Surah An-Nisa 4:153-162 - Quran Translation Commentary

(4:153) The people of the Book ask you to bring down upon them a Book from the heaven.³⁵⁷ Indeed they asked Musa for (something) greater than that. They said, ‘Show us God openly.’ A thunderbolt struck them for their evildoing. Then they took for themselves the calf (for worship) - after the clear signs had come to them. Yet We pardoned them that (crime), and bestowed upon Musa a manifest authority.³⁵⁸

(4:154) We raised above them (Mount) Tur because of the covenant³⁵⁹ and ordered them, ‘Enter at the gate, prostrating (yourselves).’³⁶⁰ We also told them, ‘Do not transgress in the matter of the Sabbath.’ And We took from them a solemn compact.

(4:155) Therefore, because of their breaking the compact, their denial of Allah’s signs, their slaughtering of the prophets without right, and their utterance, ‘Our hearts are insulated - ‘³⁶¹ rather, Allah has set a seal upon them because of their unbelief; therefore, they will not believe but a few.

(4:156) And because of their unbelief³⁶² and their uttering against Maryam a mighty calumny.³⁶³

(4:157) And because of their saying, ‘Surely we slew the Messiah,³⁶⁴ `Isa son of Maryam, Allah’s Messenger!’³⁶⁵ But they did not slay him, neither crucify him.³⁶⁶ Rather, it appeared so unto them.³⁶⁷ Surely those who are at variance concerning him are in a doubt regarding him.³⁶⁸ They have no knowledge of the affair except the following of surmise. They slew him not on a certainty.³⁶⁹

(4:158) Rather, Allah raised him to Himself.³⁷⁰ Allah is Almighty,³⁷¹ Wise.

(4:159) There is none of the people of the Book but will assuredly believe in him before his death,³⁷² and on the Day of Judgment he (Jesus) shall be a witness against them.³⁷³

(4:160) Therefore, because of the transgressions of those who Judaized themselves, We made some of those good things unlawful to them that were (originally) declared lawful, and because of their hindering many from the path of Allah.³⁷⁴

(4:161) And, because of their acceptance of usury, although they were prohibited,³⁷⁵ and consuming the wealth of the people without right³⁷⁶ And We have prepared for the unbelievers among them a painful chastisement.³⁷⁷

(4:162) But those of them who are well-grounded in knowledge,³⁷⁸ and the believers believe in what has been revealed to you and what was revealed before you, attend to the Prayers, pay the zakah, and those who believe in Allah and the Last Day - on such (of them) We shall surely bestow a mighty reward.

Commentary

357. Muhammad b. Ka`b al-Qurazi has said that some Jews went to the Prophet and said: “Musa was given inscribed tablets. If you are a true Prophet, bring something similar.” Others demanded separate writs to several of them. Allah revealed these verses in response (Ibn Jarir, Zamakhshari, Razi). Thanwi adds: “The verse refutes the belief of those who assume that it is in the power of their Shuyukh to bestow spiritual benefits on their followers.”

358. It was because of the authority and power which Musa was granted that he was able to enforce his obedience and execute the punishment ordered subsequent to the crime of heifer-worship committed by the Israelites: viz., slaughtering of those who had worshipped the heifer at the hands of those who had not (Zamakhshari). A hint is also hidden in the verse that such will be the power that Muhammad (saws) will be given in the face of the opposition (Razi).

359. The Israelites had made a demand on Musa that they also be given a Law as had been given to other nations. They were discouraged from persisting in their demand on grounds that if given, they might not live by it. However, when they insisted, a firm compact was taken from them to the effect that if given they would receive it well. Yet, when the Tawrah was revealed, containing the Law, they refused to accept it on grounds that it contained harsh injunctions. The reference here is to that historical event (Au.).

360. See al-Baqarah, note 141 of this work for explanation.

361. See al-Baqarah, note 186 of this work for explanation. Mawdudi comments: “In fact, like all ignorant worshippers of falsehood, these people also boasted that their faith in the ideas and prejudices, customs and usages of their forefathers was so firm that they could never be made to forsake them. Whenever the Messengers of God tried to admonish them, they have been told point-blank that no matter what argument or evidence the latter might adduce in support of their message, they would never be prepared to alter their viewpoint.”

362. Why did Allah repeat the words “because of their disbelief,” when the same thing was stated in the previous verse? It was because of their recurring disbelief (Zamakhshari).

363. That is, by denying the miraculous birth of Jesus, they imputed moral impropriety on the part of Maryam. Majid writes: “In the ancient ‘Life of Jesus’ (the Toldoth Jeshu) occurs the following:- ‘Now over against the door of her house there dwelt a man of fair appearance (a warrior), Joseph the son of Pandra: he cast his eyes upon her. [Seven verses are here omitted which relate the seduction of Mary by Joseph, she being under the impression that he was her betrothed, until he came in later, and the mistake was discovered].’ (According to the Hebrews,’ p. 35). The courageous slander is supported by the Talmud.” See the allegation in the following note also (Au.).

364. Majid comments: “It was not only the Christians who made the Jews accountable for the ‘death’ of Jesus, but the Jews themselves spoke with pride and delight of their achievement. ‘... Then all the men of Jerusalem being well-armed and mailed, captured Jesus. And when his disciples saw that he was captive in their hands, and that it was in vain to fight, they took to their legs, and lifted up their voice, and wept bitterly. And the men of Jerusalem waxed stronger and conquered the bastard, the son of a woman in her separation, with his multitude, slaying many of them, while the rest fled to the mountains’ (According to the Hebrews, p. 46 f.n.).”

365. There are two explanations for the addition of the words: “Allah’s Messenger.” First, the Jews added those words despite their disbelief out of derision, as Fir`awn had said (26: 27):

إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ [الشعراء : 27]

“The Messenger that has been sent to you is surely mad.” Second, it might be by way of reverence to ‘Isa (asws) in contrast to his belittling by his adversaries (Zamakhshari, Razi). In Majid’s words: “The epithet is appended to emphasize the true rank and status of Jesus...”

366. “Crucifixion is the act of putting to death by nailing to a cross. It was in use, generally restricted to slaves and rebels, amongst the Romans, under whose government Jesus and his prosecutors, the Jews lived” (Majid).

367. Qatadah, Suddi, Ibn abi Buzzah and many others have said that when the Jews came to seize `Isa ibn Maryam, he asked his disciples: “Which of you will accept to be transformed into my physical features on the promise of Paradise?” One of them volunteered. He was taken away and crucified while Allah raised `Isa to the heavens (Mujahid added: “alive”). Wahab b. Munabbih has said however that when the Jews came, all of the disciples of `Isa (asws) were transformed in their physical features into that of `Isa (Ibn Jarir). Zamakhshari says some reports say that the very disciple who had betrayed `Isa was transformed into his physical features. Majid adds: “... Jesus was substituted by another ... for him. This true doctrine regarding Jesus is shared by an early Christian sect. The Basilidian maintained that Jesus ‘changed form with Simon of Cyrene who actually suffered in place.’ (EBr. III, p. 176). ‘Irenaeus says that Basilidians’ account of the crucifixion was that Simon of Cyrene was crucified by mistake, and Jesus himself took the form of Simon, and stood by and laughed at them’ (ERE. IV, p. 833).”

368. The Jews knew that `Isa ibn Maryam was in the company of 12 of his disciples that night in the house in which they had assembled. But by the time they forced their entry into the house `Isa had already been raised up and so they found only twelve people there (instead of thirteen). Although they arrested the one who resembled `Isa, the fact that one person was missing cast a doubt over the person they had captured, whether he was truly the man they were looking for or not (Ibn Jarir). Majid writes: “(The verse refers to) ... the Jews and the various Christian sects disputing among themselves respecting Jesus and his fate.” Imam Razi comments: Major Christian divisions are three: The Nestorians, the Evangelists and the Jacobites, all the three of whom hold different opinions about the death and crucifixion of Jesus Christ. Mawdudi writes: “The Christians have dozens of different versions, rather than one universally agreed view regarding the crucifixion of the Messiah. ... (Some) were of the opinion that the one who was crucified was certainly Jesus himself, but that he did not die on the cross and was still alive when brought down from it. Others asserted that though Jesus died on the cross, he later returned to life, met his disciples and conversed with them about ten times. Again, some believe that the human body of Jesus suffered death and was buried, while the spirit of godhead in him was taken up on high. Yet others believe that after his death the Messiah was resurrected physically and was subsequently taken up to heaven in physical form.” It is singularly interesting to note that the best of Christians, including the priestly class, is never very comfortable about the fate of Jesus and therefore, the beliefs arising out of the event. A few minutes of argument shakes even a knowledgeable Christian to the core. The words of Allah therefore, “Surely those who are at variance concerning him are in a doubt regarding him,” have another dimension (Au.).

369. The emphasis in, “They slew him not on a certainty,” is not on “him” (i.e., `Isa) as it is widely presumed (Au.). Ibn `Abbas, Juwaybar and Suddi have said that the emphasis is on “on a certainty.” That is to say, they were not at all certain that they had crucified the right man. A doubt lingered because of the fact that they had found only twelve men in that house although they were pretty sure there should have been thirteen (Ibn Jarir, Qurtubi, Ibn Kathir).

370. It was His Might that He sent Butros the Roman over them. He massacred a large number of them (Qurtubi). Qurtubi is referring perhaps to Titus, the Roman Governor who, infuriated by the Jewish revolt of the 70 C.E, slaughtered them in tens of thousands and razed Jerusalem to the ground (Au.).

371. See Al-`Imran, notes 100-102 of this work for an explanation.

372. Ibn `Abbas, Hasan, Qatadah, Abu Malik and others have said that (since `Isa did not die, rather was taken up to the heavens and will descend again) none would be left of the people of the Book at the time of his second coming, but would have believed in him before his death, that is, before `Isa’s death. Hasan has said: “By God. He is alive with Allah even now. When he descends, everyone will believe in him.” (He is alive and is in the second firmament, as declared in the tradition of Mi`raj: Alusi). However, a second opinion from the same authorities is that none of the people of the book dies, before he has believed in the messengership of `Isa (asws) - Ibn Jarir, Ibn Kathir. Zamakhshari, Razi and Qurtubi have stated that Shahr ibn Hawshab voiced this opinion before Hajjaj bin Yusuf, who had expressed his puzzle over the verse. Apparently, Hajjaj was impressed by the interpretation and asked Shahr whom he had taken it from. Shahr replied: “From Muhammad ibn `Ali ibn Hanafiyyah.” Hajjaj began to draw lines on the ground with a twig in his hand and then said after a while: “You took it from a crystalline eye.” Zamakhshari adds: Kalbi asked Shahr why he had spelt that name when he had not taken it from him. Shahr replied: “I wanted to provoke his anger. He did not like to hear that name.” Referring to the second interpretation, to the effect that every individual of the people of the Book will believe in `Isa before his own death, Shafi` states that with the arrival of the angels of death, everyone begins to see a part of the ghayb (and therefore, in case of the Christians, the dying man realizes that God is one, and Jesus could not have been God). Although Ibn Jarir prefers the former opinion, the two are, obviously, reconcilable (Au.). The Second Coming of Jesus Ibn Kathir says that the second coming of `Isa is proven by ahadith that reach the tawatur status. (Rejection of a mutawatir hadith entails kufr: Au.). At this point he quotes some of them. We shall present a few. The Sahihayn report Abu Hurayrah. The Prophet said:

والذي نفسي بيده لَيُوشكَنّ أن ينزل فيكم ابن مريم حَكَمًا عدلا فيكسر الصليب، ويقتل الخنزير، ويضع الجزية، ويفيض المال حتى لا يقبله أحد، حتى تكون السجدة خيرا من الدنيا وما فيها". ثم يقول أبو هريرة: اقرؤوا إن شئتم: { وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا }

“By Him in whose hands is my life, surely `Isa son of Mary will come down among you. He will fill the land with justice. He will break the Cross, destroy the hog, annul the jizyah and distribute so much wealth that there would be no one to accept, until a time will come when a man will prefer a single prostration over all that the heaven and earth contain.” Abu Hurayrah then recited this verse: “There is none of the people of the Book but will assuredly believe in him before his death.” According to another report in Ahmad and Muslim, `Isa will come down to Rawha’ to perform Hajj, `Umrah, or both. Another report in Muslim records Abu Hurayrah reporting the Prophet as having said:

لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوْ بِدَابِقٍ فَيَخْرُجُ إِلَيْهِمْ جَيْشٌ مِنْ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ فَإِذَا تَصَافُّوا قَالَتْ الرُّومُ خَلُّوا بَيْنَنَا وَبَيْنَ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ فَيَقُولُ الْمُسْلِمُونَ لَا وَاللَّهِ لَا نُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا فَيُقَاتِلُونَهُمْ فَيَنْهَزِمُ ثُلُثٌ لَا يَتُوبُ اللَّهُ عَلَيْهِمْ أَبَدًا وَيُقْتَلُ ثُلُثُهُمْ أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللَّهِ وَيَفْتَتِحُ الثُّلُثُ لَا يُفْتَنُونَ أَبَدًا فَيَفْتَتِحُونَ قُسْطَنْطِينِيَّةَ فَبَيْنَمَا هُمْ يَقْتَسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ إِذْ صَاحَ فِيهِمْ الشَّيْطَانُ إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ فَيَخْرُجُونَ وَذَلِكَ بَاطِلٌ فَإِذَا جَاءُوا الشَّأْمَ خَرَجَ فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَوُّونَ الصُّفُوفَ إِذْ أُقِيمَتْ الصَّلَاةُ فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَمَّهُمْ فَإِذَا رَآهُ عَدُوُّ اللَّهِ ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ وَلَكِنْ يَقْتُلُهُ اللَّهُ بِيَدِهِ فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ.

“The Hour will not be called before the Romans come down to A`maaq or Dabiq. Muslim forces will come out to meet them. The best of the people of the earth of that day will come out of Madinah. When they face each other, the Romans will say, ‘Hand over back to us those of our men who were taken prisoners.’ The Muslims will say, ‘No. By Allah, We shall not hand over our brethren to you.’ A battle will ensue. A third of the Muslim forces will flee. Allah will never forgive them. Another third will be martyred. They would be the best of the martyrs. The last third will overcome them, and Allah will never test them again. They will move on and capture Constantinople. But, while they would be busy dividing the spoils of war, with their swords hung by the olive trees, Satan will cry out from the rear, ”The Antichrist is behind you among your kin." They will turn back. But the news would be false. However, by the time they reach Syria, he would be out. And while they would be readying themselves in rows for a battle with him, Prayer will be commenced. At that moment `Isa son of Mary will descend. He will lead them in the Prayers. As soon as Allah’s enemy (the Antichrist) sees him he would begin to dissolve as salt dissolves in water. So that, were he to leave him alone, he would still dissolve himself and be destroyed. But he will kill him with his hands and show them his blood on his weapon." A tradition in Ahmad says:

الْأَنْبِيَاءُ إِخْوَةٌ لِعَلَّاتٍ أُمَّهَاتُهُمْ شَتَّى وَدِينُهُمْ وَاحِدٌ وَأَنَا أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ لِأَنَّهُ لَمْ يَكُنْ بَيْنِي وَبَيْنَهُ نَبِيٌّ وَإِنَّهُ نَازِلٌ فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ رَجُلًا مَرْبُوعًا إِلَى الْحُمْرَةِ وَالْبَيَاضِ عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ كَأَنَّ رَأْسَهُ يَقْطُرُ وَإِنْ لَمْ يُصِبْهُ بَلَلٌ فَيَدُقُّ الصَّلِيبَ وَيَقْتُلُ الْخِنْزِيرَ وَيَضَعُ الْجِزْيَةَ وَيَدْعُو النَّاسَ إِلَى الْإِسْلَامِ فَيُهْلِكُ اللَّهُ فِي زَمَانِهِ الْمِلَلَ كُلَّهَا إِلَّا الْإِسْلَامَ وَيُهْلِكُ اللَّهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ وَتَقَعُ الْأَمَنَةُ عَلَى الْأَرْضِ حَتَّى تَرْتَعَ الْأُسُودُ مَعَ الْإِبِلِ وَالنِّمَارُ مَعَ الْبَقَرِ وَالذِّئَابُ مَعَ الْغَنَمِ وَيَلْعَبَ الصِّبْيَانُ بِالْحَيَّاتِ لَا تَضُرُّهُمْ فَيَمْكُثُ أَرْبَعِينَ سَنَةً ثُمَّ يُتَوَفَّى وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ

“Prophets are brothers, sons of one father, of divergent mothers. Their religion is one. I am closer to `Isa than anyone else, for there was no Prophet between him and me. He is going to descend again. You will recognize him on sight. A man of medium height, he will be between fair and red-complexioned, with two pieces of reddish color cloaks on. His hair would look like it was letting down droplets of water, although not wet. He will break the Cross, destroy the hog, annul the jizyah and invite the people to Islam. In his time Allah will destroy all religions except Islam. In his time too Dajjal the Antichrist will be destroyed. Subsequent to that total peace would reign over the earth so that camels will graze alongside tigers, cheetahs alongside cows, wolves alongside sheep, and children will play with snakes unharmed. He will remain for forty years and die. Muslims will pray over him.” Nuwas b. Sum`an relates the Prophet in Muslim:

عَنْ النَّوَّاسِ بْنِ سَمْعَانَ قَالَ ذَكَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ 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 غَدَاةً فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَقَالَ غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيْكُمْ إِنْ يَخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ وَاللَّهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ إِنَّهُ شَابٌّ قَطَطٌ عَيْنُهُ طَافِئَةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ الْعُزَّى بْنِ قَطَنٍ فَمَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ إِنَّهُ خَارِجٌ خَلَّةً بَيْنَ الشَّأْمِ وَالْعِرَاقِ فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا يَا عِبَادَ اللَّهِ فَاثْبُتُوا قُلْنَا يَا رَسُولَ اللَّهِ وَمَا لَبْثُهُ فِي الْأَرْضِ قَالَ أَرْبَعُونَ يَوْمًا يَوْمٌ كَسَنَةٍ وَيَوْمٌ كَشَهْرٍ وَيَوْمٌ كَجُمُعَةٍ وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُمْ قُلْنَا يَا رَسُولَ اللَّهِ فَذَلِكَ الْيَوْمُ الَّذِي كَسَنَةٍ أَتَكْفِينَا فِيهِ صَلَاةُ يَوْمٍ قَالَ لَا اقْدُرُوا لَهُ قَدْرَهُ قُلْنَا يَا رَسُولَ اللَّهِ وَمَا إِسْرَاعُهُ فِي الْأَرْضِ قَالَ كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلَى الْقَوْمِ فَيَدْعُوهُمْ فَيُؤْمِنُونَ بِهِ وَيَسْتَجِيبُونَ لَهُ فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ وَالْأَرْضَ فَتُنْبِتُ فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًا وَأَسْبَغَهُ ضُرُوعًا وَأَمَدَّهُ خَوَاصِرَ ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا أَخْرِجِي كُنُوزَكِ فَتَتْبَعُهُ كُنُوزُهَا كَيَعَاسِيبِ النَّحْلِ ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ جَزْلَتَيْنِ رَمْيَةَ الْغَرَضِ ثُمَّ يَدْعُوهُ فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ يَضْحَكُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ بَعَثَ اللَّهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ فَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرْفُهُ فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ فَيَقْتُلُهُ ثُمَّ يَأْتِي عِيسَى ابْنَ مَرْيَمَ قَوْمٌ قَدْ عَصَمَهُمْ اللَّهُ مِنْهُ فَيَمْسَحُ عَنْ وُجُوهِهِمْ وَيُحَدِّثُهُمْ بِدَرَجَاتِهِمْ فِي الْجَنَّةِ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللَّهُ إِلَى عِيسَى إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ فَحَرِّزْ عِبَادِي إِلَى الطُّورِ وَيَبْعَثُ اللَّهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ فَيَمُرُّ أَوَائِلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا وَيَمُرُّ آخِرُهُمْ فَيَقُولُونَ لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ وَيُحْصَرُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لِأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمْ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهِمْ 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 وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى اللَّهِ فَيُرْسِلُ اللَّهُ طَيْرًا كَأَعْنَاقِ الْبُخْتِ فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شَاءَ اللَّهُ ثُمَّ يُرْسِلُ اللَّهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ وَلَا وَبَرٍ فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ ثُمَّ يُقَالُ لِلْأَرْضِ أَنْبِتِي ثَمَرَتَكِ وَرُدِّي بَرَكَتَكِ فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنْ الرُّمَّانَةِ وَيَسْتَظِلُّونَ بِقِحْفِهَا وَيُبَارَكُ فِي الرِّسْلِ حَتَّى أَنَّ اللِّقْحَةَ مِنْ الْإِبِلِ لَتَكْفِي الْفِئَامَ مِنْ النَّاسِ وَاللِّقْحَةَ مِنْ الْبَقَرِ لَتَكْفِي الْقَبِيلَةَ مِنْ النَّاسِ وَاللِّقْحَةَ مِنْ الْغَنَمِ لَتَكْفِي الْفَخِذَ مِنْ النَّاسِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ

“One day the Prophet spoke of Dajjal. During his talk he raised his voice and lowered it (to whispers) in such a manner that we began to suspect that he was right there in the date-palm groves. When we went to him (later in the day) he sensed our concern from our faces. He asked what the matter was. We told him that the way he raised his voice and lowered it we thought Dajjal was hiding right there in the date-palm groves. He said, ‘As far as you are concerned it is not Dajjal whose appearance I am concerned with, while I am with you. (If he appears in my presence) I shall suffice him on your behalf. But if he appears and I am not with you then let each of you take care of himself, although Allah is the Khalifah of every Muslim in my absence. “(Let me tell you about him). He will be a young man with short curled hair. One of his eyes would be sightless. He will be quite similar-looking to `Abdul `Uzza b. Qatan. Let anyone of you who encounters him recite the first few verses of surah al-Kahaf. He will first appear on a deserted road between Syria and Iraq creating tumult on his left and on his right. (The Prophet then added), ‘People. Be steadfast.’ We asked him, ‘How long will he reign on the earth?’ He replied: ‘Forty days: a day will be like a year, another like a month, another like a week and the rest of his days like your ordinary days.’ We asked: ‘Messenger of Allah. The day you say will be like a year, will our five Prayers be sufficient in it?’ He replied, ‘No. Rather, assess the time (as best as you can).’ We asked him, ‘Messenger of Allah. How fast will he move about?’ He replied, ‘Like the rain-clouds moved by the winds. He will come to a people, invite them to himself and they will believe in him. So he will order the heavens to rain down on them and it will rain. The earth will throw out its produce. Their cattle will feed on the longest stalk that the earth has thrown out. Those cattle will be the most filled of udders and widest of thighs. Then he will go to another people and invite them to (believe in) him. They will refuse. He will leave them to themselves and move on. But they will experience famine and will be left with no wealth of any sort in their hands. He will pass by a waste patch of land and order: “Throw out your treasures." The treasures would begin to follow him like bees follow the queen-bee. He will beckon a man in the prime of his youth. He will cut him into two and throw the pieces apart. Then he will beckon his head and the torso and the man will rise up smiling. “While he will be in such affairs, Allah will send the Messiah, son of Maryam. He will descend down near the white minaret in the east of Jerusalem, wearing two pieces of reddish-coloured cloaks, resting his hands on the wings of two angels. When he would lower his head, it would let fall droplets (of water), and when he would raise it, they would roll down as pearl-like silver pieces. An unbeliever will not be touched by his breath but will die (of its effects). And his breath will reach the distance his sight will reach. He will start off until he meets Dajjal at the gate of Ludd (present day Lydda in the state of Israel: Au.). He will kill him there. Then `Isa, the Prophet of Allah, will meet a people whom Allah would have saved (from the evils of Dajjal). He will wipe their faces and talk to them about their place in Paradise. He will be in such affairs when Allah will reveal unto him, ‘O `Isa, I have let loose a people that no one can resist. Therefore take your followers to (Mount) Tur.’ Then Allah will let free Yajuj and Majuj, who, as Allah Himself has said “will come (rushing) down from every hill.” Their forerunners will pass by Lake Tabariyyah and drink off its water. When their tail-enders arrive at the spot, they will say, ‘Once there used to be a lake here.’ “`Isa and his followers will remain (on Tur. They will run short of food) until the head of an oxen will be dearer to them than a hundred Dinars of today. `Isa and his followers will pray to Allah. Allah will cause a tumor to grow in their necks and they will fall down dead, rank and file. `Isa and his followers will then come down. They will not find a space equal to the span of a hand but filled with their dead and blood with foul smell all around. They will again pray to Allah. He will send birds with necks as huge as those of camels. They will lift them up and throw them where Allah will. Then He will send down rains that will wash every home, whether of bricks or mud, and render them clean like a mirror. Then it will be said to the earth: ‘Grow your fruits and bring out your blessings.’ “Those days a whole group of people will eat out of one pomegranate, and it will suffice them. They will rest under its shell. People will drink out of a single udder of a camel and it will be enough for a large crowd. The udder of a cow will suffice a whole tribe, and the udder of a goat will suffice a whole clan. Such will be the state when Allah will send through them a fragrant breeze which will affect them under their arm pits. That will take away the life of every believer. Those alone would be left who would copulate as the asses do. It is upon such that the Hour will be struck.” A hadith of Ibn Majah is reported by Abu Umamah al-Bahili. He says,

عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكَانَ أَكْثَرُ خُطْبَتِهِ حَدِيثًا حَدَّثَنَاهُ عَنْ الدَّجَّالِ وَحَذَّرَنَاهُ فَكَانَ مِنْ قَوْلِهِ أَنْ قَالَ إِنَّهُ لَمْ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ مُنْذُ ذَرَأَ اللَّهُ ذُرِّيَّةَ آدَمَ أَعْظَمَ مِنْ فِتْنَةِ الدَّجَّالِ وَإِنَّ اللَّهَ لَمْ يَبْعَثْ نَبِيًّا إِلَّا حَذَّرَ أُمَّتَهُ الدَّجَّالَ وَأَنَا آخِرُ الْأَنْبِيَاءِ وَأَنْتُمْ آخِرُ الْأُمَمِ وَهُوَ خَارِجٌ فِيكُمْ لَا مَحَالَةَ وَإِنْ يَخْرُجْ وَأَنَا بَيْنَ ظَهْرَانَيْكُمْ فَأَنَا حَجِيجٌ لِكُلِّ مُسْلِمٍ وَإِنْ يَخْرُجْ مِنْ بَعْدِي فَكُلُّ امْرِئٍ حَجِيجُ نَفْسِهِ وَاللَّهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ وَإِنَّهُ يَخْرُجُ مِنْ خَلَّةٍ بَيْنَ الشَّامِ وَالْعِرَاقِ فَيَعِيثُ يَمِينًا وَيَعِيثُ شِمَالًا يَا عِبَادَ اللَّهِ فَاثْبُتُوا فَإِنِّي سَأَصِفُهُ لَكُمْ صِفَةً لَمْ يَصِفْهَا إِيَّاهُ نَبِيٌّ قَبْلِي إِنَّهُ يَبْدَأُ فَيَقُولُ أَنَا نَبِيٌّ وَلَا نَبِيَّ بَعْدِي ثُمَّ يُثَنِّي فَيَقُولُ أَنَا رَبُّكُمْ وَلَا تَرَوْنَ رَبَّكُمْ حَتَّى تَمُوتُوا وَإِنَّهُ أَعْوَرُ وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ وَإِنَّهُ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ يَقْرَؤُهُ كُلُّ مُؤْمِنٍ كَاتِبٍ أَوْ غَيْرِ كَاتِبٍ وَإِنَّ مِنْ فِتْنَتِهِ أَنَّ مَعَهُ جَنَّةً وَنَارًا فَنَارُهُ جَنَّةٌ وَجَنَّتُهُ نَارٌ فَمَنْ ابْتُلِيَ بِنَارِهِ فَلْيَسْتَغِثْ بِاللَّهِ وَلْيَقْرَأْ فَوَاتِحَ الْكَهْفِ فَتَكُونَ عَلَيْهِ بَرْدًا وَسَلَامًا كَمَا كَانَتْ النَّارُ عَلَى إِبْرَاهِيمَ وَإِنَّ مِنْ فِتْنَتِهِ أَنْ يَقُولَ لِأَعْرَابِيٍّ أَرَأَيْتَ إِنْ بَعَثْتُ لَكَ أَبَاكَ وَأُمَّكَ أَتَشْهَدُ أَنِّي رَبُّكَ فَيَقُولُ نَعَمْ فَيَتَمَثَّلُ لَهُ شَيْطَانَانِ فِي صُورَةِ أَبِيهِ وَأُمِّهِ فَيَقُولَانِ يَا بُنَيَّ اتَّبِعْهُ فَإِنَّهُ رَبُّكَ وَإِنَّ مِنْ فِتْنَتِهِ أَنْ يُسَلَّطَ عَلَى نَفْسٍ وَاحِدَةٍ فَيَقْتُلَهَا وَيَنْشُرَهَا بِالْمِنْشَارِ حَتَّى يُلْقَى شِقَّتَيْنِ ثُمَّ يَقُولَ انْظُرُوا إِلَى عَبْدِي هَذَا فَإِنِّي أَبْعَثُهُ الْآنَ ثُمَّ يَزْعُمُ أَنَّ لَهُ رَبًّا غَيْرِي فَيَبْعَثُهُ اللَّهُ وَيَقُولُ لَهُ الْخَبِيثُ مَنْ رَبُّكَ فَيَقُولُ رَبِّيَ اللَّهُ وَأَنْتَ عَدُوُّ اللَّهِ أَنْتَ الدَّجَّالُ وَاللَّهِ مَا كُنْتُ بَعْدُ أَشَدَّ بَصِيرَةً بِكَ مِنِّي الْيَوْمَ قَالَ أَبُو الْحَسَنِ الطَّنَافِسِيُّ فَحَدَّثَنَا الْمُحَارِبِيُّ حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ الْوَلِيدِ الْوَصَّافِيُّ عَنْ عَطِيَّةَ عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ الرَّجُلُ أَرْفَعُ أُمَّتِي دَرَجَةً فِي الْجَنَّةِ قَالَ قَالَ أَبُو سَعِيدٍ وَاللَّهِ مَا كُنَّا نُرَى ذَلِكَ الرَّجُلَ إِلَّا عُمَرَ بْنَ الْخَطَّابِ حَتَّى مَضَى لِسَبِيلِهِ قَالَ الْمُحَارِبِيُّ ثُمَّ رَجَعْنَا إِلَى حَدِيثِ أَبِي رَافِعٍ قَالَ وَإِنَّ مِنْ فِتْنَتِهِ أَنْ يَأْمُرَ السَّمَاءَ أَنْ تُمْطِرَ فَتُمْطِرَ وَيَأْمُرَ الْأَرْضَ أَنْ تُنْبِتَ فَتُنْبِتَ وَإِنَّ مِنْ فِتْنَتِهِ أَنْ يَمُرَّ بِالْحَيِّ فَيُكَذِّبُونَهُ فَلَا تَبْقَى لَهُمْ سَائِمَةٌ إِلَّا هَلَكَتْ وَإِنَّ مِنْ فِتْنَتِهِ أَنْ يَمُرَّ بِالْحَيِّ فَيُصَدِّقُونَهُ فَيَأْمُرَ السَّمَاءَ أَنْ تُمْطِرَ فَتُمْطِرَ وَيَأْمُرَ الْأَرْضَ أَنْ تُنْبِتَ فَتُنْبِتَ حَتَّى تَرُوحَ مَوَاشِيهِمْ مِنْ يَوْمِهِمْ ذَلِكَ أَسْمَنَ مَا كَانَتْ وَأَعْظَمَهُ وَأَمَدَّهُ خَوَاصِرَ وَأَدَرَّهُ ضُرُوعًا وَإِنَّهُ لَا يَبْقَى شَيْءٌ مِنْ الْأَرْضِ إِلَّا وَطِئَهُ وَظَهَرَ عَلَيْهِ إِلَّا مَكَّةَ وَالْمَدِينَةَ لَا يَأْتِيهِمَا مِنْ نَقْبٍ مِنْ نِقَابِهِمَا إِلَّا لَقِيَتْهُ الْمَلَائِكَةُ بِالسُّيُوفِ صَلْتَةً حَتَّى يَنْزِلَ عِنْدَ الظُّرَيْبِ الْأَحْمَرِ عِنْدَ مُنْقَطَعِ السَّبَخَةِ فَتَرْجُفُ الْمَدِينَةُ بِأَهْلِهَا ثَلَاثَ رَجَفَاتٍ فَلَا يَبْقَى مُنَافِقٌ وَلَا مُنَافِقَةٌ إِلَّا خَرَجَ إِلَيْهِ فَتَنْفِي الْخَبَثَ مِنْهَا كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ وَيُدْعَى ذَلِكَ الْيَوْمُ يَوْمَ الْخَلَاصِ فَقَالَتْ أُمُّ شَرِيكٍ بِنْتُ أَبِي الْعَكَرِ يَا رَسُولَ اللَّهِ فَأَيْنَ الْعَرَبُ يَوْمَئِذٍ قَالَ هُمْ يَوْمَئِذٍ قَلِيلٌ وَجُلُّهُمْ بِبَيْتِ الْمَقْدِسِ وَإِمَامُهُمْ رَجُلٌ صَالِحٌ فَبَيْنَمَا إِمَامُهُمْ قَدْ تَقَدَّمَ يُصَلِّي بِهِمْ الصُّبْحَ إِذْ نَزَلَ عَلَيْهِمْ عِيسَى ابْنُ مَرْيَمَ الصُّبْحَ فَرَجَعَ ذَلِكَ الْإِمَامُ يَنْكُصُ يَمْشِي الْقَهْقَرَى لِيَتَقَدَّمَ عِيسَى يُصَلِّي بِالنَّاسِ فَيَضَعُ عِيسَى يَدَهُ بَيْنَ كَتِفَيْهِ ثُمَّ يَقُولُ لَهُ تَقَدَّمْ فَصَلِّ فَإِنَّهَا لَكَ أُقِيمَتْ فَيُصَلِّي بِهِمْ إِمَامُهُمْ فَإِذَا انْصَرَفَ قَالَ عِيسَى عَلَيْهِ السَّلَام افْتَحُوا الْبَابَ فَيُفْتَحُ وَوَرَاءَهُ الدَّجَّالُ مَعَهُ سَبْعُونَ أَلْفَ يَهُودِيٍّ كُلُّهُمْ ذُو سَيْفٍ مُحَلًّى وَسَاجٍ فَإِذَا نَظَرَ إِلَيْهِ الدَّجَّالُ ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ وَيَنْطَلِقُ هَارِبًا وَيَقُولُ عِيسَى عَلَيْهِ السَّلَام إِنَّ لِي فِيكَ ضَرْبَةً لَنْ تَسْبِقَنِي بِهَا فَيُدْرِكُهُ عِنْدَ بَابِ اللُّدِّ الشَّرْقِيِّ فَيَقْتُلُهُ فَيَهْزِمُ اللَّهُ الْيَهُودَ فَلَا يَبْقَى شَيْءٌ مِمَّا خَلَقَ اللَّهُ يَتَوَارَى بِهِ يَهُودِيٌّ إِلَّا أَنْطَقَ اللَّهُ ذَلِكَ الشَّيْءَ لَا حَجَرَ وَلَا شَجَرَ وَلَا حَائِطَ وَلَا دَابَّةَ إِلَّا الْغَرْقَدَةَ فَإِنَّهَا مِنْ شَجَرِهِمْ لَا تَنْطِقُ إِلَّا قَالَ يَا عَبْدَ اللَّهِ الْمُسْلِمَ هَذَا يَهُودِيٌّ فَتَعَالَ اقْتُلْهُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِنَّ أَيَّامَهُ أَرْبَعُونَ سَنَةً السَّنَةُ كَنِصْفِ السَّنَةِ وَالسَّنَةُ كَالشَّهْرِ وَالشَّهْرُ كَالْجُمُعَةِ وَآخِرُ أَيَّامِهِ كَالشَّرَرَةِ يُصْبِحُ أَحَدُكُمْ عَلَى بَابِ الْمَدِينَةِ فَلَا يَبْلُغُ بَابَهَا الْآخَرَ حَتَّى يُمْسِيَ فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ كَيْفَ نُصَلِّي فِي تِلْكَ الْأَيَّامِ الْقِصَارِ قَالَ تَقْدُرُونَ فِيهَا الصَّلَاةَ كَمَا تَقْدُرُونَهَا فِي هَذِهِ الْأَيَّامِ الطِّوَالِ ثُمَّ صَلُّوا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَكُونُ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَام فِي أُمَّتِي حَكَمًا عَدْلًا وَإِمَامًا مُقْسِطًا يَدُقُّ الصَّلِيبَ وَيَذْبَحُ الْخِنْزِيرَ وَيَضَعُ الْجِزْيَةَ وَيَتْرُكُ الصَّدَقَةَ فَلَا يُسْعَى عَلَى شَاةٍ وَلَا بَعِيرٍ وَتُرْفَعُ الشَّحْنَاءُ وَالتَّبَاغُضُ وَتُنْزَعُ حُمَةُ كُلِّ ذَاتِ حُمَةٍ حَتَّى يُدْخِلَ الْوَلِيدُ يَدَهُ فِي فِي الْحَيَّةِ فَلَا تَضُرَّهُ وَتُفِرَّ الْوَلِيدَةُ الْأَسَدَ فَلَا يَضُرُّهَا وَيَكُونَ الذِّئْبُ فِي الْغَنَمِ كَأَنَّهُ كَلْبُهَا وَتُمْلَأُ الْأَرْضُ مِنْ السِّلْمِ كَمَا يُمْلَأُ الْإِنَاءُ مِنْ الْمَاءِ وَتَكُونُ الْكَلِمَةُ وَاحِدَةً فَلَا يُعْبَدُ إِلَّا اللَّهُ

“Once, the Prophet delivered a speech. (Those days) most of his speeches were about Dajjal, warning us about him. Of the things he said on this occasion was: ‘No tribulation has been of great dimension for the children of Adam since he was created, than that of Dajjal. Allah did not send a prophet but he warned his followers of him. I am last of the prophets and you are the last of the nations. Therefore he has to appear amongst you. If he appears while I’m with you, then I am a protector of every Muslim. If he appears after me, then let each soul take care of itself. And Allah is the protector of every Muslim after me. He will appear on a road between Syria and Iraq and spread corruption on his left and right. People! O slaves of Allah! Stay firm. ‘Let me describe him to you the way no prophet has described him before. He will begin by claiming, “I am a prophet,” whereas I am the last of the prophets. Then he will say, “I am your Lord.” But you cannot see your Lord until you die. He will be one-eyed. But your Lord is not one-eyed. It will be written on his forehead, “Kafir,” that every believer will be able to read: whether lettered or unlettered. One of his temptations will be that he will carry with him the Fire and Paradise. However, his Fire will be Paradise and his Paradise Fire. Therefore whoever is tried out with his Fire, let him seek Allah’s help and recite the opening verses of surah al-Kahaf. It will cool down for him, as it cooled down for Ibrahim. Another of his temptation will be that he will beckon a bedouin and say to him, “Will you testify that I am your Lord if I quicken your parents?” He will say, “Yes.” Shaytan will then put on the appearance of his parents. They will say, “Son! Follow him. He is your Lord.” Another of his enticement will be that he will order a saw through a man from the head downward splitting him into two. Then he will say, “Look at this slave of mine. I am going to quicken him but he is going to deny me.” Allah will quicken him. Dajjal will ask him, “Who’s your Lord?” He will reply, “My Lord is Allah, and you are Allah’s enemy Dajjal. By God, I was never as sure about you as now.” That person (interjected the Prophet) will be the highest of position in Paradise among my followers. [And, Abu Sa`id, interjected], our belief was that it was `Umar ibn al-Khattab he had alluded to, until he died. `Another of his temptations will be that he will order the heavens to rain down, and it will rain. He will order the earth to throw out its produce and it will. Another ordeal would be that he will pass by a village. They will declare their belief in him and he will order the heavens and it will rain. He will order the earth to produce and it will. Their cattle will be the fattest of body with udders filled with milk. ‘No part of the earth will be left which he would not have trampled and overcome except Makkah and Madinah, for he will not try to enter into them by any cleavage but he will find angels with swords guarding them, until he will encamp near the red hill near the barren patch. Thereupon Madinah will shake three times, so that no hypocrite man or woman would be left but would have joined him. Thus Madinah will throw out its dirt as the smith’s hearth throws up the dirt. That day will be called the day of deliverance.’ At that Umm Shurayk bint Abi al-`Akr asked, “Prophet of Allah?” Where will the Arabs be that day?" He replied, “They will be few; mostly in Jerusalem.” (Then he continued), their leader will be a pious person. He will be about to lead them in a morning Prayer when Jesus Christ will descend. The imam would retreat backwards but Jesus will place his hands on his shoulders and say, “Lead them. For the Prayers had been called out for you as the leader.” So their leader will lead them in the Prayers. When he would have left, Jesus will say, “Open the gate.” It will be opened and lo, Dajjal will be right there with 70,000 Jews: all of them with swords, well ornamented and wearing crowns. However, when Dajjal will spot Jesus, he will start melting as salt melts in water and begin to retreat in a hurry. Jesus will tell him, “You are destined to receive a blow from me that you cannot escape.” He will overtake him near the eastern gate of Ludd and kill him. Allah will hand out defeat to the Jews so that, none of Allah’s creation, neither a stone, tree, wall, nor a beast - except the Gharqad tree (extensively grown nowadays in Israel: Au.), for it is a the tree of the Jews - behind which a Jew will be taking shelter but it will cry out, “This is a Jew. Come and kill him.” ‘Those days every day will be equal to 40 years. (Of which) a year will be equal to half a year. A year like a month; a month like a week. Its last days will be like sparks. A man will start off in the morning from the gate of a city and would not have reached another gate but it will be evening. He was asked, “How shall we Pray in those short days?” He replied, “By approximation.” ‘Then he continued, ‘Jesus Christ will establish order and justice. He will break the cross, slaughter the hog, annul jizyah, and will not accept zakah, neither of the camels nor of goats (because there will be no one to accept it). Hatred and envy will be removed from the people and the poison of every poisonous thing will be withdrawn. So that, a child will put his hand into the mouth of a python, but it will not hurt. Children will play with tigers and they will not hurt them. Wolves will live among sheep as if dogs. The earth will be filled with peace as a vessel is filled with water. All the people will be on one religion and no one will be worshipped except Allah’" (shortened). The Musnad of Ahmad and Muslim have another hadith on the subject. Narrated by Hudhyfah (ra), it says:

عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ الْغِفَارِيِّ قَالَ اطَّلَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْنَا وَنَحْنُ نَتَذَاكَرُ فَقَالَ مَا تَذَاكَرُونَ قَالُوا نَذْكُرُ السَّاعَةَ قَالَ إِنَّهَا لَنْ تَقُومَ حَتَّى تَرَوْنَ قَبْلَهَا عَشْرَ آيَاتٍ فَذَكَرَ الدُّخَانَ وَالدَّجَّالَ وَالدَّابَّةَ وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا وَنُزُولَ عِيسَى ابْنِ مَرْيَمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَأَجُوجَ وَمَأْجُوجَ وَثَلَاثَةَ خُسُوفٍ خَسْفٌ بِالْمَشْرِقِ وَخَسْفٌ بِالْمَغْرِبِ وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ وَآخِرُ ذَلِكَ نَارٌ تَخْرُجُ مِنْ الْيَمَنِ تَطْرُدُ النَّاسَ إِلَى مَحْشَرِهِمْ. صجيح مسلم

“Once we were sitting together and talking amongst ourselves about the Last Hour when the Prophet appeared. He asked us what it was that we were talking about. We told him we were talking about the Hour. He said: ‘It will not be called until ten signs have appeared: Smoke, Dajjal, the Animal (that will speak to the people), rising of the sun from the West, descending down of `Isa, appearance of Yajuj and Majuj, and three sinking incidents: one in the East, another in the West and a third in the Arabian Peninsula. The last (sign) will be that of the Fire that will start from the Yemen and drive the people toward the Field of Reckoning.” The hadith literature also says that the dwellers in Paradise will look similar to Adam and will be of the same age as `Isa (asws), that is, thirty-three years. Ibn `Asakir has stated that after his death, `Isa will be buried in the house (hujrah) of our Prophet. Quote from Ibn Kathir ends here. Alusi states that about his burial site there are two opinions: i) he will be buried in the hujrah of the Prophet and ii) he will be buried in Jerusalem.

373. `Isa ibn Maryam will testify against his people to the effect that he had delivered to them Allah’s message (Ibn Jarir, Ibn Kathir).

374. The phrase can both be rendered as “their hindering many from the path of Allah,” as well as, “their frequent hindering from the path of Allah” (Zamakhshari). Thanwi says, in effect: The verse implies that sins of a believer can cause cessation or diminution of spiritual gains. The words, “Judaized themselves” alludes to the fact that Allah had not revealed Judaism, but the religion of surrender (islam) through Musa and the Prophets who followed him; but, over time, the Jewish scholars created a new religion called Judaism several centuries after Musa.

375. Majid quotes the Bible: “`But fear thy God: that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase’ (Le. 25: 36, 37).”

376. The word in the original for “without right” is batil. Zamakhshari has explained it as “graft” or “bribe money,” that their rabbis used to accept for interpolations in the Tawrah.

377. Mawdudi writes: “The severe punishment that has befallen the Jews in this world is unique and should serve as a lesson for all. Two thousand years have gone by and they have remained scattered all over the world and have been treated everywhere as outcasts. There has been no period during the last two millennia when they have not been looked down on ignominiously and there is no part of the world where they are respected despite their enormous riches. What is more, this nation has been left dangling between life and death, ... Their condemnation to this state of suspension makes them a lesson for all nations till the end of time. It marks the tragic fate that meets a people who, despite enjoying the guidance of the Book of God, dare to defy Him.”

378. For explanation of the term “well-grounded in knowledge” see Al-`Imran, note 15 of this work. According to a report in Ibn Ishaq, the opinion of Ibn `Abbas is that here the reference is to `Abdullah ibn Sallam, Usayd b. Sho`bah and Tha`labah b. Sho`bah who had abandoned Judaism and joined Islam (Ibn Kathir, Shawkani).