Tafsir al-BaghawiAl-Baghawi

but Allah restores it as it was. Then, when their appointed time has come, they will dig until, when they are about to see the rays of the sun, the one placed over them will say, “Go back, and tomorrow you will dig through it, if Allah wills.” Thus he makes the exception, and when they return to it, it will be as they had left it. They will dig through it and emerge against the people. They will follow the waters, while the people will fortify themselves against them in their strongholds. They will shoot their arrows into the sky, and the arrows will return bearing something like blood. They will say, “We have overcome the people of the earth and risen above the people of heaven.” Then Allah will send worms into the napes of their necks, (1) and they will perish. Indeed, the beasts of the earth will grow fat and thrive (2) on their flesh.” (3)

Ismail ibn Abd al-Qahir informed us; Abd al-Ghafir ibn Muhammad al-Farisi related to us; Muhammad ibn Isa al-Juludi related to us; Ibrahim ibn Muhammad ibn Sufyan narrated to us; Muslim ibn al-Hajjaj narrated to us; Muhammad ibn Mihran al-Razi narrated to us; al-Walid ibn Muslim narrated to us; Abd al-Rahman ibn Yazid ibn Jabir narrated to us, from Yahya ibn Jabir al-Ta'i, from Abd al-Rahman ibn Jubayr ibn Nufayr, from his father, Jubayr ibn Nufayr, from al-Nawwas ibn Sam'an, who said:

One morning, the Messenger of Allah, peace and blessings be upon him, spoke about the Dajjal, alternately downplaying and emphasizing him, until we thought that he was among a cluster of date palms. When we later came to him, he recognized this in us and said, “What is the matter with you?”

We said, “O Messenger of Allah, this morning you spoke about the Dajjal, alternately downplaying and emphasizing him, until we thought that he was among the date palms.”

He said, “There are things other than the Dajjal that I fear more for you. If he emerges while I am among you, I will confront him on your behalf. But if he emerges when I am no longer among you, then every person must confront him on his own behalf, and Allah will take my place in caring for every Muslim. He is a young man with tightly curled hair; (4) his right eye is protruding, (5) as though I were likening him to Abd al-Uzza ibn Qatan. Whoever among you encounters him should recite over him the opening verses of Surah al-Kahf. He will emerge from a passage between Syria and Iraq, spreading corruption to the right and to the left. O servants of Allah, remain steadfast.”

We said, “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 like your days.”

We said, “O Messenger of Allah, on that day which is like a year, will the prayers of one day suffice for us?”

He said, “No; estimate it.”

(1) Naghaf, with the nun and ghayn pronounced with fathah: worms found in the noses of camels and sheep; the singular is naghafa. Aqfa is the plural of qafa, meaning the back of the neck. (2) The verb shakirat, following the pattern sami'a, is used of a she-camel when her udder is full of milk; it is used of an animal when it has become fat. (3) Reported by al-Tirmidhi in al-Tafsir, 8:597-599, who said: “This is a hasan gharib hadith; we know it only through this route ...”; Ibn Majah, al-Fitan, chapter on the trial of the Dajjal and the descent of Jesus son of Mary, no. 4080, 2:1364-1365; Ibn Hibban, p. 470 of Mawarid al-Zam'an; and Ahmad, al-Musnad, 2:510. Al-Hakim authenticated it according to the criteria of the two Shaykhs, 4:488. Ibn Kathir said in his Tafsir, 3:106: “Its chain of transmission is sound and strong, but there is an irregularity in its text insofar as it is attributed to the Prophet, since the apparent meaning of the verse indicates that they were unable either to climb over it or to pierce it, due to the solidity, strength, and firmness of its construction. However, it has been reported from Kab al-Ahbar that, before their emergence, they come to it and lick it until only a little remains. They then say, ‘Tomorrow we shall open it.’ When they return the following day, it has returned to how it was before. This occurs twice, after which they are inspired to say, ‘If Allah wills.’ They then return in the morning and find it as they had left it, and so they open it. This is plausible. Perhaps Abu Hurayra received it from Kab, for he often kept his company and spoke with him. Abu Hurayra then narrated it, and some transmitters misunderstood it to be marfu (attributed to the Prophet), and thus attributed it to him. Allah knows best.” (4) Qatat: hair that is extremely tightly curled, unlike the desirable degree of curliness. (5) Omitted in manuscript B.
فَيُعِيدُهُ اللَّهُ كَمَا كَانَ حَتَّى إِذَا بَلَغَتْ مُدَّتُهُمْ حَفَرُوا حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ: ارْجِعُوا فَسَتَحْفِرُونَهُ غَدًا إِنْ شَاءَ اللَّهُ وَاسْتَثْنَى فَيَعُودُونَ إِلَيْهِ وَهُوَ كَهَيْئَتِهِ حِينَ تَرَكُوهُ فَيَحْفِرُونَهُ فَيَخْرُجُونَ عَلَى النَّاسِ، فَيَتْبَعُونَ الْمِيَاهَ وَيَتَحَصَّنُ النَّاسُ فِي حُصُونِهِمْ مِنْهُمْ، فَيَرْمُونَ بِسِهَامِهِمْ إِلَى السَّمَاءِ فَيَرْجِعُ فِيهَا كَهَيْئَةِ الدَّمِ فَيَقُولُونَ: قَهَرْنَا أَهْلَ الْأَرْضِ وَعَلَوْنَا أَهْلَ السَّمَاءِ فَيَبْعَثُ اللَّهُ عَلَيْهِمْ نَغَفًا فِي أَقْفَائِهِمْ (١) فَيَهْلِكُونَ وَإِنَّ دَوَابَّ الْأَرْضِ لَتَسْمُنُ وَتَشْكَرُ (٢) مِنْ لُحُومِهِمْ شَكَرًا" (٣) . أَخْبَرْنَا إِسْمَاعِيلُ بْنُ عَبْدِ الْقَاهِرِ، أَنْبَأَنَا عَبْدُ الْغَافِرِ بْنُ مُحَمَّدٍ الْفَارِسِيُّ أَنْبَأَنَا مُحَمَّدُ بْنُ عِيسَى الْجُلُودِيُّ حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ سُفْيَانَ حَدَّثَنَا مُسْلِمُ بْنُ الْحَجَّاجِ حَدَّثَنَا مُحَمَّدُ بْنُ مِهْرَانَ الرَّازِيُّ حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ عَنْ يَحْيَى بْنِ جَابِرٍ الطَّائِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ أَبِيهِ جُبَيْرِ بْنِ نُفَيْرٍ عَنِ النَّوَّاسِ بْنِ سَمْعَانَ قَالَ: ذَكَرَ رَسُولُ اللَّهِ ﷺ الدَّجَّالَ ذَاتَ غَدَاةٍ فَخَفَّضَ فِيهِ وَرَفَّعَ حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَلَمَّا رُحْنَا إِلَيْهِ عَرَفَ ذَلِكَ فِينَا، فَقَالَ: "مَا شَأْنُكُمْ؟ " قُلْنَا: يَا رَسُولَ اللَّهِ ذَكَرْتَ الدَّجَّالَ ذَاتَ غَدَاةٍ فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ، حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَقَالَ: "غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيْكُمْ؟ إِنْ يَخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَكُلُّ امْرِئٍ حَجِيجُ نَفْسِهِ، وَاللَّهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ إِنَّهُ شَابٌّ قَطَطٌ (٤) عَيْنُهُ الْيُمْنَى (٥) طَافِيَةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ الْعُزَّى بْنِ قَطَنٍ فَمَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ إِنَّهُ خَارِجٌ خَلَّةً بَيْنَ الشَّامِ وَالْعِرَاقِ فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا يَا عِبَادَ اللَّهِ! فَاثْبُتُوا" قُلْنَا: يَا رَسُولَ اللَّهِ فَمَا لَبْثُهُ فِي الْأَرْضِ؟ قَالَ: "أَرْبَعُونَ يَوْمًا يَوْمٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُمْ" قُلْنَا: يَا رَسُولَ اللَّهِ فَذَلِكَ الْيَوْمُ الَّذِي كَسَنَةٍ أَيَكْفِينَا فِيهِ صَلَاةُ يَوْمٍ؟ قَالَ لَا اقْدُرُوا لَهُ
(١) "النغف": بفتح النون والغين المعجمة؛ دود يكون في أنوف الإبل والغنم، مفرده: "نغفة". و"الأقفاء": جمع "قفا" وهو ما وراء العنق. (٢) يقال: شكرت الناقة -من باب سمع- إذا امتلأ ضرعها باللبن، وشكرت الدابة: إذا سمنت. (٣) أخرجه الترمذي في التفسير: ٨ / ٥٩٧-٥٩٩، وقال: "هذا حديث حسن غريب إنما نعرفه من هذا الوجه.."، وابن ماجه في الفتن، باب فتنة الدجال وخروج عيسى ابن مريم ... برقم (٤٠٨٠) : ٢ / ١٣٦٤-١٣٦٥، وابن حبان ص (٤٧٠) من موارد الظمآن صححه الحاكم على شرط الشيخين: ٤ / ٤٨٨، وأخرجه الإمام أحمد في المسند: ٢ / ٥١٠. قال الحافظ ابن كثير في تفسيره: (٣ / ١٠٦) : "إسناده جيد قوي، ولكن متنه في رفعه نكارة، لأن ظاهر الآية يقتضي أنهم لم يتمكنوا من ارتقائه ولا من نقبه لإحكام بنائه وصلابته وشدته، ولكن هذا قد روي عن كعب الأحبار: أنهم قبل خروجهم يأتونه فيلحسونه حتى لا يبقى منه إلا القليل، فيقولون: غدا نفتحه فيأتون من الغد، وقد عاد كما كان.. مرتين ويلهمون أن يقولوا: إن شاء الله، فيصبحون وهو كما فارقوه، فيفتحونه. وهذا متجه، ولعل أبا هريرة تلقاه من كعب، فإنه كان كثيرا ما كان يجالسه ويحدثه، فحدث به أبو هريرة، فتوهم بعض الرواة عنه أنه مرفوع، فرفعه والله أعلم". (٤) "قطط": شديد جعودة الشعر، مباعد للجعودة المحبوبة. (٥) ساقط من "ب".

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