🌍 A Comparative Eschatological Reading: Surah Al-Kahf (18:83–99) and Daniel 8

🕊️ Gog and Magog and the Invasion of the Holy Land

✨ Introduction

The narratives of Dhul-Qarnayn in the Qur’an (Surah 18:83–99) and the apocalyptic vision in the Book of Daniel (chapter 😎 have long invited symbolic and eschatological interpretation. When read together through a thematic lens, they present a striking convergence: a divinely guided power that restrains chaos, and a later force that breaks forth to spread corruption—culminating in a climactic invasion of the Holy Land.

This article advances a focused interpretive thesis:

• Dhul-Qarnayn (the possessor of two horns) has been associated by certain Islamic scholars with Cyrus the Great, the Persian king, whose two-horned symbolism may reflect Persia’s dual power and its role as a force of order and restraint.

• The two-horned ram in Daniel 8:3 symbolically corresponds to this Persian power, representing a mighty empire whose strength is expressed through two horns, while later destructive forces arise in contrast to that restrained imperial order.

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🏛️ Dhul-Qarnayn as the Dual-Horned Power of Persia

In Surah Al-Kahf, Dhul-Qarnayn is portrayed as a ruler granted authority by God, traversing the extremities of the earth and establishing justice. His defining title—“the possessor of two horns”—is deeply symbolic.

In Daniel 8, a ram with two horns is explicitly interpreted as representing the kings of Media and Persia. This parallel invites a symbolic identification: Dhul-Qarnayn reflects the Medo-Persian dual authority, a civilization historically situated between East and West, often acting as a stabilizing force in the ancient world.

Within the Qur’anic narrative, Dhul-Qarnayn’s most critical act is not conquest, but containment—the construction of a massive barrier to restrain Gog and Magog, a force described as spreading فساد (corruption) across the land. This act of restraint establishes a theological pattern: power is not merely for expansion, but for holding back chaos.

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⚔️ The Emergence of the “Little Horn” as a Force of Invasion

In Daniel 8:9–10, the vision shifts dramatically:

With the fall of the two-horned ram and the emergence of the goat as the replacing power, Daniel’s vision moves toward a later stage in which a “little horn” rises, grows exceedingly great, and expands toward the south, the east, and “the Beautiful Land.”

The phrase “Beautiful Land” has long been understood as a reference to the sacred region of Palestine, the historical heart of prophetic activity and covenantal history.

This “little horn” is marked by several defining characteristics:

• It begins insignificantly but grows into a dominant force

• It expands aggressively across regions

• It directs its power specifically toward the Holy Land

• It disrupts established order and brings devastation

While classical interpretations often link this figure to historical rulers (e.g., Antiochus IV), a broader eschatological reading sees in this passage the outline of a future overwhelming force—one that invades the sacred center of the world.

Thus, within a broader eschatological reading, the “little horn” of Daniel 8:9–10 may be understood as a symbolic pattern of an aggressive invading power—one that rises from obscurity, expands across regions, and ultimately directs its force toward the Holy Land. In this sense, it can be compared thematically with Gog and Magog (Ya’juj and Ma’juj), not necessarily as a direct one-to-one identification, but as part of the same prophetic motif of end-time invasion, devastation, and confrontation centered upon the sacred land of Palestine.

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🌊 Gog and Magog: From Containment to Release

Returning to Surah Al-Kahf, the people beseech Dhul-Qarnayn:

“Indeed, Gog and Magog are causing corruption in the land…”

In response, he constructs a barrier so formidable that they cannot penetrate it. Yet the Qur’an makes a crucial eschatological declaration: this barrier will not remain forever. At a divinely appointed time, it will collapse, and Gog and Magog will surge forth.

This release is not merely local—it is global. Their movement is described as overwhelming, like waves upon waves, spreading across the earth.

When read alongside Daniel 8, a powerful synthesis emerges:

• The restrained force in the Qur’an (Gog and Magog) corresponds to the emergent destructive force in Daniel (the little horn)

• Their expansion culminates in a targeted movement toward the Holy Land

• The invasion of Palestine becomes a central event in the unfolding of end-time chaos

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🕌 The Holy Land as the Central Axis of Conflict

Both scriptural traditions converge on a profound point: the Holy Land is not merely geographical—it is theological.

In Daniel, the expansion of the little horn toward the “Beautiful Land” signals not just territorial ambition, but a direct confrontation with sacred history and divine order.

In the Qur’anic worldview, the land surrounding Al-Aqsa Mosque is described as blessed. It is a land tied to prophets, revelation, and divine purpose. Thus, any invasion of this land by a corrupting force carries cosmic significance.

The emergence of Gog and Magog, therefore, is not random—it is directed. Their corruption reaches its symbolic climax in their movement toward the center of sacred geography: Palestine.

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🔥 From Restraint to Invasion: A Unified Narrative

When these texts are read together, they form a coherent eschatological arc:

• A divinely guided ruler (Dhul-Qarnayn / Persia) establishes order and restrains chaos

• A latent force (Gog and Magog) is held back for a time

• A new power emerges (the little horn), expanding aggressively

• This expansion culminates in the invasion of the Holy Land

• The final stage of history is marked by the breakdown of barriers and the spread of corruption on an unprecedented scale

This is not merely political or military—it is metaphysical, representing the final tension between order and chaos before divine resolution.

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🌌 Conclusion: The Final Surge Toward the Sacred Center

In this interpretive framework, the “little horn” of Daniel 8 is not just a historical ruler, but a symbol of Gog and Magog in motion—a force once restrained, now unleashed.

Its trajectory toward the “Beautiful Land” reflects the culmination of corruption in its most intense form: the invasion of a land uniquely tied to divine blessing and prophetic legacy.

Thus, Surah Al-Kahf and Daniel 8, when read together, present a unified vision:

The end of history is marked by the breaking of restraint, and the final surge of chaos toward the very heart of the sacred world—Palestine.

✦ Was Cyrus the Great Dhul-Qarnayn?

One of the most famous modern Muslim scholars to identify Dhul-Qarnayn with Cyrus the Great was Abul Kalam Azad (1888–1958), an Indian scholar, writer, Qur’anic commentator, and leader of the Indian independence movement.

📖 Abul Kalam Azad’s Explanation

In his interpretation of Surah al-Kahf, verses 83–98, where the story of Dhul-Qarnayn is mentioned, Abul Kalam Azad argued that Dhul-Qarnayn was not Alexander the Great, as many classical scholars had believed, but rather Cyrus the Great, the ancient Persian king and founder of the Achaemenid Empire.

According to Azad, the qualities of Dhul-Qarnayn described in the Qur’an fit Cyrus better than Alexander. Dhul-Qarnayn is portrayed as a just ruler, a believer in God, a protector of vulnerable people, a traveler to the East and West, and the builder of a barrier against Gog and Magog.

Alexander, by contrast, was known historically as a pagan ruler and does not clearly reflect the qualities of faith and righteousness found in the Qur’anic description of Dhul-Qarnayn.

Cyrus, on the other hand, is remembered in history as a just and tolerant ruler who protected oppressed peoples, respected different religious communities, and allowed the Jews to return from Babylonian captivity to Jerusalem.

📚 Scholars and Researchers Who Supported Similar Views

Several modern scholars and researchers have also supported, or at least found plausible, the view that Dhul-Qarnayn may refer to Cyrus rather than Alexander.

Sayyid Abul A‘la Maududi, although he did not always explicitly identify Dhul-Qarnayn as Cyrus, strongly rejected the idea that Dhul-Qarnayn was Alexander the Great. In his Qur’anic commentary, Maududi criticized this identification because Alexander was a polytheist and did not resemble the righteous servant of God described in Surah al-Kahf.

Some Western scholars and researchers, including Wheeler Thackston and Theodor Nöldeke, have also discussed the possibility that Dhul-Qarnayn may be connected with Cyrus the Great. This view is often supported by historical comparisons, including Cyrus’s reputation as a just ruler and the testimony of ancient sources such as the Cyrus Cylinder, which presents him as a liberator and restorer of peoples and temples.

👑 Why Cyrus Fits the Qur’anic Description Better

The Qur’an presents Dhul-Qarnayn as a powerful ruler who was granted authority by God, traveled to different regions of the earth, acted with justice, punished wrongdoing, rewarded righteousness, and built a protective barrier against Gog and Magog.

Supporters of the Cyrus identification argue that these features correspond more closely to Cyrus than to Alexander. Cyrus ruled a vast empire stretching across East and West, was remembered for tolerance and just governance, and played a major role in freeing oppressed communities, especially the Jews exiled in Babylon.

Therefore, from this perspective, Cyrus the Great appears to be a stronger historical candidate for Dhul-Qarnayn than Alexander the Great.

⚖️ Balanced Note

However, this identification remains an interpretive view, not a universally accepted conclusion. The Qur’an does not explicitly name Dhul-Qarnayn as Cyrus, Alexander, or any other historical ruler. The Cyrus theory is persuasive to many modern scholars because of its historical and moral parallels, but it should be presented as a strong possibility rather than an absolute certainty.

The tomb in the image is traditionally believed to be the Tomb of Cyrus the Great, the founder of the Achaemenid Empire (c. 600–530 BCE). It is located in Pasargadae, in modern-day Iran, and is one of the most significant monuments from ancient Persia.

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🏛️ Who was Cyrus the Great?

• King of ancient Persia, corresponding to modern-day Iran.

• Founder of the Achaemenid Empire, which became the largest empire in the world at that time.

• Known for his humane rule, tolerance, and respect for the customs and religions of the lands he conquered.

• His rule extended across most of Southwest Asia and beyond.

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✡️ Relation to the Jewish People:

Cyrus the Great holds a revered place in Jewish history:

• After conquering Babylon in 539 BCE, Cyrus issued a decree allowing the Jews to return to Jerusalem and rebuild the Temple (Second Temple period).

• This event is recorded in the Hebrew Bible (e.g., Book of Ezra, 2 Chronicles).

• He is even referred to as the “anointed one” (Messiah) in Isaiah 45:1, a unique distinction for a non-Jewish ruler.

• As a result, he is celebrated as a liberator and benefactor in Jewish tradition.

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⚔️ Relation to Alexander the Great:

• Alexander the Great deeply admired Cyrus the Great.

• When Alexander conquered the Persian Empire, he visited Cyrus’s tomb at Pasargadae in 330 BCE.

• Ancient sources (like Arrian and Strabo) recount that Alexander ordered repairs and protection for the tomb after finding it desecrated.

• This act was a gesture of respect and political symbolism, aligning Alexander with the legacy of Cyrus as a great and just ruler.

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🏺 Cultural and Historical Significance:

• The tomb is one of the few surviving monuments from ancient Persia, blending Mesopotamian, Elamite, and Anatolian architectural styles.

• It’s a UNESCO World Heritage Site, emblematic of Persian imperial culture and its wide influence.

🏛️🇮🇷🇵🇸 Iran, Palestine, and the Children of the Land: History, Theology, and the Cyrus Parallel

🌍 The relationship between Iran and the Palestinians is often explained in political language: resistance, geopolitics, anti-Zionism, and regional influence. But beneath modern politics lies a much deeper historical and theological layer—one that stretches back to ancient Persia, the Bible, and even the ancestry of the Palestinian people themselves.

Could there be an ancient pattern repeating itself?

Could modern Persia (Iran) be doing for Palestinians what ancient Persia once did for the Jews?

And what if many Palestinians are themselves descendants of the biblical Israelites?

These questions have been raised not only by theologians, but by historians—including David Ben-Gurion and Shlomo Sand.

🔥 Why Does Iran Support the Palestinians?

🕌 Since the 1979 Islamic Revolution led by Ruhollah Khomeini, Iran transformed the Palestinian cause into a religious and revolutionary duty.

For Iran, Palestine represents:

* the struggle of the oppressed against occupiers

* resistance against Western domination

* the defense of Jerusalem (Al-Quds)

* the preservation of Islamic sanctity

This is not merely foreign policy.

It is part of Iran’s revolutionary identity.

Iran frames Palestine as the symbol of global injustice.

📖 Ancient Persia and the Biblical Rescue of Israel

👑 Long before modern Iran, ancient Persia under Cyrus the Great became the savior of the Jews after the Babylonian exile.

In the Book of Isaiah, Cyrus is called God’s “anointed” (messiah):

“Thus says the Lord to His anointed, to Cyrus…” (Isaiah 45:1)

This is extraordinary.

Cyrus is the only non-Israelite explicitly called God’s anointed in scripture.

He liberated the Jews.

He restored them to Jerusalem.

He allowed the rebuilding of the Temple.

Persia became the hand of restoration.

🔍 Are Palestinians Descendants of Biblical Jews?

🏺 This question has become one of the most fascinating historical debates.

Early Zionist leaders—including David Ben-Gurion and Yitzhak Ben-Zvi—argued that many Palestinian peasants (fellahin) were descendants of ancient Jews who never left the land.

Their argument was straightforward:

The Roman destruction of Jerusalem in 70 CE did not empty the land.

Many Jews remained.

Over centuries they adopted Christianity under Byzantine rule.

Later, after the Islamic conquest, many embraced Islam.

But their roots remained tied to the land.

This means:

Many Palestinians may carry the biological continuity of ancient Israelites.

📚 Shlomo Sand and the Myth of Exile

🧠 Israeli historian Shlomo Sand pushed this argument even further.

In his influential book The Invention of the Jewish People, Sand challenges one of Zionism’s foundational assumptions:

that the Romans expelled the Jews and scattered them across the world.

Sand argues:

❗ There was no massive Roman exile of the entire Jewish population.

Instead:

* most Jews remained in Palestine

* they continued agricultural life

* they later converted to Christianity

* and later many embraced Islam after Arab rule

According to Sand, the “diaspora” was not primarily the result of mass deportation—but a gradual historical evolution.

This makes Palestinians, in Sand’s view, among the most authentic descendants of ancient Judeans.

This is one of the great historical reversals.

Modern Israelis often trace themselves to diaspora communities.

But Palestinians may preserve direct territorial continuity.

⚔️ A Great Historical Irony

🔄 If Ben-Gurion and Sand are correct—even partially—the irony is astonishing:

Ancient Persia under Cyrus saved the Jews.

Modern Persia (Iran) supports Palestinians.

And many Palestinians may descend from those very Jews.

History turns in circles.

Persia may have stood twice beside the heirs of biblical Israel:

first as Jews,

now as Palestinians.

🕊️ Theology Beyond Nationalism

📜 The story of Cyrus teaches something profound:

God’s purposes often move through unexpected people.

A Persian king became Israel’s liberator.

Today, a Persian state claims to defend the dispossessed people of Jerusalem.

Whether one agrees politically or not, the theological symmetry is striking.

It forces difficult questions:

Who are the true heirs of the land?

Is identity only religion?

Or is ancestry and continuity also part of the story?

🌟 Conclusion

🏛️ Iran’s support for Palestine is not just politics.

It exists at the intersection of:

* revolutionary Islam

* anti-colonial resistance

* Persian historical memory

* biblical echoes of Cyrus

* and the contested ancestry of Palestinians

If historians like Ben-Gurion and Shlomo Sand are even partly right, then one of history’s greatest ironies emerges:

Persia once restored Israel.

Persia now defends a people who may themselves be the surviving children of ancient Israel.

History, theology, and politics have collided—

and the result is one of the most complex stories in the modern Middle East.

Persian Jews and the Question of Conversion in the Persian Empire

A Review Based on the Interpretation of Esther 8:17 📜

The historical relationship between the Jewish people and the Persian world is one of the most fascinating chapters in both biblical and Near Eastern history. While many modern historians tend to minimize the scale of conversion to Judaism during the Persian period, some interpreters—especially those who read the biblical narrative more literally—believe that significant numbers of people in the Persian Empire embraced Judaism. One of the primary passages used to support this view is Book of Esther 8:17.

This perspective deserves careful examination, particularly when the biblical text itself seems to suggest a wider influence of Judaism among the peoples of the Persian Empire. 🏛️

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📖 The Testimony of Esther 8:17

The key passage reads:

“And in every province and in every city, wherever the king’s commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews, for the fear of the Jews fell upon them.”

— Esther 8:17

The story takes place during the reign of Xerxes I, ruler of the vast Achaemenid Persian Empire. After the plot of Haman to destroy the Jews was overturned through the intervention of Esther and Mordecai, the Jews were granted royal protection.

The verse then records a remarkable development: “many of the people of the land became Jews.”

Those who support the idea of significant conversion argue that the wording of the verse suggests more than mere political sympathy. Instead, it indicates that people within the empire formally joined the Jewish community. ✡️

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🌍 The Persian Empire: A Fertile Environment for Religious Influence

The Persian Empire was one of the largest and most diverse empires of the ancient world. Under rulers such as Cyrus the Great, Persian policy generally allowed subject peoples to maintain their religious traditions.

This environment of relative religious tolerance made it possible for minority communities—including the Jews—to practice their faith openly across the empire.

Because Jewish communities were scattered across many Persian provinces—from Babylon to Media and Susa—their influence may have reached many different ethnic groups. In such a setting, the dramatic events described in the Book of Esther could plausibly have led some people to adopt Jewish identity and religion. 🌏

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📜 Interpreting “Many Became Jews”

Supporters of the conversion hypothesis often emphasize the phrase “became Jews” in Esther 8:17.

In Hebrew, the expression used is mithyahadim, which literally means “to become Jews” or “to Judaize.”

Some interpreters argue that this wording strongly implies actual conversion, not merely temporary political alignment. The phrase suggests that people were joining the Jewish people and identifying themselves with their religion and covenant.

From this viewpoint, the verse records a moment when the prestige of the Jewish community rose dramatically throughout the empire. ✨

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⚖️ Scholarly Debate

Many modern historians remain cautious about interpreting the verse as evidence of large-scale religious conversion.

Their concerns include:

• The possibility that the phrase reflects political opportunism, where people identified with the Jews for protection.

• The literary style of ancient texts, which sometimes employ dramatic language to emphasize victory or divine favor.

• The lack of clear archaeological evidence for widespread conversion to Judaism during the Persian period.

Nevertheless, the biblical text itself remains a significant historical witness, and for many readers it suggests that Judaism exerted a noticeable influence within parts of the Persian Empire. 📚

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🏛️ The Lasting Significance of Persian Jewry

Regardless of the exact scale of conversion, the Persian period was enormously important for Jewish history.

During this era:

• The Jews were allowed to return to Jerusalem and rebuild the Temple under Cyrus the Great.

• Jewish communities flourished across Mesopotamia and Persia.

• The foundations of Second Temple Judaism were established.

Figures such as Ezra and Nehemiah helped reorganize Jewish religious life during Persian rule.

These developments shaped the religious landscape from which later Jewish and Christian traditions emerged. 🌿

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✨ Conclusion

The question of whether large numbers of Persians converted to Judaism remains a subject of ongoing historical and textual debate. However, Esther 8:17 clearly suggests that the influence of the Jewish people extended beyond their immediate ethnic boundaries during the Persian period.

For interpreters who read the biblical account in a more literal and expansive sense, the verse may indicate that meaningful levels of conversion did occur—reflecting the heightened prestige, protection, and socio-political ascendancy of the Jewish community following the dramatic events of the Esther narrative.

Within this interpretive framework, some contemporary readers further connect these developments to prophetic texts such as Book of Ezekiel, particularly Ezekiel 38:5, where “Persia” is mentioned among the nations.

From this perspective, it is argued that the reference to Persia refers to ethnic Persians who embraced Judaism and subsequently migrated to the Holy Land, excluding those who remained within the geographical boundaries of Persia (present-day Iran).

This view is sometimes extended to include groups from regions like Ethiopia (Cush) (Ezekiel 38:5), where historical traditions record links to Judaism and conversion.

Whether one accepts this interpretive extension or approaches the texts with greater historical caution, the broader insight remains significant: Judaism, during the Persian era, was not a closed or isolated tradition but one that engaged dynamically with diverse populations across a vast imperial landscape—leaving theological, cultural, and interpretive legacies that continue to be discussed and debated today. 🌍📜

📜 The Persian People and the Universal Reach of Islam: Reflections on Qur’an 62:3 and the Hadith of Salman al-Farisi

Islam emerged in 7th-century Arabia, but from its earliest teachings it emphasized that the message of the Qur’an was universal and not limited to a single people or region. One verse that scholars frequently cite to illustrate this universal dimension is Surah al-Jumuʿah (62:3):

“And [He has sent him] to others among them who have not yet joined them. And He is the Almighty, the All-Wise.” (Qur’an 62:3)

Many classical scholars interpreted this verse as referring to non-Arab peoples who would later enter Islam, expanding the Muslim community beyond the Arabs who first received the revelation. A well-known narration from Sahih al-Bukhari, reported by Abu Huraira, provides further explanation of this verse.

According to the narration, when the Prophet Muhammad ﷺ recited this verse, Abu Huraira asked who the “others” mentioned in the verse were. The Prophet initially remained silent. After the question was repeated, he placed his hand on Salman al-Farisi (Salman the Persian) and said:

“If faith were at the Pleiades (Ath-Thurayya), even then men from these people would attain it.”

(Sahih al-Bukhari)

This statement is widely interpreted by scholars as a reference to the Persians, the people from the land historically known as Persia (modern Iran).

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Salman al-Farisi: A Symbol of Persian Contribution to Islam

Salman al-Farisi is one of the most remarkable companions of the Prophet. Born in Persia (modern-day Iran), he spent years searching for the truth, traveling through different lands and religious traditions before ultimately meeting Prophet Muhammad in Medina and embracing Islam.

His story symbolizes several key themes:

• The universality of Islam – truth is not restricted to any ethnicity or region.

• The spiritual quest for knowledge – Salman’s journey involved years of seeking guidance.

• Integration of non-Arab Muslims into the early Ummah.

The Prophet’s gesture—placing his hand on Salman while explaining Qur’an 62:3—was widely seen as a recognition of future believers from Persia and beyond who would join the Muslim community.

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The Persian People in Early Islamic Civilization

Historically, the Persian people played a profound role in the development of Islamic civilization. After the spread of Islam into Persia during the 7th century, Persians became deeply involved in the intellectual, cultural, and spiritual life of the Muslim world. Many of the greatest scholars of Islam came from Persian backgrounds.

These scholars contributed immensely to hadith sciences, theology, philosophy, jurisprudence, and Qur’anic exegesis. Their achievements echo the prophetic statement that even if faith were far away—“at the Pleiades”—people from that group would reach it.

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Qur’an 62:3 and the Expansion of the Ummah

Surah al-Jumuʿah emphasizes that the Prophet was sent not only to the “unlettered” Arabs (al-ummiyyin) but also to “others who have not yet joined them.”

Islamic commentators such as Ibn Kathir, al-Tabari, and others often cited the hadith of Salman al-Farisi when explaining this verse. According to this interpretation:

• The first audience of Islam was the Arabs of the Prophet’s time.

• The “others” included future generations and non-Arab peoples, among them the Persians.

• The verse therefore highlights Islam’s global mission.

The prophetic statement about the Persians illustrates how Islam would spread beyond Arabia and how new communities would become central to the faith’s intellectual and spiritual development.

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A Legacy of Knowledge and Devotion

Over centuries, Persian culture helped shape Islamic civilization through:

• Scholarly traditions

• Persian literature and poetry (e.g., Rumi, Saadi, Hafez)

• Advances in science, philosophy, and medicine

• Institutions of learning

These contributions demonstrate how Islam became a multi-ethnic and global civilization, fulfilling the Qur’anic vision that its message would reach “others who have not yet joined them.”

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✅ In summary:

The hadith concerning Salman al-Farisi provides a powerful interpretive lens for understanding Qur’an 62:3. By highlighting a Persian companion and predicting the spiritual achievements of his people, the Prophet Muhammad emphasized that Islam was not confined to the Arabs. The later contributions of Persian scholars and thinkers to Islamic knowledge and culture reflect the fulfillment of this broader vision of the unified Islamic Ummah.

Do the Persians fall within the intended meaning of Surah 47:38?

📜 This excerpt is taken from Tafsir al-Qurtubi, in the commentary on Surah Muhammad (47:38).

📖 Narrated by Al-Tirmidhi from Abu Hurairah, who said:

The Messenger of Allah ﷺ recited the verse:

“And if you turn away, He will replace you with another people; then they will not be like you.”

(Qur’an 47:38)

❓ They said: “Who will be substituted in our place?”

🤲 So the Messenger of Allah ﷺ struck the shoulder of Salman al-Farisi (one of the Prophet’s Companions from Persia) and said:

“This one and his people. This one and his people.”

📚 He (i.e., Al-Tirmidhi) said:

“This is a gharīb (singular/rare) hadith, and there is discussion (criticism) regarding its chain of transmission.”

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📜 It was also narrated by ʿAbdullāh ibn Jaʿfar ibn Najīḥ—father of ʿAlī ibn al-Madīnī—from al-ʿAlāʾ ibn ʿAbd al-Raḥmān, from his father, from Abu Hurairah:

🗣️ Some of the Companions of the Messenger of Allah ﷺ said:

“O Messenger of Allah, who are those whom Allah mentioned—those who will replace us if we turn away and will not be like us?”

👥 Salman from Persia was sitting beside the Messenger of Allah ﷺ, so he struck the thigh of Salman and said:

“This one and his companions.”

🌌 Then he said:

“By the One in Whose Hand is my soul, if faith were suspended at the Pleiades (al-Thurayyā), men from Persia would reach it.”

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🧠 Al-Hasan al-Basri said:

“They are the non-Arabs (al-ʿAjam).”

🧠 Ikrimah said:

“They are Persia and Rome.”

🧠 Al-Muhasibi said:

“No group among the non-Arabs surpassed them in religion, and the scholars among them were the Persians.”

🌍 It was also said:

“They are Yemen—the Ansār,” as stated by Shurayḥ ibn ʿUbayd.

📖 Likewise, Ibn Abbas said:

“They are the Ansār.”

✨ It is also reported from him that:

“They are the angels,”

and also that:

“They are the successors (tābiʿūn).”

🧠 Mujahid ibn Jabr said:

“They are whoever Allah wills from among all people.”

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تفسير القرطبي — القرطبي (٦٧١ هـ)

رَوَى التِّرْمِذِيُّ عَنْ أَبَى هُرَيْرَةَ قَالَ: تَلَا رَسُولُ اللَّهِ ﷺ هَذِهِ الْآيَةُ "وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثالَكُمْ" قَالُوا: وَمَنْ يُسْتَبْدَلُ بِنَا؟ قَالَ: فَضَرَبَ رَسُولُ اللَّهِ ﷺ عَلَى مَنْكِبِ سَلْمَانَ ثُمَّ قَالَ:] هَذَا وَقَوْمُهُ. هَذَا وَقَوْمُهُ [قَالَ: حَدِيثٌ غَرِيبٌ فِي إِسْنَادِهِ مَقَالٌ.

وَقَدْ رَوَى عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ نَجِيحٍ وَالِدُ عَلِيِّ بْنِ الْمَدِينِيِّ أَيْضًا هَذَا الْحَدِيثَ عَنِ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ أبي هريرة قال: قال أناس مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ يَا رَسُولَ اللَّهِ، مَنْ هَؤُلَاءِ الَّذِينَ ذَكَرَ اللَّهُ إِنْ تَوَلَّيْنَا اسْتُبْدِلُوا ثُمَّ لَا يَكُونُوا أَمْثَالَنَا؟ قَالَ: وَكَانَ سَلْمَانُ جَنْبِ رَسُولِ اللَّهِ ﷺ قَالَ: فَضَرَبَ رَسُولُ اللَّهِ ﷺ فَخِذَ سَلْمَانَ، قَالَ:] هَذَا وَأَصْحَابُهُ. وَالَّذِي نَفْسِي بِيَدِهِ لَوْ كَانَ الْإِيمَانُ مَنُوطًا بِالثُّرَيَّا لَتَنَاوَلَهُ رِجَالٌ مِنْ فَارِسَ [.

وَقَالَ الْحَسَنُ: هُمُ الْعَجَمُ. وَقَالَ عِكْرِمَةُ: هُمْ فَارِسُ وَالرُّومُ. قَالَ الْمُحَاسِبِيُّ: فَلَا أحد بعد العرب مِنْ جَمِيعِ أَجْنَاسِ الْأَعَاجِمِ أَحْسَنُ دِينًا، وَلَا كَانَتِ الْعُلَمَاءُ مِنْهُمْ إِلَّا الْفُرْسُ. وَقِيلَ: إِنَّهُمُ الْيَمَنُ، وَهُمُ الْأَنْصَارُ، قَالَهُ شُرَيْحُ بْنُ عُبَيْدٍ. وَكَذَا قَالَ ابْنُ عَبَّاسٍ: هُمُ الْأَنْصَارُ. وَعَنْهُ أَنَّهُمُ الْمَلَائِكَةُ. وَعَنْهُ هُمُ التَّابِعُونَ. وَقَالَ مُجَاهِدٌ: إِنَّهُمْ مَنْ شَاءَ مِنْ سَائِرِ النَّاسِ.

"ثُمَّ لا يَكُونُوا أَمْثالَكُمْ" قَالَ الطَّبَرِيُّ: أَيْ فِي الْبُخْلِ بِالْإِنْفَاقِ فِي سَبِيلِ اللَّهِ. وَحُكِيَ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ فَرِحَ بِهَا رَسُولُ اللَّهِ ﷺ وَقَالَ:] هِيَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا [. وَاللَّهُ أَعْلَمُ

— Azahari Hassim

Founder, The World of Abrahamic Theology