Tafsir al-Baghawi - Al-Baghawi - (5/207)

Tafsir al-BaghawiAl-Baghawi

according to its measure.” We said, “O Messenger of Allah, how swiftly will he move through the earth?”

He said, “Like rain driven by the wind. He will come to a people and call them, and they will believe in him and respond to him. He will command the sky, and it will send down rain; he will command the earth, and it will bring forth its vegetation. Their grazing livestock will return to them in the evening with their humps at their tallest, their udders at their fullest, and their flanks most extended. (1)

“Then he will come to another people and call them, but they will reject what he says. He will turn away from them, and by morning they will be drought-stricken, (2) possessing none of their wealth. He will pass by ruins and say to them, ‘Bring forth your treasures,’ and their treasures will follow him like swarms of bees. (3)

“Then he will call a man in the prime of his youth, strike him with a sword, and cut him into two pieces, the distance between which will be that between an archer and his target. (4) Then he will call him, and the man will come forward with his face radiant and laughing.

“While he is in that state, Allah will send the Messiah, Jesus son of Mary, peace be upon him. He will descend at the white minaret east of Damascus, wearing two garments lightly dyed with saffron, (5) and placing his hands upon the wings of two angels. Whenever he lowers his head, drops will fall from it; and whenever he raises it, drops like pearls will cascade from it. No disbeliever who catches the scent of his breath will survive; his breath will reach as far as his sight. He will pursue him until he catches him at the Gate of Ludd and kills him.

“Then people whom Allah has protected from him will come to Jesus, and he will wipe their faces and tell them of their ranks in Paradise. While he is in that state, Allah will reveal to Jesus: ‘I have brought forth servants of Mine against whom no one has the power to fight. So take My servants for refuge upon Mount Tur.’ (6)

“Allah will then send forth Gog and Magog, and they will surge down from every elevation. The first of them will pass by the Lake of Tiberias and drink up what is in it; then the last of them will pass by and say, ‘There was once water here.’ The Prophet of Allah, Jesus, and his companions will be besieged until the head of an ox will be more precious to one of them than one hundred dinars are to one of you today. Then the Prophet of Allah, Jesus, and his companions will beseech Allah, and Allah will send worms against their necks, so that by morning they will all lie dead, as though they had died a single death.

“Then the Prophet of Allah, Jesus, and his companions will descend to the earth, but they will not find a handspan of land that is not filled with their stench (7) and putrefaction. The Prophet of Allah, Jesus, and his companions will beseech Allah, and Allah will send birds with necks like those of Bactrian camels, (8) which will carry them away and cast them wherever Allah wills. Then Allah will send rain from which no house of mud or tent of hair will offer shelter, (9) and it will wash the earth until it leaves it like a mirror. (10)

“Then it will be said to the earth, ‘Bring forth your fruit and restore your blessing.’ On that day, a group will eat from a single pomegranate and shelter beneath its rind. Blessing will be placed in the milk-yielding livestock, so that one lactating she-camel will suffice for a great multitude of people, one lactating cow will suffice for a tribe of people, and one lactating ewe will suffice for a clan of people. While they are in that state, Allah will send a pleasant wind which will take them beneath their armpits and seize the soul of every believer and every Muslim. The worst of people will remain, mating with one another as donkeys do, (12) and upon them the Hour will come.” (13)

With this chain of transmission, Muslim ibn al-Hajjaj narrated to us: Ali ibn Hujr al-Sa‘di narrated to us; Abdullah ibn Abd al-Rahman ibn Yazid ibn Jabir and al-Walid ibn Muslim narrated to us, from Abd al-Rahman ibn Yazid ibn Jabir, with this chain of transmission, similarly to what we have mentioned. He added after his words, “There was once water here”: “Then they will proceed until they reach Mount al-Khamr, (14) which is the mountain of Jerusalem. They will say, ‘We have killed those on earth; come, let us kill those in heaven.’ They will shoot their arrows (15) into the sky, and Allah will return their arrows to them stained with blood.” (16)

Wahb said: They would come to the sea, drink its water, and eat its creatures. Then they would eat the wood and the trees, as well as any people whom they overcame. Yet they would not be able to reach Mecca, Medina, or Jerusalem.

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nu‘aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma‘il narrated to us; Ahmad informed us; my father informed us; Ibrahim informed us, from al-Hajjaj ibn Hajjaj, from Qatadah, from Abd Allah ibn Abi Utbah, from Abu Sa‘id al-Khudri, from the Prophet, peace and blessings be upon him, who said: “The House will certainly be visited for Hajj and Umrah after the emergence of Gog and Magog.” (17)

It is related in the account that Dhu al-Qarnayn entered the darkness, and when he returned, he died in Shahrzur. Some have mentioned that he lived for thirty-odd years.

(1) Taruhu means that it returns at the end of the day. Al-sariha refers to livestock that graze, that is, go out to pasture early in the day. Dhura means the upper parts and humps; it is the plural of dhirwah, pronounced with either dammah or kasrah. Asbaghahu duru'an means having the fullest udders, due to the abundance of milk; likewise, amaddahu khawasir means having the broadest flanks, due to their fullness from grazing. (2) That is, drought and famine befell them. (3) It refers either to the male bees or to the entire colony, not specifically to the males. The collective is referred to figuratively as ya'sub, which properly denotes its leader. (4) Al-jazlah, pronounced with fathah, though kasrah is also reported, means a piece. Ramiat al-gharad means that he places between the two pieces a distance equal to an arrow's flight. This is the apparent and well-known interpretation, though other views have also been expressed. (5) Mahrudatayn, with an unpointed dal, though it is also reported with a dotted dhal, means wearing two garments dyed first with wars and then with saffron. It has also been said that they are two strips of cloth; a shiqqah is half of a mantle. (6) Yadan is the dual of yad and means: no power or ability. Fahruz means: gather them together and make a place of protection for them. One says, ahrzt al-shay' ihrizan, when one preserves something, keeps it close, and protects it from being taken. (7) Zahamahum means their fat or grease. (8) Al-bukht: Ibn Manzur states in Lisan al-Arab that bukht and bukhaytah are loanwords in Arabic, originally foreign terms that were Arabized. They are Khurasani camels, bred from an Arabian she-camel and a falij camel, and are distinguished by their long necks. (9) That is, it does not prevent the water from descending. (10) It is also transmitted as al-zallaqah and al-zulqah; all of these readings are sound. It has been said to mean like a mirror; or like water reservoirs, because water collects in them until they become like a basin in which water gathers; or like a green washbasin; or like a meadow. (11) Al-risl means milk, and al-laqhah, pronounced with either kasrah or fathah, is an animal that has recently given birth. (12) That is, men will openly have intercourse with women in the presence of people, as donkeys do, without caring about it. Al-harj, with a sukunn on the ra, means sexual intercourse. (13) Reported by Muslim, Book of Tribulations and Signs of the Hour, chapter on the mention of the Dajjal and the description of what he possesses, no. 2137, 4:2250-2255. (14) Manuscript A reads ahmar, while manuscript B reads al-humr, with an unpointed initial letter. The established reading is that of Sahih Muslim. Al-khamar refers to densely interwoven trees that conceal what is within them. In the hadith, it is explained as the mountain of Bayt al-Maqdis, because of its many trees. (15) That is, their arrows; the singular is nashshabah. (16) Reported by Muslim, Book of Tribulations and Signs of the Hour, chapter on the mention of the Dajjal and the description of what he possesses, no. 2137, 4:2255. (17) Reported by al-Bukhari, Book of Pilgrimage, chapter on Allah's saying, “Allah has made the Kaaba, the Sacred House, a means of support for the people,” 3:454; and by the compiler in Sharh al-Sunnah, 15:83.

قَدْرَهُ قُلْنَا: يَا رَسُولَ اللَّهِ وَمَا إِسْرَاعُهُ فِي الْأَرْضِ؟ قَالَ: "كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلَى الْقَوْمِ فَيَدْعُوهُمْ فَيُؤْمِنُوا بِهِ وَيَسْتَجِيبُوا لَهُ فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ الأرض فَتُنْبِتُ فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًى وَأَسْبَغَهُ ضُرُوعًا وَأَمَدَّهُ خَوَاصِرَ (١) ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، قَالَ: فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ (٢) لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا أَخْرِجِي كُنُوزَكِ فَيَتْبَعُهُ كنوزها كيعاسيب النخل (٣) ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ جَزْلَتَيْنِ رَمْيَةَ الْغَرَضِ (٤) ثُمَّ يَدْعُوهُ فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ وَيَضْحَكُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ بَعَثَ اللَّهُ الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ ﵇، فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيِّ بَابِ دمشق بين مهرورتين (٥) وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ مِثْلُ جُمَانِ اللُّؤْلُؤِ فَلَا يَحِلُّ لِكَافِرٍ يَجِدُ مِنْ رِيحِ نَفَسِهِ إِلَّا مَاتَ وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرْفُهُ فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ فَيَقْتُلُهُ ثُمَّ يَأْتِي عِيسَى قَوْمٌ قَدْ عَصَمَهُمُ اللَّهُ مِنْهُ فَيَمْسَحُ عَنْ وُجُوهِهِمْ وَيُحَدِّثُهُمْ بِدَرَجَاتِهِمْ فِي الْجَنَّةِ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللَّهُ إِلَى عِيسَى إِنِّي قد أخرجت ٢٢٣/ب عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ فَحَرِّزْ عِبَادِي إِلَى الطُّورِ (٦) وَيَبْعَثُ اللَّهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ فَيَمُرُّ أَوَائِلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا وَيَمُرُّ آخِرُهُمْ فَيَقُولُ: لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ وَيُحْصَرُ نَبِيُّ اللَّهِ وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لِأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمُ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى الْأَرْضِ فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ (٧) وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى اللَّهِ، فَيُرْسِلُ اللَّهُ طَيْرًا كَأَعْنَاقِ الْبُخْتِ (٨) فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شَاءَ اللَّهُ ثُمَّ يُرْسِلُ اللَّهُ مَطَرًا لَا يَكُنُّ (٩) مِنْهُ بَيْتُ مَدَرٍ وَلَا وَبَرٍ فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ (١٠) ثُمَّ يُقَالُ لِلْأَرْضِ: أَنْبِتِي ثَمَرَتَكِ وَرُدِّي بَرَكَتَكِ فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ وَيَسْتَظِلُّونَ بِقِحْفِهَا وَيُبَارَكُ فِي الرِّسْلِ حَتَّى أَنَّ اللِّقْحَةَ (١١) مِنَ الْإِبِلِ لَتَكْفِي الْفِئَامَ مِنَ النَّاسِ، وَاللِّقْحَةَ مِنَ الْبَقَرِ لَتَكْفِي الْقَبِيلَةَ مِنَ النَّاسِ، وَاللِّقْحَةَ مِنَ الْغَنَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ تَهَارُجَ الْحُمُرِ (١٢) فَعَلَيْهِمْ تَقُومُ السَّاعَةُ" (١٣) . وَبِهَذَا الْإِسْنَادِ حَدَّثَنَا مُسْلِمُ بْنُ الْحَجَّاجِ حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ السَّعْدِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ وَالْوَلِيدُ بْنُ مُسْلِمِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ بِهَذَا الْإِسْنَادِ نَحْوَ مَا ذَكَرْنَا وَزَادَ بَعْدَ قَوْلِهِ: -لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ-ثُمَّ يَسِيرُونَ حَتَّى يَنْتَهُوا إِلَى جَبَلِ الْخَمْرِ (١٤) وَهُوَ جَبَلُ بَيْتِ الْمَقْدِسِ فيقولون: لقد قلنا مَنْ فِي الْأَرْضِ هَلُمَّ فَلْنَقْتُلْ مَنْ فِي السَّمَاءِ فَيَرْمُونَ بِنُشَّابِهِمْ (١٥) إِلَى السَّمَاءِ فَيَرُدُّ اللَّهُ عَلَيْهِمْ نُشَّابَهُمْ مَخْضُوبَةً دَمًا" (١٦) . وَقَالَ وَهْبٌ: إِنَّهُمْ كَانُوا يَأْتُونَ الْبَحْرَ فَيَشْرَبُونَ مَاءَهُ وَيَأْكُلُونَ دَوَابَّهُ، ثُمَّ يَأْكُلُونَ الْخَشَبَ وَالشَّجَرَ، وَمَنْ ظَفِرُوا بِهِ مِنَ النَّاسِ، وَلَا يَقْدِرُونَ أَنْ يَأْتُوا مَكَّةَ وَلَا الْمَدِينَةَ وَلَا بَيْتَ الْمَقْدِسِ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَنْبَأَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَنْبَأَنَا مُحَمَّدُ بْنُ يُوسُفَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنْبَأَنَا أَحْمَدُ أَنْبَأَنَا أَبِي أَنْبَأَنَا إِبْرَاهِيمُ عَنِ الْحَجَّاجِ بْنِ حَجَّاجٍ عَنْ قَتَادَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي عُتْبَةَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنِ النَّبِيِّ ﷺ قَالَ: "لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوجَ" (١٧) . وَفِي الْقِصَّةِ: أَنَّ ذَا الْقَرْنَيْنِ دَخَلَ الظُّلْمَةَ فَلَمَّا رجع توفي بشهر زور وَذَكَرَ بَعْضُهُمْ: أَنَّ عُمْرَهُ كَانَ نَيِّفًا وَثَلَاثِينَ سَنَةً.

(١) "تروح": ترجع آخر النهار. و"السارحة": هي الماشية التي تسرح، أي: تذهب أول النهار إلى المرعى، والذرى: الأعالي والأسنمة، جمع ذروة، بالضم وبالكسر. و"أسبغة ضروعا": أطوله، لكثرة اللبن وكذا "أمده خواصر"، لكثرة امتلائها من الشبع. (٢) أي: أصابهم المحل، وهو الجدب والقحط. (٣) هي ذكور النحل، أو: جماعة النحل لا ذكورها خاصةن لكنه كنى عن الجماعة باليعسوب، وهو أميرها. (٤) "الجزلة" -بالفتح، ويحكى بالكسر- القطعة ومعنى "رمية الغرض": أنه يجعل بين الجزلتين مقدار رمية. هذا هو الظاهر المشهور، وقيل غير ذلك. (٥) "مهرورتين" - بالدال المهملة، وروي بالمعجمة- ومعناه: لابس مهرورتين، أي: ثوبين مصبوغين بورس ثم بزعفران. وقيل: هما شقتان، والشقة: نصف الملاءة. (٦) "يدان": تثنية يد، معناه: لا قدرة ولا طاقة. "فحرز": أي ضمهم، واجعله لهم حرزا، يقال: أحرزت الشيء أحرزه إحرازا، إذا حفظته وضممته إليك، وصنته عن الأخذ. (٧) "زهمهم": أي: دسمهم. (٨) "البخت": قال ابن منظور في "لسان العرب": البخت والبخيتة، دخيل في العربية، أعجمي معرب. وهي: الإبل الخراسانية، تنتج من عربية وفالج، وهي جمال طوال الأعناق. (٩) أي: لا يمنع نزول الماء. (١٠) وروي بلفظ: "الزَّلَقَة" وبلفظ: "الزُّلْقَة" وكلها صحيحة، قيل معناه: كالمرآة، وقيل: كمصانع الماء، لأن الماء يستنقع فيها حتى تصير كالمصنع الذي يجتمع فيه الماء. وقيل: كالإجانة الخضراء. وقيل: كالروضة. (١١) "الرسل" هو اللبن، و"اللقحة" -بالكسر وبالفتح- القريبة العهد بالولادة. (١٢) أي: يجامع الرجال النساء علانية بحضرة الناس، كما يفعل الحمير، ولا يكترثون لذلك، و"الهرج" -بإسكان الراء- الجماع. (١٣) أخرجه مسلم في كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفة ما معه، برقم (٢١٣٧) : ٤ / ٢٢٥٠-٢٢٥٥. (١٤) في "أ": (أحمر) ، وفي "ب": (الحمر) بالمهملة، والمثبت من صحيح مسلم. و"الخمر" هو الشجر الملتف الذي يستر من فيه. وقد فسره في الحديث أنه جبل بيت المقدس، لكثرة شجره. (١٥) أي: سهامهم، والواحدة: "نشابة". (١٦) أخرجه مسلم في كتاب الفتن وأشراط الساعة، باب ذكر الدجال وصفة ما معه، برقم (٢١٣٧) : ٤ / ٢٢٥٥. (١٧) أخرجه البخاري في الحج، باب قول الله تعالى: "جعل الله الكعبة البيت الحرام قياما للناس": ٣ / ٤٥٤، والمصنف في شرح السنة: ١٥ / ٨٣.