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Mustadrak al-Hakim — Hadith 8718

حدثنا أبو العباس محمد بن يعقوب، إملاءً في الجامع قبلَ بناء الدار للشيخ الإمام، في شعبان سنةَ ثلاثين وثلاث مئة، حدثنا أبو محمد الرَّبيعُ بن سليمان بن كامل المُرادي سنةَ ستٍّ وستين، حدثنا بِشْر بن بكر التِّنِّيسي، حدثنا عبد الرحمن بن يزيد بن جابر، أخبرني يحيى بن جابر الحِمْصي، حدثنا عبد الرحمن بن جُبير بن نُفير الحَضْرمي، حدثني أَبي، أنه سمع النَّوّاس بن سِمْعان الكِلَابي يقول: ذكرَ رسولُ الله ﷺ الدَّجّالَ ذاتَ غَدَاةٍ، فخفَّض فيه ورفَّع، حتى ظننَّاه في طائفة النَّخل، فلما رُحْنا إلى رسول الله ﷺ، عَرَفَ ذلك فينا وقال: "ما شَأْنُكم؟ " فقلنا: يا رسول الله، ذكرتَ الدجالَ الغداةَ فخفَّضتَ ورفَّعتَ، حتى ظننَّاه في طائفة من النخل، قال: "إنْ يَخرُجْ، فأنا حَجيجُه دونَكم، وإن يَخرُجْ ولستُ فيكم، فامْرُؤٌ حَجيجُ نفسِه، واللهُ خَليفتي على كلِّ مسلم. إنه شابٌّ قَطَطٌ، لحيتُه قائمة، كأنه شَبيهٌ بعبد العُزَّى بن قَطَن، فمن رآه منكم فليقرأْ فواتحَ سورةِ أصحابِ الكهف" ثم قال: "أُراه يخرجُ ما بينَ الشام والعراق، فعاثَ يمينًا وعاثَ شِمالًا، يا عبادَ الله اثبُتوا" قلنا: يا رسول الله، وما لَبْثُه في الأرض؟ قال: "أربعين يومًا، يومٌ كسَنةٍ، ويومٌ كشهرٍ، ويومٌ كجُمُعةٍ، وسائرُ أيامِه كأيامكم" قال: قلنا: يا رسول الله، فذلك الذي كسَنةٍ، يَكْفينا فيه صلاةُ يوم؟ قال: "لا، اقدُرُوا له قَدْرَه"، قلنا: يا رسول الله، فما إسراعُه في الأرض؟ قال: "كالغَيثِ استَدبَرَتُه الريحُ". قال: "فيأتي على القوم فيَدْعُوهم، فيُؤمِنون به ويَستجيبون له، فيأمرُ السماءَ فتُمطِرُ، ويأمرُ الأرضَ فتُنبِت، وتَرُوحُ عليهم سارِحَتُهم أطولَ ما كانت ذُرًا (1)، وأَسبَغَه ضُروعًا، وأمَدَّه خواصرَ، ثم يأتي القومَ فيَدْعوهم فيَرُدُّون عليه قولَه، فينصرِفُ (2) عنهم فتَتبَعُه أموالُهم ويُصبِحون مُمحِلين ما بأيديهم شيءٌ، ثم يمرُّ بالخَرِبةِ فيقول لها: أَخرجي كنوزَك، فينطلقُ وتَتبعُه كنوزُها كيَعاسِيبِ النَّحل، ثم يدعو رجلًا مسلمًا شابًّا فيضربُه بالسيف فيَقطَعُه جَزْلتَينِ، قَطْعَ رَمْيةِ الغَرَض، ثم يدعوه فيُقبِلُ يتهلَّلُ وجهُه يضحكُ". قال: "فبَيْنا هو كذلك، إذْ بَعَثَ اللهُ تعالى عيسى ابنَ مريم، فيَنزِلُ عند المَنارةِ البيضاءِ شرقيَّ دمشقَ في مَهرودَتَينِ واضعًا كَفَّيهِ على أجنحةِ مَلَكَين، إذا طأْطَأ رأسَه قَطَرَ، وإذا رفعه تَحدَّرَ منه جُمَانٌ كاللُّؤلؤ، ولا يَحِلُّ لكافرٍ يَجِدُ ريحَ نَفَسِه إلَّا مات، يَنتَهي حيث يَنتَهي طَرْفُه، فيَطلُبُه حتى يُدرِكَه عند بابِ لُدٍّ، فيقتلُه اللهُ، ثم يأتي عيسى ابن مريم ﵇ نبيُّ الله قومًا قد عَصَمَهم الله منه، فيَمسَحُ عن وجوهِهم (1)، ويحدِّثُهم عن درجاتهم في الجنة. فبينما هم كذلك إذْ أوحى الله إليه: يا عيسى، إني قد أخرجتُ عبادًا لي لا يدَ (2) لأحدٍ بقتالِهم، حَوِّزْ عبادي إلى الطُّور. ويَبعَثُ الله يأجوجَ ومأجوجَ وهم من كلِّ حَدَبٍ يَنسِلُون، ويمرُّ أوائلُهم على بُحَيرةِ الطَّبَريَّة، فيشربون ما فيها، ثم يمرُّ آخرُهم فيقولون: لقد كان في هذا ماءٌ مرةً، فيُحصَرُ نبيُّ الله عيسى وأصحابُه حتى يكونَ رأسُ الثَّور لأحدهم يومئذٍ خيرًا من مئةِ دينار لأحدكم اليومَ، فيَرغَبُ نبيُّ الله ﷺ وأصحابُه إلى الله ﷿، فيُرسِلُ الله عليهم النَّغَفَ في رقابهم، فيصبحون فَرْسَى كموتِ نفسٍ واحدة، فيَهبِطُ نبيُّ الله ﷺ وأصحابُه لا يَجِدُون موضعَ شبرٍ إلَّا وقد ملأَه اللهُ زَهَمَهم ونَتْنَهم ودماءَهم، ويرغبُ نبيُّ الله عيسى وأصحابه إلى الله، فيُرسِلُ الله طيرًا كأعناقِ البُخْت، فتَحمِلُهم وتَطرَحُهم حيث شاء الله، ثم يرسلُ الله مطرًا لا يَكُنُّ منه بيتُ مَدَرٍ ولا وَبَرٍ، فيَغسِلُ الأرضَ حتى يتركَها كالزَّلَقَة، ثم قال للأرض: أَنبِتي ثمرَك، ورُدِّي بَركتَك، فيومئذٍ تأكل العِصابةُ من الرُّمّانة ويستظلُّون بقِحْفِها، ويُبارَكُ في الرِّسْل، حتى إنَّ اللِّقْحةَ من الإبل لَتَكفي الفِئامَ من الناس، واللِّقْحةَ من البقر تكفي القبيلةَ، واللِّقْحةَ من الغنم تكفي الفَخِذَ، فبينما هم كذلك، إذْ بعثَ الله ريحًا طيِّبةً تأخذُ تحت آباطِهم، وتَقبِضُ روحَ كلِّ مسلم، ويبقى سائرُ الناس يَتهارَجُون كما تَهارَجُ الحُمُرُ، فعليهم تقوم الساعةُ" (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8508 - على شرط البخاري ومسلم
It is narrated from Sayyiduna al-Nawwas bin Sim'an al-Kilabi (may Allah be pleased with him) that one morning the Messenger of Allah (peace and blessings be upon him) mentioned the Dajjal, and he (peace and blessings be upon him) (while describing the gravity of his tribulation) at times lowered his voice and at times raised it, until we began to think that he was (hiding) in the cluster of date palms. When we came to the Messenger of Allah (peace and blessings be upon him) in the evening, he (peace and blessings be upon him) sensed this (fear) in our faces and said: "What is the matter with you?" We said: O Messenger of Allah! You mentioned the Dajjal in the morning and lowered and raised your voice, until we began to think that he was in the cluster of date palms. He (peace and blessings be upon him) said: "If he comes out while I am among you, I will contend with him on your behalf; and if he comes out after me, then every person will be his own defender, and Allah is my guardian over every Muslim. He will be a young man with tightly curled hair and an upright beard, as if he resembles Abd al-Uzza bin Qatan. Whoever among you encounters him should recite before him the opening verses of Surah al-Kahf." Then he (peace and blessings be upon him) said: "I think he will come out from between Syria and Iraq, and he will spread great corruption to the right and to the left. O servants of Allah! Stand firm." We said: O Messenger of Allah! How long will he stay on the earth? He (peace and blessings be upon him) said: "Forty days: one day will be like a year, one day like a month, one day like a week, and the rest of his days will be like your ordinary days." We said: O Messenger of Allah! On the day that will be like a year, will the prayers of a single day suffice us? He (peace and blessings be upon him) said: "No, rather you must estimate the time for it." We said: O Messenger of Allah! How fast will he move on the earth? He (peace and blessings be upon him) said: "Like a cloud driven by the wind from behind." He (peace and blessings be upon him) said: "He will come to a people and call them, and they will believe in him and accept what he says. He will command the sky and it will rain, and he will command the earth and it will grow vegetation. In the evening their livestock will return to them with their humps higher than before, their udders full of milk and their flanks distended. Then he will go to another people and call them, but they will reject what he says. He will turn away from them, and their wealth will follow him, and nothing will remain with them and they will become stricken with drought. Then he will pass by a ruin and tell it to bring out its treasures, and its treasures will follow him just as swarms of bees follow their leader. Then he will call a young Muslim man and strike him with the sword and cut him into two pieces, like a target split in two for archery. Then he will call him, and he will come forward laughing, with a beaming face." He (peace and blessings be upon him) said: "While he is in this state, Allah Almighty will send Isa ibn Maryam (peace be upon him). He will descend by the white minaret to the east of Damascus, wearing two yellow-dyed garments (mahrudatayn), with his hands resting on the wings of two angels. When he lowers his head, drops will fall, and when he raises it, sweat as clear as pearls will trickle down from it. Any disbeliever whom the scent of his breath reaches will die, and his breath will reach as far as his sight reaches. He will search for the Dajjal until he finds him at the gate of Ludd, and Allah will kill him. Then Isa ibn Maryam (peace be upon him), that Prophet of Allah, will come to the people whom Allah had protected from him (the Dajjal); he will wipe (clean) their faces and tell them of their ranks in Paradise. While they are in this state, Allah will reveal to him: 'O Isa! I have brought forth servants of Mine whom no one has the power to fight, so take My servants away to the Tur.' Then Allah will send Gog and Magog, who will swoop down from every height. Their first group will pass by the Lake of Tiberias and drink all its water; when their last group passes, it will say: 'There used to be water here once.' The Prophet of Allah Isa and his companions will be besieged, until the head of an ox will be better for them than a hundred dinars are for you today. Then the Prophet of Allah (peace and blessings be upon him) and his companions will beseech Allah, and Allah will create worms (al-naghaf) in the necks of them (Gog and Magog), from which they will all die at once, like the death of a single soul. Then the Prophet of Allah (peace and blessings be upon him) and his companions will come down, and they will not find even a span of ground that is not filled with their grease, their stench and their blood. Then Isa (peace be upon him) and his companions will supplicate to Allah, and Allah will send birds like the necks of Bactrian camels, which will carry them off and throw them wherever Allah wills. Then Allah will send down a rain from which no house of mud or of hair will remain covered, and it will wash the earth until it leaves it as clean as glass. Then it will be said to the earth: 'Bring forth your fruit and restore your blessings.' On that day a whole group will eat a single pomegranate and sit in the shade of its rind, and milk will be so blessed that a single milking she-camel will suffice a large group of people, a single cow will suffice a whole tribe, and a single goat will suffice a whole clan. While they are in this state, Allah will send a pleasant wind that will pass beneath their armpits and take the soul of every Muslim, and only the worst people will remain, who will commit fornication openly like donkeys, and it is upon them that the Hour will be established."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Hadith Reference مستدرکِ حاکم / كتاب الفتن والملاحم / 8718
Hadith Grading محدثین: إسناده صحيح
Hadith Takhrij «إسناده صحيح» [ترقيم الرساله 8718] [ترقيم الشركة 8611] [ترقيم العلميه 8508]
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في النسخ الخطية إلى: دارا، والتصويب من "تلخيص الذهبي" ومصادر التخريج.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted into "دارا"; the correction is from al-Dhahabi's "al-Talkhis" and the sources of takhrij.

(2) في النسخ الخطية: فيصرف، والمثبت من "التلخيص" ومصادر التخريج.
Technical note / Defect ('illah): The manuscripts have "فيصرف", while the text established here is taken from "al-Talkhis" and the sources of takhrij.

(1) في النسخ: عن وجهه، والمثبت من مصادر التخريج.
Technical note / Defect ('illah): The manuscripts have "عن وجهه", while the text established here is taken from the sources of takhrij.

(2) في النسخ: لا يدي، والمثبت من "التلخيص"، وفي بعض مصادر التخريج: لا يدان.
Technical note / Defect ('illah): The manuscripts have "لا يدي", while the text established here is taken from "al-Talkhis"; and some sources of takhrij have "لا يدان" (no two hands).

(1) إسناده صحيح.
Grading: Its chain is sahih.
وأخرجه أحمد 29/ (17629)، ومسلم (2937)، وأبو داود (4321)، وابن ماجه (4075)، والترمذي (2240)، والنسائي (7970) و (10717)، وابن حبان (6815) من طرق عن عبد الرحمن بن يزيد بن جابر، بهذا الإسناد - وبعضهم اختصره. وهو عند مسلم بطوله، فاستدراك الحاكم له ذهولٌ منه. وسقط من إسناد ابن ماجه يحيى بن جابر!
Reference / Source: Ahmad (29/17629), Muslim (2937), Abu Dawud (4321), Ibn Majah (4075), al-Tirmidhi (2240), al-Nasa'i (7970 and 10717) and Ibn Hibban (6815) narrated it through various routes from 'Abd al-Rahman bin Yazid bin Jabir with this same chain, and some of them abridged it.
Technical note / Defect ('illah): It is in Muslim at full length, so Imam al-Hakim's treating it as an addition is an oversight on his part. And "Yahya bin Jabir" has dropped out of Ibn Majah's chain!
والفِقرتان الأوليان منه ستأتيان برقم (8828) من طريق معاوية بن صالح عن عبد الرحمن بن جبير عن أبيه عن جده نفير. وهذا وهم من معاوية، وقال الحافظ ابن حجر في ترجمة نفير من "الإصابة" بعد أن ساق الروايتين: إن كان محفوظًا فيكون عند جبير بن نفير عن شيخين.
Details of the narration: Its first two passages will come later under number (8828) by way of Mu'awiyah bin Salih, from 'Abd al-Rahman bin Jubayr, from his father, from his grandfather "Nufayr".
Technical note / Defect ('illah): This is a mistake by Mu'awiyah. Al-Hafiz Ibn Hajar, in the biography of Nufayr in "al-Isabah", after relating both narrations, said: "If it is preserved, then Jubayr bin Nufayr would have it from two shaykhs."
وفي قصة الدجال أيضًا انظر حديث أبي أمامة الباهلي الآتي عند المصنف برقم (8834).
Reference / Source: On the story of the Dajjal, see also the hadith of Abu Umamah al-Bahili (may Allah be pleased with him), which will come with the author under number (8834).
قَطَط، بفتحتين: أي: شديد جعودة الشعر.
Note / Clarification: "قَطَط" (with two fathahs): that is, with very tightly curled hair.
فعاثَ: من العَيث، وهو أشد الفساد.
Note / Clarification: "فعاثَ": this is derived from "العَيث", and it means "the most severe corruption".
سارِحتُهم: ماشيتُهم.
Note / Clarification: "سارِحتُهم": their livestock (that are let out to graze).
ذُرًا: جمع ذُِروة، وهو أعلى سَنام البعير.
Note / Clarification: "ذُرًا": this is the plural of "ذروة", and it refers to the highest part (top) of a camel's hump.
يَعاسِيبِ النحل: جمع يَعسوب، وهو أمير النحل، أي: تظهر له وتجتمع عنده كما تجتمع النحل على يعاسيبها.
Note / Clarification: "يَعاسِيبِ النحل": this is the plural of "يَعسوب", which is the king (or queen) of the bees. The meaning is that they (the treasures) will appear for him and gather around him just as bees gather around their leader.
جَزْلتَينِ: قِطعتين.
Note / Clarification: "جَزْلتَينِ": two pieces.
قطعَ رَمْيةِ الغَرَض: أراد أن بُعدَ ما بين القطعتين يكون بقدر رمية السهم إلى الهدف.
Note / Clarification: "قطعَ رَمْيةِ الغَرَض": what is meant is that the distance between the two pieces will be as far as an arrow travels to its target.
مَهرودتَينِ: هما حُلّتان شبيهتان بالمصبوغ بالهُرْد، وهو نبتٌ كالكُركُم.
Note / Clarification: "مَهرودتَينِ": these are two garments (hullahs) resembling (cloth) dyed with "hurd" (wars); hurd is a plant like turmeric (or saffron), (from which a yellow dye is obtained).
الحَدَب: المرتفع من الأرض. يَنسِلُون: يسرعون.
Note / Clarification: "الحَدَب": raised (high) ground. "يَنسِلُون": they will move quickly / rush.
النَّغَف: دودٌ يكون في أنوف الإبل والغنم.
Note / Clarification: "النَّغَف": worms that breed in the noses of camels and sheep.
فَرْسَى: كقَتلى وزنًا ومعنى، جمع فَرِيس.
Note / Clarification: "فَرْسَى": this is like "qatla" in pattern and meaning (i.e. slain/dead), and it is the plural of "farīs".
زَهَمهم: دسمهم.
Note / Clarification: "زَهَمهم": their grease (and the stench arising from it).
البُخْت: الإبل الخُراسانية.
Note / Clarification: "البُخْت": Khurasani camels (which have long necks).
الزَّلَقَة: روي بالقاف والفاء، وهو السطح الأملس كالزجاج تنزلق الأشياء عليه انزلاقًا.
Note / Clarification: "الزَّلَقَة": this word is narrated both with "qaf" and with "fa'" ("الزلفة"). It refers to a surface as smooth as glass, on which things slip badly.
بقِحْفِها: أي: بقِشرها. الرِّسْل: اللَّبَن.
Note / Clarification: "بقِحْفِها": that is, with its (the pomegranate's etc.) peel. "الرِّسْل": milk.
اللِّقْحة: الناقة القريبة العهد بالنِّتاج.
Note / Clarification: "اللِّقْحة": a she-camel that has recently given birth (and is in milk).
الفِئام: الجماعة الكثيرة.
Note / Clarification: "الفِئام": a very large group (throng).
يَتهارَجون: يتناكحون.
Note / Clarification: "يَتهارَجون": they will fornicate / copulate (openly, like donkeys).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8718