(1) The narrations from the Messenger of Allah (peace be upon him) regarding the emergence of the Dajjal and his description are numerous and mutawātir (widely transmitted). Among these are those recorded by al-Bukhārī, Muslim and others from Ḥudhayfah (may Allah be pleased with him) from the Prophet (peace be upon him), who said of the Dajjal: “He will have with him water and fire: his fire will be cold water and his water fire—so do not perish.” See Sahīh al-Bukhārī 8/103, Book of Tribulations, chapter “Mention of the Dajjal”; Sahīh Muslim 4/2249, Book of Tribulations, chapter “Mention of the Dajjal and his description and what he brings,” ḥadīth no. 106; Sunan Abī Dāwūd 4/494, Book of Epic Battles, chapter “Emergence of the Dajjal,” ḥadīth no. 4315. (2) In al-Ibanah: “wa masā’ilatuhumā” (and their questioning). (3) The Mi‘rāj tradition is a lengthy ḥadīth whose substance is discussed above in the section on Isrā’ and Mi‘rāj (p. 114). See also Sahīh al-Bukhārī 8/203–205, Book of Tawḥīd, chapter “Allah spoke to Mūsā directly,” and Sahīh Muslim 1/145–147, Book of Faith, chapter “The night journey of the Messenger of Allah (peace be upon him) to the heavens and the obligation of the prayers,” ḥadīth no. 259. (4) In the original text: “dhālika tafsīran” (this is an interpretation). In the S and T editions: “inna dhālika tafsīr.” In al-Ibanah: “wa nuqirru anna li-dhālika tafsīran” (and we affirm that this has an interpretation). Perhaps the wording is best understood with the affirmed reading “min tabyīn kaḏb al-muftarī” (from the clarification of the fabricator’s falsehood). (5) In al-Ibanah: “al-muslimīn” (the Muslims). (6) In the original text, and in the phrase “tabyīn kaḏb al-muftarī,” the conjunction “an” is present. This reading is confirmed in the S and T editions and in al-Ibanah. (7) In al-Ibanah: “siḥran wa-siḥarah” (magic and magicians). (8) The discussion on siḥr (magic) and its true nature appears above, p. 477.