بَابُ الْمَلَاحِمِThe Great Battles (Malahim)
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَقْتَتِلَ فِئَتَانِ، فَيَكُونَ بَيْنَهُمَا مَقْتَلَةٌ عَظِيمَةٌ، دَعْوَاهُمَا وَاحِدَةً، وَلَا تَقُومُ السَّاعَةُ حَتَّى يُبْعَثَ دَجَّالُونَ كَذَّابُونَ قَرِيبٌ ۱ مِنْ ثَلَاثِينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُوْلُ اللَّهِ، وَحَتَّى يُقْبَضَ۲الْعِلْمُ وَتَكْثُرَ الزَّلَازِلُ۳ وَيَتَقَارَبَ الزَّمَانُ وَتَظْهَرَ الْفِتَنُ وَيَكْثُرَ الْهَرْجُ وَهُوَ الْقَتْلُ، وَحَتَّى يَكْثُرَ فِيكُمُ الْمَالُ فَيَفِيضَ حَتَّى يُهِمَّ رَبَّ الْمَالِ مَنْ يَقْبَلُ صَدَقَتَهُ، وَحَتَّى يَعْرِضَهُ فَيَقُولُ الَّذِي يَعْرِضُهُ عَلَيْهِ : لَا أَرَبَ٤ لِي بِهِ، وَحَتَّى٥ يَتَطَاوَلَ النَّاسُ فِي الْبُنْيَانِ، وَحَتَّى يَمُرَّ الرَّجُلُ بِقَبْرِ الرَّجُلِ فَيَقُوْلُ يَا لَيْتَنِي مَكَانَهُ، وَحَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتْ وَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ فَذَلِكَ حِينَ {لَا يَنْفَعُ نَفْسًا إِيْمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ٦ فِي إِيمَانِهَا خَيْرًا} وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ ٧ نَشَرَ الرَّجُلَانِ ثَوْبَهُمَا بَيْنَهُمَا فَلَا يَتَبَايَعَانِهِ وَلَا يَطْوِيَانِهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ انْصَرَفَ الرَّجُلُ بِلَبَنِ لِقْحَتِهِ فَلَا يَطْعَمُهُ، وَلَتَقُومَنَّ السَّاعَةُ وَهُوَ يُلِيطُ حَوْضَهُ فَلَا يَسْقِي فِيهِ، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ رَفَعَ أُكْلَتَهُ إِلَى فِيهِ فَلَا يَطْعَمُهَا». مُتَّفَقٌ عَلَيْهِ .
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The Hour will not be established until two groups fight each other, and there will be great slaughter between them, though their claim is one. The Hour will not be established until nearly 1 thirty lying impostors are sent, each claiming to be a messenger of Allah. And [it will not be established] until knowledge is taken away 2, earthquakes increase 3, time draws near, tribulations appear, and killing becomes widespread. And [it will not be established] until wealth becomes so abundant among you that it overflows, to the point that the owner of wealth will be distressed about who will accept his charity, and when he offers it, the one to whom it is offered will say: ‘I have no need 4 for it.’ And [it will not be established] until 5 people compete in constructing tall buildings, and until a man passes by the grave of another and says: ‘Would that I were in his place.’ And [it will not be established] until the sun rises from its west, and when it rises and people see it, they will all believe, but that will be when no soul will benefit from its faith if it had not believed before or earned good through its faith. And the Hour will surely come while two men have spread out their cloth between them, but they will neither complete their transaction nor fold it up. The Hour will surely come while a man has gone out with the milk of his she-camel but will not taste it. The Hour will surely come while a man is plastering his cistern but will not water from it. And the Hour will surely come while a man has raised his food to his mouth but will not eat it.” [Agreed Upon]
Notes / الحواشي
1 His statement: “nearly thirty” does not contradict the earlier assertion of “thirty,” as it is either a later narration or meant to indicate approximation. Similarly, it does not contradict what Al-Tabarani narrated from Ibn Umar: “The Hour will not come until seventy liars appear,” as that refers to a larger number or the thirty are specifically those claiming prophethood, while others claim otherwise, possibly making up a hundred in total. Allah knows best. (As stated in Al-Mirqat) 2 His statement: “knowledge is taken away” refers to beneficial knowledge related to the Qur’an and Sunnah, due to the passing of scholars from the People of the Sunnah and the Community, leading to an increase in ignorance and innovation. (As stated in Al-Mirqat) 3 His statement: “earthquakes increase” refers to physical earthquakes, meaning the movement of the earth, or metaphorical ones, meaning various forms of calamity. (As stated in Al-Mirqat) 4 His statement: “I have no need for it” means either due to the richness of heart or material wealth, with the latter being more apparent. The people of that time will have turned to Allah, reaching a state of contentment with divine decree and sufficiency. (As stated in Al-Mirqat) 5 His statement: “until people compete in constructing tall buildings” means they will increase in their height and width or take pride in their decoration and beautification. This is not restricted to the time of the Mahdi, but may occur before or after it. Nowadays, construction has increased, people take pride in it, and it is boasted about everywhere, while buildings meant for good deeds are demolished and turned into houses, gardens, places of leisure, and entertainment. (As stated in Al-Mirqat) 6 His statement: “or earned good through its faith” is connected to “believed.” “Good” refers to repentance or sincerity, with the indefinite form indicating magnification. It implies that neither faith nor repentance will benefit a soul at that time. The “or” indicates differentiation, as if saying: neither repentance from polytheism nor from sins will benefit. This refutes the Mu’tazilite argument that good deeds, expressed as “good,” are part of faith, as the verse in its faith good (Al-An’am: 158) negates this. It is said that the rejection of faith and repentance at that time is specific to those who witness the sun’s rising from the west, while those born afterward or who did not witness it may have their faith and repentance accepted. The correct view, based on authentic narrations, is that it is not specific, as repentance remains accepted until its door is closed, which occurs when the sun rises from the west. (As stated in Al-Mirqat) 7 His statement: “while two men have spread out their cloth” means the Hour will come suddenly upon people while they are engaged in their tasks, as Allah says: It will not come upon you except unexpectedly (Al-A’raf: 187). (As stated in Al-Mirqat)
۱ قوله: قريب من ثلاثين: هذا لا ينافي جزمه في ما سبق بقوله: ثلاثون؛ فإنه إما متأخر وإما المراد منه التقريب وكذا لا ينافي ما رواه الطبراني عن ابن عمر، ولا تقوم الساعة حتى يخرج سبعون كذابًا، فإن المراد منه التكثير أو الثلاثون مقيدون بدعوة النبوة والباقون بغيرها على احتمال أن السبعين غير الثلاثين، فتكمل المائة، والله تعالى أعلم. كذا في «المرقاة».
۲ قوله: يقبض العلم: أي النافع المتعلق بالكتاب والسنة بقبض العلماء من أهل السنة والجماعة، فيكثر أهل الجهل والبدعة. كذا في «المرقاة».
۳ قوله: تكثر الزلازل : أي الحسية وهي تحريك الأرض، أو المعنوية وهي أنواع البلية. كذا في «المرقاة».
٤ قوله : لا إرب لي: أي لا حاجة لي إليه، إما لغنى قلبه أو لغنى يده، والأظهر أنه لهما جميعا، فكان أهل ذلك الزمان كلهم ممن تاب الله عليهم حتى رجعوا إلى مقام الرضاء بالقضاء والقناعة بالكفاية. كذا في «المرقاة».
٥ قوله: حتى يتطاول الناس في البنيان: أي حتى يتزايدوا في طوله وعرضه، أو يفتخروا في تزيينه وتحسينه. وهذا غير مقيد بزمان المهدي، بل المراد به إما بعده وإما قبله، فإن الآن قد كثر البنيان، وافتخر به أهل الزمان، وتطاول به اللسان في كل مكان، وهدموا العمارة الموضوعة للخيرات، وجعلوها دورا وبساتين وموضع التنزهات ومحال التلهيات. كذا في «المرقاة».
٦ قوله أو كسبت في إيمانها خيرا عطف على «آمنت، والمراد بالخير التوبة أو الإخلاص، فتنوينه للتعظيم، أي لا ينفع تلك النفس إيمانها وقبول توبتها، فيفيد أن «أو» للتنويع، فكأنه قال: لا ينفعها توبة عن الشرك، ولا توبة عن المعاصي، وبهذا يندفع استدلال المعتزلة بالآية على أن العمل المعبر عنه بالخير جزء للإيمان مع أن الظاهر من قوله تعالى: فِي إِيمَانِهَا خَيْرًا (الأنعام: ۱۵۸ يدفع ذلك، ثم قيل: عدم قبول الإيمان والتوبة في ذلك الوقت مخصوص بمن شاهد طلوعها حتى أن من ولد بعده أو لم يشاهده يقبل كلاهما منه، والصحيح أنه غير مخصوص للخبر الصحيح أن التوبة لا تزال مقبولة حتى يغلق بابها، فإذا طلعت الشمس من مغربها أغلق. كذا في «المرقاة».
٧ قوله : وقد نشر الرجلان إلخ حاصله : أن قيام الساعة يكون بغتة لقوم وهم في أشغالهم، كما قال تعالى: ﴿لَا تَأْتِيكُمْ إِلَّا بَغْتَةً} (الأعراف: ۱۸۷). كذا في «المرقاة».
وَعَنْ شَقِيقٍ عَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: كُنَّا عِنْدَ عُمَرَ، فَقَالَ: أَيُّكُمْ يَحْفَظُ حَدِيثَ رَسُولِ اللهِ ﷺ فِي الْفِتْنَةِ؟ فَقُلْتُ: أَنَا أَحْفَظُ كَمَا قَالَ، قَالَ: هَاتِ إِنَّكَ لَجَرِيءُ، قَالَ: قُلْتُ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَنَفْسِهِ وَوَلَدِهِ . وَجَارِهِ يُكَفِّرُهَا الصَّيَامُ الصَّلَاةُ وَالصَّدَقَةُ وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ، فَقَالَ عُمَر: لَيْسَ هَذَا أُرِيدُ ، إِنَّمَا أُرِيدُ الَّتِي تَمُوجُ كَمَوْجِ الْبَحْرِ، قَالَ: فَقُلْتُ: مَا لَكَ وَلَهَا يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا. قَالَ: أَفَيُكْسَرُ الْبَابُ أَمْ يُفْتَحُ؟ قَالَ: قُلْتُ: لَا ، بَلْ يُكْسَرُ. قَالَ: ذَلِكَ أَحْرَى أَنْ لَا يُغْلَقَ أَبَدًا. قَالَ: فَقُلْنَا لِحُذَيْفَةَ: هَلْ كَانَ عُمَرُ يَعْلَمُ مَنْ الْبَابُ؟ قَالَ: نَعَمْ، كَمَا يَعْلَمُ أَنَّ دُونَ غَدٍ اللَّيْلَةَ إِنِّي حَدَّثْتُهُ حَدِيثًا لَيْسَ بِالْأَغَالِيطِ، قَالَ: فَهِبْنَا أَنْ نَسْأَلَ حُذَيْفَةَ مَنْ الْبَابُ، فَقُلْنَا لِمَسْرُوقٍ سَلْهُ، فَسَأَلَهُ فَقَالَ: عُمَرُ. مُتَّفَقٌ عَلَيْهِ.
From Shaqiq, from Hudhayfah (may Allah be pleased with him), who said: “We were with Umar, and he said, ‘Which of you remembers the saying of the Messenger of Allah (ﷺ) about tribulation?’ I said, ‘I remember it as he said it.’ He said, ‘Bring it, for you are bold.’ I said, ‘I heard the Messenger of Allah (ﷺ) say: “A man’s tribulation lies in his family, wealth, self, children, and neighbor, and it is expiated by fasting, prayer, charity, enjoining good, and forbidding evil.”’ Umar said, ‘That’s not what I meant. I meant the tribulation that surges like the waves of the sea.’ I said, ‘What have you to do with it, O Commander of the Faithful? There is a closed door between you and it.’ He said, ‘Will the door be broken or opened?’ I said, ‘No, it will be broken.’ He said, ‘Then it is more likely never to be closed again.’ We said to Hudhayfah, ‘Did Umar know who the door was?’ He said, ‘Yes, as surely as he knew that the night precedes tomorrow. I narrated to him a hadith free of errors.’ We were hesitant to ask Hudhayfah who the door was, so we said to Masruq, ‘Ask him.’ He asked, and Hudhayfah said, ‘It was Umar.’” [Agreed Upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَقُومُ السَّاعَةُ حَتَّى ۱ تُقَاتِلُوا قَوْمًا نِعَالُهُمْ الشَّعَرُ، وَحَتَّى تُقَاتِلُوا التَّرْكَ صِغَارَ الْأَعْيُنِ حُمْرَ الْوُجُوهِ ذُلْفَ الْأُنُوفِ كَأَنَّ وُجُوهَهُمُ الْمَجَانُ الْمُطْرَقَةُ. مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The Hour will not be established until 1 you fight a people whose sandals are made of hair, and until you fight the Turks, who have small eyes, red faces, flat noses, and faces like hammered shields.” [Agreed Upon]
Notes / الحواشي
1 His statement: “until you fight a people” likely refers to the events involving Genghis Khan and the devastation, especially in Baghdad. (As stated in Al-Mirqat)
۱ قوله: حتى تقاتلوا قوما إلخ والأقرب أنه إشارة إلى قضية جنكيز وما وقع له من الفساد، وخصوصا في بغداد. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا خُوزًا وَكَرْمَانَ مِنَ الْأَعَاجِمِ حُمْرَ الْوُجُوهِ فُطْسَ الْأُنُوفِ صِغَارَ الْأَعْيُنِ وُجُوهُهُمُ الْمَجَانُ الْمُطْرَقَةُ نِعَالُهُمُ الشَّعَرُ. رَوَاهُ الْبُخَارِيُّ. وَفِي رِوَايَةٍ لَهُ عَنْ عَمْرِو بْنِ تَغْلِبَ: عِرَاضَ الْوُجُوهِ».
From him (may Allah be pleased with him), he said: The Messenger of Allah (ﷺ) said: “The Hour will not be established until you fight Khuz and Kirman from among the non-Arabs, who have red faces, flat noses, small eyes, and faces like hammered shields, with sandals made of hair.” [Narrated by Bukhari] In another narration from Amr ibn Taghlib: “broad faces.”
Notes / الحواشي
1 His statement: “Khuz and Kirman” refers to two groups of Turks named after their ancestors, not the people of Khurasan or Kirman, as the latter do not match the description in the hadith, whereas the Turks do. (As stated in Al-Mirqat)
۱ قوله خورا وكرمان قال شارح: المراد صنفان من الترك سماهما باسم أبويهما، ولا نحمله على أهل خورستان وكرمان؛ لأنهم لو يوجدوا على النعت المذكور في الحديث، بل وجد عليه الترك. كذا في «المرقاة».
وَعَنْ بُرَيْدَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ فِي حَدِيثِ: «يُقَاتِلُكُمْ قَوْمٌ صِغَارُ الْأَعْيُنِ» - يَعْنِي التَّرْكَ - قَالَ: «تَسُوقُونَهُمْ ثَلَاثَ مَرَّاتٍ حَتَّى تُلْحِقُوهُمْ بِجَزِيرَةِ الْعَرَبِ، فَأَمَّا فِي السَّيَاقَةِ الْأُولَى فَيَنْجُو مَنْ هَرَبَ مِنْهُمْ، وَأَمَّا فِي الثَّانِيَةِ فَيَنْجُو بَعْضُ وَيَهْلَكُ بَعْضُ، وَأَمَّا فِي الثَّالِثَةِ فَيُصْطَلَمُونَ أَوْ كَمَا قَالَ. رَوَاهُ َبُوْدَاوُدَ.
قَالَ صَاحِبُ الْعَوْنِ»: إِنَّ حَدِيثَ أَبِي دَاوُدَ هَذَا وَحَدِيثَ أَحْمَدَ فِي مُسْنَدِهِ مُتَخَالِفَانِ مُخَالَفَةً ظَاهِرَةً، فَإِنَّ سِيَاقَ أَحْمَدَ يَدُلُّ عَلَى أَنَّ التَّرْكَ هُمُ الَّذِينَ يَسُوْقُوْنَ الْمُسْلِمِينَ ثَلَاثَ مَرَّاتٍ حَتَّى يَلْحَقُوْهُمْ بِجَزِيرَةِ الْعَرَبِ. وَقَالَ الْقُرْطُبِيُّ بَعْدَ نَقْلِ حَدِيْثِ أَحْمَدَ: إِسْنَادُهُ صَحِيحٌ، ثُمَّ قَالَ صَاحِبُ الْعَوْنِ»: وَعِنْدِي أَنَّ الصَّوَابَ هِيَ رِوَايَةُ أَحْمَدَ، وَأَمَّا رِوَايَةُ أَبِي دَاوُدَ فَالظَّاهِرُ أَنَّهُ وَقَعَ الْوَهْمُ فِيْهِ مِنْ بَعْضِ الرُّوَاةِ، ثُمَّ أَيَّدَ رِوَايَةَ أَحْمَدَ بِوُجُوهِ: مِنْهَا: وُقُوْعُ قِصَّةِ فِتْنَةِ التَّتَارِ عَلَى حَسْبِ مَا وَقَعَ فِي حَدِيْثِ أَحْمَدَ مُفَصَّلًا، فَجَزَاهُ اللَّهُ خَيْرَ الْجَزَاءِ.
From Buraydah (may Allah be pleased with him), from the Prophet (ﷺ), in a hadith: “A people with small eyes”, meaning the Turks, “you will drive them three times until you confine them to the Arabian Peninsula. In the first drive, those who flee will escape. In the second, some will escape and some will perish. In the third, they will be eradicated, or as he said.” [Narrated by Abu Dawud]
The author of Al-Awn said: This hadith of Abu Dawud and the hadith in Ahmad’s Musnad are clearly contradictory, as Ahmad’s narration suggests the Turks drive the Muslims three times until they confine them to the Arabian Peninsula. Al-Qurtubi, after citing Ahmad’s hadith, said its chain is authentic. The author of Al-Awn said: In my view, Ahmad’s narration is correct, and it appears that Abu Dawud’s narration contains an error by some narrators. He supported Ahmad’s narration with reasons, including the occurrence of the Tatar tribulation as detailed in Ahmad’s hadith. May Allah reward him abundantly.
وَعَنْ أَبِي بَكْرَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «يَنْزِلُ أُنَاسٌ مِنْ أُمَّتِي بِغَائِطٍ يُسَمُّونَهُ ۱ الْبَصْرَةَ عِنْدَ نَهْرٍ يُقَالُ لَهُ: دِجْلَهُ، يَكُونُ عَلَيْهِ جِسْرُ، يَكْثُرُ أَهْلُهَا، وَتَكُونُ مِنْ أَمْصَارِ الْمُهَاجِرِينَ، وَإِذَا كَانَ فِي آخِرِ الزَّمَانِ جَاءَ بَنُو قَنْطُورَاءَ عِرَاضُ الْوُجُوهِ صِغَارُ الْأَعْيُنِ حَتَّى يَنْزِلُوا عَلَى شَطَّ النَّهْرِ، فَيَتَفَرَّقُ أَهْلُهَا ثَلَاثَ فِرَةٍ، فِرْقَةً۲ يَأْخُذُونَ أَذْنَابَ الْبَقَرِ وَالْبَرِّيَّةِ وَهَلَكُوا، وَفِرْقَةٌ ) يَأْخُذُونَ لِأَنْفُسِهِمْ هَلَكُوْا، وَفِرْقَةً يَجْعَلُونَ ذَرَارِيَّهُمْ خَلْفَ ظُهُورِهِمْ وَيُقَاتِلُونَهُمْ وَهُمْ الشُّهَدَاءُ». رَوَاهُ أَبُوْ دَاوُدَ.
From Abu Bakrah (may Allah be pleased with him), the Messenger of Allah (ﷺ) said: “People from my nation will settle in a low-lying area they call 1 Basra, near a river called the Tigris, over which there is a bridge. Its population will grow, and it will be among the cities of the emigrants. At the end of time, the Banu Qantura, with broad faces and small eyes, will come and settle on the riverbank. The people will divide into three groups: one group 2 will follow the tails of cattle and the wilderness and perish; another group will seek safety for themselves and perish; and a third group will place their children behind their backs and fight them, and they will be the martyrs.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “they call Basra, near a river” refers to the city of peace, Baghdad, as the Tigris is its river, and its bridge is in its center, not Basra’s. The Prophet (ﷺ) referred to it as Basra because there is a place near Baghdad’s gate called Bab al-Basra, so he named Baghdad after part of it or omitted the implied term, as in Allah’s saying: Ask the town (Yusuf: 82). Baghdad was not built in this form during the Prophet’s time, nor was it a major city then, hence he used the future tense: “it will be among the cities of the Muslims.” In his time, it consisted of scattered villages. No one in our time has heard of the Turks entering Basra for battle. If it refers to the well-known Basra, it may occur later, as no disbelievers have been known to enter it for battle. (As stated in Al-Mirqat) 2 His statement: “a group will seek safety for themselves and perish” means by their own hands. This likely refers to Al-Musta’sim Billah and those with him who sought safety for themselves and Baghdad’s people but perished by their hands. This event occurred in Safar 656 AH. (As stated in Al-Mirqat)
۱ قوله: يسمونه البصرة عند نهر إلخ : قال الأشرف : أراد الله بهذه المدينة مدينة السلام بغداد، فإن دجلة هي الشط، وجسرها في وسطها لا في وسط البصرة، وإنما عرفها النبي ببصرة؛ لأن في بغداد موضعا خارجيا منه قريبا من بابه يدعى باب البصرة، فسمى النبي الله بغداد باسم بعضها، أو على حذف المضاف، كقوله تعالى: ﴿وَسْئَلِ الْقَرْيَةَ} (يوسف: ۸۲ وبغداد ما كانت مبنية في عهد النبي الله على هذه الهيئة، ولا كان مصرا من الأمصار في عهده ، ولذا قال : ويكون من أمصار المسلمين بلفظ الاستقبال، بل كان في عهده القرى متفرقة، وإن أحدا لم يسمع في زماننا بدخول الترك بصرة قط على سبيل القتال والحرب. وإن أراد البصرة المعهودة فلعله يقع بعد ذلك؛ إذ لم يسمع أن الكفار نزلوا بها قط للقتال. التقطته من «المرقاة».
۲ قوله: فرقة يأخذون لأنفسهم وهلكوا أي بأيديهم. ولعل المراد بهذه الفرقة المستعصم بالله ومن معه من المسلمين طلبوا الأمان لأنفسهم ولأهل بغداد، وهلكوا بأيديهم عن آخرهم كانت هذه الواقعة في صفر سنة ست وخمسين وست مائة، التقطه من المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «يَا أَنَسُ إِنَّ النَّاسَ يُمَصِّرُونَ أَمْصَارًا فَإِنَّ مِصْرًا مِنْهَا يُقَالُ لَهُ: الْبَصْرَةُ، فَإِنْ أَنْتَ مَرَرْتَ بِهَا أَوْ دَخَلْتَهَا فَإِيَّاكَ وَسِبَاحَهَا وَكِلَاءَهَا وَنَخِيلَهَا وَسُوقَهَا وَبَابَ أُمَرَائِهَا، وَعَلَيْكَ بِضَوَاحِيهَا؛ فَإِنَّهُ يَكُونُ بِهَا خَسْفٌ وَقَدْفُ وَرَجْفُ، وَقَوْمٌ يَبِيتُونَ يُصْبِحُونَ قِرَدَةً وَخَنَازِيرَ». رَوَاهُ أَبُو دَاوُدَ.
From Anas (may Allah be pleased with him), the Messenger of Allah (ﷺ) said: “O Anas, people will establish cities, and one of them will be called Basra. If you pass by it or enter it, beware of its marshes, its pastures, its palm groves, its markets, and the gate of its rulers. Stick to its outskirts, for there will be sinking, pelting, and trembling there, and a people who spend the night will wake up as monkeys and pigs.” [Narrated by Abu Dawud]
وَعَنْ صَالِحِ بْنِ دِرْهَم (رحمه الله) يَقُوْلُ: انْطَلَقْنَا حَاجِّينَ، فَإِذَا رَجُلٌ فَقَالَ لَنَا: إِلَى جَنْبِكُمْ قَرْيَةٌ يُقَالُ لَهَا : الْأُبْلَةُ ۱ قُلْنَا : نَعَمْ، قَالَ: مَنْ يَضْمَنُ لِي مِنْكُمْ أَنْ يُصَلِّي لِي فِي مَسْجِدِ الْعَشَارِ رَكْعَتَيْنِ أَوْ أَرْبَعًا، وَيَقُولَ: هَذِهِ۲ لِأَبِي هُرَيْرَةَ، سَمِعْتُ خَلِيلِي أَبَا الْقَاسِم َيقُوْلُ: «إِنَّ اللَّهَ يَبْعَثُ مِنْ مَسْجِدِ الْعَشَّارِ يَوْمَ الْقِيَامَةِ شُهَدَاءَ لَا يَقُومُ مَعَ شُهَدَاءِ بَدْرٍ غَيْرُهُمْ». رَوَاهُ أَبُو دَاوُدَ، وَقَالَ: هَذَا الْمَسْجِدُ مِمَّا يَلِي النَّهْرَ.
From Salih ibn Dirham (may Allah have mercy on him), he said: “We set out for Hajj, and a man said to us, ‘Next to you is a village called Al-Ubullah 1.’ We said, ‘Yes.’ He said, ‘Who among you will guarantee to pray two or four rak’ahs for me in the Mosque of Al-Ashar and say: “These are for Abu Hurairah”?’ I heard my close friend Abu al-Qasim (ﷺ) say: ‘Allah will raise martyrs from the Mosque of Al-Ashar on the Day of Resurrection, and none will stand with the martyrs of Badr except them.’” [Narrated by Abu Dawud] He said: This mosque is near the river.
Notes / الحواشي
1 His statement: “Al-Ubullah” with a stressed hamza, ba, and doubled lam, is a well-known town near Basra on its coastal side. It is one of the four paradises of the world, older than Basra. The commentator said: It is among the gardens of the world, which are four: Al-Ubullah of Basra, Ghutah of Damascus, Sa’d of Samarkand, and Sha’b Bawwan. It was said Bawwan is Kirman, or Nuwband Jan in Persia. His statement: “Mosque of Al-Ashar” refers to a famous mosque where prayer is sought for blessings. His statement: “near the river” refers to the Euphrates. (As stated in Al-Mirqat) 2 His statement: “These are for Abu Hurairah” indicates that one may dedicate the reward of their actions to others, dead or alive, such as Hajj, prayer, fasting, charity, or recitation of the Qur’an and remembrances. If someone does this and dedicates its reward to another, it is permissible, and it reaches them according to the People of the Sunnah and the Community. (As stated in Al-Bada’i)
۱ قوله: الأبلة بضم الهمزة والباء وتشديد اللام البلد المعروف قرب البصرة من جانبها البحري. كذا في «النهاية». وهي أحد المنتزهات الأربع، وهي أقدم من البصرة، قال شارح: هي من جنان الدنيا هي أربع: أبلة البصرة، وغوطة دمشق، وسعد سمرقند وشعب بوان ثم قيل بوان هو كرمان وقيل نوبند جان في الفارس قوله: «مسجد العشار» مسجد مشهور يتبرك بالصلاة فيه، ذكره ميرك. قوله: «مما يلي النهر»: أي نهر الفرات. التقطته من «المرقاة».
۲ قوله : هذه لأبي هريرة قال علماؤنا الأصل في الحج عن الغير أن الإنسان له أن يجعل ثواب عمله لغيره من الأموات والإحياء حجا أو صلاة أو صوما أو صدقة أو غيرها كتلاوة القرآن والأذكار، فإذا فعل شيئًا من هذا وجعل ثوابه لغيره جاز، ويصل إليه عند أهل السنة والجماعة. وقال في رد المحتار» ناقلا عن البحر»: من صام أو صلى أو تصدق وجعل ثوابه لغيره من الأموات والأحياء جاز، ويصل ثوابها إليهم عند أهل السنة والجماعة. كذا في البدائع».
وَعَنْ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ ﷺ قَالَ: «دَعُوا۱ الْحَبَشَةَ مَا وَدَعُوكُمْ، وَاتْرُكُوا التَّرْكَ مَا تَرَكُوكُمْ». رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ.
From a man among the Prophet’s companions (may Allah be pleased with him), he said: “Leave 1 Abyssinia alone as long as they leave you alone, and leave the Turks alone as long as they leave you alone.” [Narrated by Abu Dawud and An-Nasa’i]
Notes / الحواشي
۱ قوله: دعوا الحبشة : قال الخطابي : اعلم أن الجمع بين قوله تعالى: ﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَة (التوبة: ٣٦) وبين هذا الحديث: أن الآية مطلقة والحديث مقيد، فيحمل المطلق على المقيد، ويجعل الحديث مخصصا لعموم الآية، كما خص ذلك في حق المجوس؛ فإنهم كَفَرَةٌ، ومع ذلك أخذ منهم الجزية؛ لقوله : «سنوا بهم سنة أهل الكتاب».
قال الطيبي (رحمه الله): ويحتمل أن تكون الآية ناسخة للحديث لضعف الإسلام، وأما تخصيص الحبشة والترك بالترك والودع فلأن بلد الحبشة وغيره بين المسلمين وبينهم مهامه وقفار ، فلم يكلف المسلمين دخول ديارهم لكثرة التعب وعظمة المشقة، وأما الترك فبأسهم شديد وبلادهم باردة والعرب وهم جند الإسلام، كانوا من البلاد الحارة، فلم يكلفهم دخول البلاد، فلهذين السرين خصصهم، وأما إذا دخلوا بلاد المسلمين قهرا - والعياذ بالله - فلا يجوز لأحد ترك القتال؛ لأن الجهاد في هذه الحالة فرض عين، وفي الحالة الأولى فرض كفاية. قلت: وقد أشار إلى هذا المعنى حيث قال: «ما تركوكم. وحاصل الكلام أن الأمر في الحديث للرخصة والإباحة لا للوجوب ابتداء أيضًا، فإن المسلمين قد حاربوا الترك والحبشة بادين، وإلى الآن لا يخلو زمان عن ذلك، وقد أعز الله الإسلام وأهله في ما هنالك. كذا في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو (رضي الله عنهما) عَنِ النَّبِيِّ ﷺ قَالَ: «اتْرُكُوا الْحَبَشَةَ مَا تَرَكُوكُمْ ؛ فَإِنَّهُ لَا يَسْتَخْرِجُ ١ كَنْزَ الْكَعْبَةِ إِلَّا ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَةِ». رَوَاهُ أَبُوْ دَاوُدَ.
From Abdullah ibn Amr (may Allah be pleased with them both), the Prophet (ﷺ) said: “Leave Abyssinia alone as long as they leave you alone, for none will extract the treasure of the Ka’bah except Dhu as-Suwayqatayn from Abyssinia.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “none will extract the treasure of the Ka’bah” does not contradict Allah’s saying: a secure sanctuary (Al-Qasas: 57), as it means secure until near the Hour and the world’s ruin, or it means they secure others and do not harm anyone in it. Some scholars answered the Qarmatians’ leader, who caused corruption, killed people, and ruined lands, questioning: “Where is Allah’s saying: Whoever enters it is safe (Aal-E-Imran: 97)?” They replied: It means secure those who enter it and do not harm or kill them. (As stated in Al-Mirqat)
1 His statement: “Leave Abyssinia” is reconciled with Allah’s saying: Fight the polytheists all together (At-Tawbah: 36), as the verse is general and the hadith is specific, so the general is interpreted by the specific. The hadith specifies the verse’s generality, as with the Magians, who are disbelievers yet had jizyah taken from them due to the saying: “Treat them as you treat the People of the Book.” Al-Tayyibi said: It is possible the verse abrogates the hadith due to the weakness of Islam at the time. The specification of Abyssinia and the Turks is because their lands are separated from Muslims by deserts and wastelands, so Muslims were not tasked with entering their lands due to the great hardship. As for the Turks, their strength is formidable, and their lands are cold, while the Arabs, the soldiers of Islam, were from hot lands, so they were not tasked with entering them. If they enter Muslim lands by force, may Allah protect us, fighting them is obligatory, as jihad in this case is an individual obligation, whereas in the first case, it is a collective obligation. The hadith’s command is for permission, not obligation, as Muslims have fought the Turks and Abyssinians, and Islam and its people have been honored. (As stated in Al-Mirqat)
۱ قوله : لا يستخرج كنز الكعبة إلخ: لا يعارض قوله تعالى: حَرَمًا عَامِنَا (القصص: ٥٧)؛ لأن معناه «آمنا» إلى قرب القيامة وخراب الدنيا، أو المراد بجعله حرما آمنا أنه حكم بأنهم يؤمنون الناس، ولا يتعرضون لأحد فيه، كما أجاب بهذا بعض أهل التوفيق لما قال رئيس أهل الزندقة من القرامطة بعد ما فعلوا من الفساد من قتل العباد و خراب البلاد فأين كلام الله {وَمَن دَخَلَهُ كَانَ ءَامِنًا} (آل عمران : ۹۷ ، فقال : إنما معناه فآمنوا من دخله، ولا تتعرضوا في مدخله بنهبه أو قتله. التقطته من «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوْ بِدَابِقٍ، فَيَخْرُجُ۱ إِلَيْهِمْ جَيْشُ مِنَ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ، فَإِذَا تَصَافُوا قَالَتِ الرُّومُ: خَلُّوا بَيْنَنَا وَبَيْنَ۲ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ، فَيَقُوْلُ الْمُسْلِمُونَ: لَا وَاللَّهِ لَا تُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا، فَيُقَاتِلُونَهُمْ فَيَنْهَزِمُ ثُلُثُ، لَا يَتُوبُ اللَّهُ عَلَيْهِمْ أَبَدًا، وَيُقْتَلُ ثُلُثُهُمْ، أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللَّهِ، وَيَفْتَتِحُ الثُّلُثُ، لَا يُفْتَنُونَ أَبَدًا، فَيَفْتَتِحُونَ۳ قُسْطَنْطِينِيَّةَ، فَبَيْنَمَا هُمْ يَقْتَسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ إِذْ صَاحَ فِيهِمُ الشَّيْطَانُ : إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ، فَيَخْرُجُونَ وَذَلِكَ بَاطِلٌ، فَإِذَا جَاءُوا الشَّأْمَ خَرَجَ ، فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَرُّونَ الصُّفُوفَ إِذْ أُقِيمَتِ الصَّلَاةُ، فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ فَأَمَّهُمْ ، ٤ فَإِذَا رَآهُ عَدُوٌّ اللَّهِ ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ، فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ، وَلَكِنْ يَقْتُلُهُ٥ اللَّهُ بِيَدِهِ، فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ». رَوَاهُ مُسْلِمٌ.
From Abu Hurairah (may Allah be pleased with him), he said: The Messenger of Allah (ﷺ) said: “The Hour will not be established until the Romans descend at Al-A’maq or Dabiq. An army from Medina, among the best people on earth at that time, will go out to them. When they line up, the Romans will say, ‘Make way between us and those who were taken captive from us, so we may fight them.’ The Muslims will say, ‘No, by Allah, we will not make way between you and our brothers.’ They will fight them, and one-third will flee, whom Allah will never forgive. One-third, the best of martyrs in Allah’s sight, will be killed. The other third, who will never be tested, will conquer Constantinople. While they are dividing the spoils, having hung their swords on olive trees, Satan will shout among them: ‘The Messiah [Dajjal] has taken your place among your families.’ They will go out, but it will be false. When they reach Sham, he will appear. As they prepare for battle and align their ranks, the prayer will be established, and Jesus, son of Mary, will descend and lead them. When Allah’s enemy sees him, he will melt like salt in water. If left alone, he would melt until he perishes, but Allah will kill him by his hand, and he will show them his blood on his spear.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “an army from Medina” refers to Aleppo, as Al-A’maq and Dabiq are places near it, or Damascus. It is said that Medina, the Prophet’s city, is unlikely, as it will be in ruins at that time, and the army refers to the Mahdi’s army, as indicated by the hadith’s end. (As stated in Al-Mirqat) 2 His statement: “those who were taken captive from us” likely occurs after the great battle between the two groups, after reconciliation and confrontation with an enemy attacking the Muslims, before the conquest of Constantinople. The Romans will descend at Al-A’maq or Dabiq and ask the Muslims to make way for their captives, but they will respond as stated. (As stated in Al-Mirqat) 3 His statement: “conquer Constantinople” was fulfilled in the time of some of the Prophet’s companions, and it will be conquered again at the Dajjal’s emergence. (As stated in Al-Mirqat) 4 His statement: “lead them” means Jesus will lead the Muslims in prayer, including the Mahdi. In one narration, the Mahdi steps forward, indicating the prayer was established for him and to show Jesus follows the Sharia. Afterward, Jesus will lead them continuously, with the Dajjal besieging the Muslims. (As stated in Al-Mirqat) 5 His statement: “Allah will kill him by his hand” suggests the Dajjal will flee from Jerusalem after besieging the Muslims, and Jesus will pursue and kill him in a certain place. (As stated in Al-Mirqat)
۱ قوله: فيخرج إليهم جيش من المدينة : قال ابن الملك قيل: المراد بها حلب والأعماق ودابق موضعان بقربه. وقيل: المراد بها دمشق. وقال في «الأزهار»: وأما ما قيل من أن المراد بها مدينة النبي ﷺ فضعيف؛ لأن المراد بالجيش الخارج إلى الروم جيش المهدي بدليل آخر الحديث، ولأن المدينة المنورة تكون خرابا في ذلك الوقت. كذا في «المرقاة».
۲ قوله: بين الذين سبوا منا : قال التوربشتي والأظهر هذا القول منهم يكون بعد الملحمة الكبرى التي تدور رحاها بين الفئتين بعد المصالحة والمناجزة لقتال عدو يتوجه إلى المسلمين وبعد غزوة الروم لهم، وذلك قبل فتح قسطنطنية فيطأ الروم أرض العرب حتى ينزل بالأعماق أو بدابق، فيسأل المسلمين أن يخلوا بينهم وبين من سبي ذريتهم، فيردون الجواب على ما ذكر في الحديث. كذا في «المرقاة».
۳ قوله: فيفتتحون قسطنطينية: قال الترمذي والقسطنطينية قد فتحت في زمن بعض أصحاب النبي ﷺ وتفتح عند خروج الدجال. كذا في «المرقاة».
٤ قوله : فأمهم: أي أم عيسى المسلمين في الصلاة، ومن جملتهم المهدي، وفي رواية قدم المهدي معللا بأن الصلاة إنما أقيمت لك وإشعارًا بالمتابعة، وأنه غير متبوع استقلالا بل هو مقرر ومؤيد، ثم بعد ذلك يؤم بهم على الدوام، ويكون الدجال حينئذ محاصرا للمسلمين. التقطته من المرقاة».
٥ قوله : يقتله الله بيده لعل الدجال يهرب من بيت المقدس بعد ما كان محاصرا فيلحقه عيسى ال في أحد الأماكن فيقتله. كذا في «المرقاة».
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: إِنَّ السَّاعَةَ لَا تَقُومُ حَتَّى لَا يُقْسَمَ مِيرَاثُ، وَلَا يُفْرَحَ بِغَنِيمَةٍ ثُمَّ قَالَ: عَدُوٌّ يَجْمَعُونَ لِأَهْلِ الْإِسْلَامِ، وَيَجْمَعُ لَهُمْ أَهْلُ الْإِسْلَامِ، يَعْنِي الرُّومَ، فَيَشْتَرِطُ الْمُسْلِمُونَ شُرْطَةً لِلْمَوْتِ لَا تَرْجِعُ إِلَّا غَالِبَةً، فَيَقْتَتِلُونَ حَتَّى يَحْجُزَ بَيْنَهُمُ اللَّيْلُ، فَيَفِيءُ هَؤُلَاءِ وَهَؤُلَاءِ، كُلُّ غَيْرُ غَالِبٍ، وَتَفْنَى الشَّرْطَةُ، ثُمَّ يَشْتَرِطُ الْمُسْلِمُونَ شُرْطَةً لِلْمَوْتِ، لَا تَرْجِعُ إِلَّا غَالِبَةً، فَيَقْتَتِلُونَ حَتَّى يَحْجُزَ بَيْنَهُمُ اللَّيْلُ، فَيَفِيءُ هَؤُلَاءِ وَهَؤُلَاءِ ، كُلُّ غَيْرُ غَالِبٍ، وَتَفْنَى الشَّرْطَةُ، ثُمَّ يَشْتَرِطُ الْمُسْلِمُونَ شُرْطَةً لِلْمَوْتِ، لَا تَرْجِعُ إِلَّا غَالِبَةً، فَيَقْتَتِلُونَ حَتَّى يُمْسُوا، فَيَفِيءُ هَؤُلَاءِ وَهَؤُلَاءِ، كُلُّ غَيْرُ غَالِبٍ، وَتَفْنَى الشَّرْطَةُ، فَإِذَا كَانَ يَوْمُ الرَّابِعِ نَهَدَ إِلَيْهِمْ بَقِيَّةُ أَهْلِ الْإِسْلَامِ، فَيَجْعَلُ اللَّهُ الدَّبْرَةَ عَلَيْهِمْ فَيَقْتُلُونَ مَقْتَلَةً لَمْ يُرَى مِثْلُهَا، حَتَّى إِنَّ الطَّائِرَ لَيَمُرُّ بِجَنَبَاتِهِمْ فَمَا يُخَلِّفُهُمْ حَتَّى يَخِرَّ مَيْتًا، فَيَتَعَادُ بَنُو الْأَبِ كَانُوا مِائَةً، فَلَا يَجِدُونَهُ بَقِيَ مِنْهُمْ إِلَّا الرَّجُلُ الْوَاحِدُ، فَبِأَيِّ غَنِيمَةٍ يُفْرَحُ، أَوْ أَيُّ مِيرَاثٍ يُقَاسَمُ؟ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ سَمِعُوا بِبَأْسٍ هُوَ أَكْبَرُ مِنْ ذَلِكَ، فَجَاءَهُمْ الصَّرِيحُ: إِنَّ الدَّجَّالَ قَدْ خَلَفَهُمْ فِي ذَرَارِيهِمْ، فَيَرْفُضُونَ مَا فِي أَيْدِيهِمْ، وَيُقْبِلُونَ فَيَبْعَثُونَ عَشَرَةَ فَوَارِسَ طَلِيعَةً، قَالَ رَسُولُ اللهِ ﷺ : «إِنِّي لَأَعْرِفُ أَسْمَاءَهُمْ وَأَسْمَاءَ آبَائِهِمْ وَأَلْوَانَ خُيُولِهِمْ، هُمْ خَيْرُ فَوَارِسَ أَوْ مِنْ خَيْرٍ فَوَارِسَ عَلَى ظَهْرِ الْأَرْضِ يَوْمَئِذٍ». رَوَاهُ مُسْلِمُ.
From Abdullah ibn Mas’ud (may Allah be pleased with him), he said: “The Hour will not be established until inheritance is no longer divided and no one rejoices over spoils.” Then he said: “An enemy, meaning the Romans, will gather against the people of Islam, and the people of Islam will gather against them. The Muslims will send a detachment ready to die, which will not return except victorious. They will fight until night separates them, and both sides will withdraw, neither victorious, and the detachment will perish. Then the Muslims will send another detachment ready to die, which will not return except victorious. They will fight until night separates them, and both sides will withdraw, neither victorious, and the detachment will perish. Then the Muslims will send a third detachment ready to die, which will not return except victorious. They will fight until evening, and both sides will withdraw, neither victorious, and the detachment will perish. On the fourth day, the rest of the Muslims will advance, and Allah will grant them victory. They will kill in a slaughter unlike any seen before, such that a bird passing over their flanks will not pass without falling dead. The sons of a father, who were a hundred, will find only one man left. So what spoils will they rejoice over, and what inheritance will they divide? While they are in this state, they will hear of a calamity greater than that. A cry will reach them: ‘The Dajjal has taken your place among your offspring.’ They will abandon what is in their hands and advance, sending ten horsemen as scouts. The Messenger of Allah (ﷺ) said: ‘I know their names, the names of their fathers, and the colors of their horses. They are the best horsemen, or among the best horsemen, on the face of the earth that day.’” [Narrated by Muslim]
وَعَنْ ذِي مخير (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «سَتُصَالِحُونَ الرُّومَ صُلْحًا آمِنًا، فَتَغْزُونَ أَنْتُمْ وَهُمْ عَدُوًّا مِنْ وَرَائِكُمْ، فَتُنْصَرُونَ وَتَغْنَمُونَ وَتَسْلَمُونَ ثُمَّ تَرْجِعُونَ حَتَّى تَنْزِلُوا بِمَرْجٍ ذِي تُلُولٍ فَيَرْفَعُ رَجُلٌ مِنْ أَهْلِ النَّصْرَانِيَّةِ الصَّلِيبَ فَيَقُوْلُ غَلَبَ الصَّلِيبُ فَيَغْضَبُ رَجُلٌ مِنَ الْمُسْلِمِينَ فَيَدُقُهُ فَعِنْدَ ذَلِكَ تَغْدِرُ الرُّومُ وَتَجْمَعُ لِلْمَلْحَمَةِ، وَزَادَ بَعْضُهُمْ: فَيَثُورُ الْمُسْلِمُونَ إِلَى أَسْلِحَتِهِمْ فَيَقْتَتِلُونَ، فَيُكْرِمُ اللَّهُ تِلْكَ الْعِصَابَةَ بِالشَّهَادَةِ». رَوَاهُ أَبُو دَاوُدَ.
From Dhi Mukhbir (may Allah be pleased with him), he said: I heard the Messenger of Allah (ﷺ) say: “You will make a secure peace with the Romans, and you and they will fight an enemy behind you. You will be victorious, gain spoils, and be safe. Then you will return and camp in a meadow with hills. A man from the Christians will raise the cross and say, ‘The cross has prevailed.’ A Muslim man will become angry and smash it. At that, the Romans will betray you and gather for the great battle. Some added: The Muslims will rush to their weapons and fight, and Allah will honor that group with martyrdom.” [Narrated by Abu Dawud]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)، أَنَّ النَّبِيَّ ﷺ قَالَ: «هَلْ۱ سَمِعْتُمْ بِمَدِينَةٍ جَانِبُ مِنْهَا فِي الْبَرِّ وَجَانِبُ مِنْهَا فِي الْبَحْرِ ؟ قَالُوا: نَعَمْ يَا رَسُولَ اللَّهِ، قَالَ: لَا تَقُومُ السَّاعَةُ حَتَّى يَغْزُوَهَا سَبْعُونَ أَلْفًا مِنْ بَنِي إِسْحَقَ، فَإِذَا جَاءُوهَا نَزَلُوا ، فَلَمْ يُقَاتِلُوا بِسَلَاحٍ وَلَمْ يَرْمُوا بِسَهُم، قَالُوا: لَا إِلَهَ إِلَّا اللهُ وَاللَّهُ أَكْبَرُ ، فَيَسْقُطُ أَحَدُ جَانِبَيْهَا قَالَ ثَوْرُ بْنُ يَزِيدَ الرَّاوِي: لَا أَعْلَمُهُ إِلَّا قَالَ الَّذِي فِي الْبَحْرِ، ثُمَّ يَقُولُوا الثَّانِيَةَ: لَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ فَيَسْقُطُ جَانِبُهَا الْآخَرُ، ثُمَّ يَقُولُوا الثَّالِثَةَ: لَا إِلَهَ إِلَّا اللهُ وَاللَّهُ أَكْبَرُ، فَيُفَرَّجُ لَهُمْ فَيَدْخُلُوهَا فَيَغْنَمُوا، فَبَيْنَمَا هُمْ يَقْتَسِمُونَ الْمَغَانِمَ إِذْ جَاءَهُمُ الصَّرِيحُ، فَقَالَ: إِنَّ الدَّجَّالَ قَدْ خَرَجَ، فَيَتْرُكُونَ كُلَّ شَيْءٍ وَيَرْجِعُونَ». رَوَاهُ مُسْلِمٌ.
From Abu Hurairah (may Allah be pleased with him), the Prophet (ﷺ) said: “Have 1 you heard of a city with one side on land and one side on the sea?” They said, “Yes, O Messenger of Allah.” He said: “The Hour will not be established until seventy thousand from the sons of Ishaq attack it. When they reach it, they will camp and not fight with weapons or shoot arrows. They will say: ‘There is no god but Allah, and Allah is the Greatest,’ and one side of it will fall.” Thawr ibn Yazid, the narrator, said: “I only know that he said the side in the sea.” “Then they will say a second time: ‘There is no god but Allah, and Allah is the Greatest,’ and the other side will fall. Then they will say a third time: ‘There is no god but Allah, and Allah is the Greatest,’ and it will open for them, and they will enter and take spoils. While they are dividing the spoils, a cry will reach them: ‘The Dajjal has emerged.’ They will abandon everything and return.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Have you heard of a city” refers to a city in the Roman lands. It is said it is likely Constantinople, as it is the capital of the Romans, called Byzantium, with a wall twenty-one cubits high, a rectangular church, and a tall column with four gates, topped with a copper horse and rider holding a golden orb, built by Constantine. It is possible it refers to another city, as Constantinople is conquered with much fighting, while this city is conquered merely by saying “There is no god but Allah” and “Allah is the Greatest.” (As stated in Al-Mirqat)
۱ قوله: هل سمعتم بمدينة : قال شارح هذه المدينة في الروم. وقيل: الظاهر أنها قسطنطينية، ففي القاموس»: هي دار ملك الروم، وفتحها من أشراط الساعة، وتسمى بالرومية بورنطيا، وارتفاع سورة أحد وعشرون ذراعا، و كنيستها مستطيلة وبجانبها عمود عال في دور أربعة أبواع تقريبا، وفي رأسه فرس من نحاس وعليه فارس، وفي إحدى يديه كرة من ذهب، وقد فتح أصابع يده الأخرى مشيرا بها، وهو صورة قسطنطين بنيها. ويحتمل أنه مدينة غيرها، بل هو الظاهر؛ لأن قسطنطينية تفتح بالقتال الكثير، وهذه المدينة تفتح بمجرد التهليل والتكبير. كذا في المرقاة».
وَعَنْ مُعَاذِ بْنِ جَبَلِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «عُمْرَانُ۱ بَيْتِ الْمَقْدِسِ خَرَابُ يَثْرِبَ، وَخَرَابُ يَثْرِبَ خُرُوجُ الْمَلْحَمَةِ، وَخُرُوجُ الْمَلْحَمَةِ فَتْحُ قُسْطَنْطِينِيَّةَ، وَفَتْحُ الْفُسْطَنْطِينِيَّةِ خُرُوجُ الدَّجَّالِ». رَوَاهُ أَبُو دَاوُدَ.
Mu’adh ibn Jabal (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The rebuilding of Jerusalem is the ruin of Yathrib, the ruin of Yathrib is the outbreak of the great battle, the outbreak of the great battle is the conquest of Constantinople, and the conquest of Constantinople is the emergence of the Dajjal.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “The rebuilding of Jerusalem is the ruin of Yathrib” means at the time of Medina’s ruin, it is said due to the conquest by disbelievers. In summary, each of these events is a sign of the occurrence of what follows it, with some time in between. Al-Tayyibi said: If you ask, how can it be reconciled that the conquest of Constantinople is followed by the emergence of the Dajjal, when in the previous hadith it is said that Satan shouts among them that the Dajjal has taken their place among their families, and they go out, but it is false? I say: Allah has made the conquest a sign of the Dajjal’s emergence, not that it immediately follows without delay. Satan’s shout was to alert them to its occurrence, distracting them from dividing spoils, and it was false, as indicated by the upcoming hadith about the great battle, the conquest of Constantinople, and the emergence of the Dajjal within seven months. The definite article in “the shouter” refers to Satan. I say: It appears that the matter involves multiple events, with Muslims being dispersed, and the city is not Constantinople, as the conquest of Constantinople involves fighting, whereas the conquest of the city is through saying “Allahu Akbar” and “La ilaha illa Allah” without fighting. Thus, Satan’s shout pertains to the conquest of Constantinople, while the Muslims’ shout pertains to those who conquer the city, and both groups abandon their spoils to fight the Dajjal. Allah knows best. (As stated in Al-Mirqat)
۱ قوله: عمران بيت المقدس خراب يثرب أي وقت خراب المدينة، قيل: لأن عمر أنه باستيلاء الكفار، وخلاصته أن كل واحد من هذه الأمور أمارة لوقوع ما بعده وأن وقع هناك مهلة، قال الطيبي الله : فإن قلت: قال: هنا فتحالقسطنطينية خروج الدجال، وفي الحديث السابق إذا صاح فيهم الشيطان أن المسيح قد خلفكم في أهليكم فيخرجون، وذلك باطل، فكيف الجمع بينهما ؟ قلت: إنه الله جعل الفتح علامة الخروج الدجال، لا أنها مستعقبة له من غير تراخ، وصراخ الشيطان كان للإيذان بأنه واقع ليشتغلوا عن القسم، وكان باطلا يدل عليه الحديث الآتي الملحمة العظمى فتح القسطنطينية وخروج الدجال في سبعة أشهر والتعريف في الصارخ في هذا الحديث للعهد والمعهود الشيطان. أقول: والذي يظهر أن القضية متعددة، وأن المسلمين كانوا متفرقة، وأن المدينة غير القسطنطينية؛ إذ قصة القسطنطينية كانت بالمقاتلة، وفتح المدينة إنما هو بالتهليل والتكبير من غير المحاربة، فحينئذ يحمل صريخ الشيطان بالنسبة إلى غزوة قسطنطينية، وصريخ المسلمين إلى أصحاب فتح المدينة، وإن كلا من الفريقين تركوا الغنائم وتوجهوا إلى قتال الدجال، والله تعالى أعلم بالحال. التقطته من «المرقاة».
وَعَنْهُ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْمَلْحَمَةُ الْكُبْرَى وَفَتْحُ الْقُسْطَنْطِينِيَّةِ وَخُرُوجُ الدَّجَّالِ فِي سَبْعَةِ أَشْهُرٍ». رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ.
From him (may Allah be pleased with him), he said: The Messenger of Allah (ﷺ) said: “The great battle, the conquest of Constantinople, and the emergence of the Dajjal will occur within seven months.” [Narrated by At-Tirmidhi and Abu Dawud]
وَعَنْ عَبْدِ اللهِ بْنِ بُسْرِ(رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «بَيْنَ الْمَلْحَمَةِ وَفَتْحِ الْمَدِينَةِ سِتُّ سِنِينَ، وَيَخْرُجُ الْمَسِيحُ الدَّجَّالُ فِي السَّابِعَةِ». رَوَاهُ أَبُو دَاوُدَ، وَقَالَ: هَذَا ۱ الْحَدِيثُ أَصَحُّ مِنَ الَّذِي قَبْلَهُ.
Abdullah ibn Busr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Between the great battle and the conquest of the city, there will be six years, and the Dajjal will emerge in the seventh.” [Narrated by Abu Dawud] He said: This hadith is more authentic than the previous one.
Notes / الحواشي
1 His statement: “This hadith” etc.: In Fath al-Wadud, it is said that his statement “this hadith is more authentic” addresses the apparent contradiction between the two hadiths. It indicates that the second hadith has a stronger chain of narration, so the first does not oppose it. It is possible that the great battle spans six years from its start to its end, and the time between its end and the conquest of the city, Constantinople, is short, such that it, along with the emergence of the Dajjal, occurs within seven months. (As stated in Badhl al-Majhud)
۱ قوله : هذا الحديث إلخ: قال في فتح الودود قوله: وهذا الحديث أصح إشارة إلى جواب ما يقال: «بين الحديثين تناف فأشار إلى أن الثاني أرجع إسنادا فلا يعارضه الأول. وقيل: يمكن أن يكون بين أول الملحمة وآخرها ست سنين، ويكون بين آخرها . وفتح المدينة - وهي القسطنطينية - مدة قريبة بحيث يكون ذلك مع خروج الدجال في سبعة أشهر. كذا في بذل المجهود».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ : فَتْحُ الْقُسْطَنْطِينِيَّةِ مَعَ۱ قِيَامِ السَّاعَةِ. رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated: The conquest of Constantinople is with the establishment of the Hour. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “with the establishment of the Hour” means near the establishment of the Hour. (As stated in Al-Mirqat)
۱ قوله : مع قيام الساعة أي مع قرب قيامها. كذا في «المرقاة».
وَعَنْ عَوْفِ بْنِ مَالِكٍ (رضي الله عنه) قَالَ : أَتَيْتُ النَّبِيَّ ﷺ فِي غَزْوَةِ تَبُوكَ وَهُوَ فِي قُبَّةٍ مِنْ أَدَمٍ فَقَالَ: اعْدُدْ سِيًّا بَيْنَ يَدَيْ السَّاعَةِ مَوْتِي، ثُمَّ فَتْحُ بَيْتِ الْمَقْدِسِ، ثُمَّ مُوْتَانٌ۱ يَأْخُذُ فِيكُمْ كَقُعَاصِ الْغَنَمِ ، ثُمَّ اسْتِفَاضَةُ۲الْمَالِ حَتَّى يُعْطَى الرَّجُلُ مِائَةَ دِينَارٍ، فَيَظَلُّ سَاخِطًا، ثُمَّ فِتْنَةٌ ۳ لَا يَبْقَى بَيْتُ مِنَ الْعَرَبِ إِلَّا دَخَلَتْهُ، ثُمَّ هُدْنَةٌ تَكُونُ بَيْنَكُمْ وَبَيْنَ بَنِي الْأَصْفَرِ، فَيَغْدِرُونَ فَيَأْتُونَكُمْ تَحْتَ ثَمَانِينَ غَايَةً تَحْتَ كُلِّ غَايَةٍ اثْنَا عَشَرَ أَلْفًا». رَوَاهُ الْبُخَارِيُّ.
Awf ibn Malik (may Allah be pleased with him) narrated: I came to the Prophet (ﷺ) during the Tabuk expedition while he was in a leather tent. He said: “Count six signs before the Hour: my death, then the conquest of Jerusalem, then a plague 1 that will afflict you like the disease of sheep, then the abundance 2 of wealth such that a man is given a hundred dinars and remains displeased, then a tribulation 3 that will not leave an Arab household untouched, and then a truce between you and the Romans, who will betray you and come against you under eighty banners, with twelve thousand under each banner.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “a plague” etc.: Al-Turbishti said that by “plague,” he meant an epidemic, originally a disease affecting livestock, with the “mim” pronounced with a dammah. Its use for humans highlights its rapid spread, as it does in livestock. This occurred during the plague of Amwas in the time of Umar ibn al-Khattab, the first plague in Islam, which killed seventy thousand in three days. Amwas is a village near Jerusalem where the Muslims had their camp. (As stated in Al-Mirqat) 2 His statement: “abundance of wealth” means its great quantity. His statement: “remains displeased” means angry, considering a hundred dinars little. This abundance appeared during Uthman’s caliphate with the conquests. Nowadays, some people consider a thousand dinars little and belittle it. (As stated in Al-Mirqat) 3 His statement: “then a tribulation” means a great calamity. It is said this refers to the killing of Uthman and the subsequent tribulations. (As stated in Al-Mirqat)
۱ قوله: موتان إلخ: قال التوربشتي لله أراد بالموتان الوباء، وهو في الأصل موت يقع في الماشية، والميم منه مضمومة، واستعماله في الإنسان تنبيه على وقوعه فيهم وقوعه في الماشية فإنها تسلب سلبا سريعا، وكان ذلك في طاعون عمواس زمن عمر بن الخطاب ، وهو أول طاعون وقع في الإسلام، مات منه سبعون ألفا في ثلاثة أيام، و عمواس قرية من قرى بيت المقدس، وقد كان بها معسكرا المسلمين. كذا في «المرقاة».
۲ قوله: استفاضة المال : أي كثرته، وقوله: ساخطا أي غضبان لعده المائة قليلا، وهذه الكثرة ظهرت في خلافة عثمان عند الفتوح، وأما اليوم فبعض أهل زماننا يعدون الألف قليلا ويحقرونه. كذا في «المرقاة».
۳ قوله : ثم فتنة: أي بلية عظيمة، قيل : هي مقتل عثمان وما بعده من الفتن المترتبة عليها. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: يُوشِكُ الْمُسْلِمُونَ أَنْ۱ يُحَاصِرُوا إِلَى الْمَدِينَةِ حَتَّى يَكُوْنَ أَبْعَدُ مَسَالِحِهِمْ سَلَاحَ وَسَلَاحٌ قَرِيبٌ مِنْ خَيْبَرَ رَوَاهُ أَبُوْ دَاوُدَ.
Ibn Umar (may Allah be pleased with them both) narrated: The Muslims will soon be besieged at Medina, such that the furthest of their outposts will be Salah, a place near Khaybar. [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “be besieged at Medina” means either the enemy besieges them at the Prophet’s city, or the Muslims flee from the disbelievers and gather between Medina and Salah, a place near Khaybar, or some enter Medina’s fortress while others stand guard around it to protect it. This meaning is clearer with his statement: “the furthest of their outposts,” meaning their frontiers. (As stated in Al-Mirqat)
۱ قوله: أن يحاصروا إلى المدينة: أي مدينة النبي المحاصرة العدو إياهم أو يفر المسلمون من الكفار ويجتمعون بين المدينة وسلاح - وهو موضع قريب من خيبر - أو بعضهم دخلوا في حصن المدينة وبعضهم ثبتوا حواليها احتراسًا عليها. وهذا المعنى أظهر بقوله : حتى يكون أبعد مسالحهم أي ثغورهم. كذا في «المرقاة».
1 His statement: “Chapter on the Virtues of the Master of the Messengers, Blessings and Peace of Allah be upon Him”: Know that detailing his virtues, compiling his noble characteristics, and his honor and nobility are matters that cannot be limited or fully enumerated, nor can they be completely accounted for. Rather, this chapter mentions a glimpse of his characteristics and a portion of his virtues, which point to the rest of his qualities. (As stated in Al-Mirqat)
And the statement of Allah, the Exalted: “And as for the favor of your Lord, proclaim it” [Ad-Duha: 11]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ الْيَهُودَ، فَيَقْتُلُهُمُ الْمُسْلِمُونَ حَتَّى يَخْتَبِئَ الْيَهُودِيُّ مِنْ وَرَاءِ الْحَجَرِ وَالشَّجَرِ، فَيَقُوْلُ الْحَجَرُ أَوِ الشَّجَرُ : يَا مُسْلِمُ يَا عَبْدَ اللهِ! هَذَا ۱ يَهُودِيُّ خَلْفِي، فَتَعَالَ فَاقْتُلْهُ، إِلَّا الْغَرْقَدَ؛ فَإِنَّهُ مِنْ شَجَرِ الْيَهُودِ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The Hour will not be established until the Muslims fight the Jews, and the Muslims will kill them until a Jew hides behind a stone or a tree, and the stone or tree will say: ‘O Muslim, O servant of Allah, there is a Jew 1 behind me, come and kill him,’ except for the gharqad tree, for it is a tree of the Jews.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “there is a Jew behind me” will occur after the emergence of the Dajjal when the Muslims fight those Jews who follow him. (As stated in Al-Mirqat)
۱ قوله: هذا يهودي خلفي : هذا يكون بعد خروج الدجال حين يقاتل المسلمون من تبعه من اليهود. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ رَجُلٌ مِنْ قَحْطَانَ يَسُوقُ۱ النَّاسَ بِعَصَاهُ». مُتَّفَقٌ عَلَيْهِ.
From him (may Allah be pleased with him), he said: The Messenger of Allah (ﷺ) said: “The Hour will not be established until a man from Qahtan emerges, driving 1 people with his staff.” [Agreed Upon]
Notes / الحواشي
1 His statement: “driving people with his staff” is an expression for subjugating people. (As stated in Al-Mirqat)
۱ قوله : يسوق الناس بعصاه : هذا عبارة عن تسخير الناس. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَذْهَبُ الْأَيَّامُ وَاللَّيَالِي حَتَّى يَمْلِكَ رَجُلٌ يُقَالُ لَهُ الْجَهْجَاهُ». وَفِي رِوَايَةٍ: «حَتَّى يَمْلِكَ رَجُلٌ مِنَ الْمَوَالِي يُقَالُ لَهُ جَهْجَاهُ». رَوَاهُ مُسْلِمٌ.
From him (may Allah be pleased with him), he said: The Messenger of Allah (ﷺ) said: “The days and nights will not pass until a man called Al-Jahjah rules.” In another narration: “until a man from the freed slaves, called Jahjah, rules.” [Narrated by Muslim]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : هَلَكَ كِسْرَى فَلَا يَكُونُ۱ كِسْرَى بَعْدَهُ، وَقَيْصَرُ لَيَهْلِكَنَّ، ثُمَّ لَا يَكُونُ قَيْصَرُ بَعْدَهُ، وَلَتُقْسَمَنَّ كُنُوزُهَا فِي سَبِيلِ اللَّهِ، وَسَمَّى الْحَرْبَ خَدْعَةً». مُتَّفَقٌ عَلَيْهِ.
From him (may Allah be pleased with him), he said: The Messenger of Allah (ﷺ) said: “Kisra will perish, and there will be no Kisra after him 1, and Caesar will surely perish, and there will be no Caesar after him. Their treasures will be distributed in the way of Allah, and he called war a deception.” [Agreed Upon]
Notes / الحواشي
1 His statement: “there will be no Kisra after him” etc.: Al-Shafi’i and other scholars said this means there will be no Kisra in Iraq nor Caesar in Sham as it was in his time. We know their rule ceased in these regions. As for Kisra, his rule ended entirely, torn apart completely and eradicated by the Prophet’s call. As for Caesar, he was driven out of Sham to the farthest reaches of his lands, and the Muslims conquered their lands, which became settled for the Muslims, praise be to Allah. (As stated by An-Nawawi in his commentary on Muslim)
۱ قوله: فلا يكون كسرى بعده إلخ : قال الشافعي وسائر العلماء: معناه لا يكون كسرى بالعراق ولا قيصر بالشام كما كان في زمنه ، فعلمنا بانقطاع ملكهما في هذين الأقليمين، فكان كما قال ، فأما كسرى فانقطع ملكه، وزال بالكلية من جميع الأرض، وتمزق ملكه كل ممزق، واضمحل بدعوة رسول الله ، وأما قيصر فانهزم من الشام، ودخل أقاصي بلاده، فافتح المسلمون بلادهما، واستقرت للمسلمين، والله الحمد، قاله النووي في شرحه للمسلم.
وَعَنْ جَابِرِ بْنِ سَمُرَةَ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُوْلُ: «لَتَفْتَحَنَّ عِصَابَةٌ مِنَ الْمُسْلِمِينَ كَنْزَ آلِ كِسْرَى الَّذِي فِي الْأَبْيَضِ».۱ رَوَاهُ مُسْلِمٌ.
Jabir ibn Samurah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “A group of Muslims will surely conquer the treasure of Kisra’s family, which is in the White Palace.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “in the White Palace”: Al-Qadi said the White Palace was a fortified castle in Al-Mada’in, called Safid Kushk by the Persians. Now, the mosque of Al-Mada’in stands in its place, and its treasure was extracted in the time of Umar. (As stated in Al-Mirqat)
۱ قوله: في الأبيض: قال القاضي له الأبيض قصر حصين كان بالمدائن، وكانت الفرس تسميه سفيد كوشك، والآن بني مكانه مسجد المدائن، وقد أخرج كنزه في أيام عمر . كذا في «المرقاة».
وَعَنْ نَافِع بن عتبة قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «تَغْزُونَ جَزِيرَةَ الْعَرَبِ فَيَفْتَحُهَا اللهُ، ثُمَّ فَارِسَ فَيَفْتَحُهَا اللهُ ، ثُمَّ تَغْزُونَ ۱الرُّومَ فَيَفْتَحُهَا اللهُ، ثُمَّ تَغْزُونَ 1 الدَّجَّالَ فَيَفْتَحُهُ اللهُ». رَوَاهُ مُسْلِمٌ.
Nafi’ ibn Utbah narrated that the Messenger of Allah (ﷺ) said: “You will invade the Arabian Peninsula, and Allah will grant its conquest. Then Persia, and Allah will grant its conquest. Then you will invade 1 the Romans, and Allah will grant their conquest. Then you will invade the Dajjal, and Allah will grant his conquest.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Then you will invade the Dajjal” is addressed to the Companions, but it refers to the Muslim community. (As stated in Al-Mirqat)
۱ قوله : ثم تغزون الدجال إلخ الخطاب فيه للصحابة، والمراد الأمة. كذا في «المرقاة».