ٱلْكَهْف ٩٤
- قَالُواْ mereka berkata
- يَٰذَا hai Dzulkarnain
- ٱلۡقَرۡنَيۡنِ hai Dzulkarnain
- إِنَّ sesungguhnya
- يَأۡجُوجَ Ya'juj
- وَمَأۡجُوجَ dan Ma'juj
- مُفۡسِدُونَ orang-orang yang membuat kerusakan
- فِي di
- ٱلۡأَرۡضِ bumi
- فَهَلۡ maka apakah
- نَجۡعَلُ kami jadikan/berikan
- لَكَ kepadamu
- خَرۡجًا upeti/pembayaran
- عَلَىٰٓ atas
- أَن bahwa
- تَجۡعَلَ kamu menjadikan/membuat
- بَيۡنَنَا antara kami
- وَبَيۡنَهُمۡ dan antara mereka
- سَدّٗا tutup/dinding
Mereka berkata, "Wahai Zulkarnain! Sungguh, Ya`jūj dan Ma`jūj1 itu (makhluk yang) berbuat kerusakan di bumi, maka bolehkah kami membayarmu imbalan agar engkau membuatkan dinding penghalang antara kami dan mereka?"
Catatan kaki
1 *499) Ya`jūj dan Ma`jūj ialah dua bangsa yang berbuat kerusakan di bumi.
(Mereka berkata, "Hai Zulkarnain! Sesungguhnya Yakjuj dan Makjuj itu) dikenal dengan nama Yakjuj dan Makjuj. Kedua nama tersebut merupakan nama 'Ajam bagi dua kabilah, dengan demikian maka I'rabnya tidak menerima tanwin (orang-orang yang membuat kerusakan di muka bumi) mereka gemar merampok dan membuat kerusakan di kala mereka keluar dari sarangnya menuju kami (maka dapatkah kami memberikan sesuatu pembayaran kepadamu) yakni upah berupa harta; dan menurut qiraat yang lain lafal Kharjan dibaca Kharaajan (supaya kamu membuat dinding antara kami dan mereka?)" tembok penghalang hingga mereka tidak dapat mencapai kami.
Tafsir Surat Al-Kahfi: 92-96
Kemudian dia menempuh suatu jalan (lain lagi). Hingga apabila dia telah sampai di antara dua buah gunung, dia mendapati di hadapan (kedua gunung itu) suatu kaum yang hampir tidak mengerti pembicaraan. Mereka berkata, "Hai Zulqarnain, sesungguhnya Ya-juj dan Ma-juj itu orang-orang yang membuat kerusakan di muka bumi; maka bolehkah kami memberimu upah, supaya kamu membuat dinding (pemisah) antara kami dan mereka?” Zulqarnain berkata, "Apa yang telah dikuasakan oleh Tuhanku kepadaku adalah lebih baik, maka tolonglah aku dengan kekuatan (manusia dan alat-alat) agar aku membuatkan dinding antara kalian dan mereka, berilah aku potongan-potongan besi." Hingga apabila besi itu telah sama rata dengan kedua (puncak) gunung itu, berkatalah Zulqarnain, "Tiuplah (api itu)." Hingga apabila besi itu sudah menjadi (merah) seperti api, dia pun berkata, "Berilah aku tembaga (mendidih) untuk kutuangkan ke atas besi panas itu."
Ayat 92
Allah ﷻ berfirman menceritakan tentang kisah Zulqarnain: "Kemudian dia menempuh suatu jalan (lain lagi)." (Al-Kahfi: 92) Yakni dia menempuh jalan lain dari belahan Timur bumi.
Ayat 93
"Hingga apabila dia telah sampai di antara dua buah gunung." (Al-Kahfi: 93)
As-saddain artinya dua buah bendungan, makna yang dimaksud ialah dua buah gunung yang berdampingan, sedangkan di tengah-tengahnya terdapat celah yang memisahkan di antara keduanya. Dari celah itulah Ya'juj dan Ma'juj memasuki dunia manusia, menyerang negeri Turki serta menimbulkan banyak kerusakan padanya, hewan ternak, dan tanam-tanaman.
Ya'juj dan Ma'juj adalah keturunan Bani Adam, seperti yang disebutkan di dalam hadits kitab Shahihain: Sesungguhnya Allah ﷻ berfirman, "Hai Adam!". Adam menjawab, "Labbaika wasa'daika.” Allah berfirman, "Kirimkanlah rombongan ke neraka!" Adam bertanya, "Berapa orangkah yang dikirimkan ke neraka?” Allah ﷻ berfirman, "Dari setiap seribu orang yang sembilan ratus sembilan puluh sembilannya ke neraka, sedangkan yang seorang dikirim ke surga.” Maka pada saat itulah anak kecil jadi beruban (karena kesusahan dan tekanan hari itu), dan setiap wanita hamil mendadak melahirkan kandungannya (karena terkejut dengan peristiwa hari kiamat). Allah ﷻ berfirman, "Sesungguhnya di antara kalian terdapat dua umat (Ya'juj dan Ma'juj), setiap kali mereka berada pada sesuatu, maka mereka menjadi golongan mayoritas, yaitu Ya'juj dan Ma'juj.”
Imam Nawawi rahimahullah telah meriwayatkan di dalam kitab Syarah Muslim-nya dari sebagian orang-orang, bahwa Ya'juj dan Ma'juj diciptakan dari air mani yang dikeluarkan oleh Nabi Adam, kemudian air mani itu bercampur dengan tanah (pasir), maka mereka diciptakan darinya. Dengan demikian, berarti mereka diciptakan dari Adam saja, tanpa ibu Hawa; pendapat ini garib (aneh) sekali. Lagi pula tidak ada dalil yang menguatkannya, baik ditinjau dari rasio maupun dalil naqli. Apa yang diriwayatkan dari sebagian dari Ahli Kitab tidak boleh dijadikan pegangan dalam hal ini, karena di dalam kitab mereka banyak kisah yang telah diubah dan dibuat-buat.
Di dalam kitab Musnad Imam Ahmad disebutkan melalui Samurah, bahwa Rasulullah ﷺ bersabda: "Nuh melahirkan tiga orang anak, yaitu Sam kakek moyang bangsa Arab, Ham kakek moyang bangsa berkulit hitam, dan Yafis kakek moyang bangsa Turki.”
Sebagian ulama mengatakan bahwa Ya'juj dan Ma'juj berasal dari keturunan Yafits kakek moyang bangsa Turki. Disebutkan bahwa sesungguhnya sebutan nama Turki bagi mereka karena mereka ditinggalkan di belakang bendungan tersebut, yakni dikucilkan dari dunia ramai. Sebab pada kenyataannya Ya'juj dan Ma'juj masih serumpun dengan bangsa Turki, hanya saja Ya'juj dan Ma'juj berwatak angkara murka, suka merusak, dan mempunyai keberanian yang luar biasa. Sehubungan dengan hal ini Ibnu Jarir telah meriwayatkan sebuah atsar yang cukup panjang lagi aneh isinya. Di dalamnya disebutkan tentang perjalanan Zulqarnain dan pembangunan bendungan yang dilakukannya serta semua kejadian yang dialaminya, didalamnya terkandung banyak hal yang aneh lagi tidak rasional menyangkut bentuk, sifat, tinggi, dan pendek kaum-kaum yang dijumpainya serta telinga mereka. Sehubungan dengan hal ini Ibnu Abu Hatim telah meriwayatkan dari ayahnya hadis-hadis yang garib, tidak sahih sanadnya.
Firman Allah ﷻ: "Dia mendapati di hadapan kedua gunung itu suatu kaum yang hampir tidak mengerti pembicaraan." (Al-Kahfi: 93) karena bahasa mereka asing dan mereka jauh dari keramaian manusia.
Ayat 94
"Mereka berkata, ‘Hai Zulqarnain, sesungguhnya Ya'juj dan Ma'juj itu orang-orang yang membuat kerusakan di muka bumi, maka bolehkah kami memberimu upah’." (Al-Kahfi: 94)
Ibnu Juraij telah meriwayatkan dari Ata, dari Ibnu Abbas, bahwa yang dimaksud dengan kharjan ialah imbalan yang besar. Mereka bermaksud akan menghimpun dana di antara sesama mereka dalam jumlah yang cukup besar untuk diberikan kepada Zulqarnain sebagai imbalan jasanya. Maka Zulqarnain menjawab dengan nada hormat, menunjukkan pendalaman agamanya yang sempurna, saleh lagi menghendaki kebaikan:
Ayat 95
"Apa yang telah dikuasakan oleh Tuhanku kepadaku adalah lebih baik." (Al-Kahfi: 95) Yaitu kerajaan dan kekuasaan yang telah dianugerahkan oleh Allah kepadaku lebih baik bagiku daripada harta yang kalian himpunkan.
Keadaannya sama dengan perkataan Sulaiman a.s. yang disitir oleh firman-Nya: "Apakah (patut) kalian menolong aku dengan harta? Apa yang diberikan Allah kepadaku lebih baik daripada apa yang diberikanNya kepada kalian." (An-Naml: 36)
Ayat 95-96
Hal yang sama telah dikatakan oleh Zulqarnain, yaitu: "Apa yang ada padaku jauh lebih baik daripada apa yang kalian berikan itu, tetapi aku meminta kepada kalian agar membantuku dengan sekuat tenaga melalui jasa kerja kalian dan pengadaan bahan bangunan yang diperlukan. Agar aku membuatkan dinding antara kalian dan mereka, berilah aku potongan-potongan besi." (Al-Kahfi: 95-96) Az-zubur bentuk jamak dari zabrah, artinya potongan besi.
Demikianlah menurut Ibnu Abbas, Mujahid, dan Qatadah, potongan besi itu akan dijadikan sebagai batanya. Menurut suatu riwayat, berat setiap potongan besinya adalah satu kuintal Damaskus atau lebih.
Ayat 96
"Hingga apabila besi itu telah sama rata dengan kedua (puncak) gunung itu." (Al-Kahfi: 96) Yakni setelah potongan-potongan besi itu disusun mulai dari pondasinya, hingga ketinggiannya sama rata dengan puncak kedua bukit seraya menutup celah yang ada di antara keduanya. Para ulama berbeda pendapat tentang tinggi dan lebar dinding tersebut; banyak pendapat mengenainya di kalangan mereka.
Berkatalah Zulqarnain, "Tiuplah (api itu)." (Al-Kahfi: 96) Maksudnya, nyalakanlah api untuk membakarnya, hingga ketika dinding besi itu telah menjadi api dia pun berkata, "Berilah aku tembaga (mendidih) untuk kutuangkan ke atas besi panas itu." (Al-Kahfi: 96)
Ibnu Abbas, Mujahid, Ikrimah, Ad-Dahhak, Qatadah, dan As-Saddi mengatakan bahwa yang dituangkan itu adalah tembaga; sebagian dari mereka menambahkan tembaga yang telah dilebur, dengan berdalilkan firman Allah ﷻ: "Dan Kami alirkan cairan tembaga baginya." (Saba: 12) Karena itulah maka bendungan ini diserupakan dengan kain burdah yang berlurik (bergaris).
Ibnu Jarir mengatakan: Telah menceritakan kepada kami Bisyr ibnu Yazid, telah menceritakan kepada kami Sa'id, dari Qatadah yang mengatakan, "Pernah diceritakan kepada kami (para Tabi'in) bahwa seorang lelaki berkata kepada Rasulullah ﷺ; ‘Wahai Rasulullah ﷺ, sesungguhnya saya telah melihat bendungan Ya'juj dan Ma'juj.’ Nabi ﷺ bersabda, ‘Kalau begitu, gambarkanlah keadaannya kepadaku!’ Lelaki itu berkata, ‘Dari kejauhan tampak bentuknya seperti kain burdah yang bergaris, yakni garis hitam dan garis merah.’ Nabi ﷺ bersabda, ‘Kalau begitu, berarti kamu telah melihatnya.’ Hadis ini berpredikat mursal.
Khalifah Al-Wasiq di masa pemerintahannya pernah memerintahkan kepada salah seorang amir (pembantu)nya untuk membuat tim ekspedisi guna melihat bendungan tersebut, lalu bila mereka nanti kembali mereka harus menceritakan kepadanya keadaan bendungan tersebut secara rinci.
Tim yang tergabung dalam ekspedisi ini menjelajahi berbagai negeri dan kerajaan, hingga konon akhirnya mereka berhasil menemukan bendungan tersebut dan menyaksikan bangunannya yang terbuat dari besi dan tembaga. Disebutkan bahwa mereka melihat sebuah pintu besar pada bendungan itu dan gembok yang sangat besar. Mereka sempat pula melihat adanya sisa-sisa batu bata dan pekerjaan di salah satu menaranya, dan bahwa bendungan tersebut dijaga ketat oleh penjaga-penjaga dari kerajaan-kerajaan yang berdekatan dengannya. Dikatakan pula bahwa bendungan tersebut sangat tinggi, bahkan lebih tinggi daripada bukit-bukit yang ada di sekitarnya. Kemudian tim ekspedisi ini kembali ke negeri mereka. Lama masa perjalanan mereka lebih dari dua tahun; dalam perjalanannya itu mereka menyaksikan berbagai kejadian yang mengerikan dan hal-hal yang aneh.
Di hadapan Zulkarnain, mereka berkata melalui penerjemah, 'Wahai Zulkarnain! Sungguh saat ini kami terancam oleh suatu kaum yang bernama Yakjuj dan Makjuj. Keduanya itu selalu melakukan penindasan dan berbuat kerusakan di bumi. Untuk menghindarkan kami dari kekejaman mereka, maka bolehkah kami membayarmu dengan sejumlah harta sebagai imbalan agar engkau membuatkan dinding yang kuat sebagai penghalang antara kami dan mereka' Kami ingin lepas dari penindasan dan kekejaman mereka. '95. Mendengar tawaran umat yang terancam itu, dia, yaitu Zulkarnain yang bijaksana itu, kemudian berkata, 'Apa yang telah dianugerahkan Tuhan kepadaku yang meliputi kekuasaan, keluasan wilayah, dan kekayaan harta benda lebih baik daripada imbalanmu yang kau tawarkan kepadaku, maka sebagai gantinya bantulah aku dengan seluruh kekuatan yang ada, agar aku dapat membuatkan dinding yang kuat sebagai penghalang antara kamu dan mereka, sehingga kamu semua akan merasa aman karena terhindar dari serangan mereka.
Mereka melalui juru bicaranya berkata, "Wahai Zulkarnain sesungguhnya Yakjuj dan Makjuj oleh sebagian peneliti ditengarai sebagai bangsa Tartar dan Mongol, sangat membuat kerusakan di muka bumi dengan pembunuhan, perampasan dan segala macam keganasan, maka bersedialah kamu menerima sesuatu upah dari kami yang kami kumpulkan dari harta benda kami supaya kamu membuatkan benteng untuk menjaga kami dari serbuan mereka.".
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
DZULQARNAIN (YANG EMPUNYA DUA TANDUK)
Sekarang diceritakan lagi, dibuka lagi dzikra, ingatan, kenangan, atau sebutan yang ketiga dalam perjalanan Dzulqarnain yang gagah perkasa lagi bijaksana mengatur pemerintahan itu,
“Kemudian diambilnya (pula) satu jalan (lagi)"
(ayat 92)
Penaklukan jalan ke barat telah selesai, ke timur pun sudah, sekarang ke jurusan yang lain pula.
“Sehingga apabila dia telah sampai di antara dua gunung."
(pangkal ayat 93)
Di mana letak itu? Atha al-Khurasani merawikan dari Ibnu Abbas bahwa letak tempat itu adalah di antara Armenia dengan Adzerbaijan. Di sana terdapat dua gunung bergandeng. Tetapi Al-Qur'an sendiri tidaklah menjelaskan di mana letaknya, hanya sifat tempat saja, sebagai yang di tempat matahari terbenam dan matahari terbit itu jua.
“Didapatinya di sekeliling kedua gunung itu suatu kaum yang hampir tidak mengerti perkataan."
(ujung ayat 93)
Jelaslah dalam ayat ini bahwa di celah kedua gunung itu ada negeri, ada manusia tinggal. Tetapi mereka itu sukar sekali dapat mengerti bahasa yang dipakai oleh raja penakluk itu. Ada kemungkinan di waktu itu jarang sekali penduduk negeri itu yang pergi atau berhubungan keluar negeri, sehingga sukar sekali mereka dapat memahamkan perkataan atau bahasa yang dipakai oleh Dzulqarnain atau juru bahasanya.
Niscaya lantaran itu bercakap sudah banyak dengan isyarat.
“Mereka berkata, Wahai Dzulqarnain! (Wahai Yang Empunya Dua Tanduk!)."
(pangkal ayat 94)
Barangkali timbul kemusykilan memahamkan ayat ini, “Kalau benar mereka sukar dapat memahamkan perkataan atau bahasa, mengapa mereka dapat memanggil nama raja itu?"
Jangan salah paham, Dzulqarnain bukanlah nama, melainkan gelar kebesaran dan kehormatan yang diperlambangkan oleh penguasa tersebut dengan memakai mahkota yang bertanduk dua. Biasanya tanduk dua itu, yang dilambangkan sebagai tanduk banteng bersibak ke kiri dan ke kanan terbuat dari emas. Dan hanya raja itu sajayangmemakainya. Maka ketika memohon ampun atau berdatang sembah kepadanya, tidaklah orang menyebut namanya melainkan memanggilkan mahkota yang merangkap gelar kebesarannya, “Wahai Dzulqarnain! Wahai Yang Empunya Dua Tanduk!" Sampai kepada zaman kita yang mutakhir ini pun kebiasaan demikian masih banyak dipakai raja-raja besar, masing-masing dengan susunan katanya sendiri. Malahan Yang Dipertuan Minangkabau di zaman bahari disebut, “Daulat Yang Dipertuan, Yang bersemayam di Pagaruyung, Yang empunya Mahkota si Kula-Qamat, Yang mempunyai tenun Sang Seta, Yang Empunya Tabuh Pulut-puiut, Yang Empunya Tambang Emas di Selida", dan sebagainya.
“Wahai Yang Empunya Dua Tanduk! “Sesungguhnya Ya'juz dan Ma'juz adalah orang-orang yang perusak di bumi." Bahaya mereka tengah mengancam negeri kami ini, karena mereka mudah saja masuk dari celah dua gunung ini."Sudikah engkau, kami bayar kepada engkau upeti?" artinya kami terima perlindungan yang akan engkau berikan kepada kami, dengan bayaran tertentu tiap tahun.
“Dengan syanat engkau adakan di antara kami dan di antara mereka suatu tembok."
(ujung ayat 94)
Dari ayat ini dapatlah kita mengambil kesimpulan bahwa penduduk negeri itu, meskipun mereka tidak banyak mengerti bahasa asing, yaitu yang asing bagi mereka di waktu itu, namun dalam kalangan mereka pasti ada orang-orang yang terkemuka, yang bijaksana, yang dapat dikuasakan oleh kaum yang dia pimpin buat menemui raja yang gagah perkasa itu. Mulai bertemu, meskipun bercakap kebanyakan hanya dengan isyarat, tetapi maksudnya yang jujur dan baik dihadapi oleh maksud penaklukyang jujur dan baik pula telah menyebabkan perundingan berjalan dengan amat lancar. Mereka datang kepada penakluk dengan sikap hormatnya, disebutkannya gelar kebesarannya “Yang Empunya Dua Tanduk" lalu dinyatakannya kesediaan mereka membayar upeti tiap tahun, asal penakluk itu menjamin pertahanan dan keamanan negeri mereka dari serangan musuh besar yang selalu mengancam mereka. Yang akan datang membanjir dari celah dua gunung itu. Itulah Ya'juz dan Ma'juz!
Raja menyambut penyerahan penaklukan mereka dengan satu kebijaksanaan tertinggi, kebijaksanaan sambil mendidik. Mulanya baginda berkata,
“Apa yang telah dikuasakan oleh Tuhanku untuk aku terhadapnya, itulah yang lebih baik."
(pangkal ayat 95)
Artinya, kalau dipertimbangkan dengan akal sehat memang berlindung ke dalam ke-kuasaanku, itulah yang lebih baik bagi kalian. Sebab kalian tidak akan sanggup mempertahankan sendiri negeri kalian ini jika musuh itu datang membanjir. Maka akan hancur luluhlah negeri ini jika penyerbuan itu kejadian.
Maka baginda terimalah penyerahan negeri itu. Dan baginda terima permohonan mereka membuat tembok pertahanan (linie) itu.
Tetapi baginda tidaklah mau membiarkan saja rakyat yang telah meminta perlindungan itu berpangku tangan saja dalam mempertahankan negeri mereka itu."Sebab itu tolonglah aku dengan sungguh-sungguh," artinya keluarkan pula dan kerahkan tenaga kalian seluruhnya.
“Supaya aku adakan di antara kamu dan di antara mereka suatu tembok penghalang."
(ujung ayat 95)
Dengan sambutan yang demikian tampaklah bahwa Yang Empunya Dua Tanduk mem-bawa rakyat itu bekerjasama dan menanamkan dalam diri mereka rasa tanggung jawab sehingga jangan sampai merasa bahwa kalau upeti telah dibayar tiap tahun, kewajiban menjaga negeri tidak ada lagi pada mereka, cukup pada balatentara baginda saja.
Ayat ini memberikan kepada kita suatu ilmu politik pemerintahan tertinggi, bahwa sesuatu kekuasaan tidaklah akan tegak kalau sekiranya rakyat yang telah mengakui tunduk dan takluk tidak dibawa ikut serta bertanggung jawab, yang dalam percakapan Indonesia modern dinamai partisipasi.
Maka dimulai dengan segera pembinaan tembok penghalang itu, laksana yang kita lihat kemudiannya pada pembinaan dinding Tembok Cina, dan disebut juga tabir besi.
Mulailah titah baginda,
“Berikanlah kepadaku keping-kepingan besi"
(pangkal ayat 96)
Jelas di sini bahwa tembok atau linie itu menurut ilmu perbentengan Yang Empunya Dua Tanduk hendaklah diberi kekuatan dengan besi, atau seperti besi tulang yang bahkan tetap terpakai pada pembangunan gedung-gedung besar di zaman modern kita ini. Maka rakyat negeri itu pun bekerja keraslah mengumpulkan kepingan besi. Besar kemungkinan bahwa ketika itu, walaupun dengan secara sederhana (primitif), penuang-penuang besi telah ada dan biji-biji besi telah ditemui.
“Sehingga sesudah dia ratakan kedua tepi gunung itu." Artinya mengumpulkan perse-diaan besi, dikerahkanlah tenaga manusia menimbuni tempat yang strategis dan gampang dimasuki musuh itu. Jika kita perhatikan runtuhan kota Babilon di wilayah Irak yang menjadi tempat perhatian para wisata sekarang ini, bahwa di zaman itu telah ada batu tembok, telah ada semen dan telah ada pula semacam aspal perekat, dapatlah kita memahami bahwa pembangunan tembok pertahanan Dzulqarnain itu memang hebat. Sesudah bekerja keras meratakan tempat untuk menegakkan tembok itu."dia pun berkata, “Tiuplah!" Tampak di sini bahwa hapal-hapal tempat menempa besi kepingan itu telah berdiri. Besi itu akan dibentuk sesuai dengan kegunaannya, lalu baginda suruh bakar besi-besi itu dengan ucapan baginda, “Tiuplah!"
Dalam kata ini dapat pula kita pahamkan bahwa telah ada alat peniup api yang besar di waktu itu. Sebab lanjutan ayat berbunyi, “Sehingga setelah dia menjadikan itu jadi api" Seakan-akan tampak di mata kita bagaimana jadinya keping-kepingan besi itu dibakar dengan api besar-besaran, sampai besi itu pun telah menjadi merah jadi api; atau api telah bersatu dengan besi.
“Dia berkata (pula), “Berilah kepadaku tembaga yang sudah dilebur untuk aku tuangkan kepadanya."
(ujung ayat 96)
Alangkah kuatnya pertahanan itu; diberi besi tulang, dikukuhkan dengan batu-batu tembok dan dikukuhkan lagi dengan menuangkan tembaga yang sudah lebur, artinya tembaga yang masih panas ke dalamnya.
Dan semua perintah beliau itu berjalan dengan teratur dan tetap dan berwibawa.
Sampai dinding raksasa itu selesai dengan kukuhnya. Sampai disebut dalam ayat yang selanjutnya.
“Maka tidaklah mereka sanggup mendakinya."
(pangkal ayat 97)
Mungkin oleh karena sangat licinnya dan tinggi. Karena di dalam peperangan zaman dahulu kala benteng-benteng pertahanan itu biasa dipanjat, sebagaimana pahlawan-pahlawan Melayu dan Aceh pernah mendaki benteng pertahanan Portugis di Melaka dengan memakai sigai (bambu panjang).
“Dan tidak pula mereka sanggup melubanginya"
(ujung ayat 97)
Karena tembok semen dengan besi yang dipadu pula dengan tembaga tuangan waktu masih panas, dengan apa pun hendak dikorek tidaklah akan berlubang. Entah kalau dengan berlian! Sebab kalau dia hendak dilubangi; hendaklah dicari logam yang lebih daripada gabungan, besi dan tembaga.
Setelah selesai pekerjaannya yang mulia dan besar itu, tidaklah baginda sebagai keba-nyakan manusia yang bangga lalu lupa kepada Allah setelah berhasil maksudnya. Pekerjaan baginda yang jaya itu beliau pulangkan kembali kepada Allah.
“Dia berkata, “Inilah suatu rahmat dari Tuhanku."
(pangkal ayat 98)
Kepandaian membina benteng yang begini teguh tidak akan didapat kalau bukan ilmu dan ilham yang dianugerahkan Allah! Pembangunannya sampai berhasil, dengan tidak kurang suatu apa adalah rahmat anugerah Allah. Kerja sama yang baik di antara penguasa dengan rakyat yang menyerahkan kekuasaan pun adalah rahmat dari Allah. Terlindungnya negeri ini dari bahaya musuh besar itu, Ya'juz dan Ma'juz, adalah rahmat dan Allah. Semuanya adalah atas kehendak Allah.
Tetapi bila direnungkan sambungan percakapan beliau tampaklah tebalnya iman bahwasanya Yang Mahakuasa itu hanya Allah. Katanya selanjutnya, “Maka apabila telah datang perjanjian Tuhanku, Dia akan menjadikannya rata dengan bumi." Oleh sebab itu bagaimanapun teguh, kuat, dan kukuh benteng pertahanan yang didirikan, jika diingat kuasa Allah, maka pertahanan itu hanyalah laksana tumpukan pasir saja. Tenaga manusia sangat kecil jika dibanding dengan kuasa Allah. Bila masanya itu tiba, benteng yang bagaimanapun tidak ada artinya lagi.
Pada Perang Dunia 11 terkenallah Perancis dengan Maginot Linie-nya dan Hitler dengan Singfried Linie-nya. Dengan segala tenaga arsitek dan mesin Perancis menegakkan tembok kukuh itu, merancau meriam menghadapi musuh mereka, yaitu Hitler! Tetapi setelah tentara Nazi Jerman menyerbu masuk Paris, dan dengan gagah perkasanya Hitler mengacungkan tangan ke atas melambangkan kesombongannya, Maginot Linie tak dapat berbuat apa-apa: Percuma. Sebab Hitler tidak jalan dari sana!
Singfried Linie Hitler pun demikian pula. Akhirnya Hitler kalah total, Berlin jatuh ke tangan Sekutu dan Hitler membunuh diri. Singfried Linie tidak diperhitungkan orang lagi.
Dzulqarnain, Yang Empunya Dua Tanduk, telah memperingatkan itu sekian ribu tahun yang lalu, dengan ditutup di ujung ayat dengan kata yang tidak dapat diubah lagi buat selama-lamanya.
“Dan janji Allah itu adalah benar."
(ujung ayat 98)
Memang; janji Allah adalah benar! Tetapi sangatlah banyaknya manusia yang tidak percaya akan janji itu, sehingga mereka disesatkan oleh khayatnya sendiri.
Diriwayatkan oleh Ibnu Katsir dalam taf-sirya bahwa Khalifah al-Watsiq dari Bani Abbas (227-232 H, 842-847 M) di zaman pemerintahannya mengirim suatu ekspedisi untuk melakukan penyelidikan letak tembok pembendung itu dan kalau pulang supaya membawakan laporan lengkap. Tugas itu mereka laksanakan, mereka pergilah ke sana dengan melalui beberapa negeri, beberapa kerajaan, sehingga sampai ke sana. Dua tahun lamanya mereka meninggalkan Baghdad. Setelah pulang mereka sampaikanlah laporan pembendungan raksasa itu memang terdiri atas besi dan tembaga. Mereka lihat juga kunci-kunci yang besar dan pintu-pintu besar, sedang bekas-bekas batu tembok dan semen yang tidak terpakai lagi masih kelihatan telah membatu berserakan. Di sana masih ada tentara pengawal batas, yang didudukkan oleh raja yang berkuasa dalam wilayah negeri itu. Mereka laporkan bahwa bendungan itu memang tinggi, tidak sanggup untuk didaki; demikian juga gunung-gunung di sekitarnya.
Sayyid Quthub menulis pula pada not Tafsir Fi Zhilalil Qur'an-nya yang terkenal bahwa telah ditemui orang bendungan itu di dekat kota Tarmidz (tempat lahir imam hadis yang terkenal,Tirmidzi,di AsiaTengah) dikenal orang dengan nama Pintu Besi. Dan di pangkal abad kelima belas Miladi, seorang sarjana Jerman bernama Selad Burger telah menyelidiki ke sana dan telah menuliskan di dalam bukunya. Seorang ahli sejarah bangsa Spanyol bernama Klafego pada pengembaraannya di tahun 1403 telah pergi pula menyelidiki tempat itu dan dia menulis Pintu Besi itu terletak di perjalanan antara Samarkand dan India. Maka penyelidik-penyelidik itu mengatakan besar kemungkinan bahwa itulah dia Bendungan Raksasa Dzulqarnain itu.
SIAPAKAH DZULQARNAIN ITU?
Apabila kita renung dan perhatikan sifat-sifat dan kebijaksanaannya di dalam me-naklukkan suatu negeri sebagaimana tersebut di dalam Al-Qur'an, sampai kepada sikapnya setelah selesai membuat bendungan penting penghambat banjir Ya'juz dan Ma'juz itu, kita sudah dapat mengambil kesan bahwa orang ini bukan sembarang orang. Terang bahwa dia seorang kepala perang, penakluk, serta pahlawan gagah perkasa dan penuh kebijaksanaan. Dibuktikan lagi oleh ayat-ayat itu bahwa dia telah menaklukkan negeri-negeri sebelah barat dan sebelah timur. Di negeri yang ditaklukkannya dijalankannya hukum yang adil. Di atas dari itu semuanya dia pun percaya kepada kekuasaan Allah dan percaya bahwa di belakang hidup yang sekarang ada lagi hari Pembalasan, hari Akhirat.
Arti dari namanya pun terang, yaitu Yang Empunya Dua Tanduk,
Maka kita bukalah kitab-kitab tafsir. Setelah dibuka kitab-kitab tafsir barulah kita payah mencari dan menyisihkan riwayat yang berbagai rona tentang pribadi yang besar ini. Ada riwayat mengatakan bahwa Dzulqarnain ini hidup di zaman Nabi Ibrahim dan telah sama-sama thawaf dengan beliau di keliling Ka'bah setelah selesai Ka'bah didirikan oleh Nabi Ibrahim dan putranya, Isma'il.
Dikatakan dalam riwayat itu bahwa wazir dari Dzulqarnain itu ialah Nabi Khidir. Riwayat ini rupanya untuk menguatkan bahwa Nabi Khidir telah bertemu juga dengan Nabi Ibrahim, sebab Khidir hidup sepanjang masa.
Riwayat lain mengatakan D2ulqarnain itu ialah fskandar, anak Philipus Raja Macedonia, murid dari filsuf terkenal Aristoteles. Sebagai' mana dimaklumi, Iskandar Macedonia hidup 333 tahun sebelum Nabi Isa.
Wahab bin Munabbih mengatakan dia itu raja. Bergelar Dzulqarnain, karena dia berkuasa atas barat dan timur, yaitu Rum dan Persia.
Ada pula riwayat yang dibangsakan orang kepada Sayyidina Ali sendiri mengatakan bahwa dia memang orang gagah dan jujur dan saleh, dan memang mempunyai dua tanduk. Menurut riwayat itu dipukul tanduknya yang sebelah oleh kaumnya, lalu dia mati. Tetapi dia hidup kembali, lalu meneruskan perjuangannya dan dipukul orang pula tanduknya, lalu mati pula, tetapi dia dihidupkan Allah kembali.
Tetapi yang lebih dahsyat lagi ialah suatu riwayat yang dibawakan oleh Ibnu Luhai'ah, riwayat yang diterima dari Ka'bul Ahbaar, bahwa Dzulqarnain itu dalam perjalanan yang dibukakan Allah baginya, telah sampai ke bintang Zuhrah (Kejora, Bintang Timur) dan di sana dipacukannya kudanya. Seketika cerita itu disampaikan orang kepada Sayyidina Mu'awiyah bin Abu Sufyan, beliau telah berkata, “Itu adalah kebohongan Ka'bul Ahbaar saja!"
juga dibicarakan orang apakah dia nabi, apakah dia rasul, apakah dia wali atau hamba Allah yang saleh. Ibnu Katsir telah menegaskan dalam tafsirnya banyak sekali dongeng-dongeng Israiliyat dicampuradukkan dalam tafsir tentang Dzulqarnain ini. Sehingga bila dibaca langsung di dalam Al-Qur'an, ceritanya sangat jelas, tetapi setelah dibaca penafsiran-penafsiran orang, apatah lagi tafsiran itu yang dibangsakan orang kepada Sayyidina Ali dan Ibnu Abbas, terasalah kewajiban kita menyaring cerita bergalau itu dengan pikiran jernih, dan benar-benar kembali kepada Al-Qur'an.
Itulah sebabnya maka Sayyid Quthub tidak mau menyalinkan sedikit pun cerita atau tafsir-tafsir tentang Dzulqarnain itu.
Az-Zajjaaj dan al-Azhari mengatakan bahwa dia disebutkan Dzulqarnain, karena ia telah sampai ke barat dan sampai ke timur, ke tempat matahari terbenam dan terbit. Kedua tempat itu dinamai juga dalam bahasa Arab Qamusy-Syams, artinya tanduk matahari.
Ada pula riwayat mengatakan bahwa Dzulqarnain adalah gelar dari seorang Raja Arab bernama Abdullah bin adh-Dhahhak, Riwayat lain, “Namanya Mush'ab bin Abdullah, keturunan dari Kahlan bin Saba!" Kalau ini benar, niscaya orang ini bukan orang Yunani dan bukan orang Romawi, tetapi orang Arab.
Banyak yang mempertahankan bahwa dia adalah Iskandar Macedonia orang Yunani itu, anak Philipus, murid dari Aristoteles. Ar-Razi dalam tafsirnya menguatkan ini. Kalau Iskandar dikatakan nabi, niscaya kita harus mengakui filsafat Aristoteles sebagian dari agama. Ini tidak mungkin! Tetapi Annaisaburi mempertahankannya. Katanya, ‘Tidak semua yang dikatakan ahli filsafat salah. Mungkin diambilnya yang benar dan dibuangnya yang kotor."
Ini memang sangat menarik! Sampai kepada tahun 1950, seketika Maulana Abdul Kalam Azad, ulama politikus Islam terkenal yang bergabung dengan Partai Kongres India menjadi Menteri Pendidikan dan Kebudayaan India, beliau memuat tulisannya di dalam majalah Tsaqafatul-Hind (Kebudayaan Hindi) yang isinya membicarakan tentang Dzulqarnain juga, beliau mengemukakan tokoh lain jadi Dzulqarnain. Yaitu Syrus Raja Persia dari Dinasti Hakamanisy.
Maulana Abui Kalam Azadpunmenguatkan teori bahwa Dzulqarnain memang gelar kebesaran raja. Raja-raja yang memerintah dua negara besar di zaman purbakala biasa disebut Dzulqarnain. Iskandar Macedonia juga disebut Dzulqarnain karena dia menaklukkan barat dan timur. Tetapi yang disebut dalam Al-Qur'an bukanlah dia, melainkan Syrus Raja dari dua negeri besar, Media dan Persia. Baginda pernah menaklukkan Jerusalem dan Babilon, mengalahkan Kerajaan Nebukadnezar yang setelah dia tua dan pikun digantikan oleh putranya, Balsyazar. Di zaman itulah Syrus mengalahkan Babi) dan mengembalikan orang Yahudi ke Jerusalem.
Di dalam Mitologi Kerajaan Melayu-Tua yang disebut berasal dari Bukit Seguntang Mahameru, raja-raja Melayu pun membangsa-kan keturunan mereka kepada Iskandar Dzul-qarnain.
Cerita ini rupanya pun masukpengaruhnya ke dalam dongeng-dongeng orang Melayu.
Dikatakan bahwa seorang raja bernama Iskandar, bergelar Dzulqarnain, berasal dari negeri Macedonia, menaklukkan negeri Hindi sampai berperang dengan Raja Kida Hindi dan Raja Kida Hindi itu kalah, lalu masuk Islam me-nurut agama Nabi Ibrahim Khalilullah. Dan ketika Iskandar Dzulqarnain nikah dengan putri Raja Kida Hindi itu, yang menjadi qadhi yang menikahkan ialah Nabi Khidir. Dan nama putri Raja Kida Hindi itu ialah Syahrul-Bariyyah.
Perkawinan Raja Iskandar dengan Putri Syahrul-Bariyyah binti Raja Kida Hindi itu melahirkan seorang putra diberi nama Aris-tun Syah. Dari Raja Aristun Syah inilah turun-temurun, dan bertali juga dengan Raja Anusyirwan al-Adil, yang menurunkan raja-raja Melayu yang kemudian dimulai dengan Raja Suran, yang pernah kawin dengan putri raja di dasar laut yang bernama Aftabul-Ardh, dan nama putri itu Mahbatul-Bahr. Kemudian Raja Suran kawin dengan putri Raja Keling, dan seorang di antara anaknya bernama Bicitram Syah. Itulah yang menjelma di atas Bukit
Seguntang Mahameru menjadi Sang Sapurba Terambri Sri Tribuana, Raja Melayu yang mula menjelma datang ke dunia. Ini ditulis oleh Tun Sri Lanang dalam Sejarah Melayu, cerita kesatu.
Tentu semuanya ini dongeng belaka. Aristun diambil dari nama Aristoteles. Riwayat Dzulqarnain yang hidup di zaman Nabi Ibrahim yang bersama thawaf beliau di Ka'bah, dan wazirnya. Nabi Khidir telah bercampuk-aduk dengan Iskandar Dzulqarnain yang hidup 333 tahun sebelum Nabi Isa. Mungkin maksud memindahkan dongeng ini ialah untuk semata-mata memuliakan keturunan raja belaka.
Maka cerita Nabi Khidir yang terus hidup, Dzulqarnain zaman Nabi Ibrahim atau zaman 300 tahun sebelum al-Masih, dan dia adalah Iskandar anak Filipus Raja Macedonia, atau nama-nama orang yang tidur di dalam Kahfi, atau tentang Bukit Qaaf, dan ikan Nabi Musa ketika mencari Nabi Khidir, ikan itu melompat ke laut, lalu ada riwayat bahwa di sana ada maa'ul hayaat atau air kehidupan, yang ba-rangsiapa meminumnya tidaklah akan mati-mati, dan cerita-cerita khayat yang lain, tidaklah ada ceritanya di dalam Al-Qur'an sendiri, ataupun di dalam hadits yang shahih yang dapat dipertanggungjawabkan secara ilmiah hadits. Kebanyakan asalnya ialah dari cerita Israiliyat. Kadang-kadang terbawa-bawa sahabat-sahabat Rasulullah yang ter-nama seperti Ibnu Abbas atau Ali bin Abi Thalib sebagai sumber cerita itu. Tetapi kalau diselidiki sanad atau tali-temali perawinya, terdapatlah cacat yang menyebabkan riwayat itu disangsikan kebenarannya.
Sejarah Melayu disusun kembali oleh Bendahara Paduka Raja, atau yang nama kecilnya Tun Sri Lanang setelah kembali dari tawanan di Aceh dan setelah Kerajaan Johor berdiri mengganti Melaka. Dia susun kembali dari naskah yang didapati dari Goa, kedudukan Portugis di tahun 1612. Bila kita teliti ceritanya itu, kelihatanlah bahwa banyak pengaruh dari kitab al-Insan al-Kamil karangan Syekh Abdul Karim al-Jaili. Sebuah buku taﷺuf yang amat berpengaruh dalam istana raja-raja Melayu di zaman lampau. Abdul Karim al-Jaili meninggal di sekitar tahun 1365M.
Di bukunya itulah banyak disebut tentang Bukit Qaaf, tentang maa'ul hayaat, air hidup. Tentang raja di dalam dasar lautan dan se-bagainya. Dan dalam ajaran Insan Kamil yang pada lahirnya yang dimaksudnya ialah Nabi Muhammad ﷺ namun pada batinnya ialah bahwa manusia dapat mencapai martabat al-Insan al-Kamil bersatu dengan Allah dan dapat mencapai Nur Muhammad atau al-Maqiqatul Muhammadiyah. Karena segala Yang Ujud ini pada hakikatnya hanyalah rupa belaka (shurah) dari hakikat yang satu, yang disebut Hayuli.
Dan sebagai kesimpulan dalam soal Dzulqarnain ini, ialah bahwa kita percaya adanya seorang Dzulqarnain, sebab ada qishshah-nya dalam Al-Qur'an. Tetapi siapakah orangnya yang sebenarnya, Al-Qur'an sendiri tidak menerangkan dan hadits yang shahih pun tidak. Segala yang tersebut dalam kitab-kitab tafsir, hanya semata tafsir, semata kemungkinan; bukan yakin.
DARIHAL YA'JUZ DAN MA'JUZ
Ya'juz dan Ma'juz disebut dua kali di dalam Al-Qur'an. Pertama di surah al-Kahf ayat 94 ini; kedua di surah al-Anbiyaa' ayat 96. Di surah al-Kahf disebut kecemasan penduduk di antara dua gunung kalau kelak Ya'juz wa Ma'juz yang mufsiduna fil ardhi (yang merusak di bumi) masuk ke negeri mereka. Asal Dzulqarnain sudi membuatkan mereka dinding atau tirai pertahanan, mereka sudi membayar upeti. Demikian takutnya penduduk di antara dua gunung itu kepada Ya'juz dan Ma'juz. Di surah al-Anbiyaa' ayat 96 disebut bahwa apabila pintu telah dibuka dan Ya'juz dan Ma'juz dibiarkan masuk, mereka akan masuk dari tempat-tempat yang tinggi. Dan itulah tanda bahwa perjanjian Allah yang benar itu telah dekat. Umumnya diartikan bahwa perjanjian Allah itu ialah hari Kiamat. Jadi kalau Ya'juz dan Ma'juz telah datang, Kiamatlah dunia!
Siapa itu Ya'juz dan Ma'juz? Apakah kita umat Muhammad saja yang diberi peringatan akan kedatangan Ya'juz dan Ma'juz?
Oleh karena dalam Al-Qur'an hanya disebut “Ya'juz dan Ma'juz yang merusak di bumi" tidak disebut bangsa apa dia, keturunan apa? Maka dengan sekaligus mudahlah kita ambil kesimpulan dan langsung membaca kedua ayat itu, bahwa setiap-tiap gerak yang telah merusak atau akan merusak di bumi ini adalah Ya'juz dan Ma'juz! Mereka di mana-mana telah merusak dan akan merusak, sebab itu benteng selalu wajib diperteguh. Kalau pintu dibuka, dia akan mengalir turun, laksana mengalirnya air bah, dari tempat yang tinggi (al-Anbiyaa' ayat 96). Tetapi kalau pertahanan teguh, beton besi dituangi tembaga panas, dia tidak dapat masuk. Tetapi yang mendirikannya sendiri, Dzulqarnain, meninggalkan kesan bahwa kalau janji Allah datang, benteng besi itu pun akan rata dengan tanah, dan Ya'juz dan Ma'juz akan menurun laksana banjir, tidak ada kekuatan yang dapat menahan.
Dengan demikian dapatlah disimpulkan bahwa Ya'juz dan Ma'juz adalah dua nama berpadu satu, yaitu segala gerakyang telah dan hendak merusak di dunia ini. Sebab itu maka, baik diri, atau rumah tangga kaum keluarga, atau bangsa dan negara wajib mendirikan tirai besi yang dituang tembaga, agar dapat membenteng, agar Ya'juz dan Ma'juz jangan masuk. Ya'juz dan Ma'juz mungkin dapat ditafsirkan pikiran-pikiran jahat, maksud yang buruk, ideologi yang resat. Di sana pokoknya! Dia dianut oleh setengah manusia. Dan manusia yang menganutnya dengan kecerdikan jahat bisa mempergunakan pula sesamanya manusia jadi ulat di dalam merusak bumi. Sebab itu maka benteng dari pikiran yang baik, cita-cita yang mulia, ideologi yang sehat, mesti selalu teguh. Ya'juz dan Ma'juz laksana air. Dia terus mencari tempat lain untuk masuk, walaupun hanya sebesar lubang jarum. Sedikit saja tiris atau bocor dinding penghambatnya, dia akan masuk. Lama-lama tiris kecil itu jadi besar, hingga akhirnya habis diruntuhkannya semua.
Beginilah kesan penafsir ini, tentang kedua ayat Ya'juz dan Ma'juz ini, langsung di Al-Qur'an. Dan setelah penafsir membaca kitab-kitab tafsir bertemulah tafsiran-tafsiran sendiri tentang siapa Ya'juz dan Ma'juz itu, macam-macam. Dan nama penafsir yang masyhur yang telah didoakan oleh Rasulullah ﷺ supaya dia diberi pengertian tentang rahasia-rahasia Al-Qur'an yaitu Ibnu Abbas banyak dipakai dalam hal ini, sehingga kalau tidak kita hati-hati kita akan menerima saja, sebab dari beliau. Atau dengan rasa hormat yang penuh, kita merekan perasaan kita sendiri, yang tidak mau menerima. Maka kita tidak menyatakan bantahan kepada Ibnu Abbas! Padahal entah namanya hanya di-bawa-bawa saja oleh pengarang cerita ganjil, supaya tersembunyi kepalsuannya. Cara bahasa pasar dan kasar nama beliau dicatut! Tetapi kemajuan penyelidikan hadits telah banyak membongkar rahasia kepalsuan-kepalsuan itu. Dan ada pula ahli-ahli hadits yang mencatut saja segala yang didengarnya, dengan tidak memerhatikan siapa yang berkata; atau bagaimana bunyi kata, hingga mutu hadits itu jadi jatuh (dhaif)!
Timbul pula pertikaian pendapat tentang nasab keturunan Ya'juz dan Ma'juz. Kata se-tengah orang, mereka itu dari keturunan Yafist bin Nuh. Kata yang lain lagi, “Ya'juz dari Turki, Ma'ju2 dari suku Jaili dan Dailam." Berkata Ka'ab al-Ahbar, seorang pendeta Yahudi masuk Islam, dan banyak membawa cerita-cerita Israiliyat yang tersebar luas di dalam kalangan Islam, katanya, “Pada suatu hari Nabi Adam bermimpi bersetubuh, lalu tercurah maninya ke bumi. Dari air mani Nabi Adam yang tercurah ke bumi itulah Ya'juz dan Ma'juz!"
Penafsir al-Qurthubi tidak mau menerima cerita Ka'ab itu, tidak benar! Kata al-Qurthubi, “Nabi-nabi tidak ada bermimpi bersetubuh."
Beberapa perawi hadits merawikan bahwa Ibnu Abbas berkata, “Tinggi Ya'juz dan Ma'-juz setelapak tangan dan dua telapak tangan, paling tinggi tiga telapak tangan! Dan mereka dari Anak Adam juga."
Dan menurut riwayat Ibnu Asakir, Nabi ﷺ pernah berkata bahwa Ya'juz dan Ma'juz itu dari anak Adam juga. Kalau mereka dilepaskan, niscaya akan mereka rusakkan hidup manusia. Kalau mati seorang dari mereka, dia meninggalkan keturunan sampai 1.000 lebih. Di belakang mereka ada tiga umat, yaitu Tawil, Taris, dan Mansak. Dan ada lagi beberapa hadits lain, yang nama perawinya kita hormati, tetapi isi haditsnya belum dapat kita terima. Baik karena kurang derajat haditsnya, atau karena isinya (matannya). Dan tidak rusak aqidah kita kalau tidak langsung saja kita terima. Tetapi ada satu hadits tentang Ya'juz dan Ma'juz yang menjadikan kuat pendapat kita, sebagaimana kita terangkan tadi.
“Berkata Zainab binti Jahsy, istri Rasulullah: (Pada suatu hari) bangunlah Rasulullah ﷺ dari tidur, dan muka beliau merah, lalu beliau mengucap Laa llaha Illallah! (Tidak ada Tuhan, melainkan Allah), telah dibuka hari ini dari tirai Ya'juz dan Ma'juz seumpama sebesar ini! (Lalu beliau gelangkan empu tangan beliau dengan telunjuk beliau)."Aku pun bertanya sambung Zainab, “Apakah kita akan dibinasakan? Padahal pada kita masih banyak orang-orang salehi (orang baik-baik)." Kata beliau, “Tentu! Apabila telah banyak kekejian." (HR Bukhari dan Muslim)
Dengan sabda beliau demikian, tampak bahwa beliau menyuruh kita selalu awas, jangan sampai kekejian dan keruntuhan akhlak. Sebab itu berarti telah terbukalah dinding penghambat Ya'juz dan Ma'juz. Al-Qurthubi menjelaskan dalam tafsirnya tentang banyak kekejian itu ialah bertebarannya anak di luar nikah.
"
The Story of Dhul-Qarnayn
Allah says to His Prophet,
وَيَسْأَلُونَكَ
And they ask you, (O Muhammad),
عَن ذِي الْقَرْنَيْنِ
about Dhul-Qarnayn.
i.e., about his story.
We have already mentioned how the disbelievers of Makkah sent word to the People of the Book and asked them for some information with which they could test the Prophet. They (the People of the Book) said, `Ask him about a man who traveled extensively throughout the earth, and about some young men who nobody knows what they did, and about the Ruh (the soul),' then Surah Al-Kahf was revealed.
قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا
Say:""I shall recite to you something of his story.""
Dhul-Qarnayn had great Power
Allah tells,
إِنَّا مَكَّنَّا لَهُ فِي الاَْرْضِ
Verily, We established him in the earth,
means, `We have given him great power, so that he had all that kings could have of might, armies, war equipment and siege machinery.' So he had dominion over the east and the west, all countries and their kings submitted to him, and all the nations, Arab and non-Arab, served him.
Some of them said he was called Dhul-Qarnayn (the one with two horns) because he reached the two ""Horns"" of the sun, east and west, where it rises and where it sets.
وَاتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا
and We gave him the means of everything.
Ibn Abbas, Mujahid, Sa`id bin Jubayr, Ikrimah, As-Suddi, Qatadah, Ad-Dahhak and others said,
""This means knowledge.""
Qatadah also said,
وَاتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا
(and We gave him the means of everything).
""The different parts and features of the earth.""
Concerning Bilqis, Allah said,
وَأُوتِيَتْ مِن كُلِّ شَىْءٍ
she has been given all things. (27:23),
meaning all things that monarchs like her are given.
Thus too was Dhul-Qarnayn:
Allah gave him the means of all things, meaning the means and power to conquer all areas, regions and countries, to defeat enemies, suppress the kings of the earth and humiliate the people of Shirk. He was given all that a man like him would need.
And Allah knows best
His traveling and reaching the Place where the Sun sets (the West)
Allah tells,
فَأَتْبَعَ سَبَبًا
So he followed a way.
Ibn Abbas said that;
he followed different routes to achieve what he wanted.
Mujahid said that;
he followed different routes, east and west.
According to one report narrated from Mujahid, he said:
سَبَبًا
(a way),
means, ""A route through the land.""
Qatadah said,
""It means he followed the routes and landmarks of the earth. حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ
Until, when he reached the setting place of the sun,
means, he followed a route until he reached the furthest point that could be reached in the direction of the sun's setting, which is the west of the earth.
As for the idea of his reaching the place in the sky where the sun sets, this is something impossible, and the tales told by storytellers that he traveled so far to the west that the sun set behind him are not true at all. Most of these stories come from the myths of the People of the Book and the fabrications and lies of their heretics.
وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِيَةٍ
he found it setting in a spring of Hami'ah,
meaning, he ﷺ the sun as if it were setting in the ocean. This is something which everyone who goes to the coast can see:it looks as if the sun is setting into the sea but in fact it never leaves its path in which it is fixed.
Hami'ah is, according to one of the two views, derived from the word Hama'ah, which means mud.
This is like the Ayah:
إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
""I am going to create a man (Adam) from dried clay of altered Hama'h (mud). (15:28),
which means smooth mud, as we have discussed above.
وَوَجَدَ عِندَهَا قَوْمًا
And he found near it a people.
meaning a nation.
They mentioned that they were a great nation from among the sons of Adam.
قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا
We (Allah) said (by inspiration):""O Dhul-Qarnayn! Either you punish them or treat them with kindness.""
means, Allah gave him power over them and gave him the choice:if he wanted to, he could kill the men and take the women and children captive, or if he wanted to, he could set them free, with or without a ransom. His justice and faith became apparent in the ruling he pronounced
قَالَ أَمَّا مَن ظَلَمَ
He said:""As for him who does wrong,
meaning who persists in his Kufr and in associating others in worship with his Lord,
فَسَوْفَ نُعَذِّبُهُ
we shall punish him,
Qatadah said, i.e., by killing him.
ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا
and then he will be brought back unto his Lord, Who will punish him with a terrible torment.
meaning a severe, far-reaching and painful punishment.
This implies a confirmation of the Hereafter and the reward and punishment
وَأَمَّا مَنْ امَنَ
But as for him who believes,
meaning `who follows us in our call to worship Allah Alone with no partner or associate,'
وَعَمِلَ صَالِحًا
and works righteousness,
فَلَهُ جَزَاء الْحُسْنَى
he shall have the best reward,
meaning in the Hereafter, with Allah.
وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
and we (Dhul-Qarnayn) shall speak unto him mild words.
Mujahid said,
`(words of) kindness.
His Journey East
Allah tells;
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ
Then he followed (another) way, Until, when he came to the rising place of the sun,
Allah tells us that Dhul-Qarnayn then traveled from the west of the earth towards the east. Every time he passed a nation, he subjugated the people and called them to Allah. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions. From every nation he took what his armies needed to fight the next nation. When he reached the place where the sun rises, as Allah says,
وَجَدَهَا تَطْلُعُ عَلَى قَوْمٍ
he found it rising on a people,
meaning a nation,
لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
for whom We (Allah) had provided no shelter against the sun.
meaning, they had no buildings or trees to cover them and shade them from the heat of the sun.
Qatadah said,
""It was mentioned to us that they were in a land where nothing grew, so when the sun rose they would go into tunnels until it had passed its zenith, then they would come out to go about their daily lives and earn themselves a living.""
كَذَلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا
So (it was)!
And We knew all about him.
Mujahid and As-Suddi said,
""This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For,
لَا يَخْفَى عَلَيْهِ شَىْءٌ فِي الااٌّرْضِ وَلَا فِى السَّمَأءِ
Truly, nothing is hidden from Allah, in the earth or in the heaven. (3:5)
His Journey to the Land of Ya'juj and Ma'juj, and building the Barrier
Allah says of Dhul-Qarnayn:
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ
Then he followed (another) way. Until, when he reached between two mountains,
meaning, he traveled from the east of the earth until he reached a place between the two mountains which were next to one another with a valley in between, from which Ya'juj and Ma'juj (Gog and Magog) will emerge into the land of the Turks and spread mischief there, destroying crops and people.
Ya'juj and Ma'juj are among the progeny of Adam, peace be upon him, as was recorded in the Two Sahihs;
إِنَّ اللهَ تَعَالَى يَقُولُ يَا ادَمُ
فَيَقُولُ لَبَّيْكَ وَسَعْدَيْكَ
فَيَقُولُ ابْعَثْ بَعْثَ النَّارِ
فَيَقُولُ وَمَا بَعْثُ النَّارِ
فَيَقُولُ مِنْ كُلِّ أَلْفٍ تِسْعُمِايَةٍ وَتِسْعَةٌ وَتِسْعُونَ إِلَى النَّارِ وَوَاحِدٌ إِلَى الْجَنَّةِ
فَحِينَيِذٍ يَشِيبُ الصَّغِيرُ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا فَقَالَ إِنَّ فِيكُمْ أُمَّتيْنِ مَا كَانَتَا فِي شَيْءٍ إِلاَّ كَثَّرَتَاهُ يَأْجُوجَ وَمَأْجُوج
""Allah said:""O Adam.""
Adam said, ""Here I am at Your service.""
Allah said, ""Send forth the group of Hellfire.""
Adam said, ""What is the group of Hellfire?""
Allah said:""Out of every thousand, nine hundred and ninety-nine will go to Hell and one will go to Paradise.""
At that time young men will turn grey and every pregnant female will drop her load. Among you are two nations who never come to anything but they overwhelm it with their huge numbers. (They are) Ya'juj and Ma'juj.""
وَجَدَ مِن دُونِهِمَا قَوْمًا لاَّ يَكَادُونَ يَفْقَهُونَ قَوْلاً
he found before them a people who scarcely understood a word.
he could not understand their speech, because they were so isolated from other people
قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الاْاَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا
They said:""O Dhul-Qarnayn! Verily, Ya'juj and Ma'juj are doing great mischief in the land. Shall we then pay you a tribute""
Ibn Jurayj reported from Ata' from Ibn Abbas that;
this meant a great reward, i.e., they wanted to collect money among themselves to give to him so that he would create a barrier between them and Ya'juj and Ma'juj.
عَلَى أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
in order that you might erect a barrier between us and them""
Dhul-Qarnayn said with kindness, righteousness and good intentions
قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ
He said:""That in which my Lord had established me is better (than your tribute).
meaning, the power and authority that Allah has given me is better for me than what you have collected.
This is like when Suleiman (Solomon), peace be upon him, said:
أَتُمِدُّونَنِ بِمَالٍ فَمَأ ءَاتَـنِى اللَّهُ خَيْرٌ مِّمَّأ ءَاتَـكُمْ
Will you help me in wealth What Allah has given me is better than that which He has given you! (27:36)
Similarly, Dhul-Qarnayn said:
`What I have is better than what you want to give me, but help me with strength,� i.e., with your labor and construction equipment,
فَأَعِينُونِي بِقُوَّةٍ
So help me with strength,
أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
اتُونِي زُبَرَ الْحَدِيدِ
I will erect between you and them a barrier. Give me Zubar of iron,
Zubar is the plural of Zubrah, which means pieces or chunks of something.
This was the view of Ibn Abbas, Mujahid and Qatadah.
These pieces were like bricks or blocks, and it was said that each block weighed one Damascene Qintar or more.
حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ
then, when he had filled up the gap between the two mountain-cliffs,
means, he put the blocks on top of one another, starting at the bottom, until he reached the tops of the mountains, filling the width and height of the gap.
The scholars differed about the precise width and height.
قَالَ انفُخُوا
he said:�Blow;��
means, he lit a fire until the whole thing was burning hot.
حَتَّى إِذَا جَعَلَهُ نَارًا
then when he had made them (red as) fire,
قَالَ اتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا
he said:�Bring me Qitran to pour over them.��
Ibn Abbas, Mujahid, `krimah, Ad-Dahhak, Qatadah and As-Suddi said:
it was copper.
Some of them added that it was molten.
This is similar to the Ayah:
وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ
And We caused a fount of Qitran to flow for him. (34:12)
So it resembled a striped cloak.
The Barrier restrains Them, but It will be breached when the Hour draws nigh
Allah tells us that Ya'juj and Ma'juj could not climb over the barrier or penetrate its lower portion. Varying forms of the verb are used here in the Arabic text to reflect the difficulty of the action referred to.
فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا
So they (Ya'juj and Ma'juj) could not scale it or dig through it.
This indicates that they could not penetrate it or dig through it.
Imam Ahmad recorded that Zaynab bint Jahsh, the wife of the Prophet said,
""The Prophet woke from sleep, and he was red in the face.
He said,
لَاا إِلَهَ إِلاَّ اللهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرَ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذَا
La ilaha illallah! Woe to the Arabs from the evil that has approached (them). Today a hole has been opened in the barrier of Ya'juj and Ma'juj like this.
and he made a circle with his index finger and thumb. I (Zaynab) said, `O Messenger of Allah, will we be destroyed even though there will be righteous people among us?'
He said:
نَعَمْ إِذَا كَثُرَ الْخَبَث
Yes, if evil increases.""
This is a Sahih Hadith, both Al-Bukhari and Muslim recorded it
قَالَ هَذَا رَحْمَةٌ مِّن رَّبِّي
(Dhul-Qarnayn) said:""This is a mercy from my Lord...""
meaning, after it was built by Dhul-Qarnayn.
قَالَ هَذَا رَحْمَةٌ مِّن رَّبِّي
He said:This is a mercy from my Lord,
for the people, when he placed a barrier between them and Ya'juj and Ma'juj, to stop them from spreading evil and corruption on earth.
فَإِذَا جَاء وَعْدُ رَبِّي
but when the promise of my Lord comes,
means, when the true promise comes.
جَعَلَهُ دَكَّاء
He shall Dakka' it down to the ground.
means, will make it flat.
The Arabs use Dakka' to describe a female camel whose back is flat and has no hump.
And Allah says:
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا
So when his Lord appeared to the mountain, He made it Dakkan. (7:143)
meaning, level to the ground.
وَكَانَ وَعْدُ رَبِّي حَقًّا
And the promise of my Lord is ever true.
means, it will come to pass without a doubt
وَتَرَكْنَا بَعْضَهُمْ
We shall leave some of them,
meaning mankind, on that day, the day when the barrier will be breached and these people (Ya'juj and Ma'juj) will come out surging over mankind to destroy their wealth and property.
وَتَرَكْنَا بَعْضَهُمْ يَوْمَيِذٍ يَمُوجُ فِي بَعْضٍ
We shall leave some of them to surge like waves on one another;
As-Suddi said:
""That is when they emerge upon the people.""
All of this will happen before the Day of Resurrection and after the Dajjal, as we will explain when discussing the Ayat:
حَتَّى إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِّن كُلِّ حَدَبٍ يَنسِلُونَ
وَاقْتَرَبَ الْوَعْدُ الْحَقُّ
Until, when Ya'juj and Ma'juj are let loose, and they swoop down from every Hadab. And the true promise shall draw near... (21:96-97)
وَنُفِخَ فِي الصُّورِ
and As-Sur will be blown.
As-Sur, as explained in the Hadith, is a horn that is blown into. The one who will blow into it is (the angel) Israfil, peace be upon him, as has been explained in the Hadith quoted at length above, and there are many Hadiths on this topic.
According to a Hadith narrated from Atiyah from Ibn Abbas and Abu Sa`id, and attributed to the Prophet,
كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ وَاسْتَمَعَ مَتَى يُوْمَرُ
How can I relax when the one with the Horn has put the Horn in his mouth and has knelt down, listening out for the command to be given to him?
They said, ""What should we say?""
He said:
قُولُوا
حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا
Say:
""Allah is Sufficient for us and the best Disposer of affairs, in Allah have we put our trust.""
فَجَمَعْنَاهُمْ جَمْعًا
and We shall collect them (the creatures) all together.
means, `We shall bring them all together for Reckoning.'
قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ
لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
Say:""(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day. (56:49-50)
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
and we shall gather them all together so as to leave not one of them behind. (18:47)"
They said, 'O Dhoo'l-Qarnayn, truly Gog and Magog (read Ya'jooj wa-Ma'jooj or Yaajooj wa-Maajooj: these two are non-Arabic names of two tribes and are therefore indeclinable) are causing corruption in the land, plundering and oppressing [us] when they come forth to attack us. So shall we pay you a tribute, some [form of] payment (a variant reading [for kharjan] is kharaajan), on condition that you build between us and them a barrier?, an obstruction, so that they will not be able to reach us.
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.