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  1. #1
    Astaghfirullah AlayhisSalaam's Avatar
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    Hadiths on Najd (Wahabism)

    Authu bilahi minaysh shaytani Rajeem, Bismillahir Rahmanir Raheem

    Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said, “There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.”

    Sahi Bukhari (Book #88, Hadith #214)


    http://forums.islamicawakening.com/f...ahabism-31284/

    Inshallah the purpose of this thread is to show that different people have different opinions and Salafi/Wahabi is not the majority nor are there so many people who like it or agree with it.

    I don't necessarily agree with everything written there, as I have not myself studied Ahadith, but this is still something to consider. The reason to consider is because a lot of Salafi/Wahabi are always calling bida'a and kufr etc... they literally are attacking the Ummah, and subhanallah there are hadith warning us of this from what I can tell.

    Astagfirullah authu bilahi minaysh shaytani Rajeem, Bismillahir Rahmanir Raheem.

    You may refer to my thread:
    http://www.ummah.com/forum/showthrea...lafi-inshallah

    Inshallah

    Wa alaikum salaam wa rahmatullah wa barakatoh
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

  2. #41
    Astaghfirullah AlayhisSalaam's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Imam Ahmed al Sawi (Rahimuhullah) in his magnificent commentary over Tafsir al Jalalyn by Imam Jalal ud din Suyuti (rah) explains this verse : Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze" (Qur’an 35:6) as:


    وقيل هذه الآية نزلت في الخوارج الذين يحرفون تأويل الكتاب والسنة ويستحلون بذلك دماء المسلمين وأموالهم كما هو مشاهد الآن في نظائرهم، وهم فرقة بأرض الحجاز يقال لهم الوهابية يحسبون أنهم على شىء ألا انهم هم الكاذبون، استحوذ عليهم الشيطان فأنساهم ذكر الله أولئك حزب الشيطان ألا إن حزب الشيطان هم الخاسرون، نسأل الله الكريم أن يقطع دابرهم

    Translation: It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and Sunnah, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely, a sect in the Hijaz called "Wahabiya, (فرقة بأرض الحجاز يقال لهم الوهابية)" who "think they are on something, truly they are the liars (Kadhibeen). Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19). We ask Allah Most Generous to extirpate them completely [Hashiya al-Sawi ‘ala al-Jalalayn, 3.255]

    http://www.ummah.com/forum/showthrea...tnah-of-Takfir
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

  3. #42
    Senior Member Muqarrib's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by AlayhisSalaam View Post

    Translation: It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and Sunnah, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely, a sect in the Hijaz called "Wahabiya, (فرقة بأرض الحجاز يقال لهم الوهابية)" who "think they are on something, truly they are the liars (Kadhibeen). Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19). We ask Allah Most Generous to extirpate them completely [Hashiya al-Sawi ‘ala al-Jalalayn, 3.255]

    http://www.ummah.com/forum/showthrea...tnah-of-Takfir

    STOP CREATING DIVISION & FITNA, YOU IGNORANT SUFI


    You know you really are some piece of work. You claim to be learning about purifying your heart, loving you brothers in Islam, not judging anyone and here you are putting up post after post about how Muhammad ib Abdal-Wahhab and the Wahhabis/Salafis are evil. And now you are posting Fitna causing accusations, calling them Khawarij and Hizbus-Shaytaan.

    Pretty soon you will be openly making Takfir on them.

    Your ENTIRE thread and your other posts are full of contradictions. You follow your Nafs and post whatever bias you have. AND YOU ARE CREATING FITNA & DIVISION. Some Sufi you are.

    As to my knowledge, All the groups in the Ahlus Sunnah wal Jammah - the Madhabis (Shaafis, Hanafis, etc.), the Deobandis, the Tablighis, etc have never issued a Fatwa branding the Salafis to be Khawarij or Hizbus Shaytaan. And consider the Salafis to be PART of Ahlus Sunnah.

    Yes, we have our differences among the various groups in the Ahlus Sunnah - but our differences are on Fiqh matters only.


    Just shows the Venom & Resentment you hardcore Sufis have against the Salafis for throwing you guys out of the Hijaz. You guys have been reduced to the fringe of this Ummah - bunch of nobodys.

    While the Salafis & regular Madhabis have taken the leadership of this Ummah and are doing their part in Dawah & Jihad. How many wonderful Salafis have gone on to sacrifice their families & themselves, and died as Shaheeds. But I suppose they are all Khawrij & Hizbus Shaytaan to you.


    All I can say is I hope you have enough good deeds in your account, in case you are held accountable by Allah for ALL that you have written/posted against Muhammad ibn Abdal-Wahhab and branding an ENTIRE group of Muslims from the Ahlus Sunnah as Khawarij & Hizbus Shaytaan.

    Congratulations on your excellent character, love for your fellow Muslims and have fun on the DOJ.

  4. #43
    Senior Member Muqarrib's Avatar
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    Re: Hadiths on Najd (Wahabism)

    And before you start crying about me insulting you - this is an honest criticism & advice to you as your brother in Islam. If I did start insulting you for your ignorance, lack of wisdom and creating Fitna - it would be a lot worse than this.

    I honestly did refrain myself from replying to your posts, all these days. Hoping that you may take advice & criticism of the other posters here - but you just dont get it.

    You are blinded by your ignorance, bias and resentment - generalizing & branding an Entire group of Muslims, with whatever you Nafs tells you and going against the understanding & consensus of the Ahlus Sunnah.

    For your OWN sake brother - if you dont have anything good to say...

    KEEP YOUR BIG MOUTH SHUT.


    May Allah, Most Gracious have mercy on you & guide you. Ameen.
    Last edited by Muqarrib; 01-03-10 at 06:34 AM.

  5. #44
    Astaghfirullah AlayhisSalaam's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Asalaamu alaikum wa rahmatullahi wa barakatuhu Muqarrib

    Jazakallah khayr for your opinion, jazakallah khayr for your du'a, wayyakum akhi.

    I've only quoted Hadith, if you don't like what the hadith say then why yell at me? Astagfirullah.

    I'm not spreading fitnah and hatred and animosity and dividing the Ummah. I have many nice things to say, and I say them frequently. The only bad you have perceived me saying is not my saying but our Beloved Rasoolallah(saws) saying according to these Ahadith. Muhammad(saws) has said these things as narrated by these Ahadith and if you are becoming angry then please inshallah consult the scholars who record and study these Ahadith, not me.

    It is not only unfair but also very hypocritical to say to someone comments such as: "STOP DIVIND THE UMMAH AND SPREADING FITNAH", "KEEP YOUR BIG MOUTH SHUT", "YOU'RE BLINDED BY YOUR IGNORANCE, BIAS, AND RESENTMENT", "YOU IGNORANT SUFI" when that is the reason why I'm speaking out against Wahabism to begin with, thank you for proving my point.

    The Wahabis are always criticising and yelling at non-Salafi, they always scream that people are ignorant and biased, etc... They are the ones spreading Fitnah and using Takfir, this is why I'm not fond of Wahabism. And then you pretend that Wahabism is perfect and doesn't base itself around dividing the Ummah & Takfir (by calling non-Salafi kafir).

    May Allah SWT have mercy on us all and guide us all, ameen. Because as much as you hate to admit it, you're in need of Allah (SWT)'s guidance just as much as all of us. No one is perfect, so inshallah let us humble ourselves and stop posting with illogical wrath and anger when it is uncalled for. As I have said, I have quoted Hadith. Nextly, "if you don't have anything good to say" how dare you say this to me when I have been trying very hard with much du'a and effort to help the Ummah, this forum in particular, which I see much anger and Takfir on.... trying to call people to stop insulting others. However, I have come to see that a major source of this Takfir comes from the Salafi branch of Islam, where it never surprises me when I hear a scholar shouting Takfir at someone who is not a Salafi, and their Imams teach their followers to do the same. Astagfirullah. So I speak out against this, and I post Hadith, and what do you do? You continue shouting and being angry and you do not bring any evidence against the Hadith I posted. Astagfirullah akhi.

    I forgive you, I love you for the sake of Allah (SWT), but your accusations are unjust and untrue. Inshallah you can quote me where I have spoken evil and hatred. Inshallah you can quote me where I have called myself a Sufi, I do not call myself a Sufi, and when I was interested in Sheikh Nazim at one point and was listening to his Suhbat's which I didn't hear anything bad in, then I encouraged others to do the same and to seek scholars of Tasawwuf, and people insulted me for no reason, namely Salafi's, and so I peacefully asked for some evidence against Sheikh Nazim, and it wasn't until almost a week later that someone finally stopped cursing me and showed me peacefully some evidence against him. I immediately accepted what I saw to be a grey area and I no longer promote Sheikh Nazim, astagfirullah. I admit I'm not perfect, why can't you? Astagfirullah akhi, this is a horrible response from you, and completely unjust.

    Wasalaam


    (EDIT, I'm adding something to this post inshallah):

    Quote Originally Posted by Muqarrib
    Just shows the Venom & Resentment you hardcore Sufis have against the Salafis for throwing you guys out of the Hijaz. You guys have been reduced to the fringe of this Ummah - bunch of nobodys.

    Akhi, I'm not a Sufi, I'm a revert to Islam, I've never been to the Hijaz, I'm not an Arab, I don't understand why you would say this even if I were a Sufi or Arab or lived in Hijaz, what does that have to do with me quoting Hadith? Astagfirullah akhi please let us calm down and inshallah we can get to the root of the problem. First, go pray inshallah, relax, when you feel calm then read the Hadith I have posted and go find out from a scholar if there are any hadith contradicting the hadith I have posted, or if they are unauthentic and fabricated hadith. Inshallah that will be better for defending against these Hadith than insulting someone which only is strengthening my perspective against Wahabism.
    Last edited by AlayhisSalaam; 01-03-10 at 12:25 PM.
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

  6. #45

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by AlayhisSalaam View Post
    Asalaamu alaikum wa rahmatullahi wa barakatuhu Muqarrib

    Jazakallah khayr for your opinion, jazakallah khayr for your du'a, wayyakum akhi.

    I've only quoted Hadith, if you don't like what the hadith say then why yell at me? Astagfirullah.



    Akhi, I'm not a Sufi, I'm a revert to Islam, I've never been to the Hijaz, I'm not an Arab, I don't understand why you would say this even if I were a Sufi or Arab or lived in Hijaz, what does that have to do with me quoting Hadith? Astagfirullah akhi please let us calm down and inshallah we can get to the root of the problem. First, go pray inshallah, relax, when you feel calm then read the Hadith I have posted and go find out from a scholar if there are any hadith contradicting the hadith I have posted, or if they are unauthentic and fabricated hadith. Inshallah that will be better for defending against these Hadith than insulting someone which only is strengthening my perspective against Wahabism.
    complete an utter rubbish that is being spread by these people about wahabism, and all this stuff that people are nowadays labellening wahabism.

    i am no Arab i am SOmali but i have lived in many parts of the muslim world the and nearly a decade in the hijaz. i have heard more takfir from the jordanina and lebanese sufis than i have heard in my ten years in Saudi Arabia

  7. #46
    Astaghfirullah AlayhisSalaam's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by hamza89 View Post
    complete an utter rubbish that is being spread by these people about wahabism, and all this stuff that people are nowadays labellening wahabism.

    i am no Arab i am SOmali but i have lived in many parts of the muslim world the and nearly a decade in the hijaz. i have heard more takfir from the jordanina and lebanese sufis than i have heard in my ten years in Saudi Arabia
    Asalaamu alaikum wa rahmatullahi wa barakatuhu

    I never named any countries, I'm just telling you what I hear in my country of England, and what I see from recorded lectures by Salafi's on the internet and television.

    I also am just quoting hadith as I said. This is not any reason to attack me still.

    (edit)

    Also, I do not distinguish from who makes Takfir. I have made a thread where I denounce Takfir of all kinds.

    http://www.ummah.com/forum/showthrea...tnah-of-Takfir
    The Fitnah of Takfir

    I think, Hamza89, that you haven't read this whole thread, so you have taken something out of context and misunderstood what I said and meant, what you quoted was only a response I made to the other brother's comment.
    Last edited by AlayhisSalaam; 01-03-10 at 12:52 PM.
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    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

  8. #47
    Odan IDK's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by Muqarrib View Post
    STOP CREATING DIVISION & FITNA, YOU IGNORANT SUFI


    You know you really are some piece of work. You claim to be learning about purifying your heart, loving you brothers in Islam, not judging anyone and here you are putting up post after post about how Muhammad ib Abdal-Wahhab and the Wahhabis/Salafis are evil. And now you are posting Fitna causing accusations, calling them Khawarij and Hizbus-Shaytaan.

    Pretty soon you will be openly making Takfir on them.

    Your ENTIRE thread and your other posts are full of contradictions. You follow your Nafs and post whatever bias you have. AND YOU ARE CREATING FITNA & DIVISION. Some Sufi you are.

    As to my knowledge, All the groups in the Ahlus Sunnah wal Jammah - the Madhabis (Shaafis, Hanafis, etc.), the Deobandis, the Tablighis, etc have never issued a Fatwa branding the Salafis to be Khawarij or Hizbus Shaytaan. And consider the Salafis to be PART of Ahlus Sunnah.

    Yes, we have our differences among the various groups in the Ahlus Sunnah - but our differences are on Fiqh matters only.


    Just shows the Venom & Resentment you hardcore Sufis have against the Salafis for throwing you guys out of the Hijaz. You guys have been reduced to the fringe of this Ummah - bunch of nobodys.

    While the Salafis & regular Madhabis have taken the leadership of this Ummah and are doing their part in Dawah & Jihad. How many wonderful Salafis have gone on to sacrifice their families & themselves, and died as Shaheeds. But I suppose they are all Khawrij & Hizbus Shaytaan to you.


    All I can say is I hope you have enough good deeds in your account, in case you are held accountable by Allah for ALL that you have written/posted against Muhammad ibn Abdal-Wahhab and branding an ENTIRE group of Muslims from the Ahlus Sunnah as Khawarij & Hizbus Shaytaan.

    Congratulations on your excellent character, love for your fellow Muslims and have fun on the DOJ.
    I will not even reply to all your points but how can you say he is dividing the ummah and then you go and call him "you sufi", is that a bit hypocritical, do you think?

    brother, why dont you provide your opinion from a scholar if you know any on the hadith as the OP has asked, if you dont have that opinion just ignore it then, all he has asked to is elaborate on the hadith if you know anythign, I dont know any scholars that talked about this so I cant say anything on that, that is all you have to do, there is no need to assume that he wants to divide the ummah.
    Also bear in mind that he is a new muslim and does not know all the terms, when he uses a term like khawarij he may not know all the history of it that you are so readily accusing him of all sorts of things Hijaz etc How do you know he has anythign to do with them?
    then you talk about day of judgement with so much assurance, SubhanAllah

    have fun on DOJ? this is shocking to say the least, is that how a muslim behaves towards another muslim, even towards a non-muslim you should not mock because that non-muslim may be shining in day of judgemnt and you may be covered in sweat, why dont you pray for your brother if you believe he is in the wrong, why dont you pray Allah forgives him and he is at ease in day of judgement, subhanAllah, this is most disapointing to hear from muslims toward another

  9. #48
    Astaghfirullah AlayhisSalaam's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by IDK View Post
    I will not even reply to all your points but how can you say he is dividing the ummah and then you go and call him "you sufi", is that a bit hypocritical, do you think?

    brother, why dont you provide your opinion from a scholar if you know any on the hadith as the OP has asked, if you dont have that opinion just ignore it then, all he has asked to is elaborate on the hadith if you know anythign, I dont know any scholars that talked about this so I cant say anything on that, that is all you have to do, there is no need to assume that he wants to divide the ummah.
    Also bear in mind that he is a new muslim and does not know all the terms, when he uses a term like khawarij he may not know all the history of it that you are so readily accusing him of all sorts of things Hijaz etc How do you know he has anythign to do with them?
    then you talk about day of judgement with so much assurance, SubhanAllah

    have fun on DOJ? this is shocking to say the least, is that how a muslim behaves towards another muslim, even towards a non-muslim you should not mock because that non-muslim may be shining in day of judgemnt and you may be covered in sweat, why dont you pray for your brother if you believe he is in the wrong, why dont you pray Allah forgives him and he is at ease in day of judgement, subhanAllah, this is most disapointing to hear from muslims toward another
    Asalaamu alaikum wa rahmatullahi wa barakatuhu

    I'm not a scholar, but neither is anyone else in this thread.

    However, in regards to Khwarijite, I linked this thread http://www.ummah.com/forum/showthrea...tnah-of-Takfir and that was not my own saying, but a quote that I took from a scholar who spoke of this subject.

    So, as I said, I have only been quoting Hadith and scholars, but then I am attacked. Inshallah read this whole thread and you can respond to individual hadiths and scholarly opinions with your own hadith and scholarly opinions, but if you don't bring evidence then why should anyone listen to you or think that you are right when you are acting in an unIslamic manner?

    Wasalaam
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

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    Odan IDK's Avatar
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    Re: Hadiths on Najd (Wahabism)

    @AlayhisSalam

    it is surprising when all the time I hear people say "bring your proof, bring your proof" even for things which are common knowledge, but then I see nobody that accused you bring any proof with their accusations, subhanAllah, perhaps this is why people are confused

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    Re: Hadiths on Najd (Wahabism)

    What a stupid thread.

    This thread should be deleted.

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by IDK View Post
    yes I dont know which mujahideen you are refering to but I know they used to say about bosnian muslims who died in the war while fighting, they used to say their fighting was in vain because they faught for country and not Allah and they did not die as martyrs, that surely comes in great contradiction with majority of poeple, which is when someone attacks your home and your wife and children you defend yourselves and your community and die as a result then that is martyrdom, what is the poor man to do?

    This is why i find some of their views extreme, where for example everything has to be done for the sake of Allah conciously in your head, but some people cannot do that all the time, its not natural, if you are dying while defending your wife or child then that is martyrdom very simple

    when the prophet said about a mother who dies because of childbirth is a martyr, did he say only if she did it for the sake of Allah...astaghfirullah, this is how I think shaytan leads us astray in very subtle matters whch we think are good

    Somalia is full of Khawarjis (Al-Shabab) who killing muslims because they believe they are the "ONLY TRUE MUSLIMS" and they bomb, and cut heads and limbs of humans for fun. May Allah protect from us from these fake mujahideen Ameen.

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    What a stupid thread.

    This thread should be deleted.
    lol how is the thread stupid?

    is any question stupid? the prophet saws did not think so

    I am curious also to see any commentary on the above hadith, I am curious about everything in Islam, alhamduliAllah, Allah has made my seeking knowledge easy because He has given me curiousity

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by Cascades View Post
    Somalia is full of Khawarjis (Al-Shabab) who killing muslims because they believe they are the "ONLY TRUE MUSLIMS" and they bomb, and cut heads and limbs of humans for fun. May Allah protect from us from these fake mujahideen Ameen.
    Where is the proof? And when the faasiq told you this, how did you verify it?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by IDK View Post
    lol how is the thread stupid?

    is any question stupid? the prophet saws did not think so

    I am curious also to see any commentary on the above hadith, I am curious about everything in Islam, alhamduliAllah, Allah has made my seeking knowledge easy because He has given me curiousity
    It is very stupid especially if it comes from the Superman Nazim and his mawreeeds. To clarify misconceptions read this article:

    The Hadith of Najd
    by Brother Abû Rumaysah
    http://www.islaam.net



    The Messenger of Allaah, sallallaahu alayhi wa sallam, said,
    "O Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen." The people said, "O Messenger of Allaah, and our Najd." I think the third time the Prophet, sallallaahu alayhi wa sallam, said, "There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan."
    Reported in al-Bukhaaree [Book of Trials, Chpt. 'The afflictions will come from the East' 9/166 no. 214 Eng. Trans]


    A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims.


    This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq.


    About two years ago I read a book entirely devoted to this hadeeth entitled, "an-Najd Qarnu ash-Shaytaan" [I cannot remember the author as I do not have the book on me anymore.] I will quote in general from what I remember from this book, and refrain from mentioning precise quotes except from those references that I have on me.


    Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, ibn Hajr and others. The reasons behind this are numerous and clear:



    The Generality of the Hadeeth Pertaining to the Fitna Coming from the East.
    Al-Bukhaaree includes this hadeeth in the chapter: "The affliction will appear from the East"


    212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: "Afflictions are there! Afflictions are there! From where appears the horn of Satan" or he said, "the horn of the Sun"

    213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: "Indeed Afflictions are there, from where appears the Horn of Satan."

    214) The hadeeth of Najd under discussion.

    Similar hadeeth can be found in Saheeh Muslim (volume 4 no.'s. 6938+). Hadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no.'s 83+)



    That the Generality of the Early Trials and Tribulations arose from the East, many of them actually in Iraaq itself.

    Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd]


    Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more.

    Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29]

    From the innovations that appeared in the east and specifically Iraaq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc...

    That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to 'Najd Qarnu ash-Shaytaan'] depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq.





    The Najd for those people living in Madeenah in the direction of the East would be Iraaq.


    Ibn Hajr said: "al-Khattaabee 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 [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.'"


    Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that 'Najd is in the direction of Iraaq' [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." [Fath al-Baaree 13/58-59]


    Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212)



    The Hadeeth in Saheeh Muslim [4/1505 no.6943]


    Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another..."



    The Variations in Wording of the Hadeeth of Najd that Leave no Doubt Whatsoever as to what it refers to.


    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."


    Shu'ayb al-Arna'ut declares it's isnaad to be saheeh as in his footnotes to 'Sharh as-Sunnah' (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above.


    The hadeeth of ibn Umar reported in at-Tabaraanee in 'al-Awsat' that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves."


    Ibn Hajr al-Haythamee says in his 'Mujma az-Zawaa'id' (3/305 - chapter 'collection of du'aas made for (Madeenah)'): 'its narrators are trustworthy and precise.'


    [This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.]


    The hadeeth of ibn Abbaas reported by at-Tabaraanee in 'al-Kabeer' that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east."


    Al-Haythamee says: "it's narrators are trustworthy and precise." (ibid.)



    The Virtues of Bani Tameem


    Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.


    The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, 'these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.' When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa'ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa'ishah, 'manumit her as she is a descendant of Ismaa'eel, alayhis salaam.'"


    [Hadeeth no. 2543, 4366 of al-Fath] Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [Fath 5/217]


    The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal."


    Al-Haythamee says: "its narrators are those of the Saheeh." [Mujma 10/48 chpt: What is reported concerning Bani Tameem]


    It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdolillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam.


    This is what Allaah has allowed me to very quickly put together. And our Lord Most High Knows best.

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    Re: Hadiths on Najd (Wahabism)

    Al-Ayni Al-Hanafi wrote about Najd:

    وفي نجدنا قال اللهم بارك لنا في شأمنا اللهم بارك لنا في يمننا قالوا يا رسول الله وفي نجدنا فأظنه قال في الثالثة هناك الزلازل والفتن وبها يطلع قرن الشيطان
    انظر الحديث 1037
    مطابقته للترجمة في قوله وهناك الزلازل والفتن وبها يطلع قرن الشيطان وأشار بقوله هناك إلى نجد ونجد من المشرق قال الخطابي نجد من جهة المشرق ومن كان بالمدينة كان نجده بادية العراق ونواحيها وهي مشرق أهل المدينة وأصل النجد ما ارتفع من الأرض وهو خلاف الغور فإنه ما انخفض منها وتهامة كلها من الغور ومكة من تهامة اليمن
    So Najd for Madinah is region of Iraq and close to it...

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    It is very stupid especially if it comes from the Superman Nazim and his mawreeeds. To clarify misconceptions read this article:
    ok JazakAllahu khair, it is nice that finally someone posted something on the hadith

    brother stop wtih the name calling, the OP has apologised for posting about Nazim and does not follow him, he is a new muslim and for a time considered what he said, why are you so hostile towards one another

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    Where is the proof? And when the faasiq told you this, how did you verify it?
    What faasiq are you talking about my relatives live there and seen with their own eyes them shooting, cutting limbs, raping, girls of anyone who disagree with them, one of my uncles died in a explosion done by them speically targeting him, in a hotel in Hiiraan and said he was kafir because he was part of the goverment (and yes they told they media it was them so dont ask me about proof), by the way its my parents home town, ask somalis who live there dont believe stupid media. The are calling muslims kafirs even though they are real muslims. Somalia is 100% muslim just incase you didnt know. So why doing Jihad and sucide bombings on innocent hungry muslims anyway. Isnt this all about power and wealth, rather than helping the ummah?. Even if you dont think they are Khawarjis, they are may be worser than khawrjis i'll tell you that. So dont start supporting fake mujahiddens please..... they dont know what humanity means.

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    Re: Hadiths on Najd (Wahabism)

    Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another..."

    ok I am curious about this because the group I was in used to scrutinise me about minor things such as cutting nails and plucking eyebrows but at the same time they were lying and also treating their mother badly, now I understand we all sin, but that one thing I always used to wonder and get upset about why my nails should matter when you call your mother bad names, I know these individuals people everywhere but it is sad how shaytan can use someone this way

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    Re: Hadiths on Najd (Wahabism)

    TO AS:

    You bringing up ahadith, but have you ever read it's Sharh by classical scholars like Imam Ibn Hajar or Imam Nawawi?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by Cascades View Post
    What faasiq are you talking about my relatives live there and seen with their own eyes them shooting, cutting limbs, raping, girls of anyone who disagree with them, one of my uncles died in a explosion done by them speically targeting him, in a hotel in Hiiraan and said he was kafir because he was part of the goverment (and yes they told they media it was them so dont ask me about proof), by the way its my parents home town, ask somalis who live there dont believe stupid media. The are calling muslims kafirs even though they are real muslims. Somalia is 100% muslim just incase you didnt know. So why doing Jihad and sucide bombings on innocent hungry muslims anyway. Isnt this all about power and wealth, rather than helping the ummah?. Even if you dont think they are Khawarjis, they are may be worser than khawrjis i'll tell you that. So dont start supporting fake mujahiddens please..... they dont know what humanity means.
    i know people who are down there and i have been hearing the same kind of things.... allah knows best what is going on there.
    "They are Shuhadaa (witnesses) to the fact that this Deen is greater than life, that values are more important than blood and that principles are more precious than souls" - Sheikh 'Abdullah Azzam

    Lost in Islamic History

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    Astaghfirullah AlayhisSalaam's Avatar
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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah
    It is very stupid especially if it comes from the Superman Nazim and his mawreeeds. To clarify misconceptions read this article:
    Asalaamu alaikum wa rahmatullahi wa barakatuhu

    Where did I quote Nazim? I have quoted Hadith and Sunni Scholars.

    Jazakallah khayr for providing an article which shows your perspective.

    Could I politely request that we all refrain from the insults, jazakallah khayr everyone.

    Here is an article I have read which contradicts your sources:

    It is striking that not one of the great muhaddiths, mufassirs, grammarians, historians, or legists of Islam has emerged from the region known as Najd, despite the extraordinary and blessed profusion of such people in other Muslim lands. This essay offers to Muslims with open minds an explanation of this remarkable fact.


    --------------------------------------------------------------------------------

    The Hadith of Najd: a correction

    The land of 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’ (1300 metres), 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 1991 ‘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.) established 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.


    --------------------------------------------------------------------------------

    Najd in the Hadith

    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. It is clear that if there existed a single hadith that names and praises Najd, they would let the Umma know. 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 Tribe of Tamim

    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 spaces 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! 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.”’ (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. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

    This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (s.w.s.) own view of Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn Thabit [Beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, Sira [Guillaume translation], p.631.)

    A further hadith concerning Tamim runs as follows:

    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.)

    The harsh waywardness of the Tamimi mentality documented in the Qur’an and Hadith casts an interesting light on the personality of Abu Jahl, the arch-pagan leader of Quraysh. Abu Jahl, with his fanatical hatred of the Prophet (s.w.s.), must have been shaped by the Tamimi ethic in his childhood. His mother, Asma’ bint Mukharriba, was of the tribe of Tamim. (al-Jumahi, Tabaqat Fuhul al-Shu‘ara, ed. Mahmud Shakir [Cairo, 1952], p.123.) He also married the daughter of ‘Umayr ibn Ma‘bad al-Tamimi, by whom he had his son, predictably named Tamim. (Mus‘ab ibn Abdallah, Nasab Quraysh [Cairo, 1953], p.312.)
    An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. When they finally enter Islam, 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.)


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    Banu Tamim and the Khawarij

    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’l-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 the later Kharijite da‘wa.

    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 activities. 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 Hereafter!’ 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 thousand 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 imam Ali (k.A.w.) 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, fervently 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.


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    The Ridda: the First Fitna

    There is a further 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 followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’ ran:

    Banu Tamim is a tribe of purity,
    a free people, with no fault in them,
    neither do they pay a tribute.
    We shall be their allies of protection,
    good to them for as long as we live!
    We shall protect them from everyone,
    and when we die, their affair is with al-Rahman.

    (Imam al-Tabari, Tarikh al-Rusul wa’l-Muluk [Beirut, 1407], II, 276).

    Musaylima was a forceful speaker, and soon gained a huge following in Central Arabia. However the historians record that when he tried to imitate the miracles of the Prophet (s.a.w.) disaster would result. Children brought to him for cures would become sicker. When his wudu water was poured over crops, the land would turn sterile. Wells that he had used would turn salty. However the power of tribalism caused many to pay no attention.

    Talha al-Namari came to Najd and said: ‘Where is Musaylima?’ At this the people said: ‘Careful! Call him the Messenger of Allah!’ So he replied: ‘No, not until I have seen him.’ So when he came to him he said: ‘You are Musaylima,’ and he replied, ‘Yes.’ He said: ‘Who comes to you?’ and he replied: ‘Al-Rahman’. He asked: ‘Does he come in light or darkness?’ ‘In darkness.’ Whereupon he said: ‘I bear witness that you are a liar and that Muhammad tells the truth, but a liar of your tribe is dearer to me than a truth-teller of his.’ So he joined Musaylima until he was killed at the Battle of Aqraba. (Tabari, II, 277).

    Incidents like this are revealing in two ways. Firstly, they show the characteristic feature of Musaylima’s aqeedah: Allah resembles a physical being who can ‘come’. Secondly, they reveal the immense, blind power of Arabian tribalism as this still existed in Najd.

    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 hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave, Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community. The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at stake. (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., p.86.])

    Devotion to Musaylima lingered on in Central Arabia, however. 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.)


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    Recent Najdi Tendencies

    It is well-known that the Najdi reformer, Muhammad ibn Abd al-Wahhab, was a Tamimi. The violence and takfir associated with the movement which carries his name surely bears more than a coincidental resemblance to the policies and mindset of the Tamimi Kharijites of ancient Najd. Consider, for instance, the following massacre, of the Shi‘a of Karbala in April 1801, as described by a Wahhabi historian:

    Saud made for Karbala with his victorious army, famous pedigree horses, and all the settled people and bedouin of Najd [...] The Muslims (i.e. the Wahhabis) surrounded Karbala and took it by storm. They killed most of the people in the markets and houses. One cannot count their spoils. They stayed there for just one morning, and left after midday, taking away all the possessions. Nearly two thousand people were killed in Karbala. (Uthman ibn Bishr, Unwan al-Majd fi Tarikh Najd [Makka, 1349], 1, 121-122.)

    It is hard to distinguish this raid, and the brutality of its accomplishment, from the Khariji raids from Najd into the same region a thousand years earlier.
    Muhammad Finati, an Italian revert to Islam who served with the Caliphal army which defeated the Wahhabis, wrote a long first-hand account of the extreme barbarism of the Najdi hordes. For instance:

    Such among us as fell alive into the hands of these cruel fanatics, were wantonly mutilated by the cutting off of their arms and legs, and left to perish in that state, some of whom, in the course of our retreat, I myself actually saw, who had no greater favour to ask than that we would put them to death. (G. Finati, Narrative of the Life and Adventures of Giovanni Finati [London, 1830], I, 287.)

    It is sometimes claimed that the days when ‘all the settled people and bedouin of Najd’ would happily commit such mass murder are long gone, and that Wahhabism has become more moderate. But another, more recent example, shows otherwise. In 1924, the Wahhabi army entered the city of Ta’if, plundering it for three days. The chief qadi and the ulema were dragged from their houses and slaughtered, while several hundred other civilians lost their lives. (Ibn Hizlul, Tarikh Muluk Al Sa‘ud [Riyadh, 1961], pp.151-3.) After giving the the Sunni population of the Hijaz this terrorist lesson, ‘Ibn Saud occupied Mecca with Britain’s tacit blessing’ (Alexei Vassiliev, A History of Saudi Arabia [London, 1998], p.264).


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    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 (r.a.). 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. Ameen.



    Source: http://www.masud.co.uk/ISLAM/misc/najd.htm
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

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    الفقير إلى رحمة الله ahaneefah's Avatar
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    Re: Hadiths on Najd (Wahabism)

    AS, read this hadith:

    Book 005, Hadith Number 2318.
    ------------------------------
    Chapter : Exhortation to kill the Khwarij.

    Abu Said Khudri reported that 'Ali (Allah be pleased with him) sent some gold alloyed with dust to the Messenger of Allah (may peace be upon him), and the Messenger of Allah (may peace be upon him) distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan. Upon this the people of Quraish felt angry and said: He (the Holy Prophet) gave to the chiefs of Najd and ignored us. Upon this the Messenger of Allah (may peace be upon him) said: I have done it with a view to conciliating them. Then there came a person with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He said: Muhammad, fear Allah. Upon this the Messenger of Allah (may peace be upon him) said: If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the-world?-but you do not repose trust in me. That person then went back. A person among the people then sought permission (from the Holy Prophet) for his murder. According to some, it was Khalid b. Walid who sought the permission. Upon this the Messenger of Allah (may peace be upon him),said: From this very person's posterity there would arise people who would recite the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the pray. If I were to ever find them I would kill them like 'Ad.
    Here we see that the characteristics of those coming from Najd are that they will kill the followers of Islam and spare the idol worshippers.

    Now the anti wahhabis/salafis might argue that the 'wahhabis' killed innocent Muslims but they can in no way argue that they spared the idol worshippers. I mean, the whole Sufi argument is assuming that the 'wahabis' were extreme in fighting against idol worshippers. But the hadith says that they spared them. So it cannot be referring to the 'wahhabis'. How do you explain this?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    TO AS:

    You bringing up ahadith, but have you ever read it's Sharh by classical scholars like Imam Ibn Hajar or Imam Nawawi?
    Why dont you post it here please, the OP has made it clear he wants us to post proof because he does not know, why are you still nitpicking brother, please have patience with people and especially new muslims, subhanAllah, dont drive people away, but call them to the truth (if you know it) with kindness

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    Re: Hadiths on Najd (Wahabism)

    what is a wahaabi?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by AlayhisSalaam View Post
    Asalaamu alaikum wa rahmatullahi wa barakatuhu

    Where did I quote Nazim? I have quoted Hadith and Sunni Scholars.

    Jazakallah khayr for providing an article which shows your perspective.

    Could I politely request that we all refrain from the insults, jazakallah khayr everyone.

    Here is an article I have read which contradicts your sources:

    It is striking that not one of the great muhaddiths, mufassirs, grammarians, historians, or legists of Islam has emerged from the region known as Najd, despite the extraordinary and blessed profusion of such people in other Muslim lands. This essay offers to Muslims with open minds an explanation of this remarkable fact.


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    The Hadith of Najd: a correction

    The land of 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’ (1300 metres), 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 1991 ‘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.) established 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.


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    Najd in the Hadith

    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. It is clear that if there existed a single hadith that names and praises Najd, they would let the Umma know. 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.


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    The Tribe of Tamim

    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 spaces 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! 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.”’ (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. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

    This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (s.w.s.) own view of Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn Thabit [Beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, Sira [Guillaume translation], p.631.)

    A further hadith concerning Tamim runs as follows:

    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.)

    The harsh waywardness of the Tamimi mentality documented in the Qur’an and Hadith casts an interesting light on the personality of Abu Jahl, the arch-pagan leader of Quraysh. Abu Jahl, with his fanatical hatred of the Prophet (s.w.s.), must have been shaped by the Tamimi ethic in his childhood. His mother, Asma’ bint Mukharriba, was of the tribe of Tamim. (al-Jumahi, Tabaqat Fuhul al-Shu‘ara, ed. Mahmud Shakir [Cairo, 1952], p.123.) He also married the daughter of ‘Umayr ibn Ma‘bad al-Tamimi, by whom he had his son, predictably named Tamim. (Mus‘ab ibn Abdallah, Nasab Quraysh [Cairo, 1953], p.312.)
    An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. When they finally enter Islam, 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.)


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    Banu Tamim and the Khawarij

    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’l-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 the later Kharijite da‘wa.

    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 activities. 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 Hereafter!’ 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 thousand 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 imam Ali (k.A.w.) 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, fervently 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.


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    The Ridda: the First Fitna

    There is a further 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 followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’ ran:

    Banu Tamim is a tribe of purity,
    a free people, with no fault in them,
    neither do they pay a tribute.
    We shall be their allies of protection,
    good to them for as long as we live!
    We shall protect them from everyone,
    and when we die, their affair is with al-Rahman.

    (Imam al-Tabari, Tarikh al-Rusul wa’l-Muluk [Beirut, 1407], II, 276).

    Musaylima was a forceful speaker, and soon gained a huge following in Central Arabia. However the historians record that when he tried to imitate the miracles of the Prophet (s.a.w.) disaster would result. Children brought to him for cures would become sicker. When his wudu water was poured over crops, the land would turn sterile. Wells that he had used would turn salty. However the power of tribalism caused many to pay no attention.

    Talha al-Namari came to Najd and said: ‘Where is Musaylima?’ At this the people said: ‘Careful! Call him the Messenger of Allah!’ So he replied: ‘No, not until I have seen him.’ So when he came to him he said: ‘You are Musaylima,’ and he replied, ‘Yes.’ He said: ‘Who comes to you?’ and he replied: ‘Al-Rahman’. He asked: ‘Does he come in light or darkness?’ ‘In darkness.’ Whereupon he said: ‘I bear witness that you are a liar and that Muhammad tells the truth, but a liar of your tribe is dearer to me than a truth-teller of his.’ So he joined Musaylima until he was killed at the Battle of Aqraba. (Tabari, II, 277).

    Incidents like this are revealing in two ways. Firstly, they show the characteristic feature of Musaylima’s aqeedah: Allah resembles a physical being who can ‘come’. Secondly, they reveal the immense, blind power of Arabian tribalism as this still existed in Najd.

    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 hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave, Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community. The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at stake. (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., p.86.])

    Devotion to Musaylima lingered on in Central Arabia, however. 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.)


    --------------------------------------------------------------------------------

    Recent Najdi Tendencies

    It is well-known that the Najdi reformer, Muhammad ibn Abd al-Wahhab, was a Tamimi. The violence and takfir associated with the movement which carries his name surely bears more than a coincidental resemblance to the policies and mindset of the Tamimi Kharijites of ancient Najd. Consider, for instance, the following massacre, of the Shi‘a of Karbala in April 1801, as described by a Wahhabi historian:

    Saud made for Karbala with his victorious army, famous pedigree horses, and all the settled people and bedouin of Najd [...] The Muslims (i.e. the Wahhabis) surrounded Karbala and took it by storm. They killed most of the people in the markets and houses. One cannot count their spoils. They stayed there for just one morning, and left after midday, taking away all the possessions. Nearly two thousand people were killed in Karbala. (Uthman ibn Bishr, Unwan al-Majd fi Tarikh Najd [Makka, 1349], 1, 121-122.)

    It is hard to distinguish this raid, and the brutality of its accomplishment, from the Khariji raids from Najd into the same region a thousand years earlier.
    Muhammad Finati, an Italian revert to Islam who served with the Caliphal army which defeated the Wahhabis, wrote a long first-hand account of the extreme barbarism of the Najdi hordes. For instance:

    Such among us as fell alive into the hands of these cruel fanatics, were wantonly mutilated by the cutting off of their arms and legs, and left to perish in that state, some of whom, in the course of our retreat, I myself actually saw, who had no greater favour to ask than that we would put them to death. (G. Finati, Narrative of the Life and Adventures of Giovanni Finati [London, 1830], I, 287.)

    It is sometimes claimed that the days when ‘all the settled people and bedouin of Najd’ would happily commit such mass murder are long gone, and that Wahhabism has become more moderate. But another, more recent example, shows otherwise. In 1924, the Wahhabi army entered the city of Ta’if, plundering it for three days. The chief qadi and the ulema were dragged from their houses and slaughtered, while several hundred other civilians lost their lives. (Ibn Hizlul, Tarikh Muluk Al Sa‘ud [Riyadh, 1961], pp.151-3.) After giving the the Sunni population of the Hijaz this terrorist lesson, ‘Ibn Saud occupied Mecca with Britain’s tacit blessing’ (Alexei Vassiliev, A History of Saudi Arabia [London, 1998], p.264).


    --------------------------------------------------------------------------------

    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 (r.a.). 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. Ameen.



    Source: http://www.masud.co.uk/ISLAM/misc/najd.htm
    Copying and pasting from websites that have been known to misquote scholars, I will not take from them aswell as the devil, Nazim.

    Give us the classical understanding of the ahadith and how the Salaf viewed these ahadith.

    What is the linguistic meaning of the word Najd?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by samin62 View Post
    i know people who are down there and i have been hearing the same kind of things.... allah knows best what is going on there.
    Sometimes i think they were created by the zionist, because right they are making the people starve to death subnhallah, even thought they have taking 80% of the country, they havent opened a single hospital, school or even a camp for the people who are fleeing from the fightings.

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by IDK View Post
    Why dont you post it here please, the OP has made it clear he wants us to post proof because he does not know, why are you still nitpicking brother, please have patience with people and especially new muslims, subhanAllah, dont drive people away, but call them to the truth (if you know it) with kindness
    Refer to post 54. It is very clear.

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    Re: Hadiths on Najd (Wahabism)

    what is a wahaabi? ive been called this before but the thing is i dont know wat it is?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    Copying and pasting from websites that have been known to misquote scholars, I will not take from them aswell as the devil, Nazim.

    Give us the classical understanding of the ahadith and how the Salaf viewed these ahadith.

    What is the linguistic meaning of the word Najd?
    well I will not talk with you until you change your attitude, is the attitude of the muslim that when they are told they are in the wrong many times you still carry on repeating the same mistake, if he apologised about Nazim why are you still bringing this up?

    you are so obviously in the wrong

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by Sunflowerz View Post
    what is a wahaabi? ive been called this before but the thing is i dont know wat it is?
    Muhamad ibn Wahhab was a scholar which I belive started the salafi movement. The people dont like to be called wahabi, they prefered to be called salafi. Salafs say they follow the first 3 genearations of muslims after the prophet saws

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    AS, read this hadith:

    Here we see that the characteristics of those coming from Najd are that they will kill the followers of Islam and spare the idol worshippers.

    Now the anti wahhabis/salafis might argue that the 'wahhabis' killed innocent Muslims but they can in no way argue that they spared the idol worshippers. I mean, the whole Sufi argument is assuming that the 'wahabis' were extreme in fighting against idol worshippers. But the hadith says that they spared them. So it cannot be referring to the 'wahhabis'. How do you explain this?
    Asalaamu alaikum wa rahmatullahi wa barakatuhu,

    Inshallah akhi you can read the article I posted above, and my response to you is that the answer is in the hadiths following 2318...


    Book 5, Number 2319:
    Abu Said al-Khudri reported: 'Ali b. Abu Talib sent to the Messenger of Allah (may peace be upon him) from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava.He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or 'Amir b. Tufail. A person from among his(Prophet's) Companions said: We had a better claim to this (wealth) than these (persons). This (remark) reached the Apostle of Allah (may peace be upon him) upon which he said: Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news come to me from the heaven morning and evening. Then there stood up a person with deep snnken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and he said: Messenger of Allah, fear Allah. He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth? That man then returned. Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this the Messenger of Allah (may peace be upon him) said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides). He again looked at him and he was going back. Upon this he (the Holy Prophet) said: There would arise a people from the progeny of this (man) who would recite the Qur'an glibly, but it would not go beyond their throats; they would (hurriedly) pass through (the teachings of their) religion just as the arrow passes through the prey. I conceive that he (the Holy Prophet) also said this: If I find them I would certainly kill them as were killed the (people of) Thamud.


    --------------------------------------------------------------------------------
    Book 5, Number 2320:
    This hadith has been narrated through another chain of transmitters and (the narrator) made a mention of elevated forehead, but he made no mention of tucked-up loin cloth and made this addition: "There stood up 'Umar b. Khattab (Allah be pleased with him), and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: A people would rise from his progeny who would recite the Book of Allah glibly and fluently. 'Umar said: I think he (the Holy Prophet) also said this: If I find them I would certainly kill them like Thamud."


    --------------------------------------------------------------------------------
    Book 5, Number 2321:
    This hadith has been narrated through another chain of transmitters, but no mention has been made of: "If I find them, I would kill them as the Thamud were killed."


    --------------------------------------------------------------------------------
    Book 5, Number 2322:
    Abu Salama and 'Ata' b. Yasar came to Abu Sa'id al-Khudri and asked him about Haruriya, saying: Did you hear the Messenger of Allah (may peace be upon him) making a mention of them? He (Abu Sai'd al-Khudri) said: I don't know who the Haruriya are, but I heard the Messenger of Allah (may peace be upon him) as saying: There would arise in this nation (and he did not say "out of them") a people and you would hold insignificant your prayers as compared with their prayers. And they would recite the Qur'an which would not go beyond their throats and would swerve through the religion (as blank) just as a (swift) arrow passes through the prey. The archer looks at his arrow, at its iron head and glances at its end (which he held) in the tip of his fingers to see whether it had any stain of blood.


    As you can see, other narrations don't mention the idol part. How can we take that part seriously and use that as an argument against the interpretation so many scholars accept? No offense akhi, honestly I seek the truth in all matters, and if you read my Nazim thread you would have seen that I rejected Nazim after proof was presented to me which made areas grey and I stay away from the grey inshallah. So Akhi, I say to you truthfully, that your question and conclusion are not strong enough to be considered valid. Why is there only one hadith mentioning "they will spare idol worshippers" and so many others don't include this? And why are there other hadith and resources which favor the interpretation of Najd that I've presented (including the article above in green, in my previous post)?

    Jazakallah khayr
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    Copying and pasting from websites that have been known to misquote scholars, I will not take from them aswell as the devil, Nazim.

    Give us the classical understanding of the ahadith and how the Salaf viewed these ahadith.

    What is the linguistic meaning of the word Najd?
    Masud misquotes scholars? According to who? And I know that you didn't read the article that quickly, so how can you come to a conclusion that the article is invalid when you did not read it? Astagfirullah
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

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    Re: Hadiths on Najd (Wahabism)

    whats wrong with following him?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by AlayhisSalaam View Post
    Asalaamu alaikum wa rahmatullahi wa barakatuhu,

    Inshallah akhi you can read the article I posted above, and my response to you is that the answer is in the hadiths following 2318...


    Book 5, Number 2319:
    Abu Said al-Khudri reported: 'Ali b. Abu Talib sent to the Messenger of Allah (may peace be upon him) from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava.He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or 'Amir b. Tufail. A person from among his(Prophet's) Companions said: We had a better claim to this (wealth) than these (persons). This (remark) reached the Apostle of Allah (may peace be upon him) upon which he said: Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news come to me from the heaven morning and evening. Then there stood up a person with deep snnken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and he said: Messenger of Allah, fear Allah. He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth? That man then returned. Khalid b. Walid then said: Messenger of Allah, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this the Messenger of Allah (may peace be upon him) said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides). He again looked at him and he was going back. Upon this he (the Holy Prophet) said: There would arise a people from the progeny of this (man) who would recite the Qur'an glibly, but it would not go beyond their throats; they would (hurriedly) pass through (the teachings of their) religion just as the arrow passes through the prey. I conceive that he (the Holy Prophet) also said this: If I find them I would certainly kill them as were killed the (people of) Thamud.


    --------------------------------------------------------------------------------
    Book 5, Number 2320:
    This hadith has been narrated through another chain of transmitters and (the narrator) made a mention of elevated forehead, but he made no mention of tucked-up loin cloth and made this addition: "There stood up 'Umar b. Khattab (Allah be pleased with him), and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: A people would rise from his progeny who would recite the Book of Allah glibly and fluently. 'Umar said: I think he (the Holy Prophet) also said this: If I find them I would certainly kill them like Thamud."


    --------------------------------------------------------------------------------
    Book 5, Number 2321:
    This hadith has been narrated through another chain of transmitters, but no mention has been made of: "If I find them, I would kill them as the Thamud were killed."


    --------------------------------------------------------------------------------
    Book 5, Number 2322:
    Abu Salama and 'Ata' b. Yasar came to Abu Sa'id al-Khudri and asked him about Haruriya, saying: Did you hear the Messenger of Allah (may peace be upon him) making a mention of them? He (Abu Sai'd al-Khudri) said: I don't know who the Haruriya are, but I heard the Messenger of Allah (may peace be upon him) as saying: There would arise in this nation (and he did not say "out of them") a people and you would hold insignificant your prayers as compared with their prayers. And they would recite the Qur'an which would not go beyond their throats and would swerve through the religion (as blank) just as a (swift) arrow passes through the prey. The archer looks at his arrow, at its iron head and glances at its end (which he held) in the tip of his fingers to see whether it had any stain of blood.


    As you can see, other narrations don't mention the idol part. How can we take that part seriously and use that as an argument against the interpretation so many scholars accept? No offense akhi, honestly I seek the truth in all matters, and if you read my Nazim thread you would have seen that I rejected Nazim after proof was presented to me which made areas grey and I stay away from the grey inshallah. So Akhi, I say to you truthfully, that your question and conclusion are not strong enough to be considered valid. Why is there only one hadith mentioning "they will spare idol worshippers" and so many others don't include this? And why are there other hadith and resources which favor the interpretation of Najd that I've presented (including the article above in green, in my previous post)?

    Jazakallah khayr
    What did the classical scholars say about the ahadith? Don't quote me from scholars today. I will not read anything from that website which promotes the beliefs of the innovators. They have misquoted scholars like Ibn Taymiyyah to jusify their innovations, therefore I will not trust what they say.

    What does the word Najd mean linguistically?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by Sunflowerz View Post
    whats wrong with following him?
    there may be nothing wrong with him per say, I dont know, I have previously said there seems to be a common trend in attidue and extreme worship in salafi groups, now not saying it is the fault of the shaykh, he probably did not do anything wrong intentionally but there is always a link between a scholar and their followers, and we are only trying to find out why, there is nothign wrong with questioning our beliefs, this s how shaytan leads people astray

    there are many other salafi scholars who have similar beliefs to Muhamad ibn Wahab

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    Re: Hadiths on Najd (Wahabism)

    How do you explain the words of Imam Ibn Hajar when quoted Imam Khattaabi as stating that Najd for the people of Madinah are the steppes and semi-desert of Iraq?

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by Sunflowerz View Post
    whats wrong with following him?
    Asalaamu alaikum wa rahmatullahi wa barakatuhu

    Please don't go off topic, inshallah make a new thread asking "What is wrong with Sheikh Nazim" if you can't find any other threads about it, or something to that extent.

    It is important to stay on topic otherwise there is no reason to have threads. I don't mean to hurt your feelings, Sunflowerz.

    Inshallah Sunflowerz, I will tell you briefly why Sheikh Nazim has grey areas, but please do not respond to this response, if you have more questions then please inshallah just make a new thread or search for one:

    Sheikh Nazim had followers making Tawaf (circumambulation) around him, and I saw pictures of it, and there are quotes from some of the books he wrote which I don't agree with. I don't call anyone bad names or insult anyone inshallah, but it is a grey area that is best to avoid. Stick to Qur'an and Sunnah inshallah, listen to imam's and sheikhs if they have good advice and wisdom, but avoid them if you fear deviation from them inshallah.

    Wasalaam
    http://img64.imageshack.us/img64/157...rtsinsults.jpg
    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

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    Re: Hadiths on Najd (Wahabism)

    Quote Originally Posted by ahaneefah View Post
    What did the classical scholars say about the ahadith? Don't quote me from scholars today. I will not read anything from that website which promotes the beliefs of the innovators. They have misquoted scholars like Ibn Taymiyyah to jusify their innovations, therefore I will not trust what they say.

    What does the word Najd mean linguistically?
    Abd al-Wahhab himself didn't accept Ibn Taymiyyah... I'm now confused about your sources, they seem mixed and conflicting now....

    Quote Originally Posted by ahaneefah View Post
    How do you explain the words of Imam Ibn Hajar when quoted Imam Khattaabi as stating that Najd for the people of Madinah are the steppes and semi-desert of Iraq?
    Inshallah akhi can you quote your sources? You expect me to take your word that any scholar said that the Najd doesn't refer to Saudi and therefore Salafi. Alhamdulilah, I appreciate your word and opinion akhi, but I can't just accept everything you say when you haven't quoted any reliable scholars, and I have but you reject reading what I've quoted. It is too convenient for you to deny all of my sources but insist upon your own without even linking where they're coming from. Also, as I mentioned, how can you rely on Ibn Taymiyyah to defend Salafism when Abd al-Wahhab did not accept Ibn Taymiyyah's opinions.

    Wasalaam
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    O ye who believe! Let not some among you laugh at others: It may be that the (latter) are better than the (former) Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, after he has believed: And those who do not desist are doing wrong. (QURAN, Sura Hujurat, 49:11)

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    Re: Hadiths on Najd (Wahabism)

    seems there is a difference of opinion where najd is, some say Iraq, others say Saudi Arabia
    Last edited by IDK; 01-03-10 at 02:28 PM.

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    Re: Hadiths on Najd (Wahabism)

    AS - This is the weakest argument the sufis have against Imam Ibn Abdul Wahhab for several reasons.

    1- It's merely saying that everything who come from Najd is bad, which is a complete stupidity.

    2- We could also quote the sahiih Hadiith saying about the Ibn Tameem's superiority and conclude "this is the superiority of Muhammad ibn 'Abd Al-Wahhaab on the rest of the scholars"

    3- Maybe the real fitna will appear from Najd in the future?

    4- The injust attack towards Imam Ibn Abdul Wahhab and his da'wa which benefited the sufis-extremists a lot came from Najd

    5- The governement of Saudi Arabia is presently perverting the religion by his legios of so-called scholars, and they rule from Najd, and this is far worst than Imam Ibn Abdul Wahhab fighting against grave-worshippers.

    6- Even if we suppose that the da'wa of Imam Ibn Abdul Wahhab was a completely disgusting fitna, it all came from Imam Ahmad, Imam Ibn Taymiyya and other senior scholars like Al-Dhahabi (who had the same aqeedah as Ibn Taymiyya). So in fact, what is supposed to be disgusting from the Najdi Da'wa came from the Shaam etc... So we could also use this hadith from the Najd to say that the fitna that the Prophet (saw) mentioned was in fact the sufis grave-worshippers

 

 

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