بَابُ الْعَلَامَاتِ بَيْنَ يَدَيِ السَّاعَةِ وَذِكْرِ الدَّجَّالSigns Before the Hour and Mention of the Dajjal

¹ His statement: “the smoke”: Al-Tayyibi said: This is what is mentioned in Allah’s statement: On the Day when the sky brings forth a visible smoke (Ad-Dukhan: 10). This occurred during the time of the Messenger of Allah (ﷺ). This is supported by what Ibn Mas’ud said: It refers to the famine that struck Quraysh until the air appeared to them like smoke. However, Hudhayfah said: It is literal, as when he was asked about it, he said: It will fill what is between the East and the West, lasting forty days and nights. For the believer, it will be like a cold, and for the disbeliever, like intoxication. His statement: “like a cold” means like one afflicted with a cold, or as a verbal noun meaning the one affected, or it is an exaggeration, like saying “a just man.” (As stated in Al-Mirqat) ² His statement: “the Beast”: It is said that the Beast has three emergences: during the time of the Mahdi, during the time of Jesus, and after the sun rises from the west. Ibn al-Malik mentioned this. (As stated in Al-Mirqat) ³ His statement: “the rising of the sun from its west and the descent of Jesus son of Mary”: It has been said that the first of the signs is the smoke, then the emergence of the Dajjal, then the descent of Jesus (peace be upon him), then the emergence of Gog and Magog, then the emergence of the Beast, and then the rising of the sun from its west. This is because disbelievers will embrace Islam during the time of Jesus until the call becomes one. If the sun rose from the west before the Dajjal’s emergence and Jesus’ descent, faith would not be accepted from disbelievers. The conjunction “and” indicates a collection, so there is no contradiction that Jesus’ descent precedes the sun’s rising, nor with what will come later that the sun’s rising is the first of the signs. (As stated in Al-Mirqat) ⁴ His statement: “three sinkings”: Ibn al-Malik said: Sinkings have occurred in various places, but it is possible that the three sinkings refer to events greater in scale and magnitude than those that have already occurred. (As stated in Al-Mirqat) ⁵ His statement: “a fire emerges from Yemen” and in another narration: “emerges from the land of Hijaz.” Qadi Iyad said: Perhaps they are two fires that converge to gather people, or the fire begins in Yemen and appears in Hijaz. Qurtubi mentioned this. Reconciling this with what is in Bukhari, that the first of the Hour’s signs is a fire emerging from the East to the West, is that it is the last in terms of the mentioned signs, and the first in that it is the initial sign after which no worldly matters remain, as the blowing of the Trumpet follows its conclusion, unlike the other signs, where worldly matters persist. This was stated by some meticulous scholars. (As stated in Al-Mirqat) ⁶ His statement: “to their place of gathering”: It is said that the place of gathering refers to the land of Sham, as it is established in a report that the gathering will be in Sham. However, the apparent meaning is that it begins there, or it becomes vast enough to encompass the world’s creation. (As stated in Al-Mirqat) ⁷ His statement: “and a wind that casts people into the sea”: The reconciliation between these is that “people” refers to disbelievers, and their fire may be accompanied by a strong, swift wind that casts them into the sea, the place of gathering for disbelievers or the abode of the wicked, as it is reported that the sea will become fire. This is indicated by Allah’s statement: And when the seas are set ablaze (At-Takwir: 6). In contrast, the fire for believers is merely for instilling awe, like a whip for reverence, to drive them to the gathering and the great standing. Allah knows best. (As stated in Al-Mirqat)

¹ His statement: “Hasten to do good deeds before six things”: Qadi Iyad said: He commanded them to hasten with good deeds before these signs appear. (As stated in Al-Mirqat) ² His statement: “the affair of the masses”: This refers to a tribulation that engulfs people. His statement: “the private affair of one of you”: It is said to mean death. (As stated in Al-Mirqat)

¹ His statement: “the rising of the sun from its west”: It is mentioned first, though it occurs later, because it is the basis for the non-acceptance of repentance, even if other events are associated with it. (As stated in Al-Mirqat)

¹ His statement: “the first of the signs”: Al-Tayyibi said: If it is asked why the rising of the sun from its west is not the first sign, as the smoke and the Dajjal come before it, we say: The signs are either indicators of the nearness of the Hour or indicators of its actual occurrence. The former includes the smoke, the Dajjal, and similar events, while the latter includes what we are discussing, such as the rising of the sun from its west, the trembling, the emergence of the fire, and its driving of people to the gathering. It is called the first because it is the beginning of the second category. This is supported by Abu Hurairah’s hadith: “The Hour will not come until the sun rises from its west.” (As stated in Al-Mirqat) ² His statement: “the rising of the sun from its west”: In Radd al-Muhtar, it is mentioned in a raised hadith: The sun, when it rises from its west, will move to the middle of the sky, then return, and thereafter rise from the east as usual. Al-Ramli, the Shafi’i, said in his commentary on Al-Minhaj: From this, we know that the time for Dhuhr begins with its return, as it is equivalent to its zenith; the time for Asr is when the shadow of an object equals its length; and Maghrib is at its setting. In this hadith, it is stated that the night of its rising from the west lasts the equivalent of three nights, but this will only be known after it passes due to its ambiguity to people. Thus, based on what has been mentioned, it is obligatory to make up the five prayers, as the excess is two nights, equivalent to one day and night, and their obligation is the five prayers.

¹ His statement: “until it prostrates beneath the Throne”: If you ask what is meant by prostration, as it has no forehead and is always in submission, I say: The intent is to liken it to a prostrating person at sunset. If you ask: It appears to set in the earth, and Allah stated that it sets in a murky spring, so where is it in relation to the Throne? I say: The seven earths, in analogy, are like the pivot of a millstone, and the Throne, due to its immense nature, is like the millstone. Wherever the sun prostrates, it is beneath the Throne, and that is its resting place. If you ask: Astronomers say the sun is fixed in its sphere, implying that the sphere moves, while the hadith suggests the sun itself moves. I say: First, the astronomers’ view holds no weight against the Messenger’s words, which are the truth without doubt. Their statements are conjecture, and there is no impossibility in Allah’s power to make the sun leave its course, go beneath the Throne to prostrate, and return. If you ask: Allah said: Each floats in an orbit (Ya-Sin: 40), meaning they revolve. I say: The sun’s revolution in its orbit does not preclude its prostration in any place Allah wills. Some said the prostration refers to the angels assigned to it. I say: This possibility lacks evidence and contradicts the apparent meaning of the hadith, deviating from its literal sense. It is said: “Beneath the Throne” means under its dominion and authority. I say: Why shy away from the apparent meaning when we say the heavens, earth, and all creation are beneath the Throne? Thus, if the sun prostrates in any place Allah decrees, it is valid to say it prostrates beneath the Throne. Ibn al-Arabi said: Some denied the sun’s prostration, but it is valid and possible. I say: These are heretics, as they deny what the Prophet (ﷺ) reported, established authentically, and there is no impossibility in Allah’s power to enable any creature, animate or inanimate, to prostrate to Him. (As stated in Umdat al-Qari in the Book of the Beginning of Creation) ² His statement: “seeking permission”: Al-Kirmani said: If you ask what it seeks permission for, I say: The apparent meaning is for rising from the east, and Allah knows the reality best. I say: There is no need to qualify it with “apparent,” as there is no doubt that its seeking permission is to rise from the east as usual. When the Day of Judgment nears, it seeks permission but is not granted, as stated in the hadith. (As stated in Umdat al-Qari) ³ His statement: “its resting place is beneath the Throne”: Al-Tayyibi said: It should not be denied that it has a resting place beneath the Throne in a way we do not perceive or witness. It is a report about the unseen, so we do not deny it or define its modality, as our knowledge does not encompass it. (As stated in Al-Mirqat)

¹ His statement: “the Dajjal, the false Messiah, is one-eyed”: The term “Messiah” is shared between him and Jesus son of Mary. It is applied to Jesus as one who brings healing through the blessing of his touch or as one born pure from his mother’s womb. For the Dajjal, it is applied as an active participle, as he traverses the earth swiftly, or as a passive participle, as one of his eyes is effaced. (As stated in Al-Mirqat) ² His statement: “like a floating grape”: Al-Turbishti said: The hadiths describing the Dajjal and his actions contain seemingly contradictory terms, and we ask Allah for success in reconciling them. We will explain each in the hadith where it appears. In this hadith, it is “floating”; in another, his eye is protruding like a star; in another, it is neither protruding nor sunken. The way to reconcile them is to say that the descriptions differ based on different meanings. This is supported by Ibn Umar’s hadith stating he is one-eyed in the right eye, and Hudhayfah’s hadith stating his eye is effaced with a thick film and that he is one-eyed in the left eye. The reconciliation of these conflicting descriptions is that one eye is gone, and the other is defective, so both can be called one-eyed, as the root of “one-eyed” is defect. Sheikh Muhyi ad-Din mentioned something similar. (As stated in Al-Mirqat)

¹ His statement: “on the shoulders of two men”: The apparent meaning is that these are his aides supporting his falsehood, just as the two men with Jesus are those assisting him in truth, perhaps Al-Khidr and the Mahdi from his companions. (As stated in Al-Mirqat) ² His statement: “circumambulating the House”: Al-Turbishti said: The Dajjal’s circumambulation of the Ka’bah, despite being a disbeliever, is interpreted as part of the Prophet’s (ﷺ) visions, revealing that Jesus, in his beautiful form upon his descent, circumambulates the religion to establish and reform it, while the Dajjal, in his repulsive form, circles the religion to perpetuate distortion and corruption. (As stated in Al-Mirqat)

¹ His statement: “one-eyed in the left eye”: It was previously mentioned that he is one-eyed in the right eye and that one eye is effaced. The reconciliation is that one eye is gone, and the other is defective, so both can be called one-eyed, as the root of “one-eyed” is defect. It is also said that his one-eyedness appears differently to different people, some see him as one-eyed in the left, others in the right, to indicate the falsehood of his affair, as his inconsistent appearance suggests he is a lying sorcerer. The commentator said: It is possible one of these is due to a narrator’s error. (As stated in Al-Mirqat)

¹ His statement: “something about the Dajjal”: An-Nawawi said: These hadiths are evidence for the belief of the people of truth regarding the Dajjal’s existence as a specific person with whom Allah tests His servants, granting him abilities within Allah’s power, such as reviving the one he kills, displaying worldly splendor and abundance, having treasures follow him, commanding the sky to rain and the earth to sprout, all by Allah’s power and will. Then Allah renders him powerless, unable to kill that man or others, and Jesus son of Mary kills him. Allah establishes those who believe, and his affair is immensely astonishing, bewildering minds with the speed of his movement across the earth. He does not linger, so the weak cannot scrutinize the signs of his imperfection and falsehood. Hence, prophets warned of his trial and highlighted his defects and proofs of his falsehood. Those granted success are not deceived by him due to these refuting proofs and prior knowledge of his condition. (As stated in Al-Mirqat)

¹ His statement: “short”: This seems inconsistent with the prior mention of him as the greatest of creation. The reconciliation is that he may be short yet stout, with a grand build, fitting his role as a source of great trial. Alternatively, his greatness refers to his awe-inspiring presence. It is said: It is possible that Allah alters him upon his emergence. (As stated in Al-Mirqat)

¹ His statement: “will encounter him”: It is said this refers to Al-Khidr. Others said: Some long-lived jinn. (As stated in Al-Kawkab ad-Durri) It is also said in Al-Mirqat: This suggests Al-Khidr’s survival. ² His statement: “heard my words”: This means receiving my hadith, even after some time. (As stated in Al-Mirqat) ³ His statement: “like they are today”: Meaning like your hearts now. The narrator’s explanation, “meaning today, or better,” indicates that his sorcery does not affect the hearts of believers, though it may create illusions in their eyes that are not certain. (As stated in Al-Mirqat)

¹ His statement: “a river of water”: This indicates that during his time, there will be a drought, testing people and removing blessings from the lands due to widespread corruption. (As stated in Al-Mirqat)

¹ His statement: “a young man”: This indicates he is not Ibn as-Sayyad. (As stated in Al-Mirqat) ² His statement: “will the prayer of one day suffice?”: There are two sections in its explanation. First section: This is taken literally, and there is no impossibility, as Allah can extend each part of the first day to equal a year, breaking the norm, just as He extends parts of an hour in a day. It is evident that this statement, as explained, only implies an extension of time, as occurred during the Isra with an extension of place. However, the cause of each prayer’s obligation is its designated time, determined by the dawn, zenith, sunset, and disappearance of twilight, which requires the actual succession of days and nights, which is absent here. The correct explanation, as Al-Turbishti said, is that this poses a problem with the statement: “a day like a year, a day like a month, a day like a week, and the rest of his days like your days.” There is no way to interpret these days as extended due to the severity of affliction, hardship, and adversity, because they asked: “O Messenger of Allah, for that day which is like a year, will the prayer of one day suffice?” He said: “No.” Thus, we say, with Allah’s guidance and assistance in truth: It is established through the reports of the truthful and trustworthy Prophet (ﷺ) that the Dajjal will bring deceptive appearances and illusions that rob the rational of their reason and the sighted of their vision. Among these are his command over devils, bringing a paradise and fire, reviving the dead as he claims, and empowering those he wishes to mislead with rain and vegetation or drought and barrenness. There is no doubt he is the greatest sorcerer. We can only interpret this by saying he seizes people’s hearing and sight, making them think time persists in one state, light without darkness, morning without evening. They believe the night does not extend its canopy, and the sun does not withdraw its light, leaving them in confusion and bewilderment over the extension of time, with doubts arising from the absence of clear signs in the alternation of night and day. He commanded them in such circumstances to strive and estimate the time for each prayer until Allah lifts that affliction. This is the interpretation we have reached, and Allah is the guide to the truth, our sufficiency, and the best disposer of affairs. In Muslim’s commentary by An-Nawawi: They said this is taken literally, and these three days are as long as stated in the hadith, as indicated by his saying: “and the rest of his days like your days.” As for his statement: “estimate its measure,” Qadi Iyad and others said: This is a specific ruling for that day legislated by the Lawgiver. They said: Without this hadith, we would have relied on our judgment to pray at the known times of other days. The meaning is: When the time from dawn to Dhuhr in a normal day passes, pray Dhuhr; then, when the time from Dhuhr to Asr passes, pray Asr; then, when the time from Asr to Maghrib passes, pray Maghrib, and so for Isha and Fajr, then Dhuhr, Asr, Maghrib, and so on until the day ends, with the year’s obligatory prayers performed in their times. For the second day, like a month, and the third, like a week, they are measured like the first day, as explained. In summary: Prayer times are causes, and advancing effects before causes is not permissible except with specific legislation, as with Asr at Arafat. “Estimate” means to estimate and approximate for performing the five prayers. “Its measure” means the measure of a day. It is said: The clearer explanation is to estimate the prayer time of a day in a day like a year, as with one whose time is unclear, like a prisoner. (Extracted from Al-Mirqat) Second section: For one missing the time of Isha and Witr, like in Bulghar, where in summer the dawn appears before the twilight disappears, they are obligated to perform them, estimating their time without intending Qada (making up), as ruled by Al-Burhan al-Kabir, chosen by Al-Kamal, followed by Ibn ash-Shihnah, who deemed it correct, and the author claimed it as the school’s position. Others said they are not obligated due to the absence of their cause, as affirmed in Al-Kanz, Ad-Durr, and Al-Multaqa, and ruled by Al-Baqqali, agreed by Al-Halwani and Al-Marghinani, preferred by Ash-Sharnbalali and Al-Halabi, who elaborated and rejected Al-Kamal’s view. I say: The Dajjal’s hadith does not support this, as even if more than three hundred Dhuhr prayers were obligated before the zenith, it is not like our case, as in the Dajjal’s hadith, the sign is missing, not the time. In our case, for Isha and Witr, both the sign (disappearance of twilight before dawn) and the designated time are missing. The time before dawn is Maghrib’s time, and after it is Fajr’s time, so Isha’s specific time does not exist. It is not about the absence of time itself. If we accept estimation here, the time is considered present by estimation, as in the Dajjal’s day, so it does not contradict the meticulous view. Allah knows best. (Extracted from Ad-Durr al-Mukhtar and Radd al-Muhtar) In Radd al-Muhtar: The statement “estimate for them” is found in the bare text versions but absent in Al-Minh. No one preceded Al-Fayd’s author, who said: In a place where dawn appears before twilight disappears, Isha is not obligatory due to the absence of its cause. Others said it is obligatory, estimating the time. The apparent meaning from Al-Fayd’s wording is that it means performing Isha as Qada, estimating the cause’s existence, as in the Dajjal’s days. It is possible that “estimating the time” refers to what the Shafi’is said: Isha’s time for them is the time twilight disappears in the nearest place to them. The first meaning is clearer, as evident from Al-Fath’s statement, linking this issue to the Dajjal’s days. This issue involves disagreement among three of our scholars: Al-Baqqali, Al-Halwani, and Al-Burhan al-Kabir. Al-Baqqali ruled it non-obligatory, and Al-Halwani initially ruled for Qada but later agreed with Al-Baqqali after a question about one missing a prayer: “If someone’s hands or feet are cut off, how many Wudu obligations remain?” The response was three due to the absence of the limb, so too with prayer. Al-Halwani approved and adopted Al-Baqqali’s view. Al-Burhan al-Kabir said it is obligatory but not as Qada in the correct view, due to the absence of performance time. Az-Zayla’i objected that obligation without a cause is irrational, and if not intended as Qada, it would be performance, which requires a time, and no one holds that Isha’s time remains after dawn by consensus. In some of their lands, dawn appears as the sun sets, so no time for performance exists before dawn. Thus, those affirming obligation hold it as Qada, not performance. Assuming their dawn aligns with the nearest place’s twilight would mean Isha and Fajr times coincide, or Fajr does not begin with dawn, or Isha becomes a daytime prayer, all of which are irrational. Thus, our stated meaning of “estimation” holds unless explicitly contradicted. The Shafi’i view does not override ours. In Al-Hilyah, the Shafi’i view is mentioned and objected to, as the Dajjal’s hadith implies estimation specific to that place, as time varies across regions. This supports our view, praise be to Allah. (Additional note): In Radd al-Muhtar: No one among us addressed their fasting ruling when dawn appears as the sun sets or shortly after, leaving no time for the fasting person to sustain themselves. Continuous fasting cannot be obligatory, as it leads to death. If fasting is obligatory, estimation is required. Whether their night is estimated by the nearest place, as the Shafi’is said, or by a time sufficient for eating and drinking, or only Qada is required without performance, all are possible and need consideration. Obligating fasting cannot be dismissed entirely, as with Isha for those denying its obligation due to the absence of its cause, as fasting’s cause, witnessing part of the month and dawn’s appearance, is present. This is my view, and Allah knows best. ³ His statement: “they will wake up barren”: The believers will be afflicted with various trials, hardships, and adversities, but they remain patient, content, and grateful for what Allah has granted them of saintly qualities through the blessing of the master of prophets and the chosen one. (As stated in Al-Mirqat) ⁴ His statement: “descend at the white minaret east of Damascus”: As-Suyuti, in his commentary on Ibn Majah, said that Al-Hafiz Ibn Kathir mentioned in a narration that Jesus descends in Jerusalem, in another in Jordan, and in another at the Muslims’ camp. I say: The hadith of his descent in Jerusalem is with Ibn Majah, which I consider more likely, and it does not contradict other narrations, as Jerusalem is east of Damascus, the Muslims’ camp at that time, and Jordan is the region’s name, as in As-Sahih, including Jerusalem. If there is no minaret in Jerusalem now, one must appear before his descent. Allah knows best. (As stated in Al-Mirqat) ⁵ His statement: “no disbeliever who smells his breath can remain alive”: It is possible the Dajjal is exempt from this ruling so that his blood is shown on the spear, increasing the perception of his sorcery in believers’ hearts. It is also possible this miracle for Jesus occurs initially upon his descent and then ceases when he sees the Dajjal, as miracles are not necessarily permanent. It is said: The breath that kills disbelievers is not the usual breath but one intended to destroy them, so the Dajjal’s survival is due to the absence of that specific breath. It is understood that whoever smells Jesus’ breath among disbelievers dies, but it is not implied that this occurs immediately upon his breath’s reach. It may occur after he shows the Dajjal’s blood on his spear for the mentioned wisdom. It is remarkable that Jesus’ breath is associated with reviving some and safeguarding others. (As stated in Al-Mirqat) ⁶ His statement: “collecting the soul of every believer and every Muslim”: An-Nawawi said: This is how it is in all copies with “and,” though “or” with doubt would seem appropriate, as there is no difference between a believer and a Muslim according to the people of truth from Ahl as-Sunnah wal-Jama’ah. The intent is to emphasize comprehensiveness, with variation due to different attributes, as in the verse: These are the verses of the Book and a clear Qur’an (Al-Hijr: 1) and Indeed, the Muslim men and Muslim women, the believing men and believing women (Al-Ahzab: 35). Alternatively, based on the linguistic difference, “believer” means one who affirms, and “Muslim” means one who submits, but as one is ineffective without the other, they are described as one entity with both attributes equally, or one may predominate. Allah knows best. Al-Tayyibi said: The repetition here aims for inclusivity, meaning it collects the souls of all the best people. (As stated in Al-Mirqat) ⁷ His statement: “copulating publicly like donkeys”: An-Nawawi said: This means men will openly have intercourse with women in public, as donkeys do, without regard for shame. “Harj” with a silent “ra” means intercourse, as in “he haraja his wife,” meaning he had intercourse with her. (As stated in Al-Mirqat)

¹ His statement: “forty years”: This hadith mentions his stay as forty years, while the hadith of An-Nawwas ibn Sam’an, shortly before, states forty days. Al-Qari said: This hadith cannot contradict Muslim’s narration, meaning An-Nawwas’ hadith. If it is authentic, it may refer to a specific stay with a particular description. It is possible it varies with different circumstances and journeys. In a note in Al-Kawkab ad-Durri: There is a third hadith narrated by Ibn Majah and others from Abu Umamah, raised, stating his days are forty years: a year like half a year, a year like a month, like a week, and the last of his days like a spark. It is said: “O Messenger of Allah, how do we pray in these short days?” He said: “Estimate the prayer as you do in these long days.” Sheikh in Al-Injah said: If this narration is authentic, it means by this time’s speed they are days, and by the sun’s setting and rising, even briefly, they are called years. Thus, the length or brevity of time was not considered for prayer performance. I say: The author of Al-Isha’ah elaborated on reconciling them; refer to it if you wish. It is also mentioned in his trial that he says: “I am the Lord of the worlds, and this sun moves by my permission. Do you want me to stop it?” They say: “Yes.” He stops the sun, making a day like a month and a week like a year. He says: “Do you want me to move it?” They say: “Yes.” He makes a day like an hour. Narrated by Na’im ibn Hammad and Al-Hakim from Ibn Mas’ud. This hadith reconciles the previous narrations excellently and resolves most issues.

¹ His statement: “a man from the believers”: Abu Ishaq Ibrahim ibn Sufyan, the narrator of Sahih Muslim, said: It is said this man is Al-Khidr. Ma’mar said the same. This implies Al-Khidr is alive. Scholars differ on this: the majority of jurists, hadith scholars, and others, and some Sufis, say he has died. Most Sufis and some jurists and others say he is alive. An-Nawawi said: The latter is correct, as mentioned by Sheikh al-Jazari. (As stated in Al-Mirqat) ² His statement: “the Dajjal’s scouts”: Raised as a substitute. His statement: “Do you not believe in our lord?” refers to the Dajjal, as they found with him status and wealth. (As stated in Al-Mirqat) ³ His statement: “he will have been thrown into paradise”: It is possible he throws him into his fire, and Allah makes it paradise for him, as He made it cool and safe for Ibrahim. That fire becomes a garden and paradise. In any case, no death occurs by his hand except as mentioned before. The narrator’s statement: “The Messenger of Allah (ﷺ) said: ‘This is the greatest of people in martyrdom before the Lord of the worlds’” refers to his first killing. (As stated in Al-Mirqat)

¹ His statement: “until he descends behind”: This refers to after the incident with the man mentioned previously. (As stated in Al-Mirqat)

¹ His statement: “when it named”: This means it mentioned and described. His statement: “the greatest man we had ever seen” is a description to exclude those who had not seen him. Since this statement implies “we had not seen his like,” the use of “ever” is appropriate. His statement: “the date palms of Baysan”: This refers to a village in Sham. His statement: “Tiberias”: This is a major city in Jordan. His statement: “Zughar”: This is a town in Sham with little vegetation. The questions mentioned and their recorded answers indicate that they are signs of his emergence and indications of the loss of blessings due to the mark of his appearance and arrival. Since these questions serve as a prelude to what follows, he said: “Tell me about the Prophet of the unlettered people.” (Extracted from Al-Mirqat) ² His statement: “about the Prophet of the unlettered people”: This refers to the Arabs, attributed to them because Allah sent him among them. It is said: He intended to disparage him (ﷺ) by suggesting he was sent only to them, as the Jews claimed, or that he was not sent to those of virtue and intelligence. (As stated in Ibn al-Malik’s commentary) ³ His statement: “that is better for them, that they obey him”: Al-Turbishti said: If it is asked, this statement seems like one who recognizes the truth, while the abandoned one is far from Allah in a place where he has no share, so what is the purpose of this statement? We say: It is possible he meant worldly benefit, that their obedience to him is better for them, for if they oppose him, he will destroy and eradicate them. It is also possible this is a form of divine redirection, where Allah turns him away from disparaging and acting arrogantly toward him, compelling him to speak as mentioned, as if overcome and subdued, unable to say otherwise, in support of His Prophet (ﷺ). The virtue is what the enemies testify to. (As stated in Al-Mirqat) ⁴ His statement: “no, rather from the direction of the East”: The word “rather” is additional. Al-Ashraf said: It is possible that he (ﷺ) was uncertain about his location and thought it must be one of these three places. When he mentioned the sea of Sham and the sea of Yemen, it became clear to him through revelation or predominant thought that it was from the East, so he negated the first two, turned away from them, and confirmed the third. (As stated in Al-Mirqat)

¹ His statement: “then I came upon a woman”: In the previous hadith, it is stated: “They were met by a hairy beast,” and here: “Then I came upon a woman.” It is said: It is possible the Dajjal has two Jassasahs, one a beast and the other a woman. It is also possible that the Jassasah was a devil who appeared at one time in the form of a beast and at another in the form of a woman, as devils can take any form they wish. It is also possible that a woman is metaphorically called a beast. (As stated in Al-Mirqat)

¹ His statement: “wearing thick cloaks”: Ibn al-Malik said: If seventy thousand are people of wealth, what then of the poor? I say: The poor, being destitute, are under Allah’s protection unless they are greedy for wealth and status. In that case, they are, in essence, among the wealthy followers, seeking numbers, whether their leader is on the truth or falsehood, as seen in past times during the days of Yazid, al-Hajjaj, and Ibn Ziyad. Thus, corruption increases every year, even every day, in the lands. Scholars, worshippers, and ascetic sheikhs follow what is seen of people’s evil for corrupt purposes and futile positions. We ask Allah for forgiveness, safety, and a good end. (As stated in Al-Mirqat)