Tarikh (al-Tabari) 345
the accounts of past peoples from the Israelites and others
اخْتَلَفَتِ الْأَقْوَالُ فِيهِمْ، وَالصَّحِيحُ أَنَّهُمْ نَوْعٌ مِنَ التُّرْكِ لَهُمْ شَوْكَةٌ وَفِيهِمْ شَرٌّ، وَهُمْ كَثِيرُونَ، وَكَانُوا يُفْسِدُونَ فِيمَا يُجَاوِرُهُمْ مِنَ الْأَرْضِ، وَيُخَرِّبُونَ مَا قَدَرُوا عَلَيْهِ مِنَ الْبِلَادِ، وَيُؤْذُونَ مَنْ يَقْرُبُ مِنْهُمْ. وقيل هُمْ مِنْ ذُرِّيَّةِ آدَمَ بِلَا خِلَافٍ نَعْلَمُهُ، ثُمَّ الدَّلِيلُ عَلَى ذَلِكَ، مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ الْأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: يَقُولُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ: يَا آدَمُ، قُمْ فَابْعَثْ بَعْثَ النَّارِ مِنْ ذُرِّيَّتِكَ. فَيَقُولُ: يَا رَبِّ، وَمَا بَعْثُ النَّارِ ؟ فَيَقُولُ: مِنْ كُلِّ أَلْفٍ تِسْعُمِائَةٍ وَتِسْعَةٌ وَتِسْعُونَ إِلَى النَّارِ، وَوَاحِدٌ إِلَى الْجَنَّةِ. فَحِينَئِذٍ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ. قَالُوا: يَا رَسُولَ اللَّهِ، أَيُّنَا ذَلِكَ الْوَاحِدُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَبْشِرُوا ; فَإِنَّ مِنْكُمْ وَاحِدًا، وَمِنْ يَأْجُوجَ وَمَأْجُوجَ أَلْفًا وَفِي رِوَايَةٍ: فَقَالَ: أَبْشِرُوا فَإِنَّ فِيكُمْ أُمَّتَيْنِ ; مَا كَانَتَا فِي شَيْءٍ إِلَّا كَثَّرَتَاهُ - أَيْ غَلَبَتَاهُ - كَثْرَةً وَهَذَا يَدُلُّ عَلَى كَثْرَتِهِمْ، وَأَنَّهُمْ أَضْعَافُ النَّاسِ مِرَارًا عَدِيدَةً. ثُمَّ هُمْ مِنْ ذُرِّيَّةِ نُوحٍ ; لِأَنَّ اللَّهَ تَعَالَى أَخْبَرَ أَنَّهُ اسْتَجَابَ لِعَبْدِهِ نُوحٍ فِي دُعَائِهِ عَلَى أَهْلِ الْأَرْضِ بِقَوْلِهِ: رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا [ نُوحٍ: 26 ]. وَقَالَ تَعَالَى: فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ [ الْعَنْكَبُوتِ: 15 ]. وَقَالَ: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ [ الصَّافَّاتِ: 77 ]. وَتَقَدَّمَ فِي الْحَدِيثِ الْمَرْوِيِّ فِي " الْمُسْنَدِ " و " السُّنَنِ ": أَنَّ نُوحًا وُلِدَ لَهُ ثَلَاثَةٌ ; وَهُمْ سَامٌ، وَحَامٌ، وَيَافِثُ، فَسَامٌ أَبُو الْعَرَبِ، وَحَامٌ أَبُو السُّودَانِ وَيَافِثُ أَبُو التُّرْكِ، فَيَأْجُوجُ وَمَأْجُوجُ طَائِفَةٌ مِنَ التُّرْكِ، وَهُمْ مَغْلُ الْمَغُولِ، وَهُمْ أَشَدُّ بَأْسًا وَأَكْثَرُ فَسَادًا مِنْ هَؤُلَاءِ، وَنِسْبَتُهُمْ إِلَيْهِمْ كَنِسْبَةِ هَؤُلَاءِ إِلَى غَيْرِهِمْ. وَقَدْ قِيلَ: إِنَّ التُّرْكَ إِنَّمَا سُمُّوا بِذَلِكَ حِينَ بَنَى ذُو الْقَرْنَيْنِ السَّدَّ وَأَلْجَأَ يَأْجُوجَ وَمَأْجُوجَ إِلَى مَا وَرَاءَهُ، فَبَقِيَتْ مِنْهُمْ طَائِفَةٌ لَمْ يَكُنْ عِنْدَهُمْ كَفَسَادِهِمْ فَتُرِكُوا مِنْ وَرَائِهِ. فَلِهَذَا قِيلَ لَهُمُ: التُّرْكُ. وَمَنْ زَعَمَ أَنَّ يَأْجُوجَ وَمَأْجُوجَ خُلِقُوا مِنْ نُطْفَةِ آدَمَ حِينَ احْتَلَمَ، فَاخْتَلَطَتْ بِتُرَابٍ فَخُلِقُوا مِنْ ذَلِكَ، وَأَنَّهُمْ لَيْسُوا مِنْ حَوَّاءَ، فَهُوَ قَوْلٌ حَكَاهُ الشَّيْخُ أَبُو زَكَرِيَّا النَّوَاوِيُّ، فِي " شَرْحِ مُسْلِمٍ " وَغَيْرِهِ، وَضَعَّفُوهُ، وَهُوَ جَدِيرٌ بِذَلِكَ ; إِذْ لَا دَلِيلَ عَلَيْهِ بَلْ هُوَ مُخَالِفٌ لِمَا ذَكَرْنَاهُ مِنْ أَنَّ جَمِيعَ النَّاسِ الْيَوْمَ مِنْ ذُرِّيَّةِ نُوحٍ، بِنَصِّ الْقُرْآنِ. وَهَكَذَا مَنْ زَعَمَ أَنَّهُمْ عَلَى أَشْكَالٍ مُخْتَلِفَةٍ وَأَطْوَالٍ مُتَبَايِنَةٍ جِدًّا ; فَمِنْهُمْ مَنْ هُوَ كَالنَّخْلَةِ السَّحُوقِ، وَمِنْهُمْ مَنْ هُوَ غَايَةٌ فِي الْقِصَرِ، وَمِنْهُمْ مَنْ يَفْتَرِشُ أُذُنًا مِنْ أُذُنَيْهِ وَيَتَغَطَّى بِالْأُخْرَى، فَكُلُّ هَذِهِ أَقْوَالٌ بِلَا دَلِيلٍ، وَرَجْمٌ بِالْغَيْبِ بِغَيْرِ بُرْهَانٍ. وَالصَّحِيحُ أَنَّهُمْ مِنْ بَنِي آدَمَ وَعَلَى أَشْكَالِهِمْ وَصِفَاتِهِمْ. وَقَدْ قَالَ النَّبِيُّ ﷺ: إِنَّ اللَّهَ خَلَقَ آدَمَ وَطُولُهُ سِتُّونَ ذِرَاعًا، ثُمَّ لَمْ يَزَلِ الْخَلْقُ يَنْقُصُ حَتَّى الْآنَ وَهَذَا فَيْصَلٌ فِي هَذَا الْبَابِ وَغَيْرِهِ. وَمَا قِيلَ مِنْ أَنَّ أَحَدَهُمْ لَا يَمُوتُ حَتَّى يَرَى مِنْ ذُرِّيَّتِهِ أَلْفًا، فَإِنْ صَحَّ فِي خَبَرٍ قُلْنَا بِهِ، وَإِلَّا فَلَا نَرُدُّهُ، إِذْ يَحْتَمِلُهُ الْعَقْلُ، وَالنَّقْلُ أَيْضًا قَدْ يُرْشِدُ إِلَيْهِ. وَاللَّهُ أَعْلَمُ. بَلْ قَدْ وَرَدَ حَدِيثٌ مُصَرِّحٌ بِذَلِكَ، إِنْ صَحَّ ; قَالَ الطَّبَرَانِيُّ بسنده عن عَبْدِ اللَّهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ ﷺ قَالَ: إِنَّ يَأْجُوجَ وَمَأْجُوجَ مِنْ وَلَدِ آدَمَ، وَلَوْ أُرْسِلُوا لَأَفْسَدُوا عَلَى النَّاسِ مَعَائِشَهُمْ، وَلَنْ يَمُوتَ مِنْهُمْ رَجُلٌ إِلَّا تَرَكَ مِنْ ذُرِّيَّتِهِ أَلْفًا فَصَاعِدًا. وَإِنَّ مِنْ وَرَائِهِمْ ثَلَاثَ أُمَمٍ: تَاوِيلَ، وَتَارِيسَ، وَمَنْسَكَ وَهُوَ حَدِيثٌ غَرِيبٌ جِدًّا وَإِسْنَادُهُ ضَعِيفٌ. وَفِيهِ نَكَارَةٌ شَدِيدَةٌ. وَأَمَّا الْحَدِيثُ الَّذِي ذَكَرَهُ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ "، أَنَّ رَسُولَ اللَّهِ ﷺ ذَهَبَ إِلَيْهِمْ لَيْلَةَ الْإِسْرَاءِ فَدَعَاهُمْ إِلَى اللَّهِ فَامْتَنَعُوا مِنْ إِجَابَتِهِ وَمُتَابَعَتِهِ، وَأَنَّهُ دَعَا تِلْكَ الْأُمَمَ الَّتِي هُنَاكَ ; تَارِيسَ، وَتَاوِيلَ، وَمَنْسَكَ، فَأَجَابُوهُ، فَهُوَ حَدِيثٌ مَوْضُوعٌ اخْتَلَقَهُ أَبُو نُعَيْمٍ عُمَرُ بْنُ الصُّبْحِ أَحَدُ الْكَذَّابِينَ الْكِبَارِ الَّذِينَ اعْتَرَفُوا بِوَضْعِ الْحَدِيثِ. وَاللَّهُ أَعْلَمُ. فَإِنْ قِيلَ: فَكَيْفَ دَلَّ الْحَدِيثُ الْمُتَّفَقُ عَلَيْهِ أَنَّهُمْ فِدَاءُ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ، وَأَنَّهُمْ فِي النَّارِ، وَلَمْ يُبْعَثْ إِلَيْهِمْ رُسُلٌ وَقَدْ قَالَ اللَّهُ تَعَالَى: وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا ؟ فَالْجَوَابُ أَنَّهُمْ لَا يُعَذَّبُونَ إِلَّا بَعْدَ قِيَامِ الْحُجَّةِ عَلَيْهِمْ، وَالْإِعْذَارِ إِلَيْهِمْ، كَمَا قَالَ تَعَالَى: وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا فَإِنْ كَانُوا فِي الزَّمَنِ الَّذِي قَبْلَ بَعْثِ مُحَمَّدٍ ﷺ قَدْ أَتَتْهُمْ رُسُلٌ مِنْهُمْ، فَقَدْ قَامَتْ عَلَى أُولَئِكَ الْحُجَّةُ، وَإِنْ لَمْ يَكُنْ قَدْ بَعَثَ اللَّهُ إِلَيْهِمْ رُسُلًا، فَهُمْ فِي حُكْمِ أَهْلِ الْفَتْرَةِ وَمَنْ لَمْ تَبْلُغْهُ الدَّعْوَةُ . وَقَدْ دَلَّ الْحَدِيثُ الْمَرْوِيُّ مِنْ طُرُقٍ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّ مَنْ كَانَ كَذَلِكَ يُمْتَحَنُ فِي عَرَصَاتِ الْقِيَامَةِ، فَمَنْ أَجَابَ الدَّاعِيَ دَخَلَ الْجَنَّةَ، وَمَنْ أَبَى دَخَلَ النَّارَ. وَقَدْ أَوْرَدْنَا الْحَدِيثَ بِطُرُقِهِ وَأَلْفَاظِهِ، وَكَلَامَ الْأَئِمَّةِ عَلَيْهِ فِي تَفْسِيرِنَا عِنْدَ قَوْلِهِ تَعَالَى: وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا وَقَدْ حَكَاهُ الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ إِجْمَاعًا عَنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، وَامْتِحَانُهُمْ لَا يَقْتَضِي نَجَاتَهُمْ وَلَا يُنَافِي الْإِخْبَارَ عَنْهُمْ بِأَنَّهُمْ مِنْ أَهْلِ النَّارِ ; لِأَنَّ اللَّهَ يُطْلِعُ رَسُولَهُ ﷺ عَلَى مَا يَشَاءُ مِنْ أَمْرِ الْغَيْبِ، وَقَدْ أَطْلَعَهُ عَلَى أَنَّ هَؤُلَاءِ مِنْ أَهْلِ الشَّقَاءِ، وَأَنْ سَجَايَاهُمْ تَأْبَى قَبُولَ الْحَقِّ وَالِانْقِيَادَ لَهُ، فَهُمْ لَا يُجِيبُونَ الدَّاعِيَ يَوْمَ الْقِيَامَةِ، فَيُعْلَمُ مِنْ هَذَا أَنَّهُمْ كَانُوا أَشَدَّ تَكْذِيبًا لِلْحَقِّ فِي الدُّنْيَا لَوْ بَلَغَهُمْ فِيهَا ; لِأَنَّ فِي عَرَصَاتِ الْقِيَامَةَ يَنْقَادُ خَلْقٌ مِمَّنْ كَانَ مُكَذِّبًا فِي الدُّنْيَا، فَإِيقَاعُ الْإِيمَانِ هُنَاكَ لِمَا يُشَاهَدُ مِنَ الْأَهْوَالِ أَوْلَى وَأَحْرَى مِنْهُ فِي الدُّنْيَا. وَاللَّهُ أَعْلَمُ. كَمَا قَالَ تَعَالَى: وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ [ السَّجْدَةِ: 12 ]. وَقَالَ تَعَالَى: أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا [ مَرْيَمَ: 38 ].
Translation
✧ The statements concerning them have differed, and the correct view is that they are a kind of Turk, possessing strength and containing evil, and they are numerous. They used to cause corruption in the lands adjacent to them, and to ruin whatever towns they were able to, and to harm those near them. It is said that they are from the progeny of Adam without any disagreement that we know of. Then the proof of that is what is established in the "Two Sahihs" by way of al-Aʿmash, from Abū Ṣāliḥ, from Abū Saʿīd, who said: The Messenger of God ﷺ said: God, exalted be He, will say on the Day of Resurrection: O Adam, arise and send forth the portion of the Fire from your progeny. He will say: O Lord, and what is the portion of the Fire? He will say: From every thousand, nine hundred and ninety-nine to the Fire and one to Paradise. At that moment the young will turn grey, and every pregnant female will deliver her burden, and you will see people as drunk, yet they are not drunk, but God's punishment is severe. They said: O Messenger of God, which of us is that one? The Messenger of God ﷺ said: Rejoice, for from you there is one, and from Yaʾjūj and Maʾjūj a thousand. In another narration: He said: Rejoice, for among you are two communities; whenever they enter into anything they make it numerous — that is, they overcome it by numbers. This indicates their multitude, and that they are many times more than the people. Then they are from the progeny of Noah, because God, exalted be He, reported that He answered His servant Noah in his supplication against the people of the earth with His saying: "My Lord, leave not upon the earth any dweller from among the disbelievers" [Noah: 26]. And He, exalted be He, said: "Then We saved him and the companions of the ship" [al-ʿAnkabūt: 15]. And He said: "And We made his progeny the survivors" [al-Ṣāffāt: 77]. It was mentioned previously in the hadith narrated in the "Musnad" and the "Sunan" that Noah had three sons: Sām, Ḥām, and Yāfith. Sām is the father of the Arabs, Ḥām is the father of the Sudan, and Yāfith is the father of the Turks. Thus Yaʾjūj and Maʾjūj are a group of the Turks, indeed they are the Mongols of the Mongols, and they are mightier in strength and greater in corruption than these. Their relation to them is like the relation of these to others. It has been said that the Turks were only named that when Dhū al-Qarnayn built the barrier and confined Yaʾjūj and Maʾjūj to what was behind it; a group of them remained who did not have corruption like theirs, so they were left behind it. For that reason they were called the Turks. Whoever claims that Yaʾjūj and Maʾjūj were created from the semen of Adam when he had a nocturnal emission and it mixed with dust and they were created from that, and that they are not from Eve, is a statement that Shaykh Abū Zakariyyā al-Nawawī related in "Sharḥ Muslim" and elsewhere, and they deemed it weak. It deserves that, since there is no evidence for it; rather it contradicts what we have mentioned, that all people today are from the progeny of Noah, according to the text of the Qur'an. Likewise, whoever claims that they have different forms and greatly varying heights, some of them like a tall palm tree, some of them extremely short, and some of them who spread one ear as a mat and cover themselves with the other — all of these are statements without evidence and conjecture of the unseen without proof. The correct view is that they are from the children of Adam and upon their forms and attributes. The Prophet ﷺ said: God created Adam and his height was sixty cubits; then creation kept diminishing until now. This is decisive in this matter and others. As for what is said that one of them does not die until he sees a thousand of his progeny, if it is authentic in a report we accept it; otherwise we do not reject it, since reason allows it, and transmitted report may also point to it. And God knows best. Indeed, a hadith has come explicitly stating that, if it is authentic. Al-Ṭabarānī said with his chain from ʿAbd Allāh b. ʿAmr, from the Prophet ﷺ, who said: Yaʾjūj and Maʾjūj are from the children of Adam, and if they were let loose they would corrupt people's livelihoods. No man of them dies without leaving a thousand or more of his progeny. And behind them are three nations: Tāwīl, Tārīs, and Mansak. It is a very strange hadith and its chain is weak, and it contains severe disavowal. As for the hadith which Ibn Jarīr mentioned in his "History", that the Messenger of God ﷺ went to them on the Night Journey and called them to God but they refused to answer him and follow him, and that he called those nations that are there — Tārīs, Tāwīl, and Mansak — and they answered him, it is a fabricated hadith invented by Abū Nuʿaym ʿUmar b. al-Ṣubḥ, one of the major liars who confessed to fabricating hadith. And God knows best. If it is said: How does the agreed-upon hadith indicate that they are the ransom of the believers on the Day of Resurrection, and that they are in the Fire, and no messengers were sent to them, while God, exalted be He, has said: "And We would not punish until We send a messenger"? The answer is that they are not punished except after the proof has been established against them and warning has reached them, as He, exalted be He, said: "And We would not punish until We send a messenger" [al-Isrāʾ: 15]. If they were in the time before the sending of Muhammad ﷺ and messengers from among them had come to them, then the proof has been established against those. If God did not send messengers to them, then they are in the ruling of the people of the interval and those whom the call did not reach. The hadith narrated through various routes from a group of the Companions, from the Messenger of God ﷺ, indicates that whoever is like that will be tested in the arenas of the Day of Resurrection; whoever answers the caller will enter Paradise, and whoever refuses will enter the Fire. We have cited the hadith with its routes and wordings, and the statements of the imams about it, in our exegesis at His saying, exalted be He: "And We would not punish until We send a messenger." Shaykh Abū al-Ḥasan al-Ashʿarī has related it as a consensus from the people of the Sunnah and the community. Their test does not entail their salvation, nor does it contradict the report about them that they are from the people of the Fire, because God may show His Messenger ﷺ whatever He wills of the unseen, and He showed him that these are from the people of misery, and that their natures refuse acceptance of the truth and submission to it. So they will not answer the caller on the Day of Resurrection. From this it is known that they were more strongly denying the truth in this world had it reached them there, because in the arenas of the Resurrection, some of those who denied in this world will yield; the occurrence of faith there because of the terrors witnessed is more appropriate and more likely than in this world. And God knows best. As He, exalted be He, said: "If you could see when the criminals hang their heads before their Lord: Our Lord, we have seen and heard, so return us; we will do righteous deeds, indeed we are certain" [al-Sajdah: 12]. And He, exalted be He, said: "How hearing and seeing they will be on the day they come to Us" [Maryam: 38].
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