayhis salam):

◈ Hafiz Abdur Rahman ibn Ahmad, Ibn Rajab rahimahullah (736–795 AH) states:
«وبالشام ينزل عيسى ابن مريم فى آخر الزمان، وهو المبشر بمحمد صلى الله عليه وسلم، ويحكم به، ولا يقبل من أحد غير دينه، فيكسر الصليب، ويقتل الخنزير ويضع الجزية، ويصلي خلف إمام المسلمين، ويقول : إن هذه الأمة أئمة بعضهم لبعض .»
“Near the Day of Judgment, Isa ibn Maryam (alayhis salam) will descend in Sham (Greater Syria). Through Muhammad sallallahu alayhi wa sallam, the glad tidings of his descent have been given, and he will judge according to the Shari‘ah of Muhammad sallallahu alayhi wa sallam. He will not accept any religion from anyone except Islam, he will break the cross, kill the swine, abolish the jizyah, and will perform prayer behind the Imam of the Muslims, and will say: ‘Some individuals of this Ummah are their own Imams.’” [لطائف المعارف، ص : 90]

◈ Imam Abu al-Hasan Ali ibn Isma‘il al-Ash‘ari rahimahullah (260–324 AH), while stating the unanimous and agreed-upon belief of Ahl al-Sunnah wal-Jama‘ah, says:
«ويصدقون بخروج الدجال، وان عيسى ابن مريم يقتله .»
“Ahl al-Sunnah affirm the emergence of the Dajjal and that Isa ibn Maryam (alayhima salam) will kill him.
He further writes:
«وبكل ما ذكرنا من قولهم نقول، واليه نذهب .»
‘The statements of Ahl al-Sunnah that we have mentioned, we also say according to them, and this is our creed.’” [مقالات الاسلاميّين واختلاف المصلين : 1/ 324]

◈ Imam Abu al-Muzaffar Mansur ibn Muhammad al-Sam‘ani rahimahullah (426–489 AH) states:
«وقال عليه الصلاة والسلام : رايت المسيح ابن مريم يطوف بالبيت .» [صحيح بخاري : 3440، صحيح مسلم : 169] «فدل على ان الصحيح انه فى الاحياء»
“The Noble Prophet sallallahu alayhi wa sallam said: ‘I saw (in a dream) the Messiah, son of Maryam, performing tawaf of the House of Allah (the Ka‘bah).’ [صحيح بخاري : 3440، صحيح مسلم : 169] From this it is known that the correct view is that Isa (alayhis salam) is alive.” [تفسير السمعاني : 325/1]

◈ The commentator of Sahih al-Bukhari, Hafiz Ibn Hajar rahimahullah (773–852 AH) states:
«ان عيسي قد رفع، وهو حي على الصحيح»
“Sayyiduna Isa (alayhis salam) was raised up, and according to the correct view, he is alive.” [فتح الباري شرح صحيح البخاري : 375/6]

◈ The commentator of Sahih al-Bukhari, Allamah Mahmud ibn Ahmad al-‘Ayni al-Hanafi (762–855 AH) writes:
«ولا شك ان عيسي فى السماء، وهو حي، ويفعل الله فى خلقه ما يشاء .»
“There is no doubt whatsoever that Isa (alayhis salam) is in the heavens and is alive. Allah, Exalted is He, does whatever He wills among His creation.” [عمدة القاري : 24/ 160]

◈ Hafiz Abu al-Fida Isma‘il ibn ‘Umar Ibn Kathir rahimahullah (700–774 AH) states:
«وهذا هو المقصود من السياق الإخبار بحياته الآن فى السماء، وليس الأمر كما يزعمه أهل الكتاب الجهلة أنهم صلبوه، بل رفعه الله إليه، ثم ينزل من السماء قبل يوم القيامة، كما دلت عليه الاحاديث المتواترة .»
“The purpose of mentioning this in the context of the hadith is to inform that now Isa (alayhis salam) is alive in the heavens. The ignorant among the People of the Book who claim that they crucified Isa (alayhis salam), this did not happen at all; rather, Allah, Exalted is He, raised him up. Before the Day of Judgment, he will descend from the heavens, as the mass-transmitted (mutawatir) hadiths indicate.” [البداية والنهاية : 19/ 218، طبعة دار هجر]

Hadith Commentary:
➊
In this hadith, the appearance of Isa (alayhis salam) is described: he had long hair and his hair was straight, whereas earlier (in Hadith: 3438) his attribute "ja'd" was mentioned, which refers to curly hair.
In reality, this word has two meanings: one refers to the description of hair, and the other to the body, meaning that it is strong and well-built.
In the first hadith, the word "ja'd" does not describe the hair, but rather the attribute of his body.
➋
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) saw the Dajjal circumambulating the House of Allah (the Ka'bah), even though entry into the Haram of Makkah is forbidden for him.
In fact, entry into Makkah will be forbidden for the Dajjal at the time when he emerges and falsely claims divinity.
And Allah knows best.