Al-Bidayah wa an-NihayahIbn Kathir

al-Kahf. He will come forth from a narrow passage between Syria and Iraq, ravaging to the right and to the left. O servants of Allah, stand firm!

We asked, “O Messenger of Allah, how long will he remain on earth?”
He said, “Forty days: one day like a year, one day like a month, one day like a week, and the rest of his days are like your days.”

We said, “O Messenger of Allah, during the day that is like a year, will a single day’s prayers suffice us?”
He replied, “No; calculate the times for it in proportion to its length.”

We said, “O Messenger of Allah, how swift will he travel through the earth?”
He said, “Like rain driven by a strong wind. He will come upon a people, invite them, and they will believe in him and answer his call. He will then command the sky and it will rain, and the earth and it will bring forth vegetation. Their livestock will return to them in the evening with higher humps than ever, fuller udders, and broader flanks. Then he will go to another people, invite them, and they will reject his words. He will leave them, and they will awake the next morning stricken by drought, with nothing of their wealth in their hands.

“He will pass by a ruined land and say to it, ‘Bring out your treasures,’ and its treasures will follow him like swarms of bees. He will then summon a vigorous young man, strike him with a sword and cut him into two pieces, the halves lying as far apart as a bow-shot. He will then call him, and the young man will come forward with his face shining and laughing.

“While he is in that state, Allah will send down the Messiah, son of Mary. He will descend at the white minaret to the east of Damascus, wearing two lightly-dyed garments (1), placing his hands on the wings of two angels. When he lowers his head, drops fall from it; when he raises it, beads like pearls cascade from it. No disbeliever who inhales the scent of his breath will live, and his breath reaches as far as his gaze extends. He will pursue him until he overtakes him at the gate of Ludd and kills him.

“ʿĪsā son of Mary will then come to a people whom Allah has protected from that liar; he will wipe their faces and inform them of their ranks in Paradise.

“While he is with them, Allah will reveal to him: ‘I have brought forth servants of Mine whom no one has the power to fight (2). Take My servants to Mount Ṭūr for refuge.’ Allah will then send forth Gog and Magog, surging from every rise. The first of them will pass by Lake Tiberias and drink all its water; the last of them will pass by and say, ‘There was once water here.’

“The Prophet of Allah ʿĪsā and his companions will be besieged until the head of an ox will be dearer to one of them than one hundred dinars are to you today. They will beseech Allah, and Allah will send against them worms (3) in their necks; they will all die, their corpses lying prostrate as though the death of a single soul (4).

“ʿĪsā and his companions will then descend to the earth, and they will not find a hand-span of ground that is not filled with their fat and stench (5). They will again beseech Allah, and Allah will send birds with necks like those of Bukhṭ camels; the birds will carry them away and cast them wherever Allah wills.

“Allah will then send a rain from which no house of brick or hair will remain untouched (6). It will wash the earth until it leaves it as smooth as a mirror (7).

“Then it will be said to the earth, ‘Bring forth your fruits and restore your blessings,’ and on that day

(1) Between two pieces of cloth dyed with hirad (weld), i.e. between red and yellow. (2) Imam al-Nawawi, in his Sharh Sahih Muslim (vol. 5, p. 2769; Dar al-Ulum edition, Damascus), comments on the Prophet’s words “lā yudān” (dual of yad), explaining them as “no power, no ability,” since one’s action or repulsion is effected by the hand; saying “I have no hand in this matter” or “I have no two hands” implies that one’s hands are as if nonexistent, unable to ward it off. The phrase also appears in the other transmission in Muslim (no. 2937 [111]) as “lā yaday,” which helps clarify the text. (3) A worm in the nostrils of camels and sheep. (4) "farsā": that is, the slain. (5) al-zahūma in meat denotes an undesirable odor without alteration or putrefaction; the term also applies to a foul smell (Lisan al-Arab under zahq and zahm). (6) His phrase “lā yakunn” means “does not conceal it” (Lisan al-Arab under kannan). (7) al-zalqa: a smooth rock.
الكهف، إنّه خارجٌ خَلَّةً بين الشام والعراق، فعاثَ يَمِينًا وعاثَ شِمَالًا، يا عباد اللَّه فاثْبُتُوا " قلنا: يا رسول اللَّه، وما لُبْثهُ في الأرض؟ قال: " أربعون يومًا، يومٌ كسَنَةٍ، ويومٌ كشَهْرٍ، ويومٌ كجُمعة، وسائر أيامه كأيامكم " قلنا: يا رسول اللَّه فذلك اليومُ الذي كَسَنةٍ أتكفينا فيه صَلَاةُ يوم؟ قال: " لا، اقدُروا له قدرَه " قلنا: يا رسول اللَّه وما إسراعهُ في الأرض؟ قال: " كالغيث اسْتَدْبَرَتْه الرِّيحُ، فيأتي على القوم، فيدعوهم، فيؤمنون به ويستجيبون له، فيأمرُ السماءَ فتُمطر، والأرضَ فتُنْبِتُ، فتروح عليهم سارحتهم أطول ما كانت ذُرًى وأسبغَهُ ضُرُوعًا، وأمدّه خَواصِرَ، ثم يأتي القومَ، فيدعوهم، فيردّون عليه قولَه، فينصرف عنهم، فيُصبحون مُمْحِلين ليس بأيديهم شيءٌ من أموالهم، ويمر بالخَرِبة فيقول لها: أخرِجي كنوزك، فَتَتْبَعُهُ كنوزُها، كيعَاسِيبِ النَّحْل، ثم يدعو رجلًا ممْتلئًا شبابًا، فيَضْرِبه بالسيف، فيقْطَعُهُ جَزْلتَيْن، رَمْيَةَ الغَرَض، ثم يدعوه فيُقبل ويتَهلل وجههُ، ويَضْحَك، فبينما هو كذلك، إذ بَعَث اللَّه المسيحَ ابنَ مريم، فينزل عند المنارة البيضاء، شرقيّ دِمشْق، بين مَهرودتين (١) واضعًا كفيه على أجنحة مَلكَيْنِ، إذا طَأْطأَ رأسَه قَطَر، وإذا رفعه تحَدّر مِنْهُ جُمانٌ كاللؤلؤ، فلا يحلّ لكافر يجد ريح نَفَسِه إلّا مات، ونَفَسُهُ ينتهي حيث ينتهي طَرْفه، فيطلُبه حتى يُدركه بباب لُدّ فيقتله، ثم يأتي عيسى ابن مريم قوم قد عصمهم اللَّه منه، فيمسح عن وجوههم ويُحَدّثهم بدرجاتهم في الجنّة، فبينما هو كذلك إذ أوحى اللَّه إلى عيسى: إنّي قد أخرجت عبادًا لي لا يَدانِ (٢) لأحدٍ بقتالهم، فحرّزْ عبادي إلى الطور، ويبعث اللَّه يأجُوجَ ومأجوج، وهم من كل حدَبٍ يَنْسلون، فيمرّ أوائلهم على بحيرة الطبَرِيّة، فيشرَبُونَ ما فيها، ويَمُرّ آخرُهم، فيقولون: لقد كان بهذه مرة ماءٌ، ويُحصر نبيّ اللَّه وأصحابُه، حتى يكون رأسُ الثور لأحدهم خيرًا من مئة دينار لأحدكم اليوم، فيرغب نبي اللَّه عيسى وأصحابه إلى اللَّه، فيرسل اللَّه عليهم النغَف (٣) في رقابهم، فيصبحون فَرْسى (٤) كموْتِ نفس واحدة، ثم يهبط اللَّه عيسى وأصحابه إلى الأرض، فلا يجدون في الأرض موضع شِبْر إلّا ملأه زَهْمهُم (٥) ونَتْنهُم، فيرغبُ نبيّ اللَّه عيسى وأصحابه إلى اللَّه، فيرسل اللَّه طيرًا كأعناق البُخْتِ فتحملهم، فتطرحُهم حيثُ شاء اللَّه تعالى، ثم يُرسل اللَّه مطرًا لا يَكُنّ (٦) منه بيت مدر، ولا وبر، فيغسل اللَّه الأرض حتى يتركها كالزَّلقَة (٧) ، ثم يقال للأرض: أنْبِتِي ثَمَرَتَكِ وردّي بَرَكَتَكِ، فيومئذٍ
(١) أي بين قطعتين من الثياب مصبوغتين بالهرد، بين الحمرة والصفرة. (٢) قال الإمام النووي في "شرح صحيح مسلم" (٥/ ٢٧٦٩) (طبعة دار العلوم بدمشق): فقوله [ ﷺ ]: "لا يدان" بكسر النون، تثنية يد. قال العلماء: معناه: لا قدرة ولا طاقة، يقال: مالي بهذا الأمر يد، ومالي به يدان، لأن المباشرة والدفع إنما يكون باليد، وكأن يديه معدومتان لعجزه عن دفعه" وقد وردت الجملة في الرواية الأخرى عند مسلم رقم (٢٩٣٧) (١١١) بلفظ "لا يَدَيْ" وفيها توجيه للنص. (٣) دود في أنف الإبل والغنم. (٤) فرسى: أي قتلى. (٥) الزّهومة في اللحم: كراهية رائحته من غير تغيير ولا نتن، والزهومة أيضًا لريح المنتنة. "لسان العرب" (زهق) و (زهم). (٦) قوله: لا يَكُنّ، أي لا يستره. "لسان العرب" (كنن). (٧) الزلقة: الصخرة الملساء.

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