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  #81  
Old 05-03-2012, 07:34 AM
AbuKhalid AbuKhalid is offline
 
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Ok ... i think there has been some misunderstanding here, lets rephrase

Iraq is EAST of Madeena. How is that possible ...

1) I told you about East being General (from the reference point of course being Al Madeenah Al Munawarra)
2) I told you that in fact, it is precisely east from Madeena based on the true shape of the earth. The problem is that you are using flat-earth maps and hence causing you confusion. Anyways, hadeeth are available to compare, like the one below, with the others that specifically talk about Iraq/ east

Sahih Bukhari, Volume 9, Book 88, Number 212:
حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَامَ إِلَى جَنْبِ الْمِنْبَرِ فَقَالَ ‏"‏ الْفِتْنَةُ هَا هُنَا الْفِتْنَةُ هَا هُنَا مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ ‏"‏‏.‏ أَوْ قَالَ ‏"‏ قَرْنُ الشَّمْسِ ‏"‏‏.‏
Narrated Salim's father:
The Prophet stood up beside the pulpit (and pointed with his finger towards the East) and said, "Afflictions are there! Afflictions are there, from where the side of the head of Satan comes out," or said, "...the side of the sun.."..

Of course, the EAST being understood in context of hadeeth:

Sahih Bukhari, Volume 9, Book 88, Number 213:حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم وَهْوَ مُسْتَقْبِلٌ الْمَشْرِقَ يَقُولُ ‏ "‏ أَلاَ إِنَّ الْفِتْنَةَ هَا هُنَا مِنْ حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ ‏"‏‏.‏
Narrated Ibn 'Umar: I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from where the side of the head of Satan comes out."

Brothers why use flatearth maps for proofs as positioning?? It will not work out, there is the True North and the Grid north to consider.

And here is another question: In Riyadh we turn almost west (Qibla). Madina is about 500km north of Makkah, so what is the position of Madinah to Makkah then?? (sounds like a grade 3/4 math questions but as we see here its necessary so we can be on the same page)

And one more question: Go to google map and see where Alaska or canada is and where Makkah is ... what is the direction of the qibla? plz answer

The issue of khawarij is not exactly what we are talking about here, this is clear according to hadeeth:

Narrated by Yusair bin 'Amr:
I asked Sahl bin Hunaif, "Did you hear the Prophet saying anything about Al-Khawarij?" He said, "I heard him saying while pointing his hand towards Iraq. "There will appear in it (i.e, Iraq) some people who will recite the Quran but it will not go beyond their throats,and they will go out from (leave) Islam as an arrow darts through the game's body.' " Saheeh Al Bukhari

And I'm not sure why your replies to me are mumbo jumbo (wihtehouse punjab ...???), while I had asked some questions that you didnt reply to.
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  #82  
Old 05-03-2012, 09:47 AM
AbdulWahaab AbdulWahaab is offline
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Quote:
Originally Posted by AbuKhalid View Post
...

X says sitting in America: "There will be fighting in England."
X also week later says sitting in America: "There will be fighting in Pakistan."
X month later says sitting in America: "In East there will be fighting.

A expert would say: "By England X meant Pakistan because there was fighting in Pakistani capital Islamabad in university, so England is Pakistan, because in universities people speak English, and therefore its English-land. Therefore England is university in Islamabad which is in pakistan. This leads to the conclusion that East is direction of Pakistan because there was fighting in pakistan.

You be to your made up religion the religion of qiyaas and me to Sunnah.
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  #83  
Old 05-03-2012, 10:00 AM
AbdulWahaab AbdulWahaab is offline
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Quote:
Originally Posted by AbuKhalid View Post
Ok ...

And I'm not sure why your replies to me are mumbo jumbo (wihtehouse punjab ...???), while I had asked some questions that you didnt reply to.
I believe by Iraq Prophet meant Punjab the fertile crecent of Pakistan because Iraq means low-land and Punjab in Pakistan is low land, plus there are regular earth quakes, there and alot of suicide bombings, and khariji Takfiris are there as well. This is sufficent evidence to prove Iraq was description of Punjab and not the name of country Iraq.

I am helping you, join with you in mutilating Sunnah, dont hold back lets go mutilation of facts whole sale. You mutilate Sunnah with your qiyaas, and I will mutilate one as well this way we will have VALID IKHTILAF when we have made good pickle of dispute. What you are doing is what Qadiyanis do, keep at it stay firm on your path. This is what Qadiyanis do, Madinah means city, Qadiyan was city, Mahdi got bayt in there. I siad to one of them well Mahdi suppose to be fighting dajjal, he goes Mirza did Dajjal is christians he debated them. I said what about ruling the world by Imam Mahdi Qadiyani goes it means ruling the believing world not infidel world Mirza ruled Qadiyan without being king or anything he ruled hearts. In short every hadith whch proved Mirza was liar, he twisted it falsely interpreted it. I said Prophet said there will be 32 liars, he goes 32 already have gone past Mirza is true Prophet because he isnt amongst the thrty-two. I you dont beleive in meaning of khatam un nabiyeen he goes yes we do, we beleive Prophet muhammed bing khatam un nabiyeen it means one who stamp aproves the prophethood of prophets and therefire mirza got his Prophethood aproved. Turn and twisted each and everything until Islam had nothing left apart from Tawheed. You stick to it, you will be with the people whos methodology you fallow.
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  #84  
Old 05-03-2012, 10:18 AM
Ahmad ibn Philip Ahmad ibn Philip is offline
 
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Although I agree with akh rizwan's initial argument, Bro AbdulWahaab presents a strong argument as well and I think we should take him seriously. Perhaps this entire discussion should be taken to someone of higher knowledge. Maybe Sh. Haitham al Haddad, Sh. Dimashqia, or someone who can examine it based upon the statements of the scholars, the ahadith, and geographically.
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  #85  
Old 05-03-2012, 11:10 AM
AbuKhalid AbuKhalid is offline
 
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Accusing of qiyaas/ mutilating sunnah/qadiani etc will resolve nothing especially we canT even agree on the basic fact that Iraq is East of Madeenah geographically, not the Arabian Peninsula (Riyadh).

I have shown my points about that, and that all I have ... so anyone who wants to resort to flat maps can go ahead but you have to accept its distortions and inaccuracy of representing direction.

So if you think Ibn Hajr was wrong (i.e in quoting al-Khattaabee who said: 'the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it's regions ), then you have not shown you are right either. Allahu a'lam

Yes Ahmad ibn philip, we need the input of those who are knowledgeable
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  #86  
Old 05-17-2012, 10:50 AM
AbdulWahaab AbdulWahaab is offline
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I have read there were thirteen places which were reported as Najd. Anyone can pinpoint or even give a general direction of these Najds.
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  #87  
Old 03-16-2013, 11:08 AM
Ali al Yunani Ali al Yunani is offline
 
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Default The land known as Najd, which for two centuries has been the crucible of the Wahhabi doctrine

The land known as Najd, which for two centuries has been the crucible of the Wahhabi doctrine, is the subject of a body of interesting hadiths and early narrations which repay close analysis. Among the best-known of these hadiths is the relation of Imam al-Bukhari in which Ibn Umar said: ‘The Prophet (s.w.s.) mentioned: "O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen." They said: "And in our Najd?" and he said: "O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen." They said: "And in our Najd?" and I believe that he said the third time: "In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan]."’

This hadith is clearly unpalatable to the Najdites themselves, some of whom to this day strive to persuade Muslims from more reputable districts that the hadith does not mean what it clearly says. One device used by such apologists is to utilise a definition which includes Iraq in the frontiers of Najd. By this manoeuvre, the Najdis draw the conclusion that the part of Najd which is condemned so strongly in this hadith is in fact Iraq, and that Najd proper is excluded. Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.

The evasion of this early understanding of the term in order to exclude Najd, as usually understood, from the purport of the hadith of Najd, has required considerable ingenuity from pro-Najdi writers in the present day. Some apologists attempt to conflate this hadith with a group of other hadiths which associate the ‘devil’s horn’ with ‘the East’, which is supposedly a generic reference to Iraq. While it is true that some late-medieval commentaries also incline to this view, modern geographical knowledge clearly rules it out. Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.

On occasion the pro-Najdi apologists also cite the etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi‘ (4,500 feet), in the Jabal Shammar range. It is hard to see how the Arabs could have routinely applied a topographic term meaning ‘upland’ to the flat terrain of southern Iraq (the same territory which proved so suitable for tank warfare during the ‘Gulf War’, that notorious source of dispute between Riyadh’s ‘Cavaliers’ and ‘Roundheads’).

Confirmation of this identification is easily located in the hadith literature, which contains numerous references to Najd, all of which clearly denote Central Arabia. To take a few examples out of many dozens: there is the hadith narrated by Abu Daud (Salat al-Safar, 15), which runs: ‘We went out to Najd with Allah’s Messenger (s.w.s.) until we arrived at Dhat al-Riqa‘, where he met a group from Ghatafan [a Najdite tribe].’ In Tirmidhi (Hajj, 57), there is the record of an encounter between the Messenger (s.w.s.) and a Najdi delegation which he received at Arafa (see also Ibn Maja, Manasik, 57). In no such case does the Sunna indicate that Iraq was somehow included in the Prophetic definition of ‘Najd’.

Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) establised the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’

These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.

There are many hadiths in which the Messenger (s.w.s.) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith:

Amr ibn Abasa said: ‘Allah’s Messenger (s.w.s.) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari. [. . .] Uyayna remarked: "The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of their horses, wearing cloaks, and are the people of the Najd." But Allah’s Messenger (s.w.s.) replied: "You lie! Rather, the best of men are the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. [. . .] Hadramawt is better than the tribe of Harith; one tribe is better than another; another is worse [. . .] My Lord commanded me to curse Quraysh, and I cursed them, but he then commanded me to bless them twice, and I did so [. . .] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. [. . .] The most numerous tribe in the Garden shall be [the Yemeni tribes of] Madhhij and Ma’kul.’ (Ahmad ibn Hanbal and al-Tabarani, by sound narrators. Cited in Ali ibn Abu Bakr al-Haythami, Majma al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43).

The Messenger says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd - quite the contrary. But other hadiths in praise of other lands abound. For instance:

Umm Salama narrated that Allah’s Messenger (s.w.s.) gave the following counsel on his deathbed: ‘By Allah, I adjure you by Him, concerning the Egyptians, for you shall be victorious over them, and they will be a support for you and helpers in Allah’s path.’ (Tabarani, classed by al-Haythami as sahih [Majma‘, X, 63].) (For more on the merit of the Egyptians see Sahih Muslim, commentary by Imam al-Nawawi [Cairo, 1347], XVI, 96-7.)

Qays ibn Sa‘d narrated that Allah’s Messenger (s.w.s.) said: ‘Were faith to be suspended from the Pleiades, men from the sons of Faris [south-central Iran] would reach it.’ (Narrated in the Musnads of both Abu Ya‘la and al-Bazzar, classified as Sahih by al-Haythami. Majma, X, 64-5. See further Nawawi’s commentary to Sahih Muslim, XVI, 100.)

Allah’s messenger said: ‘Tranquillity (sakina) is in the people of the Hijaz.’ (al-Bazzar, cited in Haythami, X, 53.)

On the authority of Abu’l-Darda (r.a.), the Messenger of Allah (s.w.s.) said: ‘You will find armies. An army in Syria, in Egypt, in Iraq and in the Yemen.’ (Bazzar and Tabarani, classified as sahih: al-Haythami, Majma, X, 58.) This constitutes praise for these lands as homes of jihad volunteers.

‘The angels of the All-Compassionate spread their wings over Syria.’ (Tabarani, classed as sahih: Majma, X, 60. See also Tirmidhi, commentary of Imam Muhammad ibn Abd al-Rahman al-Mubarakfuri: Tuhfat al-Ahwadhi bi-sharh Jami‘ al-Tirmidhi, X, 454; who confirms it as hasan sahih.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘The people of Yemen have come to you. They are tenderer of heart, and more delicate of soul. Faith is a Yemeni, and wisdom is a Yemeni.’ (Tirmidhi, Fi fadl al-Yaman, no.4028. Mubarakfuri, X, 435, 437: hadith hasan sahih. On page 436 Imam Mubarakfuri points out that the ancestors of the Ansar were from the Yemen.)

‘The people of the Yemen are the best people on earth’. (Abu Ya‘la and Bazzar, classified as sahih. Haythami, X, 54-5.)

Allah’s Messenger (s) sent a man to one of the clans of the Arabs, but they insulted and beat him. He came to Allah’s Messenger (s.w.s.) and told him what had occurred. And the Messenger (s) said, ‘Had you gone to the people of Oman, they would not have insulted or beaten you.’ (Muslim, Fada’il al-Sahaba, 57. See Nawawi’s commentary, XVI, 98: ‘this indicates praise for them, and their merit.’)

The above hadiths are culled from a substantial corpus of material which records the Messenger (s.w.s.) praising neighbouring regions. Again, it is striking that although Najd was closer than any other, hadiths in praise of it are completely absent.

This fact is generally known, although not publicised, by Najdites themselves. In an attempt to circumvent or neutralise the explicit and implicit Prophetic condemnation of their province, some refuse to consider that the territorial hadiths might be in any way worthy of attention, and focus their comments on the tribal groupings who dwell in Najd.

The best-known tribe of Central Arabia are the Banu Tamim. There are hadiths which praise virtually all of the major Arab tribal groups, and to indicate the extent of this praise a few examples are listed here:

Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma X, 49. According to al-Haythami its narrators are all trustworthy.)

Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, "May Allah show His mercy to Qays." He was asked, "O Messenger of God! Are you asking for His mercy for Qays?" and he replied, "Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays! Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth."’ (Tabarani, declared sahih by al-Haythami, X, 49.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.)

Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.)

Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (s.w.s.) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.)

On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (s.w.s.) saying: "This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion."’ (Bukhari, Manaqib, 2.)

The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, only one significant account praises Tamim. This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from Allah’s Messenger (s.w.s.). "They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’."’ (Bukhari, Maghazi, 68.)

This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail; while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive interpretation, however, allows us to conclude no more than that the Messenger (s.w.s.) was pleased with that tribe at the moment it paid its zakat. As we shall see, its payment of zakat proved to be short-lived.

Far more numerous are the hadiths which explicitly critique the Tamimites. These hadiths are usually disregarded by pro-Najdite apologists; but traditional Islamic scholarship demands that all, not merely some, of the evidence be mustered and taken as a whole before a verdict can be reached. And a consideration of the abundant critical material on Tamim demonstrates beyond any doubt that this tribe was regarded by the Messenger (s.w.s.) and by the Salaf as deeply problematic.

An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows:

‘The "chambers" (hujurat) were places enclosed by walls. Each of the wives of Allah’s Messenger (s.w.s.) had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: "Muhammad! Come out to us!" an action which expressed a good deal of harshness, crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: "Muhammad! To praise me is beautiful, and to criticise me is shameful!" And the Messenger (s.w.s.) replied: "Woe betide you! That is the due of Allah."’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil [Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)

In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe:

On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: "O tribe of Tamim! Receive good news!" "You promise us good news, so give us something [money]!" they replied. And his face changed. Then some Yemenis came, and he said: "O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!" And they said: "We accept." And the Prophet (s.w.s.) began to speak about the beginning of creation, and about the Throne.’ (Bukhari, Bad’ al-Khalq, 1.)

An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. They are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion. Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asr prayer, until the sun set and the stars appeared, and people began to say: "The prayer! The prayer!" A man of the Banu Tamim came up to him and said, constantly and insistently: "The prayer! The prayer!" And Ibn Abbas replied: "Are you teaching me the sunna, you wretch?"’ (Muslim, Salat al-Musafirin, 6.)

Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira:

Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of Allah’s Messenger (s.w.s.) while he was dividing the spoils of war. Dhu’l-Khuwaysira, a man of the Tamim tribe, came up to him and said: "Messenger of Allah, be fair!" He replied: "Woe betide you! Who will be fair if I am not? You are lost and disappointed if I am not fair!" And Umar (r.a.) said, "Messenger of Allah! Give me permission to deal with him, so that I can cut off his head!" But he said: "Let him be. And he has companions. One of you would despise his prayer in their company, and his fast in their company. They recite the Qur’an but it goes no further than their collarbones. They pass through religion as an arrow passes through its target."’ Abu Sa‘id continued: ‘I swear that I was present when Ali ibn Abi Talib fought against them. He ordered that that man be sought out, and he was brought to us.’ (Bukhari, Manaqib, 25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil, chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr al-Hadith [Beirut n.d.], pp.23-4: ‘usually when this happens none of the target’s blood remains upon it’.)

This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites. There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu al-Khuwaysira al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’

Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91).

The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim - the formula ‘The judgment is Allah’s alone’ - on the Day of Siffin, which became the slogan of later Kharijite activism.

In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activism. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Afterlife!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, "Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!" [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq (Cairo, n.d.), 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.)

As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. [. . .] They used to say: "Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86).

The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.)

As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent. The causes of this schism included the Kharijite attack on Madina, which came away with many captives; and different Kharijite ijtihads over sexual relations with Muslim women who, not being Kharijites, they had enslaved. Three major factions emerged from this split, the most dangerous of which was led by Atiyya ibn al-Aswad, again of the tribe of Hanifa. Following Najda’s death, his own faction split, again into three, one of which left Najd to raid the vicinity of Basra (Abd al-Qahir, 90-1).

The last major Kharijite sect was the Ibadiyya, which, in a gentler and much attenuated form, retains a presence even today in Zanzibar, southern Algeria, and Oman. The movement was founded by Abdallah ibn Ibad, another Tamimi. Its best-known doctrine is that non-Ibadis are kuffar: they are not mu’mins, but they are not mushriks either. ‘They forbid secret assassinations [of non-Ibadis], but allow open battles. They allow marriages [with non-Ibadis], and inheritance from them. They claim that all this is to aid them in their war for Allah and His Messenger.’ (Abd al-Qahir, 103.)

The best-known woman among the Kharijites was Qutam bint ‘Alqama, a member of the Tamimite tribe. She is remembered as the one who told her bridegroom, Ibn Muljam, that ‘I will only accept you as my husband at a dowry which I myself must name, which is three thousands dirhams, a male and a female slave, and the murder of Ali!’ He asked, ‘You shall have all that, but how may I accomplish it?’ and she replied, ‘Take him by surprise. If you escape, you will have rescued the people from evil, and will live with your wife; while if you die in the attempt, you will go on to the Garden and a delight that shall never end!’ (Mubarrad, 27.) As is generally known, Ibn Muljam was executed after he stabbed Ali to death outside the mosque in Kufa.

Muslims anxious not to repeat the tragic errors of the past will wish to reflect deeply upon this pattern of events. Tens of thousands of Muslims, absolutely committed to the faith and outstanding for their practical piety, nonetheless fell prey to the Kharijite temptation. The ulema trace the origins of that temptation back to the incident of Dhu’l-Khuwaysira, who considered himself a better Muslim than the Prophet himself (s.w.s.). And he, like the overwhelming majority of the Kharijite leaders who followed in his footsteps, was a Tamimi. Of the non-Tamimi Kharijites, almost all were from Najd.

There is a final issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and dietary rules. He also prescribed prayers three times a day, a view that may have influenced the similar ruling in Twelver Shi‘ism. As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority, and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death, because many great Companions lost their lives there at the hands of the Najdis. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif (Cairo, 1960), p.206; Ahmad ibn Yahya al-Baladhuri, Futuh al-buldan (repr. Beirut, n.d., 86.) An indication of the continuity of Najdi religious life is given by the non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet. (W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.)

The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws, and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif, p.405; Baladhuri, Futuh, pp.99-100.)

To all of this evidence, we may add the striking fact that not one of the great muhaddiths, mufassirs, grammarians, historians, or mujahids, has emerged from the land of Najd, despite the extraordinary and blessed profusion of such people in other Islamic lands.

_______________________________

CONCLUSION
A good deal of material concerning Najd and Tamim has been preserved from the time of the Salaf. If we reject the method of some Najdi apologists, a method based on the highly selective quotation of hadiths coupled with the blind imitation of opinions expressed by late-medieval commentary writers, we may reach some reasonably settled and authoritative conclusions regarding Central Arabia and its people. The Qur’an, the sound Hadith, and the experience of the Salaf overwhelmingly concur that Central Arabia is a region of fitna. The first of all fitnas in Islam emerged from that place, notably the arrogance of Dhu’l-Khuwaysira and his like, and also the apostasy and fondness for false prophets which caused such difficulty for Abu Bakr. Subsequently, the Kharijite heresy, overwhelmingly Najdi in its roots, cast a long shadow over the early history of Islam, dividing the Muslims, distracting their armies from the task of conquering Byzantium, and injecting rancour, suspicion, and bitterness among the very earliest generations of Muslims. Only the most determined, blinkered and irresponsible Najdi sympathiser could ignore this evidence, transmitted so reliably from the pure Salaf, and persist in the delusion that Najd and the misguided, literalistic rigorism which it recurrently produces, is somehow an area favoured by Allah.

And Allah knows best. May He unite the Umma through love for the early Muslims who refused bigotry, and may He preserve us from the trap of Kharijism and those who are attracted to its mindset in our time. Amin.
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Old 07-16-2013, 04:15 PM
abdul mussavir abdul mussavir is offline
 
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i had given this hadees while i was discussing on najd

The hadeeth of ibn Umar Reported by Abu Nu'aym in al-Hilya (6/133), "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa'inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan."



then in reply the sufi argue with this statement

Iraq is not Najd

حدثنا إسحاق بن خالويه الواسطي حدثنا علي بن بحر بن بري حدثنا هشام بن يوسف الصنعاني أخبرنا معمر حدثنا ثابت البناني وسليمان التيمي عن أنس بن مالك أن النبي صلى الله عليه و سلم نظر قبل العراق والشام واليمن فقال اللهم أقبل بقلوبهم على طاعتك وحط من وراءهم لم يروه عن التيمي الا معمر ولا عنه إلا هشام بن يوسف القاضي تفرد به عنه علي بن بحر

[ المعجم الصغير - الطبراني ]
الكتاب : الروض الداني - المعجم الصغير
المؤلف : سليمان بن أحمد بن أيوب أبو القاسم الطبراني
الناشر : المكتب الإسلامي , دار عمار - بيروت , عمان
الطبعة الأولى ، 1405 - 1985
تحقيق : محمد شكور محمود الحاج أمرير
عدد الأجزاء :

Volume #01, Hadees # 273

Narrated Anas bin Malik:
Prophet(peace be upon him) saw towards "IRAQ" "Shaam" and "Yemen" and said (supplicated) : " O Allah ,accept their hearts for you obedience and place firmly your mercy around them "

--Reference--

[ Imam Tabarani in Al Mu'jam al Sagheer: Volume #01, Hadees # 273 ]

* Imam Haythmi said of its narrators:
"All the narrators are those of Sahih"

-- Majma Zawaid (10/

Hence the word Iraq mentioned in some hadiths is Mudhtarib (contradicting), the real word is east which is proven from Mutawatir hadiths and east of Madina is only Bani Tameem, Riyaadh in Saudi Arabia.

Remember it is Usool ul Hadith that Khabr-e-Ahad cannot supercede Mutawattir


2) **Different Miqaat for Najd and Iraq***

Sahih Hadith # 1 Prophet [Peace be upon him] himself proved Najd and Iraq as seperate places. Remember these hadiths are used for Hajj so they cannot be denied.

Proof # 1

Book 007, Number 2666: (Sahih Muslim)

Abu Zubair heard Jabir b. 'Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; "FOR THE PEOPLE OF IRAQ IT IS DBAT AL-'IRQ" FOR PEOPLE OF NAJD IT IS QARN (AL MANAZIL and for the people of Yemen it is Yalamlam.

I have done Hajj myself and used such proofs to find out my miqaat, hence no way Iraq and Najd could be same places.

Proof # 2

Ibn Taymiyyah leading authority of Wahabis himself accepted that "TAMEEM" is Najd

he cites the report of Ibn 'Abbas who said:

"The first Jumu'a that gathered in Islam after the Jumu'a of Madina was that of Jawathi, one of the towns of al-Bahrayn. They said: 'O Messenger of Allah! Between us and you are those regions of the disbelievers of Mudar, and [we] cannot come to you except in a sacred month. Therefore give us a decisive order which we might put into practice and by which we shall call those who are behind us.' "MEANING THE PEOPLE OF NAJD SUCH AS [THE TRIBES OF] TAMIM, ASAD, GHATFAN AND OTHERS"

[Ibn Taymiyya, Majmu'a al-Rasa'il Op. cit. (7:552)]

And again: "The delegation of 'Abd al-Qays was one of the best delegations ever to come to the Prophet - Allah bless and greet him -... and they said: 'Between us and you there are those regions of the disbelievers of Mudar - and they meant Najd - and we cannot reach you except during a sacred month.'"[Ibn Taymiyya, Majmu'a al-Rasa'il Op. cit. (7:598)]

And again: "The delegation of 'Abd al-Qays came to the Prophet - Allah bless and greet him -... and said: 'O Messenger of Allah! Between us and you there are those regions of the disbelievers of Mudar' meaning by that, the people of Najd such as Tamim, Asad, and Ghatafan, because those were between al-Bahrayn and al-Madina, while 'Abd al-Qays are from Rabi'a and not from Mudar.

[Ibn Taymiyya, Majmu'a al-Rasa'il Op. cit. (7:607)]

These are not Iraqi but Najdi tribes.

Ibn Taymiyyah also said: "Those that committed apostasy after his death - Allah bless and greet him - were only those that entered Islam with the sword, such as the companions of Musaylima and the people of Najd

[Ibn Taymiyya, Minhaj al-Sunna (1986 ed. 7:478)]

Musaylma Kazaab was from Najd Bani Tameem in Saudi Arabia not Iraq this is 100% confirmed !!!

Even Commander at Hurura was "Shabib ibn Rab‘i al-Tamimi’" so even in Iraq the fitnah creators were Najdi Bani Tamimi.

In Battle of Siffen amongs the first to create Fitnah was also " Abu Bilal Mirdas, a member of the tribe of Bani Tamim

Even the person who agreed to martyr Umar (ra) was Amr ibn Bakr al-Tamimi [Ibn Jawzi in Talbees Iblees, Page No. 91]

Allah calls Bani Tamimis as Senseless people

Quran states: Lo! those who call thee from behind the private apartments, most of them have no sense. [Quran 49:4]

Explanation through hadith

The ayah was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: “Muhammad! Come out to us!” an action which expressed a good deal of harshness, crudeness and disrespect.Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: “Muhammad! My praise is an ornament, and my denunciation brings shame!” And the Messenger (s.w.s.) replied: “Woe betide you! That is the due of Allah.”’

(Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim)

Wahabis do deception by saying that in Islam only 2 directions are known i.e. East and West., hence Prophet mentioning east could still refer to Iraq although Iraq is towards northern sideThis is biggest Dajjal and trick of Wahabis, they try to prove Islam incompatibale with Atlas and science. Here is their refutation directly from hadiths:

Cardinal points were invented during migration period ,in europe,around 300 AD,,,,the arabs during PROPHET MUHAMMAD SAW time ,knew these points very well which proves that science originated from Islam not Europe.

Hadith says

Bukhari: Volume 1, Book 4, Number 167:

...'Abdullah bin 'Umar said, "What are those, O Ibn Juraij?" I said, "I never saw you touching any corner of the Ka'ba except these (two) facing "SOUTH" (Yemen) and I saw you wearing shoes made of tanned leather and dyeing your hair...

another hadiths says.

Muslim: Book 040, Number 6792:

...Allah's Messenger (may peace be upon him) said: In Paradise there is a street to which they would come every Friday. The "NORTH" wind will blow and would scatter fragrance on their faces...

Above are proofs that PROPHET (Peace be upon him) and SAHABAS R.A knew about the North and South directions.
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Old 07-16-2013, 05:55 PM
rizwan rizwan is offline
 
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Najd is both Saudi and Iraq but the hadeeth says Fi Iraq. But Saudi is included.
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Old 07-24-2013, 05:02 PM
AbuKhalid AbuKhalid is offline
 
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Default Najd vs East

Quote:
Originally Posted by rizwan View Post
Najd is both Saudi and Iraq but the hadeeth says Fi Iraq. But Saudi is included.
Agreed, najd is in both countries. I believe the problem lies in the differentiation of whats east and the najd mentioned in general in the ahaadeeth. The fitna is in the east in iraq.Allahu a'lam

In regards to the post by Ali al Yunani, the arguments of lineage are very weak since its too general.
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Old 07-25-2013, 01:16 AM
abu_umayza abu_umayza is offline
 
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A very relevant thread to this discussion:
http://www.ahlalhdeeth.com/vbe/showthread.php?t=251
.
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Old 07-25-2013, 05:39 AM
rizwan rizwan is offline
 
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Fitnah also came feom Najd in Saudi. Musailma the false proohet, Banu Hanifah were from Najd.
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Old 07-25-2013, 10:51 AM
AbuKhalid AbuKhalid is offline
 
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Fitna came from many places in the middle east ...

Mecca: the mushrikeen / also the ummayyad attacks on Ibn al Zubair / Al hajjaj damaging the ka'aba etc
Madeena: Ibn Salul, head of hypocrites, the Jews on the ouskirts, the killing of Uthmaan ra
Shaam: the umayyads deviation
Egypt: the fatimids
Palestine: Crusaders, zionists
but I think Iraq is #1: the killing of Hussein, the shias deviations, the khawaarij whom Ali ra went after and killed, abbasids and their persecutions of the great imaams, the mongols invasion etc
Of course, najd in Arabia also had its share of fitna which is over-advertised to fit the agenda of certain sects.

I think in the light of the ahaadeeth, no one can deny the prophet's sayings that fitna is from Iraq (even if one believes najd includes arabia)

We have seen above how people can go to ridiculous levels to promote their agendas. So acknowledging these hadeeth mentioning Iraq/East/ Fitna would be a good start

Just a last thought ... even if we say fitna was in najd/ riyadh, then fine but consider this: Muhammad bin AbdulWahhab came to remove the fitna of subtle or plain idolatry, superstitions, excesses and fanaticism and unite the tribes under pure Islam.
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Old 07-25-2013, 04:58 PM
rizwan rizwan is offline
 
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Your mentioning those places is a red herring. We are reffering to Najd and not madeena or shsam. Stick with Najd.
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Old 07-25-2013, 05:01 PM
rizwan rizwan is offline
 
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Ali Yunani. the tribe of Tamim is overall a praised tribe. Regardless of whst you wrote. The prophet mentioned their virtues and that they would stand the firmest against the dajjaal. The incidents you mention are fine but it does not take away from their OVERALL goodness.
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Their will come leaders who will not follow my guidance and not follow my Sunnah. Their will be among them men who will have hearts of devils in the bodies of humans. He (the companion of the prophet) asked, "what shall I do, O messenger of Allah, if I reach that?" He replied, "you should hear and obey the ruler even if he flogs your back and takes your wealth, then still hear and obey."
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Old 07-25-2013, 10:42 PM
abu_umayza abu_umayza is offline
 
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As a point of reminder, can we at least show basic etiquette and courtesy and mention the salawat after the name of the Prophet صلى الله عليه وسلم
All too often people become obliviously involved in various issues, and this is not an excuse to overlook or omit it! Barakallahu feek.
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Old 07-25-2013, 11:44 PM
AbuKhalid AbuKhalid is offline
 
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My point was that fitna has occurred in many places in this region, and Arabian Najd wasnt spared. So its very easy to match the hadeeth as referring to arabian najd

BUt I disagree because of 2 reasons: geography and hadith

1) I pointed out in an earlier post that the flatmap is inaccurate for true direction. An ignorant person in North America using the flatmap will conclude the Qibla is South East. Similarly, the ignorant ones show us a flat map as their "ultimate proof" because it does show Riyadh as being exactly east of Madeenah. But the earth is neither flat nor a shpere but its kind of elliptical. So that means someone in Toronto, for eg, faces NE. Similarly going east from Madeenah with the curvature of the earth's surface leads us to Iraq, not Riyadh. So the earlier scholars who mentioned Iraq being East were not mistaken. They were better than us in astronomy, which, if you know how to use will give you exactly the direction!

2) The hadiths have been mentioned before, so just to recap one:

The hadeeth in saheeh Muslim #6943 clearly shows us that Saalim knew that the east was Iraq and hence the reason why he quoted his grandfather from the messenger sallalAllu 'alaihi wa sallam saying the fitna is from the east, to the people of Iraq as admonition. Also, note that the hadiths mentioning Iraq are precise, I mean we know its Iraq but the mention of najd doesnt specify which. Allahu a'lam
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Old 07-26-2013, 07:18 AM
rizwan rizwan is offline
 
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My brother you obviously either didn't read what I wrote or failed to understand it. Let me recap;

1. The Hadeeth is specifically mentioning Iraq - AGREED
2. Flat map are inaccurate - AGREED
3. Najd primarily means elevated land, highland, the Arabian Najd
4. The majority of fitna after the death of rasool Prophet صلى الله عليه وسلم came from Iraq and also the highland of Najd located in present day Saudi Arabia.
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Old 07-26-2013, 06:23 PM
AbuKhalid AbuKhalid is offline
 
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Here is a good link to understand the distortions of the flat map for anyone who is new to it. It seems a lot of people are, especially those who are for the "najdi-wahabi" arguments because all their maps are flat earth or Mercator as it's called.
http://education.nationalgeographic....ection/?ar_a=1

Also, there is a good website to learn about Astronomy & Muslims. The 9th century Muslims knew about their directions http://museum.kaust.edu.sa/explore-3-astronomy.html

rizwan, I agree with your points there brother. Point #3, even though najd is mostly in Arabia, the part falling in Iraq shouldnt be seen as less likely because it represents a small portion

نجد (لسان العرب)

ونجدٌ من بلاد العرب ما كان فوق العاليةِ والعاليةُ ما كان فوق نَجْدٍ
إِلى أَرض تِهامةَ إِلى ما وراء مكة، فما كان دون ذلك إِلى أَرض العراق، فهو نجد.

النَّجْدُ (القاموس المحيط)
الطريقُ الواضِحُ المُرْتَفِعُ، وما خَالَفَ الغَوْرَ، أي: تِهامَةَ، وتُضَمُّ جِيمُهُ مُذَكَّرٌ، أعْلاهُ تِهامَةُ واليَمنُ، وأسْفَلُهُ العِراقُ والشامُ، وأوَّلُهُ من جِهَةِ الحِجاز ذاتُ عِرْق،
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And you shall certainly hear much that will grieve
you from those who received the Scripture before
you (Jews and Christians) and from those who
ascribe partners to Allah. (3: 186)
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  #100  
Old 07-27-2013, 09:55 AM
rizwan rizwan is offline
 
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The hadeeths, the text of the hadeeth is talking about IRAQ, because it specifically mentions it. The specific takes precedence over the general.
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Their will come leaders who will not follow my guidance and not follow my Sunnah. Their will be among them men who will have hearts of devils in the bodies of humans. He (the companion of the prophet) asked, "what shall I do, O messenger of Allah, if I reach that?" He replied, "you should hear and obey the ruler even if he flogs your back and takes your wealth, then still hear and obey."
(Saheeh Muslim)

HANBALI FIQH MOVEMENT
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