so that we could ultimately establish with certainty the authenticity of all or most of it, after which it would be included in “al-Sahīh”, in full or in large part, according to the findings of the critical study.

I therefore set about studying the aforementioned hadith passage by passage—indeed, word by word—and citing whatever hadiths I could find to strengthen each passage. I traced all these hadiths to their sources, assessed their chains of transmission as authentic or weak, and sought supporting chains and corroborating reports. This would help us establish the soundness of as many of its passages as possible, despite the weakness arising from the chain through which the aforementioned hadith of Abū Umāma (may Allah be pleased with him) was transmitted.

This detailed study showed me that all but a few of the hadith’s passages were authentic by virtue of corroboration. Indeed, many were mass-transmitted reports whose attribution to the Messenger of Allah (may Allah bless him and grant him peace) was established with certainty. These include the passages concerning the emergence of the one-eyed Dajjāl, the descent of Jesus (peace be upon him) from heaven, and his slaying of the Dajjāl.

It was only natural that the hadiths I traced should contain a wealth of information concerning Jesus (peace be upon him) and the one-eyed Dajjāl that does not appear at all in the hadith of Abū Umāma—especially since they numbered nearly thirty hadiths, narrated by more than twenty Companions. The reports from some of these Companions had more than one chain of transmission, particularly the hadith of Abū Hurayra: I traced ten chains for his hadith alone. At times, the version transmitted through one chain contained useful details and additions not found in another.