He repeated this three times: “Ṭaybah—meaning Madinah—Allah, Mighty and Majestic, has forbidden the Dajjal to enter its sanctuary.”
Then the Messenger of Allah ﷺ swore an oath: “By Allah, besides whom there is no god, there is not a single road to it—whether narrow or wide, in open plain or in mountain pass—without an angel standing upon it, sword drawn, until the Day of Resurrection. The Dajjal will never be able to enter it against its people.”
ʿĀmir said: I later met al-Muḥarrar ibn Abī Hurayrah and related to him the report of Fāṭimah bint Qays. He said, “I testify concerning my father that he narrated to me exactly as Fāṭimah related to you, except that he added, ‘The Messenger of Allah ﷺ said: He is in the direction of the East.’”
He continued: Then I met al-Qāsim ibn Muḥammad and mentioned to him the report of Fāṭimah. He said, “I testify that ʿĀʾishah narrated to me exactly as Fāṭimah related to you, except that she said: ‘The two Sanctuaries are forbidden to him—Mecca and Madinah.’”
Abū Dāwūd and Ibn Mājah also recorded it through the isnād of Ismāʿīl ibn Abī Khālid, from Mujālid, from ʿĀmir al-Shaʿbī, from Fāṭimah bint Qays. Ibn Mājah set it out in full; Abū Dāwūd referred back to the previous ḥadīth and did not mention the corroboration of Abū Hurayrah and ʿĀʾishah, as Imām Aḥmad did (1).
Abū Dāwūd said: We were told by al-Nufaylī; ʿUthmān ibn ʿAbd al-Raḥmān related to us; Ibn Abī Dhiʾb related to us, from al-Zuhrī, from Abū Salamah, from Fāṭimah bint Qays: The Messenger of Allah ﷺ once delayed the last ʿIshāʾ prayer. When he came out he said, “What detained me was a conversation that Tāmīm al-Dārī has just related to me about a man on an island among the islands of the sea. Suddenly I found myself before a woman dragging her hair. He said, ‘What are you?’ She replied, ‘I am al-Jassāsah. Go to that palace.’ So I went, and there was a man dragging his hair, shackled in irons, leaping between heaven and earth. I asked, ‘Who are you?’ He said, ‘I am the Dajjal. Has the Prophet of the unlettered people appeared yet?’ I replied, ‘Yes.’ He asked, ‘Did they obey him or disobey him?’ I said, ‘They obeyed him.’ He said, ‘That is better for them.’” This chain supports the narration of al-Shaʿbī from Fāṭimah bint Qays in part. Abū Dāwūd then cited the ḥadīth of ʿAbd Allah ibn Buraydah, from ʿĀmir al-Shaʿbī, from Fāṭimah bint Qays, in full, along lines similar to what has preceded (2).
Abū Dāwūd also said: Wāṣil ibn ʿAbd al-Aʿlā related to us; Ibn Fuḍayl related to us, from al-Walīd ibn ʿAbd Allah ibn Jumayʿ, from Abū Salamah ibn ʿAbd al-Raḥmān, from Jābir, who said: The Messenger of Allah ﷺ once said from the pulpit, “While some people were travelling by sea and their provisions ran out, an island appeared before them. They disembarked in search of bread and there they met al-Jassāsah.” I asked Abū Salamah, “What is al-Jassāsah?” He replied, “A woman dragging the hair of her hide and her head.” “She said: ‘In that palace…’” and he mentioned the rest of the ḥadīth, including the questions about the date-palms of Baysān and the spring of Zughar. He said, “He is the Messiah (al-Masīḥ).” Ibn Abī Salamah then told me, “There is something in this ḥadīth that I did not retain.” He added, “Jābir testified that he is Ibn Ṣayyād.” I said, “But he has died.” He replied, “Even if he has died.” I said, “He embraced Islam.” He answered, “Even so …”