Al-Bidayah wa an-NihayahIbn Kathir

with slightly spaced incisors and a clearly visible tuft of hair beneath the lower lip. His neck looked like a pitcher of silver, and it was as though gold flowed through the hollows above his collar-bones. From the top of his chest to his navel ran a thin line of hair, straight like a rod; apart from that, no hair covered his chest or stomach. His palms and soles were broad and strong. When he turned, he turned with his whole body, and when he walked it seemed as if he were pulling his feet from solid rock and descending a slope. The sweat on his face glistened like pearls, and the scent of musk emanated from him. No one like him had ever been seen before, nor would anyone like him be seen afterward.

He was of handsome stature and pleasant fragrance, a husband of women yet with few offspring. All his progeny would come through a blessed woman who owns, in Paradise, a house of hollow pearls in which there is neither toil nor clamor. You, O Jesus, will care for him at the end of time just as Zechariah cared for your mother. From that woman he will have two cherished sons who will fall as martyrs, and with Me he enjoys a rank granted to none of mankind. His speech is the Qur’an, his religion is Islam, and I am Peace. Blessed is the one who reaches his era, witnesses his days, and hears his words.

Jesus said, “My Lord, what is this blessedness (ṭūbā)?”

He replied, “It is the planting of a tree that I have planted with My own Hand. It shelters all the Gardens of Paradise. Its root is in Riḍwān, its water from Tasnīm, its coolness like camphor, its taste like ginger, and its fragrance like musk. Whoever drinks a single draught from it will never thirst again.”

Jesus said, “My Lord, give me to drink from it.”

He answered, “It is forbidden to the prophets to drink from it until that Prophet drinks, and forbidden to the nations until the nation of that Prophet drinks.”

He continued, “O Jesus, I shall raise you to Myself.”

Jesus asked, “My Lord, why will You raise me?”

He said, “I shall raise you and then send you back at the end of time so that you may witness the marvels shown by that Prophet’s community and help them in fighting the accursed Antichrist. I shall cause you to descend at the time of prayer, but you will not lead them, for they are a community shown mercy and there is no prophet after their Prophet.”

Hishām ibn ʿAmmār reported, through al-Walīd ibn Muslim, ʿAbd al-Raḥmān ibn Yazīd, and his father, that Jesus said, “My Lord, inform me about this blessed community.”

He said, “It is the community of Aḥmad: scholars, sages—almost like prophets themselves. They are content with little of My bounty, and I am content with little of their deeds; I shall admit them into Paradise with the words ‘There is no deity but Allah.’ O Jesus, they are more…"

(1) al-‘infiqa: the fine hairs between the lower lip and the chin. (2) In MS B: min (from). (3) al-labba: the part of the neck that is cut in slaughter. (4) shathn al-kaf: the hand’s roughness and coarseness. (5) al-sabbab: a channel or pathway formed by a river flowing through wadis. (6) In MS B: “no uproar in it nor toil.” al-nasab means fatigue. (7) Ikhtisar Ibn ‘Asakir (vol. 20, pp. 95–96). (8) Added in edition T as a heading (in the margin of edition A) and absent from MS B: “Clarification of the Tree of Tuba: its nature.” (9) Added in MS B: “in Paradise.” (10) In MS B: minha (of it). Al-Tasnīm is said to be a spring in Paradise. (11) His word “ummatan” (“a community”) is absent from edition T. The report continues the preceding passage in Ikhtisar Ibn ‘Asakir (vol. 20, p. 96).
الثنايا، البادي العَنْفَقَة (١) ، الذي كأن عنقه إبريق فضة، وكأن الذهب يجري في (٢) تراقيه، له شعرات من لَبَّتِه (٣) إلى سُرَّته، تجري كالقضيب، ليس على بطنه ولا على صدره شعر غيره، شثن (٤) الكف والقدم، إذا التفتَ التفتَ جميعًا، وإذا مشى كأنما يتقلَّع من صخر ويتحدّر من صَبَبْ (٥) . عرَقه في وجهه كاللؤلؤ، وريح المسك يَنْفَحُ منه، ولم يُرَ قبلَه ولا بعده مثلُه. الحسنَ القامة، الطيّبَ الريح، نَكّاحَ النساء، ذا النسل القليل، إنما نسله من مباركةٍ لها بيت - يعني في الجنة - من قصب لا نصب فيه ولا صخب (٦) ، تكفله يا عيسى في آخر الزمان، كما كفل زكريا أمك، له منها فَرَحان مستشهدان، وله عندي منزلة ليست لأحد من البشر. كلامه القرآن، ودينه الإسلام، وأنا السلام، طوبى لمن أدرك زمانه وشهد أيامه وسمع كلامه (٧) . قال (٨) عيسى: يا رب وما طوبى؟ قال: غرس شجرة (٩) أنا غرستها بيدي، فهي للجنان كلّها، أصلها من رضوان، وماؤها من تَسْنيم، وبردها برد الكافور، وطعمها طعم الزنجبيل، وريحها ريح المسك، مَنْ شرب منه (١٠) شربة لم يظمأ بعدها أبدًا. قال عيسى: يا رب اسقني منها. قال: حرامٌ على النبيين أن يشربوا منها حتى يشرب ذلك النبي، وحرام على الأمم أن يشربوا منها حتى تشرب منها أمة ذلك النبي. قال: يا عيسى أرفعك إليّ. قال: ربِّ ولم ترفعني؟ قال: أرفعك، ثم أُهبِطُك في آخر الزمان لترى من أمة ذلك النبي العجائب، ولتعينهم على قتال اللعين الدجّال. أُهبطك في وقت صلاةٍ، ثمّ لا تصلي بهم لأنها أمةٌ (١١) مرحومة، ولا نبي بعد نبيهم. وقال هشام بن عمار، عن الوليد بن مسلم، عن عبد الرحمن بن يزيد، عن أبيه: إن عيسى قال: يا رب أنبئني عن هذه الأمة المرحومة. قال: أمّة أحمد، هم علماء حكماء كأنهم أنبياء، يرضون مني بالقليل من العطاء، وأرْضى منهم باليسير من العمل، وأدخلهم الجنة بلا إله إلا اللّه. يا عيسى هم أكثر
(١) العنفقة: شعيرات بين الشفة السفلى والذقن. (٢) في ب: من. (٣) اللبة: المنحر من الرقبة. (٤) شثن الكف: خشونته وغلظه. (٥) الصبب: تصوب نهر أو طريق يكون في حدور. (٦) في ب: لا صخب فيه ولا نصب. والنصَب: التعب. (٧) مختصر ابن عساكر (٢٠/ ٩٥ - ٩٦). (٨) زاد في ط. عنوانًا وهو في حاشية أ. ولم يرد في ب، وهو: بيان شجرة طوبى ما هي. (٩) زاد في ب: في الجنة. (١٠) في ب: منها، والتسنيم: قيل هو ماء في الجنة. (١١) قوله: أمة. ليست في ط. والخبر تتمة للسابق في مختصر ابن عساكر (٢٠/ ٩٦).

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