Tafsir al-Baghawi - Al-Baghawi - (6/180)

Tafsir al-BaghawiAl-Baghawi

nor will any fugitive escape it. It will identify people as believers or disbelievers. As for the believer, it will leave his face like a gleaming star and write “Believer” between his eyes; and as for the disbeliever, it will make a black mark between his eyes and write “Disbeliever” between his eyes.” (1)

It is related from Ibn Abbas that, while in the state of consecration, he struck al-Safa with his staff and said, “The Beast can hear the striking of this staff of mine.”

Ibn Umar said: “The Beast will emerge from a mountain pass, its head reaching the clouds while its legs are still in the earth, not yet having emerged. It will pass by a man praying and say, ‘What need have you of prayer?’ Then it will mark him on the nose.” (2)

Ibn Umar also said: “The Beast will emerge on the night of Jamʿ, while the people are proceeding to Mina.”

Suhayl ibn Salih narrated from his father, from Abu Hurayrah, from the Prophet, peace and blessings be upon him, that he said: “How evil is the pass of Ajyad!” twice or three times. He was asked, “Why is that, O Messenger of Allah?” He replied: “The Beast will emerge from it and give three cries, which everyone between the two horizons will hear.” (3)

Wahb said: “Its face will be that of a man, while the rest of its form will be like that of a bird. It will inform whoever sees it that the people of Mecca had no certainty in Muhammad and the Quran.” (4)

“And on the Day when We gather from every community a company of those who denied Our signs, they will be held in ranks. Until, when they come, He will say, ‘Did you deny My signs without encompassing them in knowledge, or what was it that you were doing?’” (83–84)

His saying, exalted is He, “And on the Day when We gather from every community a company,” means: from every generation, a group; “of those who denied Our signs.” The preposition min (from) here is not partitive, for all those who deny will be gathered. “They will be held in ranks”: the first of them will be held back for the last, until they have all assembled; then they will be driven to the Fire. “Until, when they come,” on the Day of Resurrection, “He will say”—Allah will say to them—“Did you deny My signs without encompassing them in knowledge,” without knowing them as they ought to have been known, “or what was it that you were doing?”—when you did not reflect upon them. The meaning of the verse is: Did you deny

(1) Reported by al-Tabari, 20:15. The same hadith was previously cited on the authority of Hudhayfah ibn Usayd. Al-Hafiz Ibn Kathir stated, 3:376: “Ibn Jarir reported it through two chains from Hudhayfah ibn Usayd as a Companion statement; and Allah knows best. He also reported it from Hudhayfah ibn al-Yaman ascribed to the Prophet, stating that this would occur in the time of Jesus son of Mary while he is circumambulating. However, its chain is not sound.” See Majma al-Zawaid, 8:7. (2) Reported by al-Tabari, 20:16. Al-Suyuti, 6:383, also attributed it to Nuaym ibn Hammad in al-Fitan, on the authority of Amr ibn al-As. (3) Reported by Ibn Abi Shaybah in al-Musannaf, 15:181; Ibn Mardawayh; al-Bayhaqi in al-Bath; and al-Tabarani in al-Mujam al-Awsat. Its chain contains Rabah ibn Ubayd Allah ibn Umar, who is weak. See al-Durr al-Manthur, 6:382; Majma al-Zawaid, 8:7. (4) It should be noted that the preceding reports contain contradictions, discrepancies, and weakness in many of their chains. For this reason, Abu Hayyan stated in al-Bahr al-Muhit, 6:96-97: “They differed, in a confused and mutually contradictory manner, regarding its nature—the Beast—its form, the place of its emergence, the number of times it will emerge, how much of it will emerge, what it will do to people, and what it will emerge with. Some reports contradict and declare others false. We therefore omitted mentioning them, for transmitting them would merely fill pages with unsound material and waste the time spent recording it.”

طَالِبٌ وَلَنْ يَفُوتَهَا هَارِبٌ، تُسَمِّي النَّاسَ مُؤْمِنًا وَكَافِرًا، أَمَّا الْمُؤْمِنُ فَتَتْرُكُ وَجْهَهُ كَأَنَّهُ كَوْكَبٌ دُرِّيٌّ وَتَكْتُبُ بَيْنَ عَيْنَيْهِ مُؤْمِنٌ، وَأَمَّا الْكَافِرُ فَتَنْكُتُ بَيْنَ عَيْنَيْهِ نُكْتَةً سَوْدَاءَ، وَتَكْتُبُ بين عينيه كافرا" (١) . وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ: أَنَّهُ قَرَعَ الصَّفَا بِعَصَاهُ وَهُوَ مُحْرِمٌ، وَقَالَ: إِنَّ الدَّابَّةَ لَتَسْمَعُ قَرْعَ عَصَايَ هَذِهِ. وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: تَخْرُجُ الدَّابَّةُ مِنْ شِعْبٍ فَيَمَسُّ رَأْسُهَا فِي السَّحَابِ وَرِجْلَاهَا فِي الْأَرْضِ مَا خَرَجَتَا، فَتَمُرُّ بِالْإِنْسَانِ يُصَلِّي فَتَقُولُ: مَا الصَّلَاةُ مِنْ حَاجَتِكَ، فَتَخْطِمُهُ (٢) . وَعَنْ ابْنِ عُمَرَ قَالَ: تَخْرُجُ الدَّابَّةُ لَيْلَةَ جَمْعِ، والناس يَسِيرُونَ إِلَى مِنًى. وَعَنْ سُهَيْلِ بْنِ صَالِحٍ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ قَالَ: "بِئْسَ الشِّعْبُ شِعْبُ أَجْيَادٍ"، مَرَّتَيْنِ أَوْ ثَلَاثًا، قِيلَ: وَلِمَ ذَلِكَ يَا رَسُولَ اللَّهِ؟ قَالَ: "تَخْرُجُ مِنْهُ الدَّابَّةُ فَتَصْرُخُ ثَلَاثَ صَرَخَاتٍ يَسْمَعُهَا مَنْ بَيْنَ الْخَافِقَيْنِ" (٣) وَقَالَ وَهْبٌ: وَجْهُهَا وَجْهُ رَجُلٍ وَسَائِرُ خَلْقِهَا كَخَلْقِ الطَّيْرِ، فَتُخْبِرُ مَنْ رَآهَا أَنَّ أَهْلَ مَكَّةَ كَانُوا بِمُحَمَّدٍ وَالْقُرْآنِ لَا يُوقِنُونَ (٤) . ﴿وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ (٨٣) حَتَّى إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمْ مَاذَا كُنْتُمْ تَعْمَلُونَ (٨٤) ﴾ قَوْلُهُ تَعَالَى: ﴿وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا﴾ أَيْ: مِنْ كُلِّ قَرْنٍ جَمَاعَةً، ﴿مِمَّنْ يُكَذِّبُ بِآيَاتِنَا﴾ وَلَيْسَ "مِنْ" هَاهُنَا لِلتَّبْعِيضِ، لِأَنَّ جَمِيعَ الْمُكَذِّبِينَ يُحْشَرُونَ، ﴿فَهُمْ يُوزَعُونَ﴾ يُحْبَسُ أَوَّلُهُمْ عَلَى آخِرِهِمْ حَتَّى يَجْتَمِعُوا ثُمَّ يُسَاقُونَ إِلَى النَّارِ. ﴿حَتَّى إِذَا جَاءُوا﴾ يَوْمَ الْقِيَامَةِ، ﴿قَالَ﴾ اللَّهُ لَهُمْ: ﴿أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا﴾ وَلَمْ تَعْرِفُوهَا حَقَّ مَعْرِفَتِهَا، ﴿أَمْ مَاذَا كُنْتُمْ تَعْمَلُونَ﴾ حِينَ لَمَّ تُفَكِّرُوا فِيهَا. وَمَعْنَى الْآيَةِ: أَكَذَّبْتُمْ

(١) أخرجه الطبري: ٢٠ / ١٥، وقد تقدم الحديث نفسه من رواية حذيفة بن أسيد، قال الحافظ ابن كثير: (٣ / ٣٧٦) : "رواه ابن جرير من طريقين عن حذيفة بن أسيد موقوفا، والله أعلم. ورواه من رواية حذيفة بن اليمان مرفوعا، وأن ذلك في زمان عيسى ابن مريم وهو يطوف. ولكن إسناده لا يصح". وانظر: مجمع الزوائد: ٨ / ٧. (٢) أخرجه الطبري: ٢٠ / ١٦، وعزاه السيوطي (٦ / ٣٨٣) لنعيم بن حماد في "الفتن" عن عمرو بن العاص. (٣) أخرجه ابن أبي شيبة في المصنف: ١٥ / ١٨١، وابن مردويه، والبيهقي في "البعث" والطبراني في "الأوسط". وفيه رباح بن عبيد الله بن عمر، وهو ضعيف. انظر: الدر المنثور: ٦ / ٣٨٢، مجمع الزوائد: ٨ / ٧. (٤) ويلاحظ في الروايات الآنفة أن فيها تعارضا واختلافا وضعفا في كثير منها، ولذلك قال أبو حيان في "البحر المحيط" (٦ / ٩٦-٩٧) : "واختلفوا في ماهيتها -الدابة- وشكلها، ومحل خروجها، وعدد خروجها، ومقدار ما تخرج منها، وما تفعل بالناس، وما الذي تخرج به اختلافا مضطربا معارضا بعضه بعضا، ويكذب بعضه بعضا، ويكذب بعضه بعضا، فأطرحنا ذكره، لأن نقله تسويد للورق بما لا يصح وتضييع لزمان نقله".