Ashrat al-Saah - al-WabilYusuf al-Wabil

which is quiescent in both names.

Every proposed derivation of their names accords with their condition. The derivation from māja, meaning “to be in turmoil,” is supported by the words of Allah: “And We shall leave some of them, on that Day, surging against one another” [al-Kahf: 99]. This will occur when they emerge from behind the barrier (1).

Gog and Magog are human beings, descended from Adam and Eve, peace be upon them both.

Some scholars, however, have said that they are descended from Adam but not from Eve (2), claiming that Adam had a nocturnal emission and his semen became mixed with the earth, from which Allah created Gog and Magog.

There is no evidence for this claim, nor has it been reported from anyone whose word must be accepted (3).

Ibn Hajar said: “We have not found this view held by any of the early generations except Kaʿb al-Ahbār. It is refuted by the hadith traced back to the Prophet stating that they are descendants of Noah—and Noah was unquestionably a descendant of Eve” (4).

Gog and Magog are descended from Japheth, the forefather of the Turks, and Japheth was a son of Noah, peace be upon him (5).

(1) See: *Lisān al-ʿArab* (2/206–207); *Tartīb al-Qāmūs al-Muhīt* (1/155–116); *Fath al-Bārī* (13/106); and *Sharh al-Nawawī li-Muslim* (18/3). (2) See: *Fatāwā al-Imām al-Nawawī*, entitled *al-Masāʾil al-Manthūra* (pp. 116–117), arranged by his student Alā al-Dīn al-Attār. Ibn Hajar mentioned it in *Fath al-Bārī* (13/107), attributing it to al-Nawawī, and stated: “It occurs in the fatwas of Muhyī al-Dīn.” (3) See: *al-Nihāya: al-Fitan wa-al-Malāhim* (1/152–153), edited by Dr. Tāhā Zaynī. (4) *Fath al-Bārī* (13/107). (5) See: *al-Nihāya: al-Fitan wa-al-Malāhim* (1/153).
الساكنة فيهما. وكل ما ذُكِرَ في اشتقاقهما مناسب لحالهم، ويؤيد الاشتقاق من (ماج) بمعنى اضطرب قوله تعالى: ﴿وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ﴾ [الكهف: ٩٩]، وذلك عند خروجهم من السد (١). وأصل يأجوج ومأجوج من البشر، من ذرية آدم وحواء ﵉. وقد قال بعض العلماء: إنهم من ذرِّية آدم لا من حواء (٢)، وذلك أن آدم احتلم، فاختلط منيُّه بالتراب، فخلق الله من ذلك يأجوج ومأجوج. وهذا ممّا لا دليل عليه، ولم يردّ عمَّن يجب قبول قوله (٣). قال ابن حجر: "ولم نر لهذا عند أحدٍ من السلف؛ إِلَّا عن كعب الأحبار، ويردّه الحديث المرفوع: أنّهم من ذريَّة نوح، ونوحٌ من ذُرِّيَّة حواء قطعًا" (٤). ويأجوج ومأجوج من ذريَّة يافث أبي الترك، ويافث من ولد نوح ﵇ (٥).
(١) انظر: "لسان العرب" (٢/ ٢٠٦ - ٢٠٧)، و"ترتيب القاموس المحيط" (١/ ١٥٥ - ١١٦)، و"فتح الباري" (١٣/ ١٠٦)، و"شرح النووي لمسلم" (١٨/ ٣). (٢) انظر: "فتاوى الإِمام النووي" المسمى "المسائل المنثورة " (ص ١١٦ - ١١٧ - ترتيب تلميذه علاء الدين العطار)، ذكره ابن حجر في "الفتح" (١٣/ ١٠٧)، ونسبه للنووي، فقال: "ووقع في فتاوى محيي الدين". (٣) انظر: "النهاية/ الفتن والملاحم" (١/ ١٥٢ - ١٥٣)، تحقيق د. طه زيني. (٤) "فتح الباري" (١٣/ ١٠٧). (٥) انظر: "النهاية/ الفتن والملاحم" (١/ ١٥٣).

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