Indexed OCR Text

east, another to the extreme west and another in a northerly direction. It was
during this journey to the north that he erected a magnificent wall to protect the
people of the area from the marauding Ya'jooj and Ma'jooj tribes.
The second opinion that scholars have adopted in this regard is to say that it is
necessary to discover more details other than what the Qur'aan has stated. They
say that the Qur'aan has mentioned only specific details because the verses were
revealed in response to a question from the Jews. The details given in the
Qur'aan are therefore sufficient only to satisfy the question posed. These
scholars state that it is evident that the Jews during the time of Rasulullaah p
knew all the details concerning the incident of Dhul Qarnayn because they told
the Mushrikeen to ask Rasulullaah p about him. The Mushrikeen asked
Rasulullaah p about Dhul Qarnayn and several other questions in order to verify
whether he has a true messenger of Allaah. Now if the details about Dhul
Qarnayn were known so many years ago, it would be an injustice to the Tafseer
of the Qur'aan not to explore these details and make them known to people.
However, since there is still so much of this earth that we have failed to explore,
it remains a great possibility that we will still never be able to locate places and
people mentioned in these narratives.
Background
The Qur'aan discusses the incident of Dhul Qarnayn in response to the question
posed by the Jews. Hadhrat Muhammad bin Is'haaq ala, has reported from
Hadhrat Abdullaah bin Abbaas t that the Quraysh of Makkah once dispatched
Nadhr bin Haarith and Uqba bin Abi Mu'eet to meet with some Jewish scholars
in Madinah (then known as Yathrib). The message the two carried to the scholars
was, "You people call yourselves the People of the Book and claim to have
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knowledge of the previous prophets that we have do not have. We therefore ask
you whether your scriptures say anything about the claim to prophethood that
Muhammad is making?"
When the Jews were given the message, they replied, "Forget everything else.
We shall give you three questions to pose to him. If he responds correctly to
these questions, then you may rest assured that he is certainly the true Nabi of
Allaah and it would be compulsory for you to follow him. If he cannot reply to
them, then he is a fraudster and you may do with him as you please. The three
questions are:
1. Who is the person who conquered lands in the east and in the west?
2. What happened to the youngsters who hid in a cave for fear of their king?
3. What is the soul?"
When the Quraysh received the reply, they said, "Now we shall be able to easily
make a decision concerning Muhammad &." This was because it could only be
through the help of Allaah that an unlettered person such as Rasulullaah p could
reply to such questions. They then posed the questions to Rasulullaah p and it
was in response to these questions that Allaah revealed Surah Kahaf, thereby
responding to all the queries. 332
Was Dhul Qarnayn Alexander of Macedon?
It is necessary at the very outset to clarify the misnomer that the title Dhul
Qarnayn refers to the Macedonian king known as Alexander the Great. All the
early and latter day scholars unanimously agree that Alexander was not Dhul
332 Tafseer Ibn Katheer (Vol.3 Pg.72).
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Qarnayn. While the Qur'aan describes Dhul Qarnayn as a just and pious Mu'min
king, Alexander was known to be a Greek Mushrik and a tyrant.
Furthermore, in his discussion of the Ambiyaa >all pasle , Imaam Bukhaari al das, has
narrated the Hadith concerning Dhul Qarnayn before the Ahadeeth of Hadhrat
Ibraheem v. This makes it evident that Dhul Qarnayn lived even before the time
of Hadhrat Ibraheem v and could therefore not be Alexander of Macedon, who
lived barely 300 years before Hadhrat Isa v and who had Aristotle as his tutor
and adviser.
Several Mufassireen have also made this mistake, such as Abu Hayyaan in his
Bahrul Muheet and Allaama Aalusi in his Ruhul Ma'aani. These and other
Mufassireen had most probably been misled by a narration quoted by Imaam
Tabari ail das, in his Tafseer and by Muhammad bin Rabee Jeezi ail dan, in his Kitaabus
Sahabah w which states that Dhul Qarnayn was Roman and the founder of
Alexandria. However, this narration is weak and cannot be relied upon.333
It is stated injunction Al Bidaayah wan Nihaayah (Vol.2 Pg.106) that Dhul
Qarnayn's name was Sikandar (Alexander) and that he hailed from the progeny
of Saam (Sam), the son of Hadhrat Nooh v. His advisor was the pious Mu'min
Hadhrat Khidr v. However, he has been confused with the Alexander of
Macedon, who was Greek and who had the Kaafir philosopher Aristotle as his
advisor. There was a difference of almost two thousand years between their
times.
333
Fat'hul Baari (Vol.6 Pg.294).
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Haafidh Ibn Hajar al ., has explained that Alexander of Macedon received the title
of Dhul Qarnayn by the likes of Imaam Raazi alta., only because his kingdom was
extensive and because the book of Muhammad bin Is'haaq ail das, was very popular
and referred to Dhul Qarnayn as Alexander. However, scholars such as Sheikhul
Islaam Ibn Taymiyyah , Imam In Abdul Bir , Zuhar bin Bakkal
Haafidh Ibn Hajar il das, and Allaama Ibn Katheer il do, have vehemently opposed the
misnomer.
If Dhul Qarnayn was not Alexander of Macedon, then who was he? Ibn Katheer
dil das, has stated that Dhul Qarnayn was a Nabi who lived during the time of
Hadhrat Ibraheem v and was advised by Hadhrat Khidhr v. This was 2000 years
before the time of Alexander of Macedon. He narrates in his Al Bidaayah wan
Nihaayah (Vol.2 Pg.108) that when Dhul Qarnayn walked to Makkah for Hajj,
Hadhrat Ibraheem v waited outside the city to welcome him. Hadhrat Ibraheem
u made du'aa for him and also offered him a few advices. It is also narrated that
he performed the Tawaaf with Hadhrat Ibraheem v and also sacrificed an animal
with him.
In his Kitaabu Aathaaril Baaqiya, Abu Rayhaan Bayrooni writes that the name of
Dhul Qarnayn was Abu Bakr bin Sammi bin Amr bin Afriqees Himyari. Ibn
Hishaam , and Haafidh Ibn Hajar Mily are of the opinion that Dhul Qarnayn's
name was Mus'ab bin Abdullaah.
The title of Dhul Qarnayn (the one with two horns) was given for several reasons:
. Some say that it was because he reigned over both Rome and Persia, each
represented by a horn
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. Imaam Zuhri ail da, stated that the two horns referred to the east and the west,
since he reigned over territories on both sides
. Some Mufassireen state that the horns refer to the two centuries during
which he reigned and therefore depicts his extended age334
The Qur'aan does not provide a detailed account of the story of Dhul Qarnayn
since it did not promise to. Concerning the story, Allaah says, "They ask you (O
Muhammad &) about Dhul Qarnayn. Tell them, "I shall shortly tell you something about
him." The Qur'aan does not deem it necessary to provide details concerning
times, places and identities. The Qur'aan states only the following four details
about him:
1. His title was Dhul Qarnayn
2. He ruled over a vast kingdom that extended form the far east to the far
west, including the north or south
3. He erected a magnificent wall to protect the people from the marauding
Ya'jooj and Ma'jooj tribes
4. He was a Mu'min and a just king
In the Words of the Qur'aan
Verses 83 to 99 relate the story of Dhul Qarnayn in the following words:
وَ يَسْلُوْنَكَ عَنْ ذِى الْقَرْنَيْنِ ٥﴿ قُلْ سَاتْلُوْ عَلَيْكُمْ مِّنْهُ ذِكْرًا (٨٣٠) إِنَّ مَكَّنَّا لَمَّ فِى الْأَرْضِ وَأَتَّيْتُهُ مِنْ كُلِّ
شَىْءٍ سَبَبًا (٨٣) فَتْبَعَ سَبَبًا (٨٥) حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَبَا تَغْرُبُ فِى عَيْنٍ حَمِنَّةٍ وَّوَجَدَ عِنْدَبَا
قَوْمًا ين﴿ قُلْنَا يُذَا الْقَرْنَيْنِ إِمَّا أَنْ تُعَذِّبَ وَ إِمَّا أَنْ تَتَّخِذَ فِيْهِمْ حُسْنًا (٨٦) قَالَ آَمَّا مَنْ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ
يُرَدُّ إِلَى رَبِّ فَيُعَذِّبُهَ عَذَابًا نُّكْرًا (٨) وَ آَمَّا مَنْ أَمَنَ وَعَمِلَ صَالِحًا فَلَمَّ جَزَاء الْحُسْنَى نَّ وَ سَنَقُوْلُ لَهٌ مِنْ
أَمْرِنَا يُسْرًا (٨٨٠) ثُمَّ أَتْبَعَ سَبَبًا (٨٩) حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَبَا تَطْلُعُ عَلَى قَوْمٍ لَّمْ نَجْعَلْ لَّهُمْ مِّنْ
دُوْنِهَا سِتْرًا (٩٠) كَذْلِكَ ﴾﴿ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا (٩١) ثُمَّ اَتْبَعَ سَبَبًا (٩٢) حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ
334 Fat'hul Baari and Taareekh Ibn Katheer (Vol.2).
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وَجَدَ مِنْ دُوْنِهِمَا قَوْمًا ﴿ لَّا يَكَادُوْنَ يَفْقَهُوْنَ قَوْلًا (٩٣) قَالُوْا يُذَا الْقَرْنَيْنِ إِنَّ يَأْجُوْجَ وَمَا جُوْجَ مُفْسِدُوْنَ فِى
الْأَرْضِ فَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَنْ تَجْعَلَ بَيْتَنَا وَ بَيْنَهُمْ سَدًّا (٩٣) قَالَ مَا مَكَّنِّئْ فِيْهِ رَبِّئْ خَيْرٌ فَاعِيْتُوْنِيْ
بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا (٩٥) أَتُوْنِيْ زُبَرَ الْحَدِيْدِ ﴿ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوْا ٥ + حَتَّى
إِذَا جَعَلَمْ نَارًّاتٌ قَالَ أَتُوْنِى أُفْرِعْ عَلَيْهِ قِطْرًا (٩٦٠) فَمَا اسْطَاعُوا أَنْ يَظْهَرُؤْهُ وَمَا اسْتَطَاعُوْا لَمَّ نَقْبًا (٩٤)
قَالَ بَذَا رَحْمَةً مِّنْ رَّبِّي ◌َّ فَإِذَا جَاءَ وَعْدُ رَبِّئْ جَعَلَمْ دَكَّاءَ نَّ وَكَانَ وَعْدُ رَبِّئْ حَقًّا (٩٨٦) وَ تَرَكْنَا بَعْضَهُمْ
يَوْمَئِذٍ يَّمُوْجُ فِىْ بَعْضٍ وَّ نُفِخَ فِى الصُّوْرِ فَجَمَعْنُهُمْ جَمْعًا (٩٩)
TRANSLATION: They (the Jews) ask you (O Muhammad &) about Dhul Qarnayn ("The one who
possesses two horns or two centuries"). Tell them, "I shall shortly tell you something about
him (when Allaah sends revelation to me)." We certainly granted him authority (kingship) on
earth and gave him the means to do all things (that he needed to do). So he set out on a
road until he reached the place where the sun sets (in a far westerly direction). He found it
(the sun appearing as if it were) setting in a black spring (the ocean, which appeared black
because of its vastness), where he found a nation (of Kuffaar living there). We told him (via the
Nabi with him), "O Dhul Qarnayn! Either you punish them (fight them for not accepting Imaan
when the message had already reached them previously) or you adopt a kind attitude towards
them (by inviting them to Imaan a second time before waging Jihaad)." He (Dhul Qarnayn) said, " (I
shall adopt a kind attitude towards them. However,) As for him who oppresses (himself by
remaining as a Kaafir), we shall soon punish him (in some manner) after which he will (after his
death) certainly be returned to his Rabb, Who will punish him most severely. As for him
who accepts Imaan and does good actions, he shall have a most beautiful reward
(Jannah). And (in addition to this) we will instruct him with lenient words (command him to do
only that which is easy for him)." He then set out on a road (towards the East) until he reached
the place where the sun rose (in a far easterly direction), he found it rising over a nation to
whom We had not given any shelter against it (they lived as animals do - without building
homes and probably without clothing as well). (Although the Qur'aan makes no further mention of his
encounter with these people, Dhul Qarnayn also invited them to Towheed as he had done with the
people in the west.) This is how it (his extensive travels) was. We surely had knowledge of
everything that he possessed (Therefore, whatever We narrate to you is the absolute truth and
not mere tales). He then set out on a road until he reached (a place situated) between two
(huge) mountains where he found a nation who could barely understand anything (because
they were terrified of the Ya'jooj and Ma'jooj). They (the people living there) submitted, "O Dhul
Qarnain! The Ya'jooj and Ma'jooj spread corruption (carnage and robbery) on earth (and we
desperately need protection against them), so is it possible that we collect some money for you
(to pay you) so that you may erect a barrier between us and them?" He (Dhul Qarnayn)
replied, "(You need not pay me because) The authority (wealth and power) that my Rabb has
vested in me is better (than anything you wish to pay me), so (all I require from you is that you)
assist me with strength (manpower) and I shall erect a fortified wall between you and
them. (Commencing with the construction, Dhul Qarnayn instructed the people,) Bring me some
745

pieces of iron." (The iron was used as bricks, while wood and coal were used as mortar.) When
these (the iron pieces) were levelled (stacked high) between the cliffs (and the valley was
barricaded), he commanded, "Blow (set the coal and wood alight) !" When it (the mortar) was
made into fire (the iron melted and the pieces joined together to form a solid iron wall), (while this
was sufficient in itself, Dhul Qarnain fortified it further. Instructing the people,) he said, "Bring me
molten copper to pour over it." (When the molten copper was poured over the iron wall, it filled
all the gaps and covered the wall, making it smooth without any handholds.) (Because of the height,
strength and smoothness of the wall) They (the Ya'jooj and Ma'jooj) were not able to climb over
it, neither were they able to make a hole in it (at that time). (Acknowledging that all
accomplishments are possible only with Allaah's help,) He (Dhul Qarnayn) said, "This
(accomplishment) is a mercy (favour) from my Rabb. When the promise of my Rabb will come
(when the Ya'jooj and Ma'jooj are destined to break free just before Qiyaamah), He will shatter it
(the wall) to pieces. The promise of my Rabb is ever true." On that day (before Qiyaamah) We
will leave the criminals (the Ya'jooj and Ma'jooj) to flood (mingle with) each other (because of
their large numbers), (and not long afterwards) the trumpet will be blown (to sound the advent of
Qiyaamah) and We will gather them all (all of creation for reckoning).
The Ya' joj and Ma'joj and the Wall Erected by Dhul Qarnayn
After discussing Dhul Qarnayn himself, the next incident concerns the tribes
called the Ya'jooj and Ma'jooj. It needs to be mentioned that apart from a few
narrations concerning the Ya'jooj and Ma'jooj, all the others narrated by
Mufassireen and historians are unreliable and sourced from the Bani Israa'eel.
The Qur'aan and Ahadeeth have provided only those details that we need to
know and it is only this that we need to be believe. As for the other historical
and geographical information that Mufassireen and historians have written,
these are only their personal opinions and need not be regarded as factual.
Whether they are true or fallacious will not affect the truth of what the Qur'aan
states.
It would be appropriate to firstly narrate those Ahadeeth that are authentic,
followed by the historical reports that are supported by these narrations of
Ahadeeth. What the Qur'aan and Ahadeeth confirm is that the Ya'jooj and
Ma'jooj are human beings. Just like other humans, they were the offspring of
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Hadhrat Nooh v, as Allaah states, "We made his progeny (the Mu'mineen from them) the
only survivors".335 Historical reports as well as a weak Hadith also confirm that the
Ya'jooj and Ma'jooj were from the offspring of Hadhrat Nooh's son Yaafith.
The most detailed authentic narration concerning the Ya'jooj and Ma'jooj has
been narrated in Muslim and other Muhadditheen from Hadhrat Nawaas bin
Sam'aan t. This Hadith also speaks of the Dajjaal and the decent of Hadhrat Isa
0.
Hadhrat Nawaas bin Sam'aan t reported, "Rasulullaah p told us about the Dajjaal
one morning. Some things Rasulullaah p mentioned about him made him seem
insignificant (such as his description as a one-eyed man), but other things
Rasulullaah p said about him made him seem so frightful and real that we felt as
if he were present in the cluster of the palm trees (close by). When we went to
Rasulullaah p in the evening and he read (the signs of fear in) our faces, he said,
'What is the matter with you?' We said, 'O Rasulullaah p! You spoke of the
Dajjaal in the morning, sometimes describing him to be insignificant and
sometimes to be very significant (very hard to deal with), until we began to think
as if he were present in a (nearby) cluster of the palm trees.' Rasulullaah p then
said, 'I fear many other things for you besides the Dajjaal. If he makes his
appearance while I am among amongst you, I shall deal with him on your behalf,
but if he appears while I am not amongst you, then every person will have to
deal with him by himself. However, Allaah will be the Helper and Protector of
every Muslim in my absence (and safeguard him against his evil). He (Dajjaal)
would be a young man with curly hair and a protruding eye (being blind in one
eye). I would compare him to Abdul Uzza bin Qatan336. Whichever Muslim is
confronted by him should recite the opening verses of Sura Kahaf (and thereby
be saved from him).
335 Surah Saaffaat, verse 77.
336 A man during the Period of Ignorance who belonged to the Banu Khuzaa'ah tribe.
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The Appearance of Dajjal
Dajjaal would appear on the route between Shaam and Iraq and would spread
mischief in every direction. O servants of Allaah! Do remain steadfast (against
him)!' We asked, 'O Rasulullaah p! How long would he stay on the earth?
Rasulullaah p replied, 'For forty days, with the first day being like a year, the next
day like a month, the following day like a week and the rest of the days just like
your days.' We then asked, 'O Rasulullaah p! Would one day's salaah suffice for
the salaah of the day that will equal to one year?' To this, Rasulullaah p
responded, 'No. You must make an estimate of time (and then observe salaah
accordingly).' We asked further, 'O Rasulullaah p! How quickly would he travel
on the earth?' Rasulullaah p replied, 'Like a cloud speedily driven by the wind. He
will approach some people and invite them (to hold the false beliefs he
preaches). As soon as they affirm their faith in him, he would then give a
command to the clouds and rain would fall upon the earth. Thereafter, he would
give a command to the earth and crops would start to grow. Then, when their
animals would return to them in the evening, their humps would be higher, their
udders full of milk and their flanks large and meaty.
Dajjaal would then approach some other people and invite them as well.
However, these people will reject him, but after he leaves them, they will suffer
terrible drought until they would be left with no food at all (yet they would
remain as Mu'mineen). He would then walk through some wasteland and say to
it, 'Bring forth your treasures!' The treasures would come to the surface and
collect (themselves) before him like the swarm of bees. He would then call a
person brimming with youth and strike him into two pieces with his sword so
that each piece lies as far from the other as is the distance between an archer
and his target. He would then call (the young man) and he will come forward
laughing with a gleaming face (without accepting Dajjaal as his god).
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The Descent of Hadhrat Ina V
It would at this very time that Allaah would send Isa the son of Maryam, who will
descend at the white minaret on the eastern side of the Masjid of Damascus. He
will be wearing two lightly dyed garments and will descend with his hands upon
the wings of two angels. When he lowers his head, beads of perspiration will fall
from his head and when he raises it up again, the beads would scatter from it
like pearls. Every Kaafir who would smell his breath will die instantly and his
breath would (be powerful enough to) reach as far as he is able to see. He would
then search for Dajjaal until he catches hold of him at the gate of Ludd. There he
will kill him. Isa v would then go back to the people and inform them of their
ranks in Jannah as he affectionately passed his hand over their faces.
The Emergence of Ya'joj and Ma'jooj
It would be under such conditions that Allaah will then reveal to Isa v, 'I have
released such servants of Mine whom none has the strength to oppose. Take
these people (the Mu'mineen) safely to Mount Toor.'
Allaah would unleash Ya'jooj and Ma'jooj, who would be seen scurrying down
from every slope. The first of them would pass the Lake of Tiberius and drink so
much that when the last of them passes by they would say, 'It appears as if there
was once water here.' Isa v and his companions would then be besieged (upon
Toor and so hard pressed for food) that the head of an ox would be dearer to
them than one hundred Dinaars. They would supplicate to Allaah and He will
afflict the Ya'jooj and Ma'jooj with such an infection that by the morning they
will have all perished like a single person. Allaah's Apostle Isa v and his
companions will then come down, but would not find a single hand's span of
ground which is not filled with the putrefaction and stench of the corpses of the
Ya'jooj and Ma'jooj. They would then again beseech Allaah for assistance and He
749

will send birds with necks like those of camels, who would carry the corpses and
throw them where Allaah wills (some narrations state that they would be thrown
into the ocean).
Thereafter, Allaah will send rains that will not pass any village or forest, which
will cleanse the earth until it appears as shiny as a mirror. Allaah will then
command the earth to bring forth its fruit and vegetation and to restore its
blessings. There would then grow (such a large) pomegranate that a group of
persons would be able to eat from it and seek shelter beneath its skin. There will
also be so much of blessings in milk that the milk of a cow would satiate a large
group, the milk of a camel would satiate an entire tribe and even the milk of a
goat would satiate and entire family.
It will be at this point that Allaah will send a pleasant wind, which would cause
the Mu'mineen to develop an infection beneath their armpits. This would then
cause them all to pass away. Only the Kuffaar and tyrants would live on and they
will be such that they would commit adultery openly like animals. It will be to
these people that Qiyaamah will come."337
Related Ahadeeth
Hadhrat Abdur Rahmaan bin Yazeed t reports that after the Ya'jooj and Ma'jooj
pass by the Lake of Tiberius, they will ascend a mountain from amongst the
mountains of Baytul Muqaddas called Jabal Khamar. Looking down from there,
they will exclaim, "Now that we have finished off all the inhabitants on earth, we
shall finish off all the inhabitants of the skies." They will then shoot their arrows
into the sky, which Allaah will cause to return to them covered in blood. (This will
337
Muslim, Hadith 2937.
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convince these foolish people that they have also killed off the inhabitants of the
heavens).338
Hadhrat Abu Sa'eed Khudri t reports that Dajjaal will be unable to enter
Madinah and will therefore camp at a salt flats close by. It will be then that a
person who will be regarded as the best of people will come out to meet him.
Addressing Dajjaal, he will say, "I am convinced that you are the Dajjaal about
whom Rasulullaah p has informed us." Dajjaal will then say to his people, "If I kill
this man and then bring him back to life, will you still doubt that I am your
Rabb?" "We will then have no doubts," the people will respond. Dajjaal will then
kill the man and cause him to come back to life. Thereupon, the man will remark,
"I am now even more convinced that you are the Dajjaal!" When Dajjaal will
attempt to kill the man again, he will not succeed. 339
Another narration from Hadhrat Abu Sa'eed Khudri t in Bukhaari states that on
the Day of Qiyaamah Allaah will tell Hadhrat Aadam v to bring forward all of his
progeny destined for Jahannam. When he will ask who these people should be,
Allaah will say, "From every thousand people, 999 will be destined for Jahannam,
while only one will be admitted into Jannah." When the Sahabah w, they were
worried and asked whom will the one person be. Rasulullaah p reassured them
by saying that while the one person will be from amongst them, the 999 will be
from the Ya'jooj and Ma'jooj.
A narration from the Mustadrak of Haakim from Hadhrat Abdullaah bin Umar t
states that Rasulullaah p said, "Allaah has divided mankind into ten parts, nine
338
Muslim, Kitaabul Fitan.
339
Muslim, Hadith 2938
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parts being from the Jamaa'ah and the remaining part was from the rest of
mankind."340
In his Al Bidaayah wan Nihaayah, Allaama Ibn Katheer al was, has collected all the
Ahadeeth stating that the numbers of the Ya'jooj and Ma'jooj far outnumber
those of the rest of mankind.
An authentic narration in Ahmed and Abu Dawood states that Hadhrat Isa u will
live for forty years on earth after his descent from the heavens. The narration
stating that he will live for seven years has been declared to be Mu'awwal or
Marjooh by Haafidh Ibn Hajar al was, in his Fat'hul Baari. The Ahadeeth mention
that these will be years of absolute peace, during which there will not even be an
argument between two persons. 341
In a Hadith of Bukhaari from Hadhrat Abu Sa'eed Khudri t, Rasulullaah p stated
that Hajj and Umrah will continue after the emergence of Ya'jooj and Ma'jooj.342
Bukhaari and Muslim both report from Hadhrat Zaynab bint Jahash ui alta, that
Rasulullaah p woke up one day in a state of emotion, with his face red. He
exclaimed, "Laa llaaha Illallaah! Evil is the portent for the Arabs because of that
which has happened! Today there has appeared a hole this large in the wall of
the Ya'jooj and Ma'jooj." Rasulullaah p then formed a ring with his index finger
and thumb. Hadhrat Zaynab wal , then asked, "O Rasulullaah p! Will we be
destroyed even when there are righteous people amongst us?" Rasulullaah p
replied, "Yes, you can be destroyed when evil predominates. This hole in the
340 Ruhul Ma'aani.
341 Muslim and Ahmed.
342
Mazʼhari.
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wall can be interpreted as a literal hole as well as a metaphorical reference to
the weakening of the wall. 343
The Musnad of Ahmed, Tirmidhi and Ibn Majah report from a narration of
Hadhrat Abu Hurayrah t that Rasulullaah p said, "Ya'jooj and Ma'jooj keep
digging through the wall of Dhul Qarnayn. They do this every day until they reach
the farthest part of the Wall and get so close (to the end) that light starts to filter
through from the other side. At this point, they say that they would continue
digging all the way through the following day. When they then leave, Allaah
makes the wall as strong as it was previously. When the next day arrived, they
start anew to dig through it. This cycle of their digging and Allaah fortifying it
again will continue for as long as Allaah intends keeping them restrained. When
Allaah intends to release them, they will dig to the farthest limit and say, 'If
Allaah wills, we shall get across tomorrow.' (By making their effort dependent on
the name and will of Allaah, they will be granted the ability to succeed) When
they return the next day as usual, they will find the remaining portion of the wall
as they had left it. They will then demolish this and escape.
Tirmidhi has reported this narration and then classified it as Ghareeb (Unfamiliar,
making it a weak narration). Allaama Ibn Katheer al ., has also reported this
narration in his Tafseer and then said that while its chain of narrators is good and
strong, it is inappropriate to state that the text is quoted directly from
Rasulullaah p. This is probably due to the fact that the Qur'aan states, "They (the
Ya'jooj and Ma'jooj) were not able to climb over it, neither were they able to make a hole in
it". Therefore, while the Qur'aan denies that a hole can be made, the Hadith
states that there is one.
343 Ibn Katheer, Abu Hayyaan.
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Commenting on this Hadith in his Al Bidaayah wan Nihaayah, Allaama Ibn
Katheer ily states that if it is held to be correct that this Hadith is not Marfu (not
the direct words if Rasulullaah p), then it would be the words of Hadhrat Ka'b
Ahbaar Mil . In this case, nothing conclusive can be deduced from it. However, if
it is indeed the words if Rasulullaah p, then it would mean that the digging by
the Ya'jooj and Ma'jooj will start at the time when the hour of their emergence
draws close. In this case the statement of the Qur'aan that no hole can be
made in this wall will refer to the time when Dhul Qarnayn built it. This
answers the apparent contradiction. Moreover, it could also be said that
breaking a hole into the wall means a hole which goes all the way through it,
which is unlike the hole mentioned in this Hadith.344
In his Fat'hul Baari, Haafidh Ibn Hajar al wan, has reported this Hadith from Abd bin
Humayd and Ibn Hibbaan, who narrate from Hadhrat Qataadah il . Some of the
narrators of these narrations are sanctioned Imaam Bukhaari .il .... Furthermore,
he has not entertained any doubt about the Hadith being Marfoo (the words of
Rasulullaah p). He then proceeds to quote from Ibnul Arabi al wan, that this Hadith
contains the following three Divine signs (miracles):
1)
That Allaah did not allow the minds of the Ya'jooj and Ma'jooj to
consider digging by night as well. For a nation with so many people,
there would be no difficulty at all to allocate shifts to work through the
night
2)
That Allaah did not allow the minds to think of scaling over the wall with
the use of any artifices or devices. A narration from Wahab bin
Munabbih al makes it clear that these people tilled the land to yield
produce and used instruments of many kinds in this process. It should
344 Al Bidaayah wan Nihaayah (Vol.2 Pg.12).
754

therefore not have been difficult for them to assemble some means of
scaling the wall
3)
That for such a long time it never occurred to them to say 'Inshaa Allaah'.
This would occur to them only when the time of their emergence draws
close
Ibnul Arabi ail dan, has also stated that this Hadith tells us that there are people
among the Ya'jooj and Ma'jooj who believe in the existence of Allaah and in His
will. However, it is also possible that Allaah would cause them to make this
statement without having any belief. What is certain, is that there certainly came
to them the message of the Ambiyaa pull . Otherwise, according to the Qur'an,
they would not be subjected to the punishment of Jahannam. Allaah states, "We
shall never punish (anyone) until We send a messenger (who informs him about the
consequences of his actions)" .345 This verse tells us that the invitation to believe has
reached them, but they chose to reject it. And Allaah knows best.
In Summary
Amongst the facts that have been established from the Ahadeeth about the
Ya'jooj and Ma'jooj are:
1)
The Ya'jooj and Ma'jooj are from the progeny of Hadhrat Nooh u like the
rest of human beings. The majority of Hadith experts and historians identify
them as the progeny of Yaafith, the son of Nooh v. The progeny of Yaafith bin
Nooh u had spread out far and wide among different tribes and had populated
many areas between the period of Hadhrat Nooh v and Dhul Qarnayn. It was the
345 Surah Bani Israa'eel, verse 15.
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savage killers and marauders among them who were restrained by the wall of
Dhul Qarnayn, and these were the Ya'jooj and Ma'jooj
2)
The Ya'jooj and Ma'jooj outnumber all the human beings of the whole
world by at least ten to one
3)
The Ya'jooj and Ma'jooj will remain trapped behind of the wall of Dhul
Qarnayn until just before the Day of Qiyaamah. The time destined for their
emergence will be after the appearance of Hadhrat Mahdi t and Dajjaal and
after Hadhrat Isa v descends and kills Dajjaal
4)
When the Ya'jooj and Ma'jooj are to be released, the wall of Dhul Qarnayn
will completely collapse and be levelled to the ground. When they scurry down
the mountain slopes, it will appear as if they are sliding down to the ground.
These countless hordes of savages will attack the entire population on earth and
none would be able to combat them. Allaah will command Hadhrat Isa v to take
refuge on Mount Toor with the Mu'mineen, while people in other parts of the
world will seek shelter in fortresses and other places of safety. As their supplies
run out, the necessities of life will become very expensive. The rest of the human
population will be annihilated by these savages, who will even drink their rivers
dry
5)
It will be through the prayer of Hadhrat Isa v and his companions that the
Ya'jooj and Ma'jooj will be destroyed all at once. The earth will be covered with
their corpses and the stench from their decay will make life on earth very
difficult
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6)
Again, it will be by the prayers of Hadhrat Isa v and his companions that the
corpses would be disposed of into the sea or made to disappear altogether. The
whole earth will then be washed clean through by rains that would cover the
earth
7)
After that, there shall come a reign of peace lasting for nearly forty years.
The earth will open the gates of its blessings and no one will remain poor and
needy. No one will hurt or harass anyone and peace shall prevail throughout the
world
8) During this period of peace, Hajj and Umrah will continue. Hadhrat Isa v
will travel to Baytullaah and to Madinah, where he will pass away. He will then
be buried in the room where Rasulullaah p is buried in a grave that is vacant at
present
9)
During the later period of his life, Rasulullaah p was shown a dream that a
hole had opened up in the wall of Dhul Qarnayn, which he declared to be a sign
of impending evil for Arabia
10) After his descent, Hadhrat Isa v will live for forty years. Hadhrat Mahdi t will
also have lived for forty years before him, with some part of this time being
spent together.
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In his book, Ashraatus Saa'ah (p.145), Sayyid Sharif Barzanji ail ano, has said that
Hadhrat Isa u will live for forty years after the killing of Dajjaal, making his total
stay in the world a period of forty-five years. Since Hadhrat Mahdi t will appear
approximately thirty years before Hadhrat Isa v, the two blessed souls shall
live together for five to seven years. Both their periods will be marked by a reign
of justice throughout the world, during which time the earth will open up the
gates of its blessings, there will be no poverty and no one harbour any malice or
hostility towards another. However, the great trial of the appearance of Dajjaal
will hit the whole world during the later period of Hadhrat Mahdi t's reign,
with the exception of Makkah, Madinah, Baytul Muqaddas and Mount Toor.
This trial will be the greatest of all trials the world has faced. Dajjaal will remain
for forty days only, but the first day will be as long as a year, the second day like
a month, the next like a week and the rest of days will be like the usual days.
During these days, the times of salaah will have to be estimated for the
appropriate duration of time.
Hadhrat Isa v will then descend and kill Dajjaal to put an end to the disorder and
anarchy he will create. Thereafter, the Ya'jooj and Ma'jooj will emerge and
unleash another spate of disorder, pillage and killing. However, the period of
their presence will not go beyond a few days, after which they will be also
destroyed. During the period of Hadhrat Isa v there will remain no religion
other than Islaam.
It is necessary for every Muslim to believe in all the information about Ya'jooj
and Ma'jooj and the wall of Dhul Qarnayn that has been communicated to the
Muslim Ummah by the Qur'aan and the Ahadeeth of Rasulullaah p. It is
impermissible to oppose and disbelieve in this. However, the matter is different
when it concerns geographical and other information concerning where exactly
the wall is located, who exactly were the Ya'jooj and Ma'jooj, where are they
right now, etc. Knowing these bits of information does not influence Islaamic
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Aqeedah (articles of faith) or the understanding of any verse of the Qur'aan.
Whatever the scholars have stated in this regard is only their personal opinions.
It needs to be noted that the description of the wall given in the Qur'aan and
Ahadeeth do not at all match the many walls that people have described as
being the wall of Dhul Qarnayn. Pronouncing such opinions therefore seems a
disservice to the Deen since they entail rejection or, at least, reinterpretation of
the verses of the Qur'aan and the Ahadeeth.
Then, there is the objection that people have travelled throughout the world and
have not come across anything like this wall. It is probably to appease those
making this objection that some scholars have ventured to identify where the
wall is. However, the 6th century scholar Allaama Aalusi al ., has sharply criticised
this stance in his Ruhul Ma'aani and stated that naming the Tartars as the Ya'jooj
and Ma'jooj is misleading and conflicts with the words of the Qur'aan and
Ahadeeth.
The author of Bayaanul Qur'aan aptly summarises the response to this objection
by stating that we simply do not know the location of this wall. This could be due
to several factors, such as large oceans separating us from it. To state that man
had traversed the length and width of the land and oceans is not acceptable,
because there could be vast tracts of ocean that have never been navigated. The
mere non-discovery of something does not necessitate its non-existence. When
we have been informed of the existence of this specific wall by Allaah and His
Rasool p, we need not doubt it and need not be intimidated by sceptics. Paying
heed to their scepticism will betray a weakness in one's Imaan.
759