Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

“Allah will resurrect them according to their intentions.” Muslim reported it (4/2884), as did Ahmad (6/105), without the additional wording.

The hadith of Umm Salamah has another route recorded by Muslim (4/2882) and Ahmad (6/290), with the wording: “A man seeks refuge at the House …” the hadith, similar to the hadith of Ibn al-Zubayr. Abu Yaʿla also reported it (4/1665) in abridged form, and al-Hakim (4/429) reported it in full. He said: “Its chain of transmission is authentic according to the conditions of al-Bukhari and Muslim, though neither of them recorded it.” Al-Dhahabi agreed with him.

It also has another route from Umm Salamah with similar wording, containing additional material. One addition indicates that the man who comes to Mecca is the Mahdi, but its chain contains an unknown narrator; therefore, I included it in al-Ḍaʿīfah (1965). Ignorance of its weakness was among the causes of the misguidance of the group led by Juhayman, who carried out the fitnah at the Sacred Mosque in Mecca. They falsely claimed that the Mahdi was in their midst and sought the pledge of allegiance for him. But Allah put an end to their fitnah and their Mahdi, and He spared the believers their evil, as was previously indicated in the commentary on hadith no. 1529.

“their points of departure”: derived from ṣadr, meaning departure; that is, after their destruction, they will depart in separate groups according to their deeds and intentions: “one group in Paradise and another in the Blazing Fire.”

“ʿAbatha”: that is, he moved his hands like someone pushing or taking.

1925 — “My mother saw, as though a light came forth from her, by which the palaces of Syria were illuminated.”

Ahmad reported it (5/262), as did Ibn Saʿd in al-Ṭabaqāt (1/102), Ibn ʿAdī (326/1), and al-Ṭabarānī in al-Kabīr (7729), through Faraj ibn Faḍālah, from Luqmān ibn ʿĀmir, from Abū Umāmah al-Bāhilī, who said: The Messenger of Allah said this.

I say: This is a chain whose narrators are trustworthy, apart from Faraj ibn Faḍālah, who is weak; but Ahmad made a distinction

" يبعثهم الله على نياتهم ". أخرجه مسلم (٤ / ٢٨٨٤) وأحمد (٦ / ١٠٥) دون الزيادة. وحديث أم سلمة له طريق أخرى عند مسلم (٤ / ٢٨٨٢) وأحمد (٦ / ٢٩٠) بلفظ: " يعوذ عائذ بالبيت ... " الحديث نحو حديث ابن الزبير. وأخرجه أبو يعلى (٤ / ١٦٦٥) مختصرا، والحاكم (٤ / ٤٢٩) بتمامه، وقال: " صحيح الإسناد على شرط الشيخين ولم يخرجاه "! ووافقه الذهبي. وله طريق أخرى عن أم سلمة نحوه، وفيه زيادات، يشير أحدها إلى أن الرجل الذي يأتي مكة هو المهدي لكن في سنده جهالة ولذلك خرجته في " الضعيفة " (١٩٦٥) . ولقد كان الجهل بضعفه من أسباب ضلال جماعة (جهيمان) التي قامت بفتنة الحرم المكي، وادعوا زورا أن المهدي بين ظهرانيهم، وطلبوا له البيعة ، فقضى الله على فتنتهم ومهديهم، وكفى المؤمنين شرهم، كما سبقت الإشارة إلى ذلك أثناء التعليق على الحديث رقم (١٥٢٩) . (مصادرهم) من (الصدر) وهو الإنصراف، أي أنهم يصدرون بعد هلاكهم مصادر متفرقة على قدر أعمالهم ونياتهم، فـ (فريق في الجنة وفريق في السعير) . (عبث) أي حرك يديه كالدافع أو الآخذ. ١٩٢٥ - " رأت أمي كأنه خرج منها نور أضاءت منه قصور الشام ". أخرجه أحمد (٥ / ٢٦٢) وابن سعد في " الطبقات " (١ / ١٠٢) وابن عدي (٣٢٦ / ١) والطبراني في " الكبير " (٧٧٢٩) عن فرج بن فضالة عن لقمان بن عامر عن أبي أمامة الباهلي قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد رجاله ثقات غير فرج بن فضالة، فإنه ضعيف، لكن فرق

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