Hadith Regarding Shaam (Syria)
(Syria+Jordan+labenon+isreal+senia+part of Iraq+)
Prophet Muhammad (saas)
Commanded to assist Syrian Muslim
Composed by
Imam Hussain Makki
Darul Hadith Arabia
Khilafat TV
Mission world peace still continue by followers of Muhammad (saas)
Muhammad(saas) commanders of the Believers
Complete the mission
==============================================================================
Muhammad-I am the prophet that laughs when
killing my enemies (sahih Hadith),
==================================================================
(Muhammad) i have been raised for jihad and i m not raised for
tillage “(sahih hadith), war is deceit (sahih hadith),
Muhammad(saas) said: "Even if they put the sun in my right
hand and the moon in my left hand to leave this call, I will never stop until
Allah gives it victory or I die in it." (sahih hadith)
=============================================================================
Virtues
of Al-Shaam
(http://immamalbani.blogspot.com/2011/05/virtues-of-al-sham.html)
Virtues
of Al Shaam and its People
(Al-Shaam: refers to the lands currently
known as Jordan, Syria, Palestine, Lebanon, Parts of northern Egypt, and
parts of western Iraq)
=====================================================================
1) From Zayd ibn thabit Al-ansari (radiya allahu
anhu) said I heard the Messenger (saas)صلى الله عليه وسلم say: “O tooba (a tree
in paradise/glad tidings) for the Shaam!, O tooba (a tree in paradise/glad
tidings) for the Shaam!, O tooba (a tree in paradise/glad tidings) for the
Shaam!”
They said: “O
Messanger of Allah! How did they get this?” He replied “The angels of Allah
have rested their wings upon the Shaam”
Sheikh Al-albani
says: The hadith is Sahih. It was narrated in Al-tirmidhi and other than it.
=====================================================================
2) From Abdulla Ibn Hawala, the Messanger صلى الله
عليه وسلم said: “You will be split up into groups of armies. An army will be in
Al-shaam, an army in Iraq, and an army in Yemen.”
Abdullah said: I
stood up and said…”choose for me oh Messenger of Allah.”
The Prophet صلى الله
عليه وسلم said: “Upon you is Al-shaam; and whoever cannot, let him go to Yemen,
and let him drink from its water, for Allah has assured (secured) for me
Al-shaam and its people.
Rabi’a said: I
heard Aba Idris narrating this hadith and he would say: “who ever Allah has
given assurance then there is no fear over him.”
Sheikh Al-albani
says this hadith is Sahih Jidan (very authentic)
=====================================================================
3) From Abdullah Ibn Omar (radiya allahu anhuma)
he said: The messenger of Allah صلى الله عليه وسلم said, I saw a pillar of the
book was taken from underneath my pillow and I looked and it was an extending
light directed toward Al-shaam. Verily al-iman (the faith), at the time of
fitan (turmoil) is in Al-shaam.
Sheikh Al-Albani
says it is an authentic hadith.
=====================================================================
4) From Mu’awiya ibn Qura (raised to the Prophet)
(radiya allahu anhu): The Messenger صلى الله عليه وسلم said: “If the people of Al-shaam
are corrupted then there is no good in you. There will always be a group of my
Ummah that will be victorious, and they will not be harmed by those who seek to
humiliate them until the hour comes.
Sheikh Al-albani
declared this as an authentic hadith.
=====================================================================
Taken
from the book: Takhreej Ahadith Fada’il Ahl Al-shaam wa Dimashq by: The Imamm
Muhammad Nasir Deen al-Albani
In the collection of Imam Ahmed and Sunnan
Abu Dawud, Ib
(Al-Shaam:
refers to the lands currently known as Jordan, Syria, Palestine, Lebanon,
Parts of northern Egypt, and parts of western Iraq)
n Hawala said:
"The
Prophet (pbuh) said: "The matter will be that you'll be fighters: fighters in Sham and fighters in Yemen and fighters in Iraq".Ibn
Hawala said:
"Choose
for me O Messenger of Allah if I am around to witness that", so he said:
"hold on to Sham, verily
it is the best of Allah's lands. He selects for it whom are righteous from
among His slaves but if you decline then hold to your Yemen and drink from the pools where the rain
gathers for
verily Allah entrusted for me ash-Sham and its people".
=====================================================================
And regarding the assistant received by assad
government is enormouse from enemy of allaah
So it isn't strange that we hear from time to time news
about the enemy of allaah giving assistance.
It is not a secret anymore that enemy of islam is
concentrating on this area, follows its updates closely, sends special forces
to train the assad army and backs up the apostate regime there against whom
they call terrorists.
And in exchange for this alliance and support
between those who disbelieve and whom Allah the Almighty said about:
"And
those who disbelieved are allies of one another. If you do not do so [i.e.,
ally yourselves with other believers], there will be fitnah [i.e., disbelief
and oppression] on earth and great corruption".
(The Holy Quran,
Surah 8. "Spoils Of War", verse 73)
"Whoever
of you should revert from his religion - Allah will bring forth [in place of
them] a people He will love and who will love Him".
(The
Holy Quran, Surah 5. "The Table Spread", verse 54)
- And from them is the hadith of Abdullah ibn
Umar that the Prophet (pbuh) said: "O Allah! Bestow Your Blessings
on our Sham and our Yemen". They said: "And our
Najd". He (pbuh) said: "O Allah! Bestow Your Blessings on
our Sham and Yemen". They said: "O Messenger of Allah!
Our Najd as well!" Then I think that he (pbuh) said in the third
time: "(In Najd) There will appear earthquakes and afflictions,
and from there the horn of shaytan will emerge".
- And in the
hadith of Abu Hurairah that the Messenger of Allah (pbuh) said: "Allah turned me towards ash Sham and
directed my back towards Yemen and said to me: ‘O Muhammad! I have made for you
what is in front of you as spoils and as a means of living, and what is behind
your back as a support and yet Islam is still increasing and shirk is reduced
and its people until the two women walk as they don't fear anything except
injustice'. By whom my soul is in his hands, days and nights won't pass by
until this religion reaches the status of the star".
- And in the
Qur'an, Allah, the Exalted, says:
"O you who
have believed, whoever of you should revert from his religion - Allah will
bring forth [in place of them] a people He will love and who will love Him [who
are] humble toward the believers, powerful against the disbelievers; they strive
in the cause of Allah and do not fear the blame of a critic. That is the favor
of Allah; He bestows it upon whom He wills.
And Allah is all-Encompassing and Knowing".
(The Holy Quran,
Surah 5. "The Table Spread", verse 54)
Imam
Hussain makki:
So
greetings are to those crowds, greetings to those supporters, greetings to
those who help them and greetings to their grandsons whom we are pleased with
of their revival in da'wah, jihad and the emergence of their banner in these
days.
The
first of them: The
exclusivity of syria's people to this great quality that Allah, the Almighty,
will bring them forth at the time when others apostate from among the Arab
tribes that live in the Peninsula and this is to show their high status as they
are the party of Allah at a time when others leave this religion.
The
second virtue: Allah's
saying: "He will love [them] and they will love Him".
There is nothing beyond this high reputation and honor from Allah, the
Almighty, because whomever Allah loves, they attain such happiness which no
happiness can resemble. They have been honored such an honor that can't be
measured by the likes. They have succeeded in such achievements that aren't
equivalent to others and they have been given a great repute that can't be
matched.
The
third virtue: Allah's
saying, "And they will love Him". This is a magnificent
status and a beautiful attribute. When the inconsiderable slave is loving to
his Lord then that is the utmost objective in faith which is the reason behind
winning an eternal bliss and it is the reason for being rescued from the
painful punishment. From the greatness of loving Allah, the Almighty, and the
signs of its authenticity is following the Messenger of Allah (pbuh) in his
sayings, in his actions and by imitating him and embracing the noble guidance
that he came with. The Almighty Allah says: "Say, [O Muhammad],
"If you should love Allah, then follow me, [so] Allah will love you and
forgive you your sins. And Allah is Forgiving and Merciful". (The Holy
Quran, Surah 3. "The Family Of 'Imran", verse 31). Thus whoever loves
Allah and follows His Messenger (pbuh), then they attain the love from Allah,
the Almighty. They have their sins wiped off and their status raised among the
believing slaves of Allah.
The
fourth virtue: Allah's
saying: "[Who are] humble toward the believers". This
humbleness towards the people of iman is from the most honorable
characteristics and from the greatest attributes of the believers. It is this
humbleness that is praised by Allah. It raises its doer in status and in it
there is eradication of many of the evil attributes of which are arrogance and
egotism.
The
fifth virtue: Allah's
saying: "Powerful against the disbelievers". It is the
result of solidness in the religion, strictness in acting upon it and the
hatred for its enemies and harshness on those who go astray.
The
sixth virtue: Allah's
saying: "They strive in the cause of Allah". Indeed jihad
is the head of the Sharia obligations. With it the pillars of the religion are
established, sunnah of bayt and sunnah of immaarah and sunnah of khilafat, is
establish, syria is the first place who lost khilafat system of Muhammad
(saas), so syrian muslim are given opportunity to make it khilafat state where
our beloved prophet Jesus will descend and ruled with khilafat system of sunnah
of prophet muhammad (saas) its status is raised and the circle of Islam is
expanded. The sides of kufr diminishes and its pillars are destroyed.
The
seventh virtue: Allah's
saying: "And do not fear the blame of a critic". This is
the matter of purity and standing alone for Allah and not paying attention to
what opposes the truth and differs from the religion. And it came as an
indefinite noun in the context of negation (in the Arabic language), so it
includes all blames that come from any blamer regardless if they're dignified
or miserable, close or far. What proves this attribute is their action of
commanding the good and forbidding the evil in a way that even mountains cannot
reach their height and it isn't intimidated by terror. When Allah the Almighty
gathered for them these honorable attributes in this verse, He reminded them of
the greatness of this grant and the kindness of this favor so He said: "That
is the favor of Allah; He bestows it upon whom He wills. And Allah is all
Encompassing and Knowing". In it there are implications that He
gathered for them of His blessings which He didn't bestow on other slaves of
His. It is as if this is an answer to whoever desires to have these great
qualities or compete with them or envy them (in a good way) because of
that".
=====================================================================
I.
In the Noble Qur'an
1.
Allah Most High blessed the land of Shâam when He said {Glorified be He Who
carried His servant by night from the Inviolable Place of Worship to the Far
Distant Place of Worship the neighborhood whereof We have blessed, that We
might show him of Our tokens! Lo! He, only He, is the Nearer, the Seer} (17:1).
The
Prophet 
said: "I was brought the Burâq, a
tall white beast, bigger than a donkey but smaller than a mule. He could place
his hooves at the farthest boundary of his gaze. I mounted it until I arrived
at the Hallowed House (Bayt al-Maqdis). I tied it at the ring where the
Prophets tied it before him. I entered the mosque and prayed two rak`as there.4
said: "I was brought the Burâq, a
tall white beast, bigger than a donkey but smaller than a mule. He could place
his hooves at the farthest boundary of his gaze. I mounted it until I arrived
at the Hallowed House (Bayt al-Maqdis). I tied it at the ring where the
Prophets tied it before him. I entered the mosque and prayed two rak`as there.4
Other
narrations of the hadith of isrâ' and mi`raj state that the following took
place during the Prophet's flight on top of the Burâq:
flight on top of the Burâq:
Gibrîl
said: "Alight and pray here." The Prophet did so then remounted. Gibrîl said:
"Do you know where you prayed?" He said no. Gibrîl said: "You
prayed in Madyan5 at the tree of Musa."6 The Burâq continued his lightning
flight, then Gibrîl said: "Alight and pray here." He did so then
remounted, then Gibrîl said: "Do you know where you prayed?" He said
no. Gibrîl said: "You prayed at the mountain of Sînâ' where Allah
addressed Musa." Then he reached a land where the palaces of al-Shâm
became visible to him. Gibrîl said to him: "Alight and pray." He did
so and remounted, then the Burâq continued his lightning flight and Gibrîl
said: "Do you know where you prayed?" He said no. Gibrîl said:
"You prayed in Bayt Lahm, where `Isa ibn Maryam was born."... He
continued travelling until he reached the city of the Hallowed House and he
entered it by its Southern gate. He dismounted the Burâq and tied it at the
gate of the mosque, using the ring by which the Prophets tied it before him.
"We entered the mosque from a gate through which the sun and the moon
could be seen when they set. I prayed in the mosque for as long as Allah
wished."7
did so then remounted. Gibrîl said:
"Do you know where you prayed?" He said no. Gibrîl said: "You
prayed in Madyan5 at the tree of Musa."6 The Burâq continued his lightning
flight, then Gibrîl said: "Alight and pray here." He did so then
remounted, then Gibrîl said: "Do you know where you prayed?" He said
no. Gibrîl said: "You prayed at the mountain of Sînâ' where Allah
addressed Musa." Then he reached a land where the palaces of al-Shâm
became visible to him. Gibrîl said to him: "Alight and pray." He did
so and remounted, then the Burâq continued his lightning flight and Gibrîl
said: "Do you know where you prayed?" He said no. Gibrîl said:
"You prayed in Bayt Lahm, where `Isa ibn Maryam was born."... He
continued travelling until he reached the city of the Hallowed House and he
entered it by its Southern gate. He dismounted the Burâq and tied it at the
gate of the mosque, using the ring by which the Prophets tied it before him.
"We entered the mosque from a gate through which the sun and the moon
could be seen when they set. I prayed in the mosque for as long as Allah
wished."7
The
commentaries are unanimous in adducing the Prophet's reports whereby {the Far Distant Place
of Worship the neighborhood whereof We have blessed} is the divine sanctuary in
al-Qudus in Shâm.8 Ka`b al-Ahbar said: "Allah has blessed al-Shâm from the
Euphrates to al-`Arish [Egypt's border]."9
reports whereby {the Far Distant Place
of Worship the neighborhood whereof We have blessed} is the divine sanctuary in
al-Qudus in Shâm.8 Ka`b al-Ahbar said: "Allah has blessed al-Shâm from the
Euphrates to al-`Arish [Egypt's border]."9
=====================================================================
2.
Allah Most High also said {And We caused the folk who were devised to inherit
the eastern parts of the land and the western parts thereof which We had
blessed} (7:137), meaning Shâm, as narrated from the authorities in tafsîr
among the Tâbi`în.10
=====================================================================
3.
Allah Most High also said {And We verily did allot unto the Children of Israel
a beautiful abode (mubawwa'a sidq), and provided them with good things}
(10:93). The scholars of the Tâbi`în explained the beautiful abode to mean
Shâm.11
=====================================================================
4.
Allah Most High also said {And We rescued him [Ibrahim] and Lot (and brought
them) to the land which We have blessed for (all) peoples} (21:71) meaning Shâm
according to the Salaf as reported by the commentators.12
=====================================================================
5.
Allah Most High also said {And unto Solomon (We subdued) the wind in its
raging. It set by His command toward the land which We had blessed} (21:81),
meaning Shâm.13 Ibn `Abd al-Salam said that the scholars differed whether this
blessing consisted in the presence of the Prophets and Messengers, or with the
abundance of harvests and water.14
=====================================================================
6.
Allah Most High also said {And We set, between them and the towns which We had
blessed, towns easy to be seen, and We made the stage between them easy,
(saying): Travel in them safely both by night and day} (34:18). The early
scholars have identified those blessed towns as Shâm.15
=====================================================================
7.
Allah Most High also swore {By the fig and the olive, By Mount Sînâ} (95:1-2),
meaning by "the fig" al-Shâm and by "the olive" Palestine,
which is also in Shâm, as is Sînâ.16 Each of these three symbols and the places
they stand for refers in turn to a Prophet, respectively Ibrahim `alayhi
as-Salam, `Isa `alayhi as-Salam, and Musa `alayhi as-Salam.
=====================================================================
8.
The divine mention of "the first gathering" in the verse {He it is
Who has caused those of the People of the Scripture who disbelieved to go forth
from their homes unto the first gathering} (59:2) is an allusion to the second
and final gathering, both of which take place in Shâm.17
=====================================================================
9.
The land of refuge for `Isa ibn Maryam `alayhi as-Salam and his mother in the
verse {And We made the son of Mary and his mother a portent, and We gave them
refuge on a height (rabwa), a place of flocks and water springs} (23:50) was
Damascus according to Ibn `Abbas, `Abd Allah ibn Salam, Sa`id ibn al-Musayyib,
and al-Hasan al-Basri.18
=====================================================================
10.
His - the Most High - statement {many columned Iram, The like of which was not
created in the lands} (89:7-8) was explained by Bishr ibn al-Harith to refer to
Shâm.19
II.
In the Noble Hadith [below]
=====================================================================
NOTES
1)
In Ibn Hibban (16:294). Bâlis is sixty miles East of Aleppo, at the South-East
bend of the Euphrates, while `Arish Misr is the first Egyptian town on the side
of Shâm, on the Mediterranean coast as defined in Mu`jam al-Buldan. Al-Suyuti
in al-Durr al-Manthur mentions that Ibn `Asakir narrates something similar from
the Tâbi`î Abu al-Aghdash. This definition is confirmed by the report narrated
from Ka`b al-Ahbar below.
---
2)
Narrated as part of a very long hadith by Ahmad in his Musnad and al-Tabarani,
both with sound chains as stated by al-Haythami in Majma` al-Zawa'id, and by
al-Bazzar in his Musnad.
---
3)
Cf. below, Part I #9 and Part II #14, 23, 26, 27, and 36.
---
4)
Narrated as part of a long hadith from Anas by Muslim and Ahmad.
---
5)
A city on the shore of the Red Sea bordering Tabuk near the valley of Shu`ayb.
---
6)
The tree under which Musa `alayhi as-Salam rested from fatigue and hunger
during his flight from Fir`awn.
---
7)Narrated
as part of a long hadith from Anas by al-Nasa'i with a sound chain and from
Shaddad ibn Aws by al-Bayhaqi who declared it sound in Dala'il al-Nubuwwa
(2:355-357), and by al-Tabarani in al-Kabir and al-Bazzar with a sound chain as
indicated by al-Haythami in Majma` al-Zawa'id. See Ibn Hajar's Mukhtasar
(1:90-91 #32).
---
8)
See al-Suhayli, al-Ta`rif wa al-I`lam fi ma Ubhima fi al-Qur'an min al-Asma' wa
al-A`lam (p. 96) and the Tafsirs of Abu al-Su`ud (5:155), Ibn Kathir (3:22-24),
al-Jalalayn (p. 365), al-Durr al-Manthur (5:182, 5:195, 5:222), al-Tabari
(15:5), al-Wahidi (2:627), al-Nahhas (4:119), etc. Also al-Mubarakfuri, Tuhfa
(8:450).
---
9)
In al-Suyuti, Mufhimat al-Aqran fi Mubhamat al-Qur'an (p. 21).
---
10)
Narrated from al-Hasan and Qatada by `Abd al-Razzaq, `Abd ibn Humayd in his
Musnad, al-Tarabi in his Tafsir, Ibn al-Mundhir, Ibn Abi Hatim, Abu al-Shaykh,
and Ibn `Asakir as mentioned in al-Suyuti's al-Durr al-Manthur and Ibn `Abd
al-Salam in Targhib Ahl al-Islam (p. 13-14).
---
11)
Narrated from Qatada, al-Dahhak, and Ibn Zayd by Ibn al-Mundhir as stated by
al-Suyuti in Mufhimat al-Aqran fi Mubhamat al-Qur'an (p. 115) and Ibn `Abd
al-Salam in Targhib Ahl al-Islam (p. 14). See the Tafsirs of Abu al-Su`ud
(4:174), al-Jalalayn (p. 281), al-Durr al-Manthur (4:389), al-Tabari
(11:166-167), `Abd al-Razzaq (2:297), Ibn al-Jawzi (4:62), al-Shawkani (2:485),
al-Nahhas (3:316), etc.
---
12)
See the Tafsirs of Abu al-Su`ud (6:77), Ibn Kathir (3:186), al-Jalalayn (p.
427), al-Durr al-Manthur (5:642-643), al-Tabari (11:166, 17:45-47), al-Qurtubi
(11:305), al-Wahidi (2:720), Ibn al-Jawzi (5:368), al-Shawkani (3:416), etc.
---
13)
See the Tafsirs of Abu al-Su`ud (6:80), al-Jalalayn (p. 428), al-Tabari
(17:55), al-Qurtubi (11:322), Ibn al-Jawzi (5:370-374), al-Shawkani (3:419)
etc.
---
14)
Ibn `Abd al-Salam, Targhib (p. 13).
---
15)
See the Tafsirs of Abu al-Su`ud (7:128), Ibn Kathir (3:534), al-Tha`alibi
(3:244), al-Jalalayn (p. 566), al-Durr al-Manthur (6:692), al-Tabari
(22:83-84), al-Qurtubi (14:289), al-Wahidi (2:882), Mujahid (2:525), Ibn
al-Jawzi (6:448), al-Shawkani (4:321), al-Nahhas (5:410) etc.
---
16)
See the Tafsirs of Abu al-Su`ud (9:174), Ibn Kathir (4:527), al-Jalalayn (p.
813), al-Durr al-Manthur (8:554-555), al-Tabari (30:239), `Abd al-Razzaq
(3:382), al-Qurtubi (20:111), al-Wahidi (2:1214), Ibn al-Jawzi (9:168-
170),
al-Shawkani (5:464-465), etc. and al-Bakri's Mu`jam ma Ustu`jam (3:898).
---
17)See
the Tafsirs of al-Jassas (5:316), Abu al-Su`ud (8:225), al-Tha`alibi
(4:281-282), al-Jalalayn (p. 730), al-Durr al-Manthur (1:730), al-Tabari
(28:28-29), `Abd al-Razzaq (3:282), al-Qurtubi (18:2), al-Wahidi (2:1080), Ibn
al-Jawzi (8:204), al-Shawkani (5:195, 5:199), etc. and al-Hakim (1990 ed.
2:525). See also the report cited below (#28).
---
18)
Cf. Ibn Abi Shayba (6:409) with a sound chain to Sa`id ibn al-Musayyib,
al-Suyuti in Mufhamat al-Aqran (p. 148), al-Haythami (7:72), Ibn `Abd al-Salam
in Targhib Ahl al-Islam (p. 27), and the Tafsirs of Abu al-Su`ud (6:137), Ibn
Kathir (3:247), al-Thawri (p. 216), al-Durr al-Manthur (6:101-102), al-Tabari
(18:26), `Abd al-Razzaq (3:45), al-Qurtubi (12:126), al-Wahidi (2:748), Ibn
al-Jawzi (5:476), al-Shawkani (3:486-487), al-Nahhas (4:461-462), etc. as well
as Yaqut's Mu`jam al-Buldan (2:464) and al-Bakri's Mu`jam ma Ustu`jam (2:637).
One
narration of this commentary has a chain from Ibn al-Musayyib up to `Abd Allah
ibn Salam but its authenticity was questioned by Ibn Abi `Asim (d. 287) in his
`Ilal al-Hadith (2:65-66) on the grounds that none of the authorities went
further up than Ibn al-Musayyib. However, the hadith master Abu Muhammad
al-Ramahurmuzi's (d. 362) narration in al-Muhaddith al-Fasil Bayn al-Rawi wa
al-Wa`i ("The Hadith Scholar That Differentiates Between Narrators and
Containers") (p. 475) does narrate it up to `Abd Allah ibn Salam with his
chain, and both Ibn Kathir in his Tafsir (3:247) and al-Qurtubi in his (12:126)
mention Ibn Salam's narration. Note that al-Dhahabi lauded al-Ramahurmuzi's
book in his Siyar (1996 ed. 12:233) and related that al-Silafi carried it
wherever he went. Dr. Nur al-Din `Itr pointed out in a class communication that
it was the first comprehensive book on hadith science ever written, second to
which came the works of al-Hakim, al-Khatib, and Ibn al-Salah.
Another
narration raises this commentary to the Prophet from Abu Umama as narrated by Ibn
`Asakir in Tarikh Dimashq (1:192), Tammam al-Razi in al-Fawa'id (2:11),
al-Raba`i in Fada'il al-Sham wa Dimashq (p. 37), and al-`Ajluni in Kashf
al-Khafa' (1:544). However, its chain is very weak due to Maslama ibn `Ali who
is discarded as a narrator (matrûk).
from Abu Umama as narrated by Ibn
`Asakir in Tarikh Dimashq (1:192), Tammam al-Razi in al-Fawa'id (2:11),
al-Raba`i in Fada'il al-Sham wa Dimashq (p. 37), and al-`Ajluni in Kashf
al-Khafa' (1:544). However, its chain is very weak due to Maslama ibn `Ali who
is discarded as a narrator (matrûk).
---
19)
Narrated from al-Maqbiri by al-Tabari in his Tafsir (30:111) and others.
=====================================================================
II.
In the Noble Hadith
The
Prophet called
al-Shâm the purest of the lands of Allah Most High, the place where Religion,
belief and safety are found in the time of dissension, and the home of the
saints for whose sake Allah sends sustenance to the people and victory to
Muslims over their enemies.
called
al-Shâm the purest of the lands of Allah Most High, the place where Religion,
belief and safety are found in the time of dissension, and the home of the
saints for whose sake Allah sends sustenance to the people and victory to
Muslims over their enemies.
The following is list of hadiths
relevant to the immense merits of al-Shâm:
11. The
Prophet said: "Blessings to al-Shâm,
blessings to al-Shâm, blessings to al-Shâm!" (yâ tûbâ li al-Shâm). They
asked why and he replied: "Because the wings of the angels of the Merciful
are lowered over it."1
said: "Blessings to al-Shâm,
blessings to al-Shâm, blessings to al-Shâm!" (yâ tûbâ li al-Shâm). They
asked why and he replied: "Because the wings of the angels of the Merciful
are lowered over it."1
Ibn `Abd
al-Salam said: "This is an allusion to the fact that Allah has put certain
angels in charge of guarding Shâm and protecting it. This is in agreement with
the hadith of `Abd Allah ibn Hawala [#18] that states that they [the people of
Shâm] are under His guarantee (kafâla) and His care."2
=====================================================================
12. The
Prophet said: "The heartland of the Abode of Islam is al-Shâm." (`Uqr dâr
al-islâm al-shâm.)3 A longer version states that Salama ibn Nufayl al-Hadrami
al-Sakuni came to the Prophet and said: "I have fattened the
horses and laid down arms, for war has rested its burdens and there is no more
fighting." The Prophet said:
"Now has fighting come! There shall not cease to be a group in my
Community that shall remain victorious over all people. Allah shall cause the
hearts of some to go astray and those shall fight them and receive from them
His sustenance, until His command comes to pass as they are in that state. Lo!
Verily, the heartland of the Believers is al-Shâm (`uqr dâr al-mu'minîn
al-shâm), and immense good remains tied to the forelocks of horses until the
Day of Resurrection."4
said: "The heartland of the Abode of Islam is al-Shâm." (`Uqr dâr
al-islâm al-shâm.)3 A longer version states that Salama ibn Nufayl al-Hadrami
al-Sakuni came to the Prophet and said: "I have fattened the
horses and laid down arms, for war has rested its burdens and there is no more
fighting." The Prophet said:
"Now has fighting come! There shall not cease to be a group in my
Community that shall remain victorious over all people. Allah shall cause the
hearts of some to go astray and those shall fight them and receive from them
His sustenance, until His command comes to pass as they are in that state. Lo!
Verily, the heartland of the Believers is al-Shâm (`uqr dâr al-mu'minîn
al-shâm), and immense good remains tied to the forelocks of horses until the
Day of Resurrection."4
Ibn `Abd
al-Salam said: "In this hadith the Prophet informed us of the apostasy that would
take place on the part of those whose hearts Allah would cause to go astray,
and the fighting against the apostates. In his telling us about residing in
Shâm there is a sign that to live there consists in waging war for His sake,
and news that Shâm shall remain a fortified borderline city until the Day of
Resurrection. We have witnessed this, for the outer borders of Shâm are
permanent front lines."5
informed us of the apostasy that would
take place on the part of those whose hearts Allah would cause to go astray,
and the fighting against the apostates. In his telling us about residing in
Shâm there is a sign that to live there consists in waging war for His sake,
and news that Shâm shall remain a fortified borderline city until the Day of
Resurrection. We have witnessed this, for the outer borders of Shâm are
permanent front lines."5
=====================================================================
13. Strengthened
by the above report is that of the Prophet's saying: "The people of Shâm, their
spouses, their offspring, and their male and female servants are garrisoned for
the sake of Allah murâbitûn). Therefore, whoever takes up residence in one of
the cities of Shâm, he is in a garrison-post or fortified borderline city and
he is a mujâhid."6
saying: "The people of Shâm, their
spouses, their offspring, and their male and female servants are garrisoned for
the sake of Allah murâbitûn). Therefore, whoever takes up residence in one of
the cities of Shâm, he is in a garrison-post or fortified borderline city and
he is a mujâhid."6
=====================================================================
14. The
Prophet is also related to say: "A party of my Community shall not cease to
fight at the gates of Damascus and its surroundings and at the gates of Bayt
al-Maqdis and its surroundings. The betrayal or desertion of whoever deserts
them shall not harm them in the least. They shall remain victorious, standing
for truth, until the Hour rises."7 Al-Nawawi explained the term
"the Hour" to mean "the spread of the wind [that shall take away
the lives of the Believers]."8
is also related to say: "A party of my Community shall not cease to
fight at the gates of Damascus and its surroundings and at the gates of Bayt
al-Maqdis and its surroundings. The betrayal or desertion of whoever deserts
them shall not harm them in the least. They shall remain victorious, standing
for truth, until the Hour rises."7 Al-Nawawi explained the term
"the Hour" to mean "the spread of the wind [that shall take away
the lives of the Believers]."8
=====================================================================
15. The
Prophet said: "The anti-Christ shall come
out into my Community and endure for forty days or months or years" - the
narrator was unsure - "after which Allah shall send `Isa ibn Maryam, who
looks exactly like `Urwa ibn Mas`ud. `Isa shall pursue the anti-Christ and
destroy him. Then people shall live for seven years without the least enmity
among them. Then Allah shall send a cool wind from the direction of al-Shâm,
whereupon none shall remain on the face of the earth that has an atom's worth
of goodness in their heart except they shall be taken away..."9 The
Prophet described that wind as having "the
scent of musk and the touch of silk."10
said: "The anti-Christ shall come
out into my Community and endure for forty days or months or years" - the
narrator was unsure - "after which Allah shall send `Isa ibn Maryam, who
looks exactly like `Urwa ibn Mas`ud. `Isa shall pursue the anti-Christ and
destroy him. Then people shall live for seven years without the least enmity
among them. Then Allah shall send a cool wind from the direction of al-Shâm,
whereupon none shall remain on the face of the earth that has an atom's worth
of goodness in their heart except they shall be taken away..."9 The
Prophet described that wind as having "the
scent of musk and the touch of silk."10
=====================================================================
16. The
Prophet said: "O Allah, bless us in our Shâm and our Yemen!" They said: "O
Messenger of Allah! and our Najd!" He did not reply but again said:
"O Allah, bless us in our Shâm and our Yemen!" They said: "O
Messenger of Allah! and our Najd!" He did not reply but again said:
"O Allah, bless us in our Shâm and our Yemen!" They said: "O
Messenger of Allah! and our Najd!" He said: "Thence shall come great
upheavals and dissensions, and from it shall issue the side of the head of
Shaytân."11
said: "O Allah, bless us in our Shâm and our Yemen!" They said: "O
Messenger of Allah! and our Najd!" He did not reply but again said:
"O Allah, bless us in our Shâm and our Yemen!" They said: "O
Messenger of Allah! and our Najd!" He did not reply but again said:
"O Allah, bless us in our Shâm and our Yemen!" They said: "O
Messenger of Allah! and our Najd!" He said: "Thence shall come great
upheavals and dissensions, and from it shall issue the side of the head of
Shaytân."11
Som people claim
that Najd means Iraq in the terminology of the hadith but this is incorrect.12
Al-Nawawi said: "Najd is the area that lies between Jurâsh (in Yemen) all
the way to the rural outskirts of Kûfâ (in Iraq), and its Western border is the
Hijaz. The author of al-Matali` said: Najd is all a province of
al-Yamama."13 Al-Fayruzabadi said: "Its geographical summit is Tihama
and Yemen, its bottom is Iraq and Shâm, and it begins at Dhatu `Irqin14 from
the side of the Hijaz."15 Al-Khattabi said: "Najd lies Eastward, and
to those who are in Madina, their Najd is the desert of Iraq and its
vicinities, which all lie East of the people of Madina. The original meaning of
najd is `elevated land' as opposed to ghawr which means declivity. Thus, Tihama
is all part of al-Ghawr, and Mecca is part of Tihama."16 This is confirmed
by Ibn al-Athir's definition: "Najd is any elevated terrain, and it is a
specific name for what lies outside the Hijaz and adjacent to Iraq."17
Similarly al-Dawudi said: "Najd lies in the vicinity of Iraq."18 Iraq
itself lexicaly means river-shore or sea-shore, in reference to the Euphrates
and the Tigris.19 In other words, Najd is the mountainous area East of the
Hijaz, bordering it and Iraq at the same time and actually separating them.
This is confirmed by the verse of the poet `Awamm ibn al-Asbagh:
Next to Batni
Nakhlin there is a mountain called the Black One: One half of it is Hijazi,
another half Najdi.20
A further
confirmation is in the account of the qunût of the Prophet against the tribes of Najd. `Amir ibn
Malik came to the Prophet in the 4th year of the Hijra, neither
accepting nor rejecting Islam. Instead he said: "O Muhammad! If you send
some of your Companions to the people of Najd to call them to your affair, I
have hope that they shall respond favorably to you." The Prophet replied: "Truly I fear for them
[harm] from the people of Najd" (innî akshâ `alayhim ahla Najd). `Amir
said: "I proclaim that they are under my protection." The
Prophet then sent seventy men from the elite of
the Ansar. They travelled until they alighted at the Well of Ma`una, at which
time they sent Haram ibn Malhan with the letter of the Messenger of Allah to `Amir ibn al-Tufayl. The latter did
not look at the letter but instead killed Haram ibn Malhan. Then he called upon
the Banu `Amir for assistance to kill the rest of the Muslim group, but they
declined to challenge `Amir ibn Malik's protectorate. So `Amir ibn al-Tufayl
called upon the following tribes of the Banu Sulaym: `Usayya, Ra`l, Dhakwan,
and they responded to him. They formed an expedition and surrounded the group
with their mounts. The Muslims were killed to the last man but for `Amr ibn
Umayya al-Dumari who returned to Madina. The Prophet was deeply affected by their death and
remained supplicating (yaqnutu) for one month during the dawn prayer against
the (Najdi) Banu Sulaym tribes of Ra`l, Dhakwan, Banu Lahyan, and `Usayya.21
against the tribes of Najd. `Amir ibn
Malik came to the Prophet in the 4th year of the Hijra, neither
accepting nor rejecting Islam. Instead he said: "O Muhammad! If you send
some of your Companions to the people of Najd to call them to your affair, I
have hope that they shall respond favorably to you." The Prophet replied: "Truly I fear for them
[harm] from the people of Najd" (innî akshâ `alayhim ahla Najd). `Amir
said: "I proclaim that they are under my protection." The
Prophet then sent seventy men from the elite of
the Ansar. They travelled until they alighted at the Well of Ma`una, at which
time they sent Haram ibn Malhan with the letter of the Messenger of Allah to `Amir ibn al-Tufayl. The latter did
not look at the letter but instead killed Haram ibn Malhan. Then he called upon
the Banu `Amir for assistance to kill the rest of the Muslim group, but they
declined to challenge `Amir ibn Malik's protectorate. So `Amir ibn al-Tufayl
called upon the following tribes of the Banu Sulaym: `Usayya, Ra`l, Dhakwan,
and they responded to him. They formed an expedition and surrounded the group
with their mounts. The Muslims were killed to the last man but for `Amr ibn
Umayya al-Dumari who returned to Madina. The Prophet was deeply affected by their death and
remained supplicating (yaqnutu) for one month during the dawn prayer against
the (Najdi) Banu Sulaym tribes of Ra`l, Dhakwan, Banu Lahyan, and `Usayya.21
Another proof is
that no-one from Iraq entered Islam in the time of the Prophet but only after his time. However, the
Prophet sent military expeditions to Najd, went
there himself, and some Najdis even accepted Islam as shown by the following
hadiths:
but only after his time. However, the
Prophet sent military expeditions to Najd, went
there himself, and some Najdis even accepted Islam as shown by the following
hadiths:
(a) It is
narrated from Talha ibn `Ubayd Allah in al-Bukhari and Muslim that "a man
came to the Messenger of Allah from the people of Najd (min ahli
najd), disheveled, the din of his voice audible although he was unintelligible..."
to the end of the hadith in which the man said, speaking of the Five Pillars of
Islam: "By Allah! I shall never add to this nor subtract from it,"
whereupon the Prophet said: "He shall obtain success if
he proves truthful." As stated by al-Khatib,22 this is a different man
from that mentioned in the hadith of Anas in al-Bukhari as coming into the
Mosque with his camel and asking "Which one of you is Muhammad?"
later identifying himself as Dimam ibn Tha`laba al-Sa`di al-Bakri from the Banu
Sa`d ibn Bakr tribe.
from the people of Najd (min ahli
najd), disheveled, the din of his voice audible although he was unintelligible..."
to the end of the hadith in which the man said, speaking of the Five Pillars of
Islam: "By Allah! I shall never add to this nor subtract from it,"
whereupon the Prophet said: "He shall obtain success if
he proves truthful." As stated by al-Khatib,22 this is a different man
from that mentioned in the hadith of Anas in al-Bukhari as coming into the
Mosque with his camel and asking "Which one of you is Muhammad?"
later identifying himself as Dimam ibn Tha`laba al-Sa`di al-Bakri from the Banu
Sa`d ibn Bakr tribe.
(b) The hadith
of Abu Hurayra in the two Sahihs and the Sunan: "The Messenger of Allah sent a mounted detachment towards Najd
and they brought a man from Banu Hanifa named Thumama ibn Uthal..."
sent a mounted detachment towards Najd
and they brought a man from Banu Hanifa named Thumama ibn Uthal..."
(c) The hadith
of Abu Hurayra in Abu Dawud with a good chain, "We went out to Najd with
the Messenger of Allah until we arrived at Dhat al-Riqa` in a
region of datepalms, where he met a detachment from Ghatafan." The
Ghatafan are a Najdi tribe as shown by al-Tabari's phrase: "Two thousand Najdis
coming from Ghatafan,"23 and Ibn al-Qayyim states: "Then he raised a campaign against Najd, aiming
at the Ghatafan."24 This tribe is famous for two facts:
until we arrived at Dhat al-Riqa` in a
region of datepalms, where he met a detachment from Ghatafan." The
Ghatafan are a Najdi tribe as shown by al-Tabari's phrase: "Two thousand Najdis
coming from Ghatafan,"23 and Ibn al-Qayyim states: "Then he raised a campaign against Najd, aiming
at the Ghatafan."24 This tribe is famous for two facts:
Before Islam the
Jews of Khaybar vanquished them by making tawassul through the Prophet as stated by Ibn al-Qayyim in Hidayat
al-Hayara (p. 18) in explaining the verse (And when there came to them a (true)
Book from Allah the Qur'an) verifying that which they have (the Torah), and
aforetime (before the Qur'an was revealed) they used to pray for victory
against those who disbelieve (saying: O Allah, grant us victory against them by
the intermediary and help of the Prophet that is to be sent at the end of time),
but when there came to them (the Prophet; the truth which they knew from the
Torah, namely, the advent of the Prophet) that which they did not recognize,
they disbelieved in him (due to envy and aversion to their loss of authority);
so the curse of Allah is on the unbelievers( (2:89; Muhammad Shakir's
translation together with Tafsir al-Jalalayn);
as stated by Ibn al-Qayyim in Hidayat
al-Hayara (p. 18) in explaining the verse (And when there came to them a (true)
Book from Allah the Qur'an) verifying that which they have (the Torah), and
aforetime (before the Qur'an was revealed) they used to pray for victory
against those who disbelieve (saying: O Allah, grant us victory against them by
the intermediary and help of the Prophet that is to be sent at the end of time),
but when there came to them (the Prophet; the truth which they knew from the
Torah, namely, the advent of the Prophet) that which they did not recognize,
they disbelieved in him (due to envy and aversion to their loss of authority);
so the curse of Allah is on the unbelievers( (2:89; Muhammad Shakir's
translation together with Tafsir al-Jalalayn);
After Islam, the
Ghatafan were among the tribes that turned apostate and said the claims of the
pseudo-prophet Tulayha al-Asadi were true.
(d) The famous
hadith of the spoils from Abu Sa`id al-Khudri in the two Sahihs and the Sunan
in which the Quraysh became angry and said: "He is giving to the nobility
of Najd and leaving us out!" to which the Prophet replied: "I am only trying to win
their hearts over to us." Then a man named Dhu al-Khuwaysira from the Banu
Tamim came with sunken eyes, protruding cheeks, big forehead, profuse beard,
and shaven head. He said: "Fear Allah, O Muhammad!" Etc. which ends
with the prophecy that "Out of that man's seed shall come a people who
will recite the Qur'an but it will not go past their throats. They will pass
through religion the way an arrow passes through its quarry. They shall kill
the Muslims and leave the idolaters alone. If I live to see them, verily I
shall kill them the way the tribe of `Ad was killed."
replied: "I am only trying to win
their hearts over to us." Then a man named Dhu al-Khuwaysira from the Banu
Tamim came with sunken eyes, protruding cheeks, big forehead, profuse beard,
and shaven head. He said: "Fear Allah, O Muhammad!" Etc. which ends
with the prophecy that "Out of that man's seed shall come a people who
will recite the Qur'an but it will not go past their throats. They will pass
through religion the way an arrow passes through its quarry. They shall kill
the Muslims and leave the idolaters alone. If I live to see them, verily I
shall kill them the way the tribe of `Ad was killed."
It is also
established in the authentic Sunna that after Abu Talib's death by about three
years, in the 10th year of the Hijra, on the actual night that the
Prophet was preparing to leave Makka for
Madina, the plot to kill him by the collective hand of a conspiracy of the
tribes was hatched up by Iblis in the guise of a venerable old man (shaykh
jalîl) who, when asked who he was, simply answered "An old man from
Najd" (shaykhun min Najd). The reports go on to refer to him as "The
Old Man from Najd" (al-shaykh al-najdî).25
was preparing to leave Makka for
Madina, the plot to kill him by the collective hand of a conspiracy of the
tribes was hatched up by Iblis in the guise of a venerable old man (shaykh
jalîl) who, when asked who he was, simply answered "An old man from
Najd" (shaykhun min Najd). The reports go on to refer to him as "The
Old Man from Najd" (al-shaykh al-najdî).25
At any rate, the
above explanations prove that those who say that Najd in the hadith denotes
present-day Iraq exclusively of present-day Najd26 are mistaken, as Najd at
that time included not only Iraq but also - as in our present time - everything
East of Madina, especially the regions far South of Iraq. The proof for this is
the hadith whereby the Prophet pointed to Yemen and said:
"Verily, belief is there; but hardness and coarseness of heart is with the
blaring farmers (al-faddadîn), the people of many camels, where the two sides of
the head of Shaytân shall appear, among [the tribes of] Rabi`a and
Mudar."27 Ibn Hajar identified these two tribes as "the most
prestigious of the people of the East, the Quraysh - from which the
Prophet is issued - being a branch of
Mudar."28 This is confirmed by al-Bukhari's narration in seven places and
Muslim's in six, from Ibn `Umar, that the East (al-Mashriq) is the origin of
dissension and the place where the side of the head of Shaytân would appear -
or two sides in one narration of Muslim. The fact that Muslim narrated that
Salim ibn `Abd Allah ibn `Umar applied this hadith to the people of Iraq does
not limit its meaning to them. It only confirms that the Prophet foresaw the dissension of the Khawârij
among other dissensions hailing from the East, such as that of Musaylima the
Liar and others: Ibn `Abidin said: "The name of Khawârij is applied to
those who part ways with Muslims and declare them disbelievers, as took place
in our time with the followers of Ibn `Abd al-Wahhab who came out of Najd and
attacked the Two Noble Sanctuaries."29
pointed to Yemen and said:
"Verily, belief is there; but hardness and coarseness of heart is with the
blaring farmers (al-faddadîn), the people of many camels, where the two sides of
the head of Shaytân shall appear, among [the tribes of] Rabi`a and
Mudar."27 Ibn Hajar identified these two tribes as "the most
prestigious of the people of the East, the Quraysh - from which the
Prophet is issued - being a branch of
Mudar."28 This is confirmed by al-Bukhari's narration in seven places and
Muslim's in six, from Ibn `Umar, that the East (al-Mashriq) is the origin of
dissension and the place where the side of the head of Shaytân would appear -
or two sides in one narration of Muslim. The fact that Muslim narrated that
Salim ibn `Abd Allah ibn `Umar applied this hadith to the people of Iraq does
not limit its meaning to them. It only confirms that the Prophet foresaw the dissension of the Khawârij
among other dissensions hailing from the East, such as that of Musaylima the
Liar and others: Ibn `Abidin said: "The name of Khawârij is applied to
those who part ways with Muslims and declare them disbelievers, as took place
in our time with the followers of Ibn `Abd al-Wahhab who came out of Najd and
attacked the Two Noble Sanctuaries."29
Another proof is
that the Prophet set Qarn al-Manazil as the
starting-point (mîqât) for the state of consecration (ihrâm) for pilgrims
coming from Najd, which in his time included Iraq, although Islam had not yet
reached the latter. Later, the people of Iraq, finding Qarn al-Manazil too far
out of the way for them, asked for something nearer, whereupon `Umar - Allah be
well-pleased with him - set Dhatu `Irqin (Kufa) as their mîqât as established
in the following narrations:
set Qarn al-Manazil as the
starting-point (mîqât) for the state of consecration (ihrâm) for pilgrims
coming from Najd, which in his time included Iraq, although Islam had not yet
reached the latter. Later, the people of Iraq, finding Qarn al-Manazil too far
out of the way for them, asked for something nearer, whereupon `Umar - Allah be
well-pleased with him - set Dhatu `Irqin (Kufa) as their mîqât as established
in the following narrations:
a) "The
Prophet declared that the ihrâm of the people
of Madina starts at Dhu al-Hulayfa; that of the people of Shâm starts at
al-Juhfa; that of the people of Najd starts at Qarn al-Manazil; and that of the
people of Yemen starts at Yalamlama."30 Al-Nawawi said: "Qarn
al-Manazil is the mountain of that name. Between it and Mecca on the East lies
a distance of two legs of journey."31
declared that the ihrâm of the people
of Madina starts at Dhu al-Hulayfa; that of the people of Shâm starts at
al-Juhfa; that of the people of Najd starts at Qarn al-Manazil; and that of the
people of Yemen starts at Yalamlama."30 Al-Nawawi said: "Qarn
al-Manazil is the mountain of that name. Between it and Mecca on the East lies
a distance of two legs of journey."31
b) "When
these two cities were conquered - al-Basra and al-Kufa - they came to `Umar ibn
al-Khattab and said: `O Commander of the Believers, the Messenger of
Allah gave Qarn as a limit to the people of
Najd, and it is out of our way, so that if we want to go to Qarn it creates
hardship for us.' `Umar replied: `See what lies nearest to it on your way.' So
he determined Dhatu `Irqin as a limit for them."32 Ibn al-Athir said:
"Ibn `Abbas said: `At Dhatu `Irqin, facing Qarn,' Dhatu `Irqin being the
mîqât of the people of Iraq, and Qarn that of the people of Najd, and they are
equidistant from the Haram."33
gave Qarn as a limit to the people of
Najd, and it is out of our way, so that if we want to go to Qarn it creates
hardship for us.' `Umar replied: `See what lies nearest to it on your way.' So
he determined Dhatu `Irqin as a limit for them."32 Ibn al-Athir said:
"Ibn `Abbas said: `At Dhatu `Irqin, facing Qarn,' Dhatu `Irqin being the
mîqât of the people of Iraq, and Qarn that of the people of Najd, and they are
equidistant from the Haram."33
On the foregoing
evidence one might make a case that Najd is synonymous with Iraq in the hadith
in the general sense of the immediate East in relation to Madina. This view is
supported by other narrations of the hadith "bless us in our Shâm and our
Yemen" in which the terms "East" and "Iraq" are used
interchangeably in the place of Najd:
a) The
Prophet said: "O Allah! Bless us in our
Shâm and our Yemen!" A man said: "And our East, O Messenger of
Allah!" The Prophet repeated his invocation twice, and the
man twice said: "And our East, O Messenger of Allah!" whereupon the
Prophet said: "Thence shall issue the side
of the head of Shaytân. In it are nine tenths of disbelief. In it is the
incurable disease (al-dâ' al-`addâl)."34
said: "O Allah! Bless us in our
Shâm and our Yemen!" A man said: "And our East, O Messenger of
Allah!" The Prophet repeated his invocation twice, and the
man twice said: "And our East, O Messenger of Allah!" whereupon the
Prophet said: "Thence shall issue the side
of the head of Shaytân. In it are nine tenths of disbelief. In it is the
incurable disease (al-dâ' al-`addâl)."34
b) The
Prophet said: "O Allah! Bless us in our
sâ` and in our mudd (i.e. in every measure)! Bless us in our Mecca and our
Madina! Bless us in our Shâm and our Yemen!" A man said: "O Prophet
of Allah, and our Iraq!" The Prophet said: "In it is the side of the
head of Shaytân. In it shall dissensions heave. Verily, disrespect (al-jafâ')
lies in the East."35
said: "O Allah! Bless us in our
sâ` and in our mudd (i.e. in every measure)! Bless us in our Mecca and our
Madina! Bless us in our Shâm and our Yemen!" A man said: "O Prophet
of Allah, and our Iraq!" The Prophet said: "In it is the side of the
head of Shaytân. In it shall dissensions heave. Verily, disrespect (al-jafâ')
lies in the East."35
=====================================================================
17. The
Prophet said: "A huge fire shall issue
from Hadramawt - or: from the direction of the sea of Hadramawt - before the
Day of Resurrection, which shall cause a great movement of people." They
said: "O
Messenger of Allah! What do you order us to do at that time?" He said:
"You must go to Shâm."36
said: "A huge fire shall issue
from Hadramawt - or: from the direction of the sea of Hadramawt - before the
Day of Resurrection, which shall cause a great movement of people." They
said: "O
Messenger of Allah! What do you order us to do at that time?" He said:
"You must go to Shâm."36
=====================================================================
18. The
Prophet said: "It shall reach the point
when you will all be joining [opposite] armies: one army in al-Shâm, one
in Yemen, and one in Iraq."
`Abd Allah ibn Hawala said: "Choose for me, O Messenger of Allah! in case
I live to see that day." The Prophet said: "You must join al-Shâm, for
it is the chosen land of Allah in His earth. In it shall the chosen ones among
His servants have protection. Otherwise, go to Yemen but be prepared to drink
from still water. For Allah has given me a guarantee concerning Shâm and its
people." `Abd Allah ibn Hawala would add after narrating the above:
"And whoever has Allah as his guarantor shall suffer no loss."37
Another version states that some Companions said: "We are herdsmen, we
cannot adapt to Shâm," whereby the Prophet said: "Whoever cannot adapt to
Shâm, let him go to Yemen. Verily, Allah has given me a guarantee concerning
Shâm."38
said: "It shall reach the point
when you will all be joining [opposite] armies: one army in al-Shâm, one
in Yemen, and one in Iraq."
`Abd Allah ibn Hawala said: "Choose for me, O Messenger of Allah! in case
I live to see that day." The Prophet said: "You must join al-Shâm, for
it is the chosen land of Allah in His earth. In it shall the chosen ones among
His servants have protection. Otherwise, go to Yemen but be prepared to drink
from still water. For Allah has given me a guarantee concerning Shâm and its
people." `Abd Allah ibn Hawala would add after narrating the above:
"And whoever has Allah as his guarantor shall suffer no loss."37
Another version states that some Companions said: "We are herdsmen, we
cannot adapt to Shâm," whereby the Prophet said: "Whoever cannot adapt to
Shâm, let him go to Yemen. Verily, Allah has given me a guarantee concerning
Shâm."38
=====================================================================
19. In another
version Ibn Hawala states: "When he noticed my dislike for Shâm he said:
`Do you know what Allah says about Shâm? Verily, Allah said: O Shâm, you are
the quintessence (safwa) of My lands and I shall inhabit you with the chosen
ones among My servants."39
Ibn al-Athir
defines safw and safwa in his dictionary al-Nihaya as "the best of any
matter, its quintessence, and purest part."40
====================================================================
20. Related to
the events mentioned by the Prophet above is his hadith: "Strife shall
take place after the death of a Caliph. A man of the people of Madina will come
forth flying to Mecca. Some of the people of Mecca will come to him, bring him
out against his will and swear allegiance to him between the Corner and the
Maqâm. An expeditionary force will then be sent against him from Shâm but will
be swallowed up in the desert between Mecca and Madina, and when the people see
that, the Substitutes (Abdâl) of Shâm and the best people of Iraq shall come to
him and swear allegiance to him..."41
above is his hadith: "Strife shall
take place after the death of a Caliph. A man of the people of Madina will come
forth flying to Mecca. Some of the people of Mecca will come to him, bring him
out against his will and swear allegiance to him between the Corner and the
Maqâm. An expeditionary force will then be sent against him from Shâm but will
be swallowed up in the desert between Mecca and Madina, and when the people see
that, the Substitutes (Abdâl) of Shâm and the best people of Iraq shall come to
him and swear allegiance to him..."41
=====================================================================
NOTES
1)Narrated
from Zayd ibn Thabit al-Ansari by al-Tirmidhi in his Sunan (hasan gharîb) with
a fair chain because of Yahya ibn Ayyub al-Ghafiqi who is merely
"truthful" (sadûq) as in al-Arna'ut and Ma`ruf's al-Tahrir (4:78
#7511); Ahmad with two chains, one of which is sound according to Ibn al-Qayyim
in his commentary on Abu Dawud's Sunan (7:115), the other is a fair chain
because of `Abd Allah ibn Lahi`a; al-Hakim (2:229; 1990 ed. 2:249) who
said it is sahîh and al-Dhahabi concurred; al-Bayhaqi in the Shu`ab (2:432);
Ibn Abi Shayba (4:218, 6:409); Ibn Hibban (16:293) with a sound chain meeting
Muslim's criterion according to Shaykh Shu`ayb al-Arna'ut; and al-Tabarani in
al-Kabir (5:158 #4935) with a sound chain according to al-Haythami (10:60) and
al-Mundhiri in al-Targhib (1997 ed. 4:30).
---
2)Ibn
`Abd al-Salam, Targhib Ahl al-Islam (p. 21).
---
3)Narrated
from Salama ibn Nufayl by al-Tabarani in al-Kabir (7:53 #6358) with a sound
chain as indicated by al-Haythami (10:60).
---
4)
Narrated from Salama ibn Nufayl by Ahmad with a fair chain, al-Nasa'i with a
sound (sahîh) chain, Ibn Sa`d (7:427-428), and al-Bukhari in his Tarikh al-Kabir
(4:70), the latter with the addition: "and I find the breath of the
Merciful coming from over there [i.e. Yemen]." Also narrated from
al-`Irbad ibn Sariya and al-Nuwwas ibn Sam`an by Ibn `Asakir in his Tarikh
(1:70, 1:105-106). A forged mursal report narrated from the Tâbi`î Kathir ibn
Murra al-Hadrami by Nu`aym ibn Hammad (d. 228) in Kitab al-Fitan (1:254) states
that the Prophet said: "Lo! Verily, the heartland
of the Abode of Islam is al-Shâm. Allah leads to it the quintessence of His
servants. None earnestly desires to live in it except a beneficiary of divine
mercy, and none earnestly desires to live away from it except one seduced by
sin. Allah trains His gaze upon it since the beginning of time until the end of
time, with shade and rain. Even if He makes its people needy of money, He never
made them needy of bread nor water." Its chain contains Sa`id ibn Sinan
who is discarded as a narrator because of his forgeries, but I cited it because
its last sentence is true from general obervation, and its first two sentences
are confirmed in sound narrations. See also below, hadith #38.
said: "Lo! Verily, the heartland
of the Abode of Islam is al-Shâm. Allah leads to it the quintessence of His
servants. None earnestly desires to live in it except a beneficiary of divine
mercy, and none earnestly desires to live away from it except one seduced by
sin. Allah trains His gaze upon it since the beginning of time until the end of
time, with shade and rain. Even if He makes its people needy of money, He never
made them needy of bread nor water." Its chain contains Sa`id ibn Sinan
who is discarded as a narrator because of his forgeries, but I cited it because
its last sentence is true from general obervation, and its first two sentences
are confirmed in sound narrations. See also below, hadith #38.
---
5)
Ibn `Abd al-Salam, Targhib Ahl al-Islam (p. 20).
---
6)
Narrated from Abu al-Darda' through Abu Muti` Mu`awiya ibn Yahya from Artah ibn
al-Mundhir from someone unnamed from Abu al-Darda' by al-Tabarani, the rest
being trustworthy, as stated by al-Haythami (10:60), Artah himself being highly
trustworthy, and Muti` fair as stated by al-Mundhiri in al-Targhib (1997 ed.
4:32 = 1994 ed. 4:106 #4514). The hadith is further strengthened by Ibn
`Asakir's chain in Ta`ziya al-Muslim (p. 75) from Sa`id al-Bajali from Shahr
ibn Hawshab (cf. n. 1636) from Abu al-Darda' and by hadiths #23-26 and 32
below.
---
7)
Narrated from Abu Hurayra by Abu Ya`la in his Musnad and by al-Tabarani in
al-Awsat, al-Haythami (10:60-61) indicating that the former chain is sound but
the latter weak because of al-Walid ibn `Abbad, who is unknown. However, he is
also in Abu Ya`la's chain and Ibn `Adi in al-Kamil (7:84) stated that this
hadith is narrated only through him. The hadith is therefore weak with this
chain and wording - although confirmed by the hadith #32 below - and
mass-transmitted with the wording "A party of my Community shall not cease
to remain victorious, standing for truth, until the Hour rises." See
al-Kattani, Nazm al-Mutanathir (p. 141).
---
8)
In Sharh Sahih Muslim (1972 ed. 13:66).
---
9)
Narrated from `Abd Allah ibn `Amr by Muslim and Ahmad as part of a longer
hadith.
---
10)
Narrated from `Uqba ibn `Amir by Muslim.
---
11)
Narrated from Ibn `Umar by al-Bukhari, al-Tirmidhi (hasan sahîh gharîb), and
Ahmad with three chains, one of which with the addition: "And in it [Najd]
are nine tenths of all evil."
---
---
13)
Al-Nawawi in Tahrir al-Tanbih (p. 157, s.v. "najd").
---
14)
Ibn Hajar gave the opinion that Dhatu `Irqin is Kufa in Fath al-Bari (1959 ed.
3:390).
---
15)
In al-Qamus al-Muhit, article al-Najd. See also Mu`jam al-Buldan.
---
16)
In Ibn Hajar, Fath al-Bari (1959 ed. 13:48).
---
17)
Ibn al-Athir, al-Nihaya, s.v. n-j-d.
---
18)
In Ibn Hajar, Fath al-Bari (1959 ed. 13:48).
---
19)
Ibn al-Athir, al-Nihaya, s.v. `-r-q.
---
20)
In Yaqut al-Hamawi (d. 626), Mu`jam al-Buldan (1:192, 2:219).
---
21)
Narrated by al-Tabari in his Tarikh (2:81) and - in parts - from Anas by
al-Bukhari; al-Bayhaqi, al-Sunan al-Kubra (9:225 #18587), Abu Ya`la (5:448),
Ahmad, al-Tahawi in Sharh Ma`ani al-Athar (1:244 waj`al qulûbahum `alâ
qulubi nisâ'a kawâfir). The story is told in al-Buti, Fiqh al-Sira (p.
254-255).
---
22)
In al-Rihla fi Talab al-Hadith (p. 191).
---
23)
Tarikh (2:384).
---
24)
Zad al-Ma`ad (3:190).
---
25)
Ibn Hisham, al-Sira al-Nabawiyya (3:6-8); al-Tabari, Tafsir (9:227-228) and
Tarikh (1:566-567); Ibn Kathir, Tafsir ("sahîh" 2:303 on verse 8:30)
and al-Bidaya wa al-Nihaya; al-Suyuti, al-Durr al-Manthur (verse 8:30).
---
26)
Cf. al-Albani in his notes on al-Raba`i, Fada'il al-Sham wa Dimashq (p. 6, 27).
---
27)
Narrated from Abu Mas`ud by al-Bukhari in three places and Muslim.
28)
Ibn Hajar, Fath al-Bari (1959 ed. 6:531). The first words of al-Busiri's Qasida
Mudariyya are: "O our Lord! Send Your blessings on the Elect One of
Mudar" (Ya rabbî salli `alâ al-mukhtâri min mudarin).
---
29)
Ibn `Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar (3:309), Bab al-Bughat
[Chapter on Rebels].
---
30)
Narrated from Ibn `Abbas by al-Bukhari and Muslim.
---
31)
Al-Nawawi, Tahrir al-Tanbih (p. 157, s.v. "qarn"). Al-Shawkani in
Nayl al-Awtar (4:295) said the same.
---
32)
Narrated from Ibn `Umar by al-Bukhari.
---
33)
In al-Nihaya s.v. h-dh-y.
---
34)
Narrated from Ibn `Umar by al-Tabarani in al-Awsat (2:529 #1910) with a sound
chain as indicated by al-Haythami (3:305).
---
35)
Narrated from Ibn `Abbas by al-Tabarani in al-Kabir (12:84 #12553) with a sound
chain as indicated by al-Haythami (3:305). Abu Nu`aym narrates something
similar in the Hilya (1985 ed. 6:133).
---
36)
Narrated from Ibn `Umar by al-Tirmidhi (hasan gharîb sahîh) who added that it
is also narrated from Hudhayfa ibn Asid, Anas, Abu Hurayra, and Abu Dharr. Also
narrated from Ibn `Umar by Ahmad with five chains, Ibn Hibban (16:294) with a
sound chain meeting al-Bukhari's criterion according to Shaykh Shu`ayb al-Arna'ut,
Ibn Abi Shayba (7:471), Ibn Tahman in his Mashyakha (#201), and Abu Ya`la in
his Musnad (9:405) with a sound chain as stated by al-Haythami (10:61).
---
37)
Narrated from `Abd Allah ibn Hawala by Abu Dawud and Ahmad with sound chains,
Ibn Hibban (16:295), al-Hakim (4:510; 1990 ed. 4:555) who said it is sahîh and
al-Dhahabi concurred, al-Tahawi in Mushkil al-Athar (2:35), al-Bayhaqi in
al-Sunan al-Kubra (9:179), and Ibn `Abd al-Salam in Targhib Ahl al-Islam (p.
15). Also narrated from Abu al-Darda' by al-Bazzar and al-Tabarani with a sound
chain as indicated by al-Haythami (10:58) after al-Mundhiri in al-Targhib (1997
ed. 4:30). Something similar is narrated from `Abd Allah ibn Yazid by
al-Tabarani with a very weak chain as indicated by al-Haythami (10:58) and from
Wathila ibn al-Asqa` by al-Tabarani in al-Kabir (22:55-58), specifying that
those who were asking the Prophet were Mu`adh and Hudhayfa. Al-Haythami
(10:59) stated that all al-Tabarani's chains of the latter narration were weak.
Shaykh Ahmad al-Ghumari in al-Mughir (p. 71) declared this hadith forged by
Mu`awiya's - Allah be well-pleased with him - supporters against `Ali - Allah
be well-pleased with him -!
were Mu`adh and Hudhayfa. Al-Haythami
(10:59) stated that all al-Tabarani's chains of the latter narration were weak.
Shaykh Ahmad al-Ghumari in al-Mughir (p. 71) declared this hadith forged by
Mu`awiya's - Allah be well-pleased with him - supporters against `Ali - Allah
be well-pleased with him -!
---
38)
Narrated from Abu al-Darda' by al-Bazzar and al-Tabarani with a sound chain as
indicated by al-Haythami (10:58).
---
39)
Narrated by al-Tabarani with two chains of which one is fair according to
al-Mundhiri in al-Targhib (1997 ed. 4:30). Something similar is narrated from
al-`Irbad ibn Sariya by al-Tabarani in al-Kabir (18:251) with a sound chain
according to al-Mundhiri in al-Targhib (1997 ed. 4:30) and al-Haythami (10:58),
chapter entitled Fada'il al-Sham, and from Ibn `Umar by al-Tabarani and
al-Bazzar with a weak chain according to al-Suyuti in al-Durr al-Manthur.
Al-Suyuti also said that Ibn `Asakir narrated it from Thabit ibn Ma`bad.
---
40)
The Prophet also compared the world to a little
rain water on a mountain plateau of which the safw had already been drunk and
from which only the kadar or dregs remained. Narrated from Ibn Mas`ud by Ibn
`Asakir in Tarikh Dimashq. Al-Huwjiri and al-Qushayri mention it in their
chapters on tasawwuf respectively in Kashf al-Mahjub and al-Risala
al-Qushayriyya.
also compared the world to a little
rain water on a mountain plateau of which the safw had already been drunk and
from which only the kadar or dregs remained. Narrated from Ibn Mas`ud by Ibn
`Asakir in Tarikh Dimashq. Al-Huwjiri and al-Qushayri mention it in their
chapters on tasawwuf respectively in Kashf al-Mahjub and al-Risala
al-Qushayriyya.
---
41)
Narrated from Umm Salama by Abu Dawud through three different good chains in
his Sunan, Ahmad, Ibn Abi Shayba, Abu Ya`la in his Musnad (12:369 #6940) with a
fair chain according to Shaykh Husayn Asad, al-Tabarani in al-Awsat (2:89
#1175) and al-Kabir (23:389-390 #930-931), al-Hakim, Ibn Hibban (15:158-159
#6757) with a weak chain because of Muhammad ibn Yazid ibn Rufa`a - but he has
been corroborated - and al-Bayhaqi.
=====================================================================
The
Nations Will Gather Against You
The Nations Will Gather Against You
Translated
by: Amr Abul Rub
Question: I have a doubt about the Hadith, “Soon the
nations will gather against you, just as people are called to a feast”, for two
reasons:
Firstly:
It speaks about the unseen, and none knows the Ghaib except Allah.
Secondly:
It influences the people to be pleased with our state, and not try to change at
all.
There
is no doubt that it is a fabricated Hadith, from one of the enemies of Islam.
Answer from Shaykh al-Albani:
The
Hadith is authentic without doubt, and it speaks about an unseen matter, which
Allah knows of, and it is one of the matters that is possible, without any kind
of confusion, as it is one of the necessities of prophethood and being a
messenger, and it points to something other than one what questioner is asking.
That is
my general answer, and as for the details:
This
Hadith has been narrated through many different routes, and all going back to
two Sahabi, the first is Thawban, the lad of Allah’s Messenger, peace and
blessings be upon him, and the second is Abu Hurairah, may Allah be pleased
with him, who memorized what others from the Sahabah did not, in terms of
Ahadith.
As for
Thawban, there are three routes which lead to his Hadith, the first, is from
Abu `Abd as-Salam, who narrated that Thawban said, “Allah’s Messenger, peace
and blessings be upon him, said, ‘Imminently, there will come a time when the
nations gather against you, just as people gather around a feast.’ A man said,
‘Will it be because we are few at that time, O Allah’s Messenger?’ He
responded, ‘No, you will be numerous in those times, but you will be as useless
as the scum of the sea, and Allah will remove the fear that your enemies used
to posses from you from their chests, and He will place al-Wahn in your
hearts’, it was said, ‘What is al-Wahn?’, he responded, ‘Love of life, and
hatred of death.’”
This
Hadith was collected by Abu Dawud in his Sunan, 2/210, and ar-Ruyani in his
Musnad, 25/134/2, from the route of `Abd ar-Rahman bin Yazid bin Jabir from Abu
`Abd as-Salam, and all of its narrators are trustworthy, except Abu `Abd
as-Salam, he is unknown, but he was not alone in narrating the Hadith, as we
will see.
The
second route from Thawban is from Abu Asma’ ar-Rahbi from Thawban, which was
collected by Ahmad, 5/287, and al-Bazzar, from al-Mubarak bin Fudhala, who
narrated it from Marzuq Abu `Abdullah al-Himsi, who narrated it from Abu Asma’
ar-Rahbi, and this chain of narration is great, and its narrators are all
trustworthy, except al-Mubarak commits Tadlis, but he expressed that he heard
it from Marzuq, so that does not affect the chain of narration.
The
third route is from `Abd bin `Ubaid at-Tamini al-Abasi who narrated from
Thawban. This route was collected by at-Tayalisi in his Musnad, pg 123
(2/211 in the copy of Shaykh al-Banna), and this chain is weak, but it is
strengthened by the previous chain of narration.
Therefore,
the second path which we mentioned is enough of proof that it is authentic, and
these two weaker chains only strengthen it.
As for
the version of Abu Hurairah, it was collected by Ahmad in his Musnad, 2/259,
from Shubail bin `Awf, from Abu Hurairah who said, “I heard Allah’s Messenger,
peace and blessings be upon him, say to Thawban, ‘How will you be, O Thawban,
when the nations gather against you…’” It is the same Hadith, and its chain is
not bad, and it has other Ahadith as witnesses.
Al-Haithami
said in Majma` az-Zawa’id, 7/287, “It was collected by Ahmad and at-Tabarani in
al-Awsat, and Ahmad’s chain is good.”
Therefore,
the Hadith is authentic with all of its routes, so we cannot reject it in terms
of the authenticity of the chain, and we must submit and accept it.
Secondly,
the Prophet speaking about the unseen:
I am
amazed at the doubt in this Hadith, and that it, “speaks about the unseen, and
only Allah knows the unseen.” It is sad to see that these types of accusations
are made by many of our Muslim youth, and I have heard it many times before,
and it harms Islam, as it essentially states that since the Prophet, peace and
blessings be upon him, is human just as other humans, he has no connection with
the heavens, and no revelation is revealed to him.
But the
majority of the Muslims, we believe opposite to that, we believe that the
Prophet, peace be upon him, is unique in that he receives revelation, which is
why Allah, Tabaraka wa Ta`ala, ordered him to convey this to the people, and he
quoted the last Ayah of Surat al-Kahf,
“Say I
am only a human like you, but revelation is revealed to me, that your God is
one.” [Surat al-Kahf, Ayah 110]
This is
why his speech, peace be upon him, is free from error, as Allah said,
“He
does not speak out of his desires, it is only a revelation revealed to him.”
[Surat an-Najm, Ayah 3]
This
revelation is not limited to the Religious Rulings, but it includes other
aspects, such as matters of the unseen, and the Prophet, even if he does not
know the unseen, as Allah said,
“If I
knew the unseen I would have done more good, and I would not have been struck
with harm, but I only warn and bring glad tidings to a believing people.”
[Surat al-A`raf, Ayah 187]
However,
Allah gives him some knowledge of unseen, and the proof is what Allah said,
"He
(Allah) is the knower of the unseen, and none has access to that knowledge,
except whoever he chooses from among his Messengers.” [Surat al-Jinn, Ayah
26-27]
He also
said,
“None
has access to His Knowledge, except if He wishes.” [Surat al-Baqarah, Ayah 255]
Therefore,
we as Muslims must believe that the Prophet, peace and blessings be upon him,
does not attain knowledge of the unseen alone, but it granted knowledge of some
aspects of that knowledge by Allah, and that the Prophet, peace be upon him,
tells us about that unseen through the Qur’an and Sunnah.
The
matter such as the details of the Last Day, the resurrection, paradise,
hellfire, the angels, the jinn, and details about what will happen in the
future, are only matters of the unseen that Allah gave to His Prophet, and His
Prophet told us about them. After knowing this, how can someone have any
kind of doubt in any Hadith, due to it speaking about the unseen?!
If this
doubt is true, we would have to reject many Ahadith, it may even be up to
one-hundred Ahadith, or more, and these are all signs of his Prophethood, peace
be upon him, and the truth of his message, and rejecting all this is falsehood,
and a well known fundamental is that whatever necessitates falsehood is
falsehood in of itself.
Al-Hafidh
Ibn Kathir has investigated these types of Ahadith in his Tarikh, and he
dedicated a chapter thereto, he said, “Chapter: Things which the Prophet, peace
be upon him, told of which are in the future of his life, and after his death,
and those which have happened of those things.” Whoever wants to review that,
it will bring guidance and light to him, he should look to al-Bidayah wa
an-Nihayah, 6/182-256.
Allah
has spoken the truth when he said,
And
(remember) when the Prophet (SAW) disclosed a matter in confidence to one of
his wives (Hafsah), so when she told it (to another i.e. Aishah), and Allah
made it known to him, he informed part thereof and left a part. Then when he
told her (Hafsah) thereof, she said: ‘Who told you this?’ He said: ‘The
All-Knower, the All-Aware (Allah) has told me.’” [Surat at-Tahrim, Ayah 3]
He also
said,
It is
not given to any human being that Allah should speak to him unless (it be) by
Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal
what He wills by His Leave. Verily, He is Most High, Most Wise . And thus We
have sent to you (O Muhammad SAW) Ruhan (an Inspiration, and a Mercy) of Our
Command. You knew not what is the Book, nor what is Faith? But We have made it
(this Quran) a light wherewith We guide whosoever of Our slaves We will. And
verily, you (O Muhammad SAW) are indeed guiding (mankind) to the Straight Path
(i.e. Allahs religion of Islamic Monotheism). The Path of Allah, to Whom
belongs all that is in the heavens and all that is in the earth. Verily, all
the matters at the end go to Allah (for decision). [Surat ash-Shura, Ayah
51-53]
The
Muslims should read the Book of their Lord, and ponder upon it with their
hearts, so that it is a protection for them from any perversion or deviation,
as the Prophet, peace be upon him, said, “This Qur’an: an edge of it is in
Allah’s Hand, and another in your hands, so hold fast to it, for if you did,
you will not be deviated to destroyed after that.” (1)
Thirdly,
the purpose of the Hadith:
Now
that we know that this Hadith’s chain is authentic to the Prophet, peace be
upon him, and that what it contains, such as informing about the unseen, it is
only revelation from Allah, Ta`ala, to him, peace be upon him, then it would
become clear that it is impossible that its meaning is what the noble
questioner said, “It drives people to be pleased with the state we are in…”
Rather,
it drive people to do the total opposite thereof, and it speaks of the reason
that the nations will gather upon them, and it is that we will, “Love life and
hate death”, this love of life and hatred of death is what drives us to be
pleased with our state of lowness, and our going away from Jihad in Allah’s
Path, and all of its types, such as Jihad of one’s own self, and Jihad with
money, and by speaking, and other types; this is the situation of most Muslims
today, to our great sorrow.
This
Hadith tells us that to finish with this situation that we are in is to act
upon this Hadith, and to take the means of success and winning in this life and
the next, and that we return to what our Salaf were upon, they would love death
to the same extent that their enemies love life.
This
reality is alluded to in another Hadith, wherein Allah’s Messenger states, “If
you deal with al-`Eena (2), follow the tails of cattle, become pleased with
farming, and abandon Jihad in Allah’s Path, Allah will send disgrace upon you,
until you return to your religion.” (3)
Ponder
how this Hadith agrees totally with the one which has been mentioned, “Allah
will not take the disgrace away until you return to your religion.” Not only
that, this has also been mentioned in the Qur’an, when Allah said,
“Allah
does not change the state a people are in until they change what is in
theirselves.” [Surat ar-Ra`d, Ayah 11]
We have
established that the goal of the Hadith is warning Muslims from persisting
upon, “Loving live, and hating death”, and it is a great goal to be achieved.
If only the Muslims pay attention and acted upon it, they would be noble
in this life, and the flag of the Kuffar would not be risen at all, however,
this will all come to end eventually, as Allah’s Messenger, peace be upon him,
said in many Ahadith, that Islam will enter every house, he said, “This
religion will reach whatever the night and day reach, there will not be a home
except it is upon this religion, regardless if the person is noble or not;
Allah will use the noble to aid this religion, and the one who was not noble to
disgrace disbelief and the disbelievers.” (4)
The
confirmation of this Hadith is what Allah said,
“They
want to extinguish Allah’s Light with their mouths, but Allah will only
complete His Light even if the disbelievers do not like that, He has sent His
Messenger with the guidance and the true religion, so that it may become
apparent over all other religions, even if the polytheists.” [Surat at-Tawbah,
Ayah 32]
Allah
has spoken the truth when he said,
“You
will come to know of it after a while. [Surat Sad, Ayah 88]
Written
by:
Abu
`Abd ar-Rahman
Muhammad
Nasir ad-Din al-Albani
Source:
At-Tamaddun al-Islami Magazine, 24/421-426
---
1.
A Sahih Hadith: It was collected by Ibn Nasr in Qiyam al-Lail, pg. 74,
Ibn Hibban in his Sahih, 1/122, with an authentic chain of narration,
al-Munthiri said in at-Targhib, 1/40, “It was collected by at-Tabarani in
al-Kabir with a good chain of narration.”
---
2. It
is that a person sells something to someone for a certain price, for a certain
amount of time, then purchases it back later for a less price, thereby making a
profit.
---
3.
Collected by Abu Dawud, 2/100, Ahmad, numbers, 4825, 5007, and 2562, ad-Dulabi
in al-Kunaa, 52, and al-Baihaqi, 5/316, with two chains from Ibn `Umar, one of
which was declared Sahih by Ibn al-Qattan, and the other was declared Hasan by
Shaykh al-Islam Ibn Taimiyyah, in al-Fatawa, 3/32, 278.
---
4.
Collected by Ahmad, 4/103, at-Tabarani in Mu`jam al-Kabir, 1/126/2,
al-Hakim, 4/430, Ibn Bashran in al-Amali, 1/60, Ibn Mandah in Kitab al-Iman,
1/102, and al-Hafidh `Abd al-Ghani al-Maqdisi in Thikr al-Islam, 2/126, from
the route of Ahmad who narrated it from Tamim ad-Dari, from Allah’s Messenger,
and its chain is authentic. Al-Hakim declared it authentic, and
ath-Thahabi agreed with him, al-Maqdisi said, “It is a Hasan Sahih Hadith”, and
it has two other narrations which strengthen it, one from al-Miqdad bin
al-Aswad which Ibn Mandah and al-Hakim collected, and it has an authentic
chain, and the other from Abu Tha`laba al-Khashni, which was collected by
al-Hakim, 1/488.
=====================================================================
THE PROPHET JESUS will descend and Liberate
the syria
subhallaah......
great saying of Prophet Jesus(pbuh) in
BIBLE LUKE 13:31-32
Luke 13
New
International Version (NIV)
Repent
or Perish
13 Now there were some present at that time who told
Jesus about the Galileans whose blood Pilate had mixed with their sacrifices.
2 Jesus answered, “Do you think that these
Galileans were worse sinners than all the other Galileans because they suffered
this way?
3 I tell you, no! But unless you repent, you too will
all perish.
4 Or those eighteen who
died when the tower in Siloam fell on them—do you think they were more
guilty than all the others living in Jerusalem?
5 I tell you, no! But
unless you repent, you too will all perish.”
6 Then he told this parable: “A man had a fig
tree growing in his vineyard, and he went to look for fruit on it but did not
find any.
7 So he said to the man who took care of the vineyard,
‘For three years now I’ve been coming to look for fruit on this fig tree and
haven’t found any. Cut it down! Why should it use up the soil?’
8 “‘Sir,’ the man replied, ‘leave it alone for one
more year, and I’ll dig around it and fertilize it.
9 If it bears fruit next
year, fine! If not, then cut it down.’”
Jesus
Heals a Crippled Woman on the Sabbath
10 On a Sabbath Jesus was teaching in one of the
synagogues,
11 and a woman was there who had been crippled by a
spirit for eighteen years. She was bent over and could not straighten up
at all.
12 When Jesus saw her, he called her forward and said
to her, “Woman, you are set free from your infirmity.”
13 Then he put his hands on her, and immediately
she straightened up and praised God.
14 Indignant because Jesus had healed on the
Sabbath, the synagogue leader said to the people, “There are six days
for work. So come and be healed on those days, not on the Sabbath.”
15 The Lord answered him, “You hypocrites! Doesn’t
each of you on the Sabbath untie your ox or donkey from the stall and lead it
out to give it water?
16 Then should not this woman, a daughter of
Abraham, whom Satan has kept bound for eighteen long years, be set
free on the Sabbath day from what bound her?”
17 When he said this, all his opponents were
humiliated, but the people were delighted with all the wonderful things he
was doing.
The
Parables of the Mustard Seed and the Yeast
18 Then Jesus asked, “What is the kingdom of
God like? What shall I compare it to?
19 It is like a mustard seed, which a man took and
planted in his garden. It grew and became a tree, and the birds perched in
its branches.”
20 Again he asked, “What shall I compare the
kingdom of God to?
21 It is like yeast that a
woman took and mixed into about sixty pounds[a] of
flour until it worked all through the dough.”
The
Narrow Door
22 Then Jesus went through the towns and villages,
teaching as he made his way to Jerusalem.
23 Someone asked him, “Lord, are only a few people
going to be saved?”
He said to them,
24 “Make every effort to
enter through the narrow door, because many, I tell you, will try to enter
and will not be able to.
25 Once the owner of the house gets up and closes the
door, you will stand outside knocking and pleading, ‘Sir, open the door for
us.’
“But he will
answer, ‘I don’t know you or where you come from.’
26 “Then you will say, ‘We ate and drank with you, and
you taught in our streets.’
27 “But he will reply, ‘I don’t know you or where you
come from. Away from me, all you evildoers!’
28 “There will be weeping there, and gnashing of
teeth, when you see Abraham, Isaac and Jacob and all the prophets in the
kingdom of God, but you yourselves thrown out.
29 People will come from east and west and north
and south, and will take their places at the feast in the kingdom of God.
30 Indeed there are those who are last who will be
first, and first who will be last.”
Jesus’
Sorrow for Jerusalem
31 At that time
some Pharisees came to Jesus and said to him, “Leave this place and go
somewhere else. Herod wants to kill you.”
32 He
replied, “Go tell that fox, ‘I will keep on driving out demons and healing
people today and tomorrow, and on the third day I will reach my goal.’
33 In
any case, I must press on today and tomorrow and the next day—for surely no
prophetcan die outside Jerusalem!
34 “Jerusalem, Jerusalem, you who kill the prophets and
stone those sent to you, how often I have longed to gather your children
together, as a hen gathers her chicks under her wings,and you were not willing.
35 Look, your house is left
to you desolate. I tell you, you will not see me again until you say,
‘Blessed is he who comes in the name of the Lord.’[b]”
toward.khilafat@gmail.com
Comments