Ibn 'Abd al-Wahhab's lack of qualifications and the disasters that resulted from it!

[AmantuBillahi]

I'm curious to know if they consider it Shirk, Kufr, Bid'ah/Haram, Mubah or Mustahab.

"At that stage I was still under the presumption that Ibn Taymiyyah and Ibn Abdul Wahhab represent the same trend. Whereas now I differentiate between the two... So, I'm not pro calling out to the dead; it's Haram to call out to the dead. It is a stepping stone to Shirk. It is an evil Bid'ah. But to consider anyone who does that to automatically be comitting Kufr Akbar - no, that is not correct. And that is the position I argue is the position of Ibn Taymiyyah" [14:52]

I agree. It appears that Bro Hajji's disagreement with MIAW is only with regards to Takfir and not necessarily his understanding of Tawhid & Shirk. This conflicts with the view of Yasir Qadhi who I quoted on page #2 stating that Istighatha and the likes are only Bid'ah/Haram.

The example I provided in post #74 is the quintessential example of Istigatha according to the Salafis. There is no level-headed Muslim on the planet who believes that the Prophet(saws)/Awliya(ra) are independent from the Will and Qadr of Allahu Subhanahu wa Ta'ala.

My position is that the general Hukm on the matter is Bid'ah/Haram and each individual case needs to be examined before declaring those people who engage in it as polytheists, innovators or sinners.


Pre-Istigatha Debate Conditions | Abdur Rahman Hasaan & Asrar Rashid

"If anyone calls upon other than Allah (dead or alive) independently from Allah has committed Shirk and Kufr. If someone is asked "why do you ask this person for help?" and they say "this person helps me without Qudratullah.." (that is Shirk)" [45:24]

"Abdur Rahman: This issue moves from the person to the grave and you say to him "Can you give me this? Can you give me children?"

Asrar Rashid: The Wali doesn't give a child--Wa Iyyadhu Billah." [55:00]

"I said you cannot make a generalization. This differs from individual to individual because some people will not believe that this Wali is benefitting me, but they will believe that Allah Subhanahu wa Ta'ala has given him ability to pray for me in his grave. Now, can a person in the Barzakh have Khabar (information) about his relatives on the outside and their requests for him to make Dua for them? This is something which is debatable; you cannot just declare the person a Mushrik. Yes, you can say they are mistaken. How are they mistaken? A person can go to the grave of a person buried and he can ask him for help with the intention that Allah has granted him the ability (Qudra) -- and a person can respond by saying that you are mistaken and Allah has not given him this ability. But if this person believes that this Wali helps him independently from Allah Subhanahu wa Ta'ala, then he has committed Shirk" [1:06:35]

[AmantuBillahi]

Mufti Muhammad Ibn Adam on Istigatha:

5) Calling upon and seeking help from deceased persons in worldly matters through Allah’s granting

This means asking help from a deceased person in matters ordinarily in the control of living persons or in apparent causes (al-asbab al-zahira). For example, asking a deceased person for money or asking him to help fix one’s vehicle – believing that he is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help.

6) Calling upon and seeking help in matters of the unseen through Allah’s granting

This refers to asking a deceased (or living) person such as a Prophet or saint for help in matters of the unseen (al-umur al-ghaybiyya) which are not ordinarily in the control of humans. For example; asking for good weather, children, prosperity or help in times of distress such as saying “O Messenger of Allah, help me (Ya Rasul Allah Madad)” or addressing the person in the grave and saying “Assist me in my trial” or “O Saint, grant me children” – believing that the one whose help is being sought is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help.

Although some scholars may allow these two types of Istighatha 5) and 6) subject to one having a sound belief that it is only Allah who helps in absolute terms, the opinion of many other scholars including most of my teachers (and the position which I hold to be correct) is that such type of Istighatha is an ‘expression’ of Shirk and hence prohibited even if done with a sound belief. Seeking help in a matter not ordinarily in the control of the one whose help is being sought may create a doubt that he is independent in that action, because there is no immediate external reason from Allah’s design in His creation. Since it is a practical expression of Shirk, means to Shirk and resembles the Shirk of the Polytheists (mushrikun), it is forbidden. It is in order to block the means to ‘clear’ Shirk, especially in our times, given the widespread nature of ignorance and corrupt beliefs within the masses.

However, the perpetrator of such Istighatha will not be guilty of actual Shirk and disbelief (kufr), rather a sinful act. One must be careful in deeming other Muslims as polytheists (mushrikun) or out of the fold of Islam, especially when the person in question may be a scholar and generally has sound beliefs."

https://beta2.daruliftaa.com/aqidah-...their-rulings/

Ibn Taymiyyah's view:

As for that which no one can do except Allah, may He be exalted, it is not permissible to seek it from anyone except Allah, may He be glorified; it should not be sought from the angels or the Prophets or anyone else, and it is not permissible to say to anyone other than Allah “Forgive me” or “Give us rain” or “Grant us victory over the disbelieving people” or “Guide our hearts” and so on. … As for that which humans are able to do, that does not come under this heading.
End quote from Majmoo‘ al-Fataawa (1/329)

And he said:

The Sunnah is that the living person may be asked to offer du‘aa’ (supplication), just as he may be asked for anything else that he is able to do. As for created beings who are absent or dead, they are not to be asked for anything. End quote from Majmoo‘ al-Fataawa (1/344)

And he said:

Things that no one is able to do except Allah are not to be sought from anyone else, such as sending down rain, causing crops to grow, relief of distress, guidance away from the wrong paths, and forgiveness of sins. No one in creation is able to do these things; no one is able to do them except Allah."

https://www.google.com/amp/s/islamqa.../answers/26259

IslamQA claims that it is Shirk and refers to those who practice Istighatha as the contemporary Mushrikoon:

If either of these two conditions is not met, then the intercession is not allowed.

2 – That which is not within a person’s ability to do something, such as seeking intercession from the dead and occupants of graves, or from a living person who is absent, believing that he is able to hear and meet one’s need. This is the kind of intercession that constitutes shirk, which is clearly forbidden in many verses of the Qur’aan and ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), because it ascribes to them attributes which belong only to the Creator, for He is the Ever-living Who never dies.

Their specious argument is that the awliya’ (“saints”) and Sayyids intercede for their relatives and for those who call on them and take them as friends and love them, and because of that they ask them for intercession. This is exactly what Allaah described the early mushrikeen as doing, when they said,
“These are our intercessors with Allaah”
[Yoonus 10:18 – interpretation of the meaning]

–referring to those whom they worshipped among the angels, righteous people and others, and meaning that they would intercede for them with Allaah. In the same way, the contemporary mushrikoon say “the awliya’ (‘saints’) intercede for us; we cannot ask of Allaah (directly) so we ask them and they ask of Allaah.” And they say that the Prophet (peace and blessings of Allaah be upon him) and all the Prophets and righteous people were given the power of intercession, and we call upon them and say, intercede for us as Allaah has given you the power of intercession. They give the example of kings in this world, and say that the kings of this world can only be approached through intercession; if you need something, you go to their friends and those who are close to them, their ministers, gatekeepers, servants, etc., to intercede for you so that the king can deal with your matter; so we reach Allaah by approaching and asking His awliyaa’ and the Sayyids who are close to Him. By doing this they fall into the same shirk as those who came before them, and they compare the Creator to His creation.

https://www.google.com/amp/s/islamqa.../answers/26259

[Abu Sulayman]

'Allama Muhammad bin Sulayman al-Kurdi (d. 1194 AH) advising his student IAW to stop his Takfir against the Umma of Islam

The 'Allama Muhammad bin Sulayman al-Kurdi (d. 1194 AH) - the Mufti of the Shafi'iyya in al-Madina al-munawwara - was among the teachers of Ibn 'Abd al-Wahhab (d. 1206 AH) and wrote against his exaggeration in Takfir and bloodshed and advised him to return to the truth.
He also wrote a laudation on the famous letter of Shaykh Sulayman bin 'Abd al-Wahhab al-Hanbali (d. 1208 AH) in refutation of his brother MIAW!

The 'Allama Muhammad bin Sulayman al-Kurdi said - as mentioned in Khulasat al-Kalam fi Bayan Umara` al-Balad al-Haram (scanned page) - the following:

وممّن ردّ على محمد بن عبد الوهاب أحد أشياخه وهو: الشيخ محمد بن سليمان الكردي صاحب حواشي شرح مختصر بافضل ومن جملة ما قاله في الرسالة التي ردّ بها عليه: يا ابن عبد الوهاب سلام على من اتبع الهدى فاني أنصحك لله أن تكفّ لسانك عن المسلمين فإن سمعت من شخص أنه يعتقد تأثير ذلك المستغاث به من دون الله تعالى فعّرفه الصواب، وأبن له الأدلة. على أنّه لا تأثير لغير الله. فان أبي فكفّره حينئذٍ بخصوصه، ولا سبيل لك إلى تكفير السواد الأعظم من المسلمين وأنت شاذّ عن السواد الأعظم. فنسبة الكفر إلى من شذّ عن السواد الأعظم أقرب لأنّهّ اتّبع غير سبيل المؤمنين قال الله تعالى: «ومن يشاقق الرسول من بعد ما تبيّن له الهدى ويتّبع غير سبيل المؤمنين نولّه ما تولّى ونصله جهنّم وساءت مصيراً» وإنما يأكل الذئب من الغنم القاضية

O Ibn 'Abd al-Wahhab! Peace be upon the one who follows guidance. Indeed I'm advising you for the sake of Allah, that you should hold your tongue from [attacking] the Muslims!
If you hear from a person that he's believing that the one he's calling [from the creation] has [real] influence (Ta`thir) on him besides Allah ta'ala, then inform him regard the correct [creed in this] and make clear to him the proofs that no one has [real] influence [on the creation] other than Allah [ta'ala]!
If [this person] thereafter still refuses [to accept the correct creed in this], then you can declare him specifically a disbeliever (i.e. without other than him).
You have NO WAY to make Takfir upon the great majority (al-Sawad al-A'dham) of the Muslims, while you yourself have deviated from al-Sawad al-A'dham; and the ascription of disbelief (Kufr) to the one who has deviated from al-Sawad al-A'dham is nearer [to reality], because he has followed other than the way of the believers.
Allah ta'ala says: { And whoever opposes the Noble Messenger after the right path has been made clear to him, and follows a way other than that of the Muslims, We shall leave him as he is, and put him in hell; and what a wretched place to return! } [4:115], 'for the wolf eats up a solitary sheep that stays far from the flock' (as mentioned by the Prophet, sallallahu 'alayhi wa sallam).
- end of quote -


He also said as mentioned in Misbah al-Anam (p. 161 onwards) (translation taken from here: "This has everything to do with Islam…"):

الحمد لله وحده ، لا شبهة أن العلم إنما يُدرك بالأخذ عن المشايخ ، فمن كان شيخه الكتاب فخطؤه أكثر من الصواب ، ودعوى الاجتهاد اليوم في غاية من البعد ، وقد قال الإمام الرافعي والنووي وسبقهما إلى ذلك الفخر الرازي : الناس كالمجمعين اليوم على أنه لا مجتهد ، قال الشيخ ابن حجر في فتاويه بل قال بعض الأصوليين منا : لم يوجد بعد عصر الشافعي مجتهد مستقل ، أي من كل الوجوه اهـ ، وقال ابن الصلاح : ومن دهر طويل يزيد على ثلاثمائة سنة عُدم المجتهد المستقل...ا
فيجب على هذا الرجل الرجوع إلى الحق ورفض الدعاوى الباطلة .أما تكفيره المسلمين : فقد صح أنه صلى الله عليه وسلم قال : " إذا قال الرجل لأخيه يا كافر فقد باء بها أحدهما " ، فإذا كان الذي رماه به مسلمًا فيكون هو كافرًا ، وفي شرح الكبير للرافعي...ا
لأنه سمى الإسلام كفرًا ، وتبعه على ذلك النووي في الروضة ، واعتمد ذلك المتأخرون...ا

Praise be to Allah Alone. There is no doubt in that the knowledge of deriving rulings is taken from scholars. So whoever has his books as his shaikh, then his mistakes are more than when he is correct. The claims of absolute ijtihad today are generally coming from the slave who is far from it.
Imams Ar-Rafi`ii, An-Nawawi and those who preceded them, like Fakhr ud-Din Ar-Razi, have come to agree then as today that there are no absolute mujtahids. Imam Ibn Hajar Al-Haitami has mentioned in his rulings that there has not been an absolute mujtahid since Imam Ash-Shafi`ii and his contemporaries. Imam Ibn as-Salah said it has been more than three centuries since an absolute mujtahid has existed...
So the one who is claiming this, it is necessary such a one return to the truth and abandon false hopes. With regard to his calling Muslims unbelievers, then it has been explicitly stated by the Messenger of Allah, peace and blessings of Allah be upon him, “When the man says to the other, ‘Unbeliever!’ Then one of them is an unbeliever.” So the one who is throwing such a charge at a Muslim is the unbeliever according to Ash-Sharh ul-Kabir by Imam ar-Rafi`ii...
This is because he is calling Islam kufr, and this is followed by Imam An-Nawawi and is the depended upon ruling for the latter day scholars of the School...
- end of quote -

This means that IAW was not just literally committing disbelief (!) - according to the Hanabila - with his unjustified Takfir - because this entails calling Islam as Kufr, which is Kufr in itself! , but also according to the Shafi'iyya! So this man was literally calling people to hellfire! We ask Allah ta'ala for well-being.

[AmantuBillahi]

the Dajjal of Najd

What are your thoughts on Muhammad Ibn Abdul Wahhab being the fulfillment to the prophecy of the Horn of Satan? I've heard some Salafis deny this claim by citing Ibnu Hajr's interpretation of the Hadith as a reference to Iraq or Kufa. Are there are notable scholars who explicitly held the view that Muhammad Ibn Abdul Wahhab was the Horn of Satan himself?

[Abu Sulayman]

What are your thoughts on Muhammad Ibn Abdul Wahhab being the fulfillment to the prophecy of the Horn of Satan? I've heard some Salafis deny this claim by citing Ibnu Hajr's interpretation of the Hadith as a reference to Iraq or Kufa. Are there are notable scholars who explicitly held the view that Muhammad Ibn Abdul Wahhab was the Horn of Satan himself?

Regarding the Hadith of Najd and the tribulations that will appear from the East and its connection to MIAW's "Najdi call"::

From the authentic narrations we know that the Messenger of Allah - sallallahu 'alayhi wa sallam - has informed us that tribulations will appear from the East and the scholars of the past spoke concerning this and mentioned different possibilities to understand this.
It can be understood to be referring to whatever is East of al-Madina al-munawwara (starting with Najd!) and beyond it (i.e. Iraq, Khurasan, etc.).
The very first tribulation that happened after the Messenger of Allah - sallallahu 'alayhi wa sallam - passed away was that of the apostasy of some of the Arab tribes and the center of all of this was central Arabia (i.e. Najd!) and among the greatest leaders of these apostates was the false prophet and liar Musaylima (who was from Najd and so were his supporters!)! Trying to categorically (!) exclude Najd (!) from the very Hadith of Najd (!) (o the irony!) and those narrations regarding what will appear from the East is therefore absolutely unacceptable and only the followers of false prophets will insist upon excluding it stubbornly in order to defend their false ideas!


Shaykh Sulayman bin 'Abd al-Wahhab al-Hanbali (d. 1208 AH) said (see al-Sawa'iq al-Ilahiyya):

ومما يدل على بطلان مذهبكم ما في الصحيحين عن ابي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم انه قال رأس الكفر نحو المشرق وفي رواية الايمان يماني والفتنة من هاهنا حيث يطلع قرن الشيطان وفي الصحيحين ايضا عن ابن عمر رضي الله تعالى عنه عن النبي صلى الله عليه وسلم انه قال وهو مستقبل المشرق ان الفتنة هاهنا وللبخاري عنه مرفوعا اللهم بارك لنا في شامنا ويمننا اللهم بارك لنا في شامنا ويمننا قالوا و في نجدنا قال اللهم بارك لنا في شامنا ويمننا قالوا وفي نجدنا قال الثالثة هناك الزلازل والفتن ومنها يطلع قرن الشيطان ولاحمد من حديث ابن عمر مرفوعاً اللهم بارك لنا في مدينتنا وفي صاعنا وفي مدنا ويمننا وشامنا ثم استقبل مطلع الشمس فقال هاهنا يطلع قرن الشيطان وقال من هاهنا الزلازل والفتن (انتهى) اقول اشهد ان رسول الله صلى الله عليه وسلم لصادق فصلوات الله وسلامه وبركاته عليه وعلى اله وصحبه اجمعين لقد ادى الامانة وبلغ الرسالة قال الشيخ تقي الدين فالمشرق عن مدينته صلى الله عليه وسلم شرقا ومنها خرج مسيلمة الكذاب الذي ادعى النبوة وهو اول حادث حدث بعده واتبعه خلائق وقاتلهم خليفته الصديق (انتهى) وجه الدلالة من هذا الحديث من وجوه كثيرة نذكر بعضها (منها) ان النبي صلى الله عليه وسلم ذكر ان الايمان يماني والفتنة تخرج من المشرق ذكرها مراراً (ومنها) ان النبي صلى الله عليه وسلم دعى للحجاز واهله مراراً وابى ان يدعو لاهل المشرق لما فيهم من الفتن خصوصاً نجد (ومنها) ان اول فتنة وقعت بعده صلى الله عليه وسلم وقعت بارضنا هذه

That which indicates the falseness of your [deviant] way is what can be found [reported] in the Sahihayn (see Sahih al-Bukhari and Sahih Muslim) on the authority of Abu Hurayra - may Allah be pleased with him - who narrated from the Prophet ﷺ that he said: "The summit of unbelief is towards the East."

In another narration (see Sahih Bukhari): "Belief is Yemenite while afflictions appear from there (the east) from where the side of the head of Satan will appear."

It's also [reported] in the Sahihayn (see Sahih al-Bukhari and Sahih Muslim) on the authority of Ibn 'Umar - may Allah be pleased with him - narrating from the Prophet ﷺ that he said while facing the East: "Behold, turmoil would appear from this side[, from where the horns of Satan would appear.]"

In [Sahih] al-Bukhari (see HERE too) also on his authority: "O Allah! Bless our Sham and our Yemen. O Allah! Bless our Sham and our Yemen." [People] said, "Our Najd as well." [The Prophet again] said, "O Allah! Bless our Sham and Yemen." They said [again], "Our Najd as well." On that [the Prophet (ﷺ)] said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan."

In the [Musnad] Ahmad there is [also] a narration on the authority of Ibn 'Umar [narrating from the Prophet ﷺ that he said]: "O Allah, bless us in our city and our Mudd and our Sa' and our Yemen and our Sham." Then he turned towards the direction were the sun rises (the east) and said "[From] there the horn of satan will appear, [from] there earthquakes and afflictions will appear.", end [of the narrations].

I say: I testify that the Messenger of Allah ﷺ was indeed truthful, so may the peace and blessings of Allah be upon him and all of his family and companions! He indeed fulfilled the trust and conveyed the message!
The Shaykh Taqi al-Din said: "The East to his Madina (the city of the Prophet) ﷺ is where Musaylima - who claimed prophethood - came out and it's the first incident that happened after him. A [lot of] people started to followed [Musaylima] and his Khalifa [Abu Bakr] al-Siddiq faught against him.", end [of his statement].
The proof in these narrations is from many directions and we shall mention some of them:
From it: That the Prophet ﷺ mentioned that belief is Yemenite while afflictions will appear from the east and he said this repeatedly!
From it: That the Prophet ﷺ supplicated for the Hijaz and its people repeatedly, while he refused to supplicate for the people of the east because of the afflictions that appear from them, especially Najd!
From it: The first tribulation (i.e. the false prophet Musaylima causing apostasy among the people) that happened after [the Prophet] ﷺ [had passed away] happened in our land (i.e. Najd)!
- end of quote -

Then he said:

فنقول هذه الامور تالتي جعلون المسلم بها كافر من لم يكفره ملاءت مكة والمدينة واليمن من سنين متطاولة (بل بلغنا) ان ما في الارض اكثر من هذه الامور في اليمن والحرمين وبلدنا هذه هي اول من ظهر فيها الفتن ولا نعلم في بلاد المسليمن اكثر من فتنها قديماً وحديثاً وانتم الأن مذهبكم انه يجب على العامة اتباع مذهبكم وان من اتبعه ولم يقدر على اظهاره في بلده وتكفير اهل بلده وجب عليه الهجرة اليكم وانكم الطائفة المنصورة وهذا خلاف هذا الحديث فان رسول الله صلى الله عليه وسلم اخبره الله بما هو كائن على امته الى يوم القيمة وهو صلى الله عليه وسلم اخبر بما يجري عليهم ومنهم فلو علم ان بلاد المشرق خصوصاً نجد بلاد مسيلمة انها تصير دار الايمان وان الطائفة المنصورة تكون بها وانها بلاد يظهر فيها الايمان ولا يخفى في غيرها وان الحرمين الشريفين واليمن تكون بلاد كفر تعبد فيها الاوثان وتجب الهجرة منها لاخبر بذلك ولدعى لاهل الشرق خصوصاً نجد ولدعى على الحرمين واليمن واخبرانهم يعبدون الاصنام وتبرأ منهم اذ لم يكن الاضد ذلك فانه صلى الله عليه وسلم عم المشرق وخص نجد بان منها يطلع قرن الشيطان وان منها وفيها الفتن وامتنع من الدعاء لها وهذا خلاف زعمكم وان اليوم عندكم الذين دعى لهم رسول الله صلى الله عليه وسلم كفار والذين ابا ان يدعولهم واخبر ان منها يطلع قرن الشيطان وان منها الفتن هي بلاد الايمان تجب الهجرة اليها وهذا بين واضح من الاحاديث ان شاء الله

Then we say: These issues for which you regard a Muslim as a disbeliever - when he doesn't make Takfir upon those committing them -, then Makka, Madina and Yemen have been filled with them for a long time. Rather it has reached us that in lands other than Yemen and the Haramayn these issues are even more.
Our land (Najd) is the first one where afflictions appeared and we do not know any of the lands of the Muslims in the past and the present, where more afflictions can be found.
[But] upon your [deviant] way it's obligatory upon the generality of the people to follow your way and [also] that it's obligatory for the one who follows [your way] - but is not able to show it openly in his land and make Takfir upon the people of his land - to emigrate (Hijra) to you. [You also claim] that you are the victorious group. [All of] this is in opposition to these narrations.
Indeed the Messenger of Allah ﷺ has been informed by Allah [ta'ala] regarding that which will happen to his nation (Umma) until the day of judgement and he ﷺ has informed [his nation] what will happen to them and from them. So if he knew that that the lands of the east - especially Najd, the land of Musaylima! - will become the place for [pure] belief (Dar al-Iman) and that the victorious group (al-Ta`ifa al-Mansura) will be in them and that they're lands where [correct] belief will be become apparent and it will not disappear [except] in other than it and that al-Haramayn al-sharifayn and Yemen will become lands of disbelief where idols are worshipped and that emigrating away from them [to the east] would become obligatory and so on, then he would have supplicated for the people of the east - especially Najd! - and against the people of the Haramayn and Yemen and he would have informed [us that they'll] worship idols and would have shown disavowal towards them, if the issue would not be opposite to this.
For [the Prophet] ﷺ spoke in general regarding the east and specified Najd [in this context] and [said that] the HORN OF SATAN (Qarn al-Shaytan) will come out from it and that in it and from it will appear afflictions / tribulations and he refused to supplicate for it!
[This is] in opposition to your claim, because those for whom [the Prophet] ﷺ supplicated are disbelievers today according to you, while those for whom he refused to supplicate and informed that from them the horn of satan will come out and from them afflictions will appear, they are the lands of belief [and] it's obligatory to emigrate to them [according to you].
[The falseness of] this [understanding of yours] is obvious and clear from the narrations, insha`Allah.
- end of quote -


Several proofs that the Prophet ﷺ and his companions differentiated between Iraq and Najd

- From Sahih al-Bukhari on the authority of Ibn 'Umar, radhiallahu 'anhuma:

غَزَوْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم قِبَلَ نَجْدٍ، فَوَازَيْنَا الْعَدُوَّ فَصَافَفْنَا لَهُمْ

I took part in a Ghazwa towards Najd along with Allah's Messenger (ﷺ) and we clashed with the enemy, and we lined up for them.
- end of quote -

The above Najd is quite obviously the Najd we all know of, because the Ghazwa on 'Iraq was after the Messenger of Allah - sallallahu 'alayhi wa sallam - had passed away.

- Also from Sahih al-Bukhari on the authority of Abu Hurayra, radhiallahu 'anhu:

بَعَثَ رَسُولُ اللَّهِ صلى الله عليه وسلم خَيْلاً قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ ثُمَامَةُ بْنُ أُثَالٍ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ

Allah's Messenger (ﷺ) sent some horse men to Najd and they brought a man called Thumama bin Uthal from Bani Hanifa. They fastened him to one of the pillars of the mosque.
- end of quote -

Note that Thumama bin Uthal was the leader of the Bani Hanifa tribe in Yamama (i.e. Najd!). The Prophet - sallallahu 'alayhi wa sallam - let him free after the above incident, after which he came back and accepted Islam and aided the Muslims thereafter, so may Allah ta'ala be pleased with him!

- From Sunan al-Nasa`i on the authority of 'A`isha, radhiallahu 'anha:

وَقَّتَ رَسُولُ اللَّهِ صلى الله عليه وسلم لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلأَهْلِ الشَّامِ وَمِصْرَ الْجُحْفَةَ وَلأَهْلِ الْعِرَاقِ ذَاتَ عِرْقٍ وَلأَهْلِ نَجْدٍ قَرْنًا وَلأَهْلِ الْيَمَنِ يَلَمْلَمَ

The Messenger of Allah designated Dhul-Hulaifah as the Miqat for the people of Al-Madinah, Al-Juhfah for the people Ash-sham and Egypt, Dhat 'Irq for the people Al-'Iraq, Qarn for the people of Najd and Yalamlam for the people of Yemen.
- end of quote -

The Miqat of Qarn (remember the Ahadith regarding Najd and the East said "Qarn al-Shaytan"... what a coincidence!!!) for the people of Najd and differentiating it from the people of 'Iraq is also mentioned in Sahih al-Bukhari and Sahih Muslim, so this issue is established with certainty!!!


Proving that the Qarn al-Shaytan (the horn of satan) will appear from [the lands of] Rabi'a and Mudar (who live in Najd!)

- From Sahih al-Bukhari on the authority of Abu Mas'ud, radhiallahu 'anhu:

أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " الإِيمَانُ هَا هُنَا ". وَأَشَارَ بِيَدِهِ إِلَى الْيَمَنِ " وَالْجَفَاءُ وَغِلَظُ الْقُلُوبِ فِي الْفَدَّادِينَ، عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ مِنْ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ رَبِيعَةَ وَمُضَرَ

The Prophet (ﷺ) beckoned with his hand towards Yemen and said, "Belief is there. The harshness and mercilessness are the qualities of those farmers etc, who are busy with their camels and pay no attention to the religion (is towards the east) from where the side of the head of Satan will appear; those are the tribes of Rabi`a and Mudar."
- end of quote -

- From Sahih Muslim on the authority of Ibn Mas'ud, radhiallahu 'anhu:

أَشَارَ النَّبِيُّ صلى الله عليه وسلم بِيَدِهِ نَحْوَ الْيَمَنِ فَقَالَ " أَلاَ إِنَّ الإِيمَانَ هَا هُنَا وَإِنَّ الْقَسْوَةَ وَغِلَظَ الْقُلُوبِ فِي الْفَدَّادِينَ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ فِي رَبِيعَةَ وَمُضَرَ

The Messenger of Allah (may peace and blessings be upon him) pointed towards Yemen with his hand and said:
"Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi'a and Mudar."
- end of quote -

It's not needed to be stated here that Rabi'a and Mudar live in Najd and not in Iraq, so the issue is really absolutely clear!

Imam Badr al-Din al-'Ayni (d. 855 AH) said in his 'Umdat al-Qari Sharh Sahih al-Bukhari 15/192:

قَوْله " فِي ربيعَة وَمُضر " يتَعَلَّق بقوله فِي الْفَدادِين أَي المصوتين عِنْد أَذْنَاب الْإِبِل وَهُوَ فِي جِهَة الْمشرق حَيْثُ هُوَ مسكن هَاتين القبيلتين ربيعَة وَمُضر

His statement "in the tribes of Rabi'a and Mudar" is connected to the farmers - meaning those who are behind the tails of their camels - and it (i.e. the emergence of the horn of satan) will be from the direction of the east and it is where these two tribues - Rabi'a and Mudar - live.
- end of quote -

Now the surprise:

Muhammad bin Sa'ud (d. 1179 AH) - who is the founder of first Saudi state and the one who started all these killings of the Muslims on the Arabian peninsula after his alliance with the false prophet Muhammad bin 'Abd al-Wahhab (d. 1206 AH) is from Bani Hanifa - the tribe of the false prophet Musaylima! -, which is a branch of Rabi'a!

Additional information: One of the first actions that brought negative publicity to MIAW was him desecrating the grave (!) of the companion Zayd bin al-Khattab - the brother of 'Umar bin al-Khattab! - (may Allah be pleased with both of them) in his home-town 'Uyayyna. Why was his grave there?
The answer: Zayd bin al-Khattab had been martyred during the battle of Yamama (i.e. in Najd!) against the supporters of the false prophet Musaylima!

Yet, the followers of MIAW - in their shamelessness! - are trying to tell us that Najd is not included in the Hadith of Najd (!) and this while Najd was the center of apostasy in the time of the Sahabat al-kiram - radhiallahu 'anhum - and the first tribulation happened there!


One last point: Their sign is shaving [ their heads]!!

From Sahih al-Bukhari on the authority of Abu Sa'id al-Khudhri, radhiallahu 'anhu:

النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَخْرُجُ نَاسٌ مِنْ قِبَلِ الْمَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لَا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى فُوقِهِ قِيلَ مَا سِيمَاهُمْ قَالَ سِيمَاهُمْ التَّحْلِيقُ أَوْ قَالَ التَّسْبِيدُ

The Prophet, peace and blessings be upon him, said, “There will come a people from the east, who recite the Quran but it does not go beyond their throats. They will go out of the religion, just as an arrow pierces through its target, and they will not return to it, just as the arrow does not return to the bow.” It was said, “What will be their sign?” The Prophet said, “Their sign is shaving.” Or he said, “It is shearing.”
- end of quote -

This is why one of the scholars of their time said that it's not needed to refute them, because them shaving their heads is enough as a proof against them!


And here we have one of the Khariji grandsons of MIAW telling us that they would indeed shave their heads "because the disbelievers of our time (he's intending Muslims as usual!) do not shave [their heads], so not shaving has become something that makes one similar to them" (from Majmu'at al-Rasa`il wal Masa`il al-Najdiyya 5/578):

وأما السؤال الخامس عن حلق شعر الرأس: فالذي تدل عليه الأحاديث النهي عن حلق بعضه وترك بعضه، فأما تركه كله فلا بأس به إذا أكرمه الإنسان كما دلت عليه السنة الصحيحة.وأما حديث كليب، فهو يدل على الأمر بالحلق عند دخوله في الإسلام إن صح الحديث، ولا يدل على أن استمرار الحلق سنة.وأما تعزير من لم يحلق وأخذ ماله فلا يجوز، وينهى فاعله عن ذلك؛ لأن ترك الحلق ليس منهيا عنه، وإنما نهى عنه ولي الأمر؛ لأن الحلق هو العادة عندنا، ولا يتركه إلا السفهاء عندنا 1 فنهى عن ذلك نهي تنزيه، لا نهي تحريم سدا للذريعة؛ ولأن كفار زماننا لا يحلقون؛ فصار في عدم الحلق تشبها بهم
- end of quote -

Is there anything more left to be said after this? Wallahul musta'an!

[Abu Sulayman]

Shaykh Sulayman bin 'Abd al-Wahhab al-Hanbali (d. 1208 AH) said (see al-Sawa'iq al-Ilahiyya):

وللبخاري عنه مرفوعا اللهم بارك لنا في شامنا ويمننا اللهم بارك لنا في شامنا ويمننا قالوا و في نجدنا قال اللهم بارك لنا في شامنا ويمننا قالوا وفي نجدنا قال الثالثة هناك الزلازل والفتن ومنها يطلع قرن الشيطان

In [Sahih] al-Bukhari (see HERE too) also on his authority: "O Allah! Bless our Sham and our Yemen. O Allah! Bless our Sham and our Yemen." [People] said, "Our Najd as well." [The Prophet again] said, "O Allah! Bless our Sham and Yemen." They said [again], "Our Najd as well." On that [the Prophet (ﷺ)] said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan."

Note that the people said "OUR Najd as well", which indicates Najd al-Hijaz (i.e. Yamama) and not Najd al-'Iraq!

Several proofs that the Prophet ﷺ and his companions differentiated between Iraq and Najd

...

- From Sunan al-Nasa`i on the authority of 'A`isha, radhiallahu 'anha:

وَقَّتَ رَسُولُ اللَّهِ صلى الله عليه وسلم لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلأَهْلِ الشَّامِ وَمِصْرَ الْجُحْفَةَ وَلأَهْلِ الْعِرَاقِ ذَاتَ عِرْقٍ وَلأَهْلِ نَجْدٍ قَرْنًا وَلأَهْلِ الْيَمَنِ يَلَمْلَمَ

The Messenger of Allah designated Dhul-Hulaifah as the Miqat for the people of Al-Madinah, Al-Juhfah for the people Ash-sham and Egypt, Dhat 'Irq for the people Al-'Iraq, Qarn for the people of Najd and Yalamlam for the people of Yemen.
- end of quote -

The Miqat of Qarn (remember the Ahadith regarding Najd and the East said "Qarn al-Shaytan"... what a coincidence!!!) for the people of Najd and differentiating it from the people of 'Iraq is also mentioned in Sahih al-Bukhari and Sahih Muslim, so this issue is established with certainty!!!

Add to the above:

From Sahih Muslim on the authority of Abu Hurayra - radhiallahu 'anhu - who narrated from the Prophet ﷺ that he said:

مَنَعَتِ الْعِرَاقُ دِرْهَمَهَا وَقَفِيزَهَا وَمَنَعَتِ الشَّأْمُ مُدْيَهَا وَدِينَارَهَا وَمَنَعَتْ مِصْرُ إِرْدَبَّهَا وَدِينَارَهَا وَعُدْتُمْ مِنْ حَيْثُ بَدَأْتُمْ وَعُدْتُمْ مِنْ حَيْثُ بَدَأْتُمْ وَعُدْتُمْ مِنْ حَيْثُ بَدَأْتُمْ

Iraq would withhold its dirhams and qafiz; Syria would withhold its mudd and dinar and Egypt would withhold its irdab and dinar and you would recoil to that position from where you started and you would recoil to that position from where you started and you would recoil to that position from where you started.
- end of quote -

Note that there are a lot of narrations in the Sahihayn and in other than it, who all show that the Prophet ﷺ differentiated between 'Iraq and Najd and that when he said 'Iraq he meant 'Iraq and when he said Najd he meant Najd. Denying this is nothing, but stubbornness upon defending falsehood.

Proving that the Qarn al-Shaytan (the horn of satan) will appear from [the lands of] Rabi'a and Mudar (who live in Najd!)

...

- From Sahih Muslim on the authority of Ibn Mas'ud, radhiallahu 'anhu:

أَشَارَ النَّبِيُّ صلى الله عليه وسلم بِيَدِهِ نَحْوَ الْيَمَنِ فَقَالَ " أَلاَ إِنَّ الإِيمَانَ هَا هُنَا وَإِنَّ الْقَسْوَةَ وَغِلَظَ الْقُلُوبِ فِي الْفَدَّادِينَ عِنْدَ أُصُولِ أَذْنَابِ الإِبِلِ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ فِي رَبِيعَةَ وَمُضَرَ

The Messenger of Allah (may peace and blessings be upon him) pointed towards Yemen with his hand and said:
"Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi'a and Mudar."
- end of quote -

It's not needed to be stated here that Rabi'a and Mudar live in Najd and not in Iraq, so the issue is really absolutely clear!

If it's said: "But Rabi'a and Mudar are near the time of 'Adnan, which means that there are a lot of Arabs - including those of Iraq - that go back to them in lineage."
Then the answer is the following: This is correct, but the narrations are in the context the tribes of Rabi'a and Mudar, who own camels and are busy with them! And Najd has always been famous for this unlike Iraq!
So when the above is mentioned it's clear that Najd is intended!


Some people may now bring these two narrations as a last hope to defend their falsehood in categorically excluding Najd from the very Hadith of Najd (I can not repeat this enough times):

- From Sahih Muslim on the authority of Salim bin 'Abdullah bin 'Umar, rahimahullah:

يَا أَهْلَ الْعِرَاقِ مَا أَسْأَلَكُمْ عَنِ الصَّغِيرَةِ وَأَرْكَبَكُمْ لِلْكَبِيرَةِ سَمِعْتُ أَبِي عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّ الْفِتْنَةَ تَجِيءُ مِنْ هَا هُنَا " . وَأَوْمَأَ بِيَدِهِ نَحْوَ الْمَشْرِقِ " مِنْ حَيْثُ يَطْلُعُ قَرْنَا الشَّيْطَانِ " . وَأَنْتُمْ يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ وَإِنَّمَا قَتَلَ مُوسَى الَّذِي قَتَلَ مِنْ آلِ فِرْعَوْنَ خَطَأً فَقَالَ اللَّهُ عَزَّ وَجَلَّ لَهُ { وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا} قَالَ أَحْمَدُ بْنُ عُمَرَ فِي رِوَايَتِهِ عَنْ سَالِمٍ لَمْ يَقُلْ سَمِعْتُ

O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father `Abdullah b. `Umar, narrating that he heard Allah's Messenger (ﷺ) as saying while pointing his hand towards the east: Verily, the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said: "You killed a person but We relieved you from the grief and tried you with (many a) trial" (xx. 40). Ahmad b. `Umar reported this hadith from Salim, but he did not make a mention of the words: "I heard".
- end of quote -

Note that the statement of "O people of Iraq" is that of Salim bin 'Abdullah (a Tabi'i) and not that of the Prophet ﷺ!
Add to this: It has already been stated that the Prophet ﷺ spoke in general regarding the east (and 'Iraq is from the "lands of the east") and that tribulations and afflictions will appear from there, while he specified Najd in this context! This means that the issue is not exclusive to Iraq or Najd, but the FIRST PLACE which "the EAST" APPLIES TO AND CANNOT BE EXCLUDED from the Hadith of NAJD is NAJD itself! That this even needs an explanation is strange in itself!
When the Prophet - sallallahu 'alayhi wa sallam - was facing the east he was LITERALLY facing Najd (!), so it's rich for anyone to try to exclude Najd! Iraq is more in the north, than in the east! Please have a look at the map.

- From Sahih al-Bukhari on the authority of Yusayr bin 'Amr, radhiallahu 'anhu:

قُلْتُ لِسَهْلِ بْنِ حُنَيْفٍ هَلْ سَمِعْتَ النَّبِيَّ صلى الله عليه وسلم يَقُولُ فِي الْخَوَارِجِ شَيْئًا قَالَ سَمِعْتُهُ يَقُولُ ـ وَأَهْوَى بِيَدِهِ قِبَلَ الْعِرَاقِ ـ " يَخْرُجُ مِنْهُ قَوْمٌ يَقْرَءُونَ الْقُرْآنَ لاَ يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الإِسْلاَمِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ

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

Note that the Prophet ﷺ pointing to 'Iraq is what the companion understood, but he was actually pointing to the east (which is pointing to Najd (!) and then what is beyond it!) as already established from other narrations.
Then: The above applies again: The east is intended in general - which includes parts of 'Iraq - and Najd is intended specifically and before any other place!
If one looks at the historical events, then one will see that both Najd and 'Iraq is both included, but Najd even more so because the very first big tribulation after the Messenger of Allah ﷺ passed away was the issue of apostasy of the central Arabian tribes with the liar Musaylima and his followers in Yamama (i.e. Najd!) being the biggest problem, which lead to the apostasy wars!
Then the tribulation of the rebellion of Egypt, Kufa and Basra (the last two are parts of Iraq!) happened in the time of 'Uthman bin 'Affan - radhiallahu 'anhu -, it lead to his assassination.
Then the Battle of the Camel happened near Basra (i.e. Iraq), which ultimately lead to the Battle of Siffin (in Sham).
What also happened was that Khawarij were formed in Harura` (in Iraq) - therefore known as Haruriyya! - and 'Ali bin Abi Talib - karramallahu wajhahu - faught them at Nahrawan (Iraq), but later one of these Khawarij was successful in assassinating him too.
The martyrdom of our Master al-Hussayn - radhiallahu 'anhu - and other members of the Ahl al-Bayt then happened in Iraq at the hands of the soldiers of the accursed Yazid.
The Azariqa - another Khariji group - were formed between 'Iraq and Iran and the Najdat - also Khawarij - started to control Yamama (i.e. Najd!).
And so on.

To make it short: Both 'Iraq and Najd were places for tribulations, but the greatest of tribulations (i.e. outright apostasy!) where usually from Najd and that's why the Prophet ﷺ specified Najd!

Now the surprise:

Muhammad bin Sa'ud (d. 1179 AH) - who is the founder of first Saudi state and the one who started all these killings of the Muslims on the Arabian peninsula after his alliance with the false prophet Muhammad bin 'Abd al-Wahhab (d. 1206 AH) is from Bani Hanifa - the tribe of the false prophet Musaylima! -, which is a branch of Rabi'a!

Additional information: One of the first actions that brought negative publicity to MIAW was him desecrating the grave (!) of the companion Zayd bin al-Khattab - the brother of 'Umar bin al-Khattab! - (may Allah be pleased with both of them) in his home-town 'Uyayyna. Why was his grave there?
The answer: Zayd bin al-Khattab had been martyred during the battle of Yamama (i.e. in Najd!) against the supporters of the false prophet Musaylima!

Yet, the followers of MIAW - in their shamelessness! - are trying to tell us that Najd is not included in the Hadith of Najd (!) and this while Najd was the center of apostasy in the time of the Sahabat al-kiram - radhiallahu 'anhum - and the first tribulation happened there!

I forgot to mention something in this context: While Muhammad bin Sa'ud (d. 1179 AH) was from Banu Hanifa - the tribe of Musaylima and a branch of Rabi'a! -, Muhammad bin 'Abd al-Wahhab (d. 1206 AH) was from Banu Tamim - which is a branch of Mudar! -, so now imagine this:
We have a man from Rabi'a and another one from Mudar - who both live in the lands of Rabi'a and Mudar, where the people own camels and are busy with them - and who both have harshness in their hears, making an agreement: This agreement leads to a war against their own region - which lies directly east of Madina! - and then against ALL surrounding areas including the Haramayn al-sharifayn, Yemen and Sham - which are all places for whom the Prophet ﷺ has supplicated! - and they kill, steal, lie and betray! At the same time they call to a understanding of the religion, which literally has no predecessors and is rejected by all major scholars and is based upon accusing all other Muslims of polytheism, disbelief and heresy!
As if this is not enough: They even shave their heads, thereby LITERALLY fulfilling the narrations concerning this issue.

Yet, some mindless people say "no it could never apply to them"!

[AmantuBillahi]

From the authentic narrations we know that the Messenger of Allah - sallallahu 'alayhi wa sallam - has informed us that tribulations will appear from the East and the scholars of the past spoke concerning this and mentioned different possibilities to understand this.
It can be understood to be referring to whatever is East of al-Madina al-munawwara (starting with Najd!) and beyond it (i.e. Iraq, Khurasan, etc.).
The very first tribulation that happened after the Messenger of Allah - sallallahu 'alayhi wa sallam - passed away was that of the apostasy of some of the Arab tribes and the center of all of this was central Arabia (i.e. Najd!) and among the greatest leaders of these apostates was the false prophet and liar Musaylima (who was from Najd and so were his supporters!)! Trying to categorically (!) exclude Najd (!) from the very Hadith of Najd (!) (o the irony!) and those narrations regarding what will appear from the East is therefore absolutely unacceptable and only the followers of false prophets will insist upon excluding it stubbornly in order to defend their false ideas!

What do you make of this video and the scholars they cite to support their view?

Horn of Satan | Ustadh Abu Mussab

"So why do they reject the other narrations? Why do not make mention of the narrations which specifically and explicitly mention Iraq? Because if they do their whole foundation will be destroyed from within and they can no longer scare the people from Wahhabis, so they don't bother mentioning these narrations. And if they are mentioned, then they will come with lies and fabrications in order to reject them" [09:33]

[Abu Sulayman]

What do you make of this video and the scholars they cite to support their view?

Horn of Satan | Ustadh Abu Mussab

...

"So why do they reject the other narrations? Why do not make mention of the narrations which specifically and explicitly mention Iraq? Because if they do their whole foundation will be destroyed from within and they can no longer scare the people from Wahhabis, so they don't bother mentioning these narrations. And if they are mentioned, then they will come with lies and fabrications in order to reject them" [09:33]

Well brother, as you saw in my last post I did mention the other narrations also and I'm taking all of the narrations into consideration, while they are trying to categorically deny that Najd is also intended. Note that in the authentic narrations in this context the Prophet ﷺ does not name 'Iraq at all (!), rather he ﷺ points to the east or faces the east or mentions the east or the people mention Najd and he ﷺ refuses to pray for them that's it.
What is directly east of Madina al-munawwara? Najd! So why is he denying this?
Who are the "people of the east" in the language of the people of Madina? They're the people of Najd and 'Iraq! So why is he denying Najd?


Imam Ibn Taymiyya (d. 728 AH) said (see Majmu' al-Fatawa 27/41- 42):

قَالَ الْإِمَامُ أَحْمَد: أَهْلُ الْمَغْرِبِ هُمْ أَهْلُ الشَّامِ وَهُوَ كَمَا قَالَ؛ فَإِنَّ هَذِهِ لُغَةُ أَهْلِ الْمَدِينَةِ النَّبَوِيَّةِ فِي ذَاكَ الزَّمَانِ كَانُوا يُسَمُّونَ أَهْلَ نَجْدٍ وَالْعِرَاقِ أَهْلَ الْمَشْرِقِ وَيُسَمُّونَ أَهْلَ الشَّامِ أَهْلَ الْمَغْرِبِ

Imam Ahmad said: "The people of the West are the people of Levant (Sham)" and it is as he said, because this was the language of the people of the Prophetic city in that time.
They would name the people of Najd and Iraq as "the people of the East" and the people of Levant as "the people of the West".
- end of quote -

Add to all of this: The Prophet ﷺ spoke in general regarding the tribulations that will appear in the east (which includes Najd and Iraq), while he specified Najd!
The Prophet ﷺ also mentioned tribulations in general, while he specified the tribulations of the Khawarij.

So we ask the so called "Salafis": We have seen that one of the grandsons of IAW admitted that they used to shave their heads in order to be different from the "disbelievers" (i.e. all other Muslims) and this is literally their sign mentioned by the best of creation ﷺ in authentic narrations! This literally applies to the early Najdi movement, who were in the east and had the attributes of the Khawarij and would shave their heads! So where will they run away from this?


The 'Allama 'Alawi bin Ahmad al-Haddad [al-Hadhrami al-Shafi'i] (d. 1232 AH) said in his work Misbah al-Anam (p. 5):

قال السيد العلامة عبد الرحمن ابن العلامة سيلمان الأهدل مفتي زبيد يكفي في التصنيف والرد على النجدي الحديث الصحيح في البخاري قرن العلامتين سيماهم التحليق وأنهم من المشرق واجتمعت الخصلتان فيهم

The Sayyid [and] 'Allama 'Abd al-Rahman, son of the 'Allama Sulayman al-Ahdal - the Mufti of Zubayd - said:
"It's enough as a writing and response against the Najdi (MIAW) [to mention] the authentic Hadith in [Sahih] al-Bukhari in the joining of the two signs: "Their sign is shaving" and that they're from the east. Both of these characteristics apply to them."
- end of quote -

Who from among the "Salafis" can deny these two characteristics regarding the early Najdi movement?! Both issues are established against them with certainty!

From Sahih al-Bukhari on the authority of Abu Sa'id al-Khudhri, radhiallahu 'anhu:

النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَخْرُجُ نَاسٌ مِنْ قِبَلِ الْمَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لَا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى فُوقِهِ قِيلَ مَا سِيمَاهُمْ قَالَ سِيمَاهُمْ التَّحْلِيقُ أَوْ قَالَ التَّسْبِيدُ

The Prophet, peace and blessings be upon him, said, “There will come a people from the east, who recite the Quran but it does not go beyond their throats. They will go out of the religion, just as an arrow pierces through its target, and they will not return to it, just as the arrow does not return to the bow.” It was said, “What will be their sign?” The Prophet said, “Their sign is shaving.” Or he said, “It is shearing.”
- end of quote -

[AmantuBillahi]

Well brother, as you saw in my last post I did mention the other narrations also and I'm taking all of the narrations into consideration, while they are trying to categorically denying that Najd is also intended. Note that in the authentic narrations in this context the Prophet ﷺ does not name 'Iraq at all (!), rather he ﷺ points to the east or faces the east or mentions the east or the people mention Najd and he ﷺ refuses to pray for them that's it.

So you're claiming that the Hadiths he cited of the Prophet(saws) specifically refusing to pray for Iraq because that is where the Horn of Satan will appear are Da'eef. What do you make of the scholars they reference to support their view such as Imam Nawawi and Ibn Hajr?

[Abu Sulayman]

So you're claiming that the Hadiths he cited of the Prophet(saws) specifically refusing to pray for Iraq because that is where the Horn of Satan will appear are Da'eef. What do you make of the scholars they reference to support their view such as Imam Nawawi and Ibn Hajr?

The only Hadith that he mentioned, where the Messenger of Allah - sallallahu 'alayhi wa sallam - himself refused to pray for Iraq was that of Abu Nu'aym in his Hilya. Let them bring us the Isnad and the scholarly statements regarding its authenticity, if they are men enough!

Then: I’m not even trying to deny that it also may include 'Iraq, but how for God's sake are they categorically excluding Najd? Najd is in the east, while 'Iraq is more in the north than in the east.

Then: The scholars mentioned different possibilities! The two scholars that you mentioned are both guilty of "Shirk akbar" according to the way of the Najdi that the guy in the video is trying to defend.
And the Ahadith regarding the future many times only become completely clear, when the prophecy happens and not before, that is why scholars only mention possible interpretations.

Last point: To whom does the Hadith with their sign being that of shaving refer to?

Let's put all that aside: What is the justification for all the killing that was mentioned from their own books?!

[Abu Sulayman]

Al-Lajna al-Da`ima admitting that Najd is included in the narrations regarding the tribulations and the horn of satan that would appear and emerge from the east!!!

There are books printed by the "Salafis", where the Fatawa of so called Lajna al-Da`ima [in "Saudi" Arabia] - headed by major "Salafi" authorities of our time - is compiled.

Let's look at the 2nd question of a Fatwa, which can be found in Fatawa al-Lajna al-Da`ima 1 3/132.


The question is regarding a narration (which can be found in Sahih al-Bukhari and Sahih Muslim and other than it) on the authority of Ibn 'Umar - may Allah be pleased with him - narrating from the Prophet ﷺ that he said while facing the East: "Behold, turmoil would appear from this side, from where the horns of Satan would appear."
It's asked to which tribulation or turmoil (Fitna) this refers.

The Lajna starts by saying that the Fitna (turmoil) here refers to Kufr (disbelief) ("المراد بالفتنة هنا: الكفر"), and then refers to the narration in Sahih Muslim (also found in Sahih al-Bukhari) on the authority of Abu Hurayra - may Allah be pleased with him - who narrated from the Prophet ﷺ that he said: "The summit of unbelief is towards the East.")


Thereafter (see 3/133 - 134) they refer to al-Qadhi 'Iyadh (d. 544 AH), who said the following [regarding the intent with "the East"]:

قيل: يعني بالمشرق فارس؛ لأنها حينئذ دار معظمه، ورد بقوله في بقية الحديث (أهل الوبر) ، وفارس ليسوا بأهل الوبر، وقيل: يعني نجد مسكن ربيعة ومضر، وهي مشرق؛ لقوله في حديث ابن عمر حين قال صلى الله عليه وسلم: «اللهم بارك لنا في يمننا وشامنا،قالوا: وفي نجدنا يا رسول الله، قال: هنالك الزلازل والطاعون، وبها يطلع قرن الشيطان (2) » ، وفي الآخر حين قال: «اللهم أشدد وطأتك على مضر (3) » وأهل المشرق يومئذ من مضر مخالفون له، ولدعائه على مضر في غير موطن، ويقول حذيفة: لا تدع مضر عبدا لله إلا فتنوه وقتلوه، وكذا قال لهم حذيفة حين دخلوا على عثمان وملأوا الحجرة والبيت: لا تبرح ظلمة مضر لكل عبد لله مؤمن فتفتنه فتقتله، وقيل: يعني: ما وقع بالعراق في الصدر الأول من الفتنة الشديدة؛ كيوم الجمل، وصفين، وحروراء، وفتن بني أمية، وخروج دعاة بني العباس، وارتجاج الأرض فتنة، وكل ذلك كان بشرق نجد والعراق، وجاء في حديث الخوارج: "يخرج قوم من المشرق"، والكفر على هذا كفر نعمة، وقيل: يعني: الكفر حقيقة ورأسه الدجال؛ لأنه يخرج من المشرق

It was said: What is meant by the east is [the land of] the Persians, because in that time it was a place where almost all [were disbelievers], but this is rejected by the rest of his (ﷺ) statement in the narration [from Sahih Muslim which mentions] "people of the tents" and the Persians are not people of tents!
It was also said: What is meant is Najd (!), the place of residence of [the tribes] Rabi'a and Mudar (!), and it lies in the east!
This is due to his statement in the narration (found in Sahih al-Bukhari) on the authority of Ibn 'Umar [that] he (the Prophet) ﷺ said: "O Allah! Bless our Sham and our Yemen." [People] said, "Our Najd as well." ... [On that the Prophet (ﷺ)] said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan."
And [also due to that what can be found] in another [narration (found in many Ahadith in Sahih al-Bukhari such as this one and also in other than it)] that he (ﷺ) said: "O Allah! Be hard on the tribe of Mudar and let them suffer from famine", and the people of the east from Mudar at that time were opposed to him.
Also due to his supplication against Mudar on many occasions.
Hudhayfa said: "Mudar does not let any servant of Allah alone except that they tempt him or kill him."
Likewise Hudhayfa said to them, when they entered upon 'Uthman and filled the room and the house: "The oppressors from among Mudar do not leave any believing servant of Allah alone except that they tempt him and kill him."
It was also said: [What is meant] is what happened in Iraq in the first generations from the great tribulations like the Day of the Camel, Siffin, Harura`, the tribulations of Bani Umayya, the emergence of the callers of Bani 'Abbas and the trembling of the earth from tribulations.

All of this was in the east - Najd and 'Iraq - and it is found in the narration (see Sahih al-Bukhari) [regarding] the Khawarij: "There will come a people from the east" (where there sign being that of shaving is mentioned!). The disbelief in this is Kufr Ni'ma (which is minor disbelief), [but] it has been [also] mentioned that real disbelief is intended and that the head [of this] is the Dajjal, because he will [also] emerge from the east.
- end of quote -


Thereafter the Lajna quotes Imam al-Nawawi (d. 676 AH), who explains what Qarn al-Shaytan means and who says that this refers to the emergence of the Dajjal.


Then the Lajna concludes with the following words (see 3/134):

والظاهر أن الحديث يعم جميع المشرق الأدنى والأقصى والأوسط، ومن ذلك فتنة مسيلمة وفتنة المرتدين من ربيعة ومضر وغيرهما في الجزيرة العربية

That which is apparent is that the narration is GENERAL regarding ALL of the East - the near [east], the far [one] and that which is between them - and from it is the tribulation (Fitna) of Musaylima [the liar] (!) (who was in Najd with his supporters!) and the tribulation of the apostates from Rabi'a and Mudar (!) (again Najd!) and other than them on the Arabian Peninsula!
- end of quote -

The above Fatwa was signed by 'Abdullah bin Qu'ud, 'Abdullah bin Ghudayyan, 'Abd al-Razzaq 'Afifi and 'Abd al-'Aziz bin 'Abdullah bin Baz (head of the Lajna)!
(All of them were major authorities for the "Salafis" and they still refer to their Fatawa even after all of them have passed away.)



Benefits from the above:

- That the major "Salafi" authorities of our time have ADMITTED that this Hadith includes Najd and this shows the hypocrisy of some of the "Salafis", who are categorically excluding Najd based upon nothing but their desires!
- That classical scholars like al-Qadhi 'Iyadh (d. 544 AH) mentioned different opinions on this and mentioned a lot of indications from the Ahadith why Najd is included and also why 'Iraq is included.

[aMuslimForLife]

So you're claiming that the Hadiths he cited of the Prophet(saws) specifically refusing to pray for Iraq because that is where the Horn of Satan will appear are Da'eef. What do you make of the scholars they reference to support their view such as Imam Nawawi and Ibn Hajr?

Here is something I found.

Al-Nawawi said: "Najd is the area that lies between Jurâsh (in Yemen) all the way to the rural outskirts of Kûfâ (in Iraq), and its Western border is the Hijaz. The author of al-Matali` said: Najd is all a province of al-Yamama." (Al-Nawawi in Tahrir al-Tanbih (p. 157, s.v. "najd").

Al-Fayruzabadi said: "Its geographical summit is Tihama and Yemen, its bottom is Iraq and Shâm, and it begins at Dhatu `Irqin from the side of the Hijaz." [Ibn Hajar gave the opinion that Dhatu `Irqin is Kufa in Fath al-Bari (1959 ed. 3:390).][Note: It's bottom is Iraq and Sham: The reason they say its bottom is Iraq and Sham is because, on Islamic maps, the North was the bottom and South was the top. The reason they did it this way was because they did want any land mass on top of Arabia.]

Al-Khattabi said: "Najd lies Eastward, and to those who are in Madina, their Najd is the desert of Iraq and its vicinities, which all lie East of the people of Madina. The original meaning of najd is `elevated land' as opposed to ghawr which means declivity. Thus, Tihama is all part of al-Ghawr, and Mecca is part of Tihama." [In Ibn Hajar, Fath al-Bari (1959 ed. 13:48).]

This is confirmed by Ibn al-Athir's definition: "Najd is any elevated terrain, and it is a specific name for what lies outside the Hijaz and adjacent to Iraq." [Ibn al-Athir, al-Nihaya, s.v. n-j-d.]

Similarly al-Dawudi said: "Najd lies in the vicinity of Iraq." [In Ibn Hajar, Fath al-Bari (1959 ed. 13:48).]

Iraq itself lexically means river-shore or sea-shore, in reference to the Euphrates and the Tigris. [Ibn al-Athir, al-Nihaya, s.v. `-r-q.]


In other words, Najd is the mountainous area East of the Hijaz, bordering it and Iraq at the same time and actually separating them. This is confirmed by the verse of the poet `Awamm ibn al-Asbagh: Next to Batni Nakhlin there is a mountain called the Black One: One half of it is Hijazi, another half Najdi. [In Yaqut al-Hamawi (d. 626), Mu`jam al-Buldan (1:192, 2:219).]

A further confirmation is in the account of the qunût of the Prophet against the tribes of Najd.

`Amir ibn Malik came to the Prophet in the 4th year of the Hijra, neither accepting nor rejecting Islam. Instead he said: "O Muhammad! If you send some of your Companions to the people of Najd to call them to your affair, I have hope that they shall respond favorably to you." The Prophet replied: "Truly I fear for them [harm] from the people of Najd" (innî akshâ `alayhim ahla Najd). `Amir said: "I proclaim that they are under my protection." The Prophet then sent seventy men from the elite of the Ansar. They travelled until they alighted at the Well of Ma`una, at which time they sent Haram ibn Malhan with the letter of the Messenger of Allah to `Amir ibn al-Tufayl. The latter did not look at the letter but instead killed Haram ibn Malhan. Then he called upon the Banu `Amir for assistance to kill the rest of the Muslim group, but they declined to challenge `Amir ibn Malik's protectorate. So `Amir ibn al-Tufayl called upon the following tribes of the Banu Sulaym: `Usayya, Ra`l, Dhakwan, and they responded to him. They formed an expedition and surrounded the group with their mounts. The Muslims were killed to the last man but for `Amr ibn Umayya al-Dumari who returned to Madina. The Prophet was deeply affected by their death and remained supplicating (yaqnutu) for one month during the dawn prayer against the (Najdi) Banu Sulaym tribes of Ra`l, Dhakwan, Banu Lahyan, and `Usayya. [Narrated by al-Tabari in his Tarikh (2:81) and - in parts - from Anas by al-Bukhari; al-Bayhaqi, al-Sunan al-Kubra (9:225 #18587), Abu Ya`la (5:448), Ahmad, al-Tahawi in Sharh Ma`ani al-Athar (1:244 waj`al qulûbahum `alâ qulubi nisâ'a kawâfir). The story is told in al-Buti, Fiqh al-Sira (p. 254-255).]

Another proof is that no-one from Iraq entered Islam in the time of the Prophet but only after his time. However, the Prophet sent military expeditions to Najd, went there himself, and some Najdis even accepted Islam as shown by the following hadiths:

(a) It is narrated from Talha ibn `Ubayd Allah in al-Bukhari and Muslim that "a man came to the Messenger of Allah from the people of Najd (min ahli najd), disheveled, the din of his voice audible although he was unintelligible..." to the end of the hadith in which the man said, speaking of the Five Pillars of Islam: "By Allah! I shall never add to this nor subtract from it," whereupon the Prophet said: "He shall obtain success if he proves truthful."

As stated by al-Khatib, [In al-Rihla fi Talab al-Hadith (p. 191).] this is a different man from that mentioned in the hadith of Anas in al-Bukhari as coming into the Mosque with his camel and asking "Which one of you is Muhammad?" later identifying himself as Dimam ibn Tha`laba al-Sa`di al-Bakri from the Banu Sa`d ibn Bakr tribe.

(b) The hadith of Abu Hurayra in the two Sahihs and the Sunan: "The Messenger of Allah sent a mounted detachment towards Najd and they brought a man from Banu Hanifa named Thumama ibn Uthal..."

(c) The hadith of Abu Hurayra in Abu Dawud with a good chain, "We went out to Najd with the Messenger of Allah until we arrived at Dhat al-Riqa` in a region of datepalms, where he met a detachment from Ghatafan." The Ghatafan are a Najdi tribe as shown by al-Tabari's phrase: "Two thousand Najdis coming from Ghatafan," [Tarikh (2:384).] and Ibn al-Qayyim states: "Then he raised a campaign against Najd, aiming at the Ghatafan." [Zad al-Ma`ad (3:190).]

This tribe is famous for two facts:

Before Islam the Jews of Khaybar vanquished them by making tawassul through the Prophet as stated by Ibn al-Qayyim in Hidayat al-Hayara (p. 18) in explaining the verse (And when there came to them a (true) Book from Allah the Qur'an) verifying that which they have (the Torah), and aforetime (before the Qur'an was revealed) they used to pray for victory against those who disbelieve (saying: O Allah, grant us victory against them by the intermediary and help of the Prophet that is to be sent at the end of time), but when there came to them (the Prophet; the truth which they knew from the Torah, namely, the advent of the Prophet) that which they did not recognize, they disbelieved in him (due to envy and aversion to their loss of authority); so the curse of Allah is on the unbelievers( (2:89; Muhammad Shakir's translation together with Tafsir al-Jalalayn);

After Islam, the Ghatafan were among the tribes that turned apostate and said the claims of the pseudo-prophet Tulayha al-Asadi were true.

(d) The famous hadith of the spoils from Abu Sa`id al-Khudri in the two Sahihs and the Sunan in which the Quraysh became angry and said: "He is giving to the nobility of Najd and leaving us out!" to which the Prophet replied: "I am only trying to win their hearts over to us." Then a man named Dhu al-Khuwaysira from the Banu Tamim came with sunken eyes, protruding cheeks, big forehead, profuse beard, and shaven head. He said: "Fear Allah, O Muhammad!" Etc. which ends with the prophecy that "Out of that man's seed shall come a people who will recite the Qur'an but it will not go past their throats. They will pass through religion the way an arrow passes through its quarry. They shall kill the Muslims and leave the idolaters alone. If I live to see them, verily I shall kill them the way the tribe of `Ad was killed."

It is also established in the authentic Sunna that after Abu Talib's death by about three years, in the 10th year of the Hijra, on the actual night that the Prophet was preparing to leave Makka for Madina, the plot to kill him by the collective hand of a conspiracy of the tribes was hatched up by Iblis in the guise of a venerable old man (shaykh jalîl) who, when asked who he was, simply answered "An old man from Najd" (shaykhun min Najd). [The reports go on to refer to him as "The Old Man from Najd" (al-shaykh al-najdî). Ibn Hisham, al-Sira al-Nabawiyya (3:6-8); al-Tabari, Tafsir (9:227-228) and Tarikh (1:566-567); Ibn Kathir, Tafsir ("sahîh" 2:303 on verse 8:30) and al-Bidaya wa al-Nihaya; al-Suyuti, al-Durr al-Manthur (verse 8:30).]

At any rate, the above explanations prove that those who say that Najd in the hadith denotes present-day Iraq exclusively of present-day Najd [Cf. al-Albani in his notes on al-Raba`i, Fada'il al-Sham wa Dimashq (p. 6, 27).]are mistaken, as Najd at that time included not only Iraq but also - as in our present time - everything East of Madina, especially the regions far South of Iraq.

The proof for this is the hadith whereby the Prophet pointed to Yemen and said: "Verily, belief is there; but hardness and coarseness of heart is with the blaring farmers (al-faddadîn), the people of many camels, where the two sides of the head of Shaytân shall appear, among [the tribes of] Rabi`a and Mudar." [Narrated from Abu Mas`ud by al-Bukhari in three places and Muslim.]

Ibn Hajar identified these two tribes as "the most prestigious of the people of the East, the Quraysh - from which the Prophet is issued - being a branch of Mudar."[ Ibn Hajar, Fath al-Bari (1959 ed. 6:531). The first words of al-Busiri's Qasida Mudariyya are: "O our Lord! Send Your blessings on the Elect One of Mudar" (Ya rabbî salli `alâ al-mukhtâri min mudarin).]

This is confirmed by al-Bukhari's narration in seven places and Muslim's in six, from Ibn `Umar, that the East (al-Mashriq) is the origin of dissension and the place where the side of the head of Shaytân would appear - or two sides in one narration of Muslim. The fact that Muslim narrated that Salim ibn `Abd Allah ibn `Umar applied this hadith to the people of Iraq does not limit its meaning to them. It only confirms that the Prophet foresaw the dissension of the Khawârij among other dissensions hailing from the East, such as that of Musaylima the Liar and others: Ibn `Abidin said: "The name of Khawârij is applied to those who part ways with Muslims and declare them disbelievers, as took place in our time with the followers of Ibn `Abd al-Wahhab who came out of Najd and attacked the Two Noble Sanctuaries." [Ibn `Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar (3:309), Bab al-Bughat [Chapter on Rebels].]

Another proof is that the Prophet set Qarn al-Manazil as the starting-point (mîqât) for the state of consecration (ihrâm) for pilgrims coming from Najd, which in his time included Iraq, although Islam had not yet reached the latter. Later, the people of Iraq, finding Qarn al-Manazil too far out of the way for them, asked for something nearer, whereupon `Umar - Allah be well-pleased with him - set Dhatu `Irqin (Kufa) as their mîqât as established in the following narrations:

a) "The Prophet declared that the ihrâm of the people of Madina starts at Dhu al-Hulayfa; that of the people of Shâm starts at al-Juhfa; that of the people of Najd starts at Qarn al-Manazil; and that of the people of Yemen starts at Yalamlama." [Narrated from Ibn `Abbas by al-Bukhari and Muslim.]

Al-Nawawi said: "Qarn al-Manazil is the mountain of that name. Between it and Mecca on the East lies a distance of two legs of journey." [Al-Nawawi, Tahrir al-Tanbih (p. 157, s.v. "qarn"). Al-Shawkani in Nayl al-Awtar (4:295) said the same.]

b) "When these two cities were conquered - al-Basra and al-Kufa - they came to `Umar ibn al-Khattab and said: `O Commander of the Believers, the Messenger of Allah gave Qarn as a limit to the people of Najd, and it is out of our way, so that if we want to go to Qarn it creates hardship for us.' `Umar replied: `See what lies nearest to it on your way.' So he determined Dhatu `Irqin as a limit for them." [Narrated from Ibn `Umar by al-Bukhari.]

Ibn al-Athir said: "Ibn `Abbas said: `At Dhatu `Irqin, facing Qarn,' Dhatu `Irqin being the mîqât of the people of Iraq, and Qarn that of the people of Najd, and they are equidistant from the Haram." [In al-Nihaya s.v. h-dh-y.]

On the foregoing evidence one might make a case that Najd is synonymous with Iraq in the hadith in the general sense of the immediate East in relation to Madina. This view is supported by other narrations of the hadith "bless us in our Shâm and our Yemen" in which the terms "East" and "Iraq" are used interchangeably in the place of Najd:

a) The Prophet said: "O Allah! Bless us in our Shâm and our Yemen!" A man said: "And our East, O Messenger of Allah!" The Prophet repeated his invocation twice, and the man twice said: "And our East, O Messenger of Allah!" whereupon the Prophet said: "Thence shall issue the side of the head of Shaytân. In it are nine tenths of disbelief. In it is the incurable disease (al-dâ' al-`addâl)." [ Narrated from Ibn `Umar by al-Tabarani in al-Awsat (2:529 #1910) with a sound chain as indicated by al-Haythami (3:305).]

b) The Prophet said: "O Allah! Bless us in our sâ` and in our mudd (i.e. in every measure)! Bless us in our Mecca and our Madina! Bless us in our Shâm and our Yemen!" A man said: "O Prophet of Allah, and our Iraq!" The Prophet said: "In it is the side of the head of Shaytân. In it shall dissensions heave. Verily, disrespect (al-jafâ') lies in the East." [Narrated from Ibn `Abbas by al-Tabarani in al-Kabir (12:84 #12553) with a sound chain as indicated by al-Haythami (3:305). Abu Nu`aym narrates something similar in the Hilya (1985 ed. 6:133).]

And Allah knows best.

[Abu Sulayman]

Ibn Bishr - the Najdi Khariji! - AFFIRMS that Najd has always been a place for tribulations!

'Uthman bin Bishr (d. 1288 AH) was an evil Najdi historian and hardcore supporter of MIAW's (d. 1206 AH) call [to hellfire]. He is the author of 'Unwan al-Majd fi Tarikh Najd, which has been quoted repeatedly in this thread in order to see the practical results of the satanic Najdi call.
We have already seen how Ibn Bishr proudly reports all kinds of crimes committed by the Najdis against other Muslims, including killing inside the mosque, letting people die from hunger and thirst, letting them drown in the water, mass-killing Muslims and depopulating whole cities and townships, destroying their houses, burning down fields and cutting palm trees, stealing and looting whole regions and terrorizing the whole Arabian peninsula.


Let’s now see what this criminal - whom the "Salafis" regard as their great shining historian - said in the beginning of the 2nd volume of 'Unwan al-Majd (p. 8):

واعلم رحمك الله أن هذه الجزيرة النجدية هي موضع الاختلاف والفتن، ومأوى الشرور والمحن، والقتل والنهب والعدوان بين أهل القرى والبلدان، ونخوة الجاهلية بين قبائل العربان...ا

Know - may Allah have mercy upon you - that this Najdi region is a place of disputes and tribulations and a haven for evilness and disasters, and killing and looting and aggression between the people of the cities and townships, and the arrogance of the times of ignorance between the [bedouin] Arab tribes...
- end of quote -


Comment: If the above was the case, then did anyone ask you Najdis to export this culture of the times of ignorance to the rest of the Arabian peninsula?
Did the people of Hijaz invite you to do the same as you described above and to attack them from the East (!) with your ugly deformed shaven heads (!) until you even stopped the Hajj?!


And then some hypocrites in our time claim that the Hadith in Sahih al-Bukhari regarding the Khawarij (not named in the narration, but their characteristics are described) coming from the East with their shaven heads "could never apply to them"!
To whom does it then apply if not them?!

[AmantuBillahi]

Al-Lajna al-Da`ima admitting that Najd is included in the narrations regarding the tribulations and the horn of satan that would appear and emerge from the east!!!

There are books printed by the "Salafis", where the Fatawa of so called Lajna al-Da`ima [in "Saudi" Arabia] - headed by major "Salafi" authorities of our time - is compiled.

Let's look at the 2nd question of a Fatwa, which can be found in Fatawa al-Lajna al-Da`ima 1 3/132.


The question is regarding a narration (which can be found in Sahih al-Bukhari and Sahih Muslim and other than it) on the authority of Ibn 'Umar - may Allah be pleased with him - narrating from the Prophet ﷺ that he said while facing the East: "Behold, turmoil would appear from this side, from where the horns of Satan would appear."
It's asked to which tribulation or turmoil (Fitna) this refers.

The Lajna starts by saying that the Fitna (turmoil) here refers to Kufr (disbelief) ("المراد بالفتنة هنا: الكفر"), and then refers to the narration in Sahih Muslim (also found in Sahih al-Bukhari) on the authority of Abu Hurayra - may Allah be pleased with him - who narrated from the Prophet ﷺ that he said: "The summit of unbelief is towards the East.")


Thereafter (see 3/133 - 134) they refer to al-Qadhi 'Iyadh (d. 544 AH), who said the following [regarding the intent with "the East"]:

قيل: يعني بالمشرق فارس؛ لأنها حينئذ دار معظمه، ورد بقوله في بقية الحديث (أهل الوبر) ، وفارس ليسوا بأهل الوبر، وقيل: يعني نجد مسكن ربيعة ومضر، وهي مشرق؛ لقوله في حديث ابن عمر حين قال صلى الله عليه وسلم: «اللهم بارك لنا في يمننا وشامنا،قالوا: وفي نجدنا يا رسول الله، قال: هنالك الزلازل والطاعون، وبها يطلع قرن الشيطان (2) » ، وفي الآخر حين قال: «اللهم أشدد وطأتك على مضر (3) » وأهل المشرق يومئذ من مضر مخالفون له، ولدعائه على مضر في غير موطن، ويقول حذيفة: لا تدع مضر عبدا لله إلا فتنوه وقتلوه، وكذا قال لهم حذيفة حين دخلوا على عثمان وملأوا الحجرة والبيت: لا تبرح ظلمة مضر لكل عبد لله مؤمن فتفتنه فتقتله، وقيل: يعني: ما وقع بالعراق في الصدر الأول من الفتنة الشديدة؛ كيوم الجمل، وصفين، وحروراء، وفتن بني أمية، وخروج دعاة بني العباس، وارتجاج الأرض فتنة، وكل ذلك كان بشرق نجد والعراق، وجاء في حديث الخوارج: "يخرج قوم من المشرق"، والكفر على هذا كفر نعمة، وقيل: يعني: الكفر حقيقة ورأسه الدجال؛ لأنه يخرج من المشرق

It was said: What is meant by the east is [the land of] the Persians, because in that time it was a place where almost all [were disbelievers], but this is rejected by the rest of his (ﷺ) statement in the narration [from Sahih Muslim which mentions] "people of the tents" and the Persians are not people of tents!
It was also said: What is meant is Najd (!), the place of residence of [the tribes] Rabi'a and Mudar (!), and it lies in the east!
This is due to his statement in the narration (found in Sahih al-Bukhari) on the authority of Ibn 'Umar [that] he (the Prophet) ﷺ said: "O Allah! Bless our Sham and our Yemen." [People] said, "Our Najd as well." ... [On that the Prophet (ﷺ)] said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan."
And [also due to that what can be found] in another [narration (found in many Ahadith in Sahih al-Bukhari such as this one and also in other than it)] that he (ﷺ) said: "O Allah! Be hard on the tribe of Mudar and let them suffer from famine", and the people of the east from Mudar at that time were opposed to him.
Also due to his supplication against Mudar on many occasions.
Hudhayfa said: "Mudar does not let any servant of Allah alone except that they tempt him or kill him."
Likewise Hudhayfa said to them, when they entered upon 'Uthman and filled the room and the house: "The oppressors from among Mudar do not leave any believing servant of Allah alone except that they tempt him and kill him."
It was also said: [What is meant] is what happened in Iraq in the first generations from the great tribulations like the Day of the Camel, Siffin, Harura`, the tribulations of Bani Umayya, the emergence of the callers of Bani 'Abbas and the trembling of the earth from tribulations.

All of this was in the east - Najd and 'Iraq - and it is found in the narration (see Sahih al-Bukhari) [regarding] the Khawarij: "There will come a people from the east" (where there sign being that of shaving is mentioned!). The disbelief in this is Kufr Ni'ma (which is minor disbelief), [but] it has been [also] mentioned that real disbelief is intended and that the head [of this] is the Dajjal, because he will [also] emerge from the east.
- end of quote -


Thereafter the Lajna quotes Imam al-Nawawi (d. 676 AH), who explains what Qarn al-Shaytan means and who says that this refers to the emergence of the Dajjal.


Then the Lajna concludes with the following words (see 3/134):

والظاهر أن الحديث يعم جميع المشرق الأدنى والأقصى والأوسط، ومن ذلك فتنة مسيلمة وفتنة المرتدين من ربيعة ومضر وغيرهما في الجزيرة العربية

That which is apparent is that the narration is GENERAL regarding ALL of the East - the near [east], the far [one] and that which is between them - and from it is the tribulation (Fitna) of Musaylima [the liar] (!) (who was in Najd with his supporters!) and the tribulation of the apostates from Rabi'a and Mudar (!) (again Najd!) and other than them on the Arabian Peninsula!
- end of quote -

The above Fatwa was signed by 'Abdullah bin Qu'ud, 'Abdullah bin Ghudayyan, 'Abd al-Razzaq 'Afifi and 'Abd al-'Aziz bin 'Abdullah bin Baz (head of the Lajna)!
(All of them were major authorities for the "Salafis" and they still refer to their Fatawa even after all of them have passed away.)



Benefits from the above:

- That the major "Salafi" authorities of our time have ADMITTED that this Hadith includes Najd and this shows the hypocrisy of some of the "Salafis", who are categorically excluding Najd based upon nothing but their desires!
- That classical scholars like al-Qadhi 'Iyadh (d. 544 AH) mentioned different opinions on this and mentioned a lot of indications from the Ahadith why Najd is included and also why 'Iraq is included.

Good find. Most of the Salafi material I came across promoted the view that the Hadiths of Najd are exclusively referring to Iraq and Iran. I personally sympathize with the more generic interpretation which includes both Iraq and Central Arabia.

At the end of the day it is not even necessary for the Salafis to reject the proper Najd interpretation from a theological perspective. The Fitna/turmoil could be explained by the contraversies that took place in early Islam and the Horn of Satan traditionally referred to the emergence of al-Messih al-Dajjal. I mean, even when arguing against them all of the points put forth by Sulayman Ibn Abdul Wahhab(ra) in post #80 still make sense regardless if the Hadiths are only applicable to Iraq. What ultimately matters is that Central Arabia was not blessed by the Prophet(saws) unlike the lands which MIAW accused of being inhabited by Kuffar & Mushrikoon.

With that said, I thought the points you brought up on Mudar and Rabi'ah were really interesting. Wikipedia confirms that they are the same tribes that currently rule over and reside in Saudi Arabia:

Royal families which stem from the Rabi'ah tribe:

Al Saud, rulers of Saudi Arabia.

https://en.m.wikipedia.org/wiki/Rabi%27ah_ibn_Nizar

"They converted to Islam in mid 7th century CE and played a crucial role during the Muslim conquests of their region, although some sub-tribes were declared apostates during the false prophet wars after the death of Muhammad. Most of the tribes adopted Wahhabism after the rise of the House of Saud."

https://en.m.wikipedia.org/wiki/Kindah

What I was initially curious about was whether or not anyone held the view that Muhammad Ibn Abdul Wahhab or the Saudi/Wahhabi alliance were literally the Horns of Satan. I read an article on a relatively scholarly website that mentioned how some of the later Ulama made Ta'wil of this concept. Are you familiar with the spectrum of interpretations and whether it is even possible to consider someone or a movement as the manifestation of the Horns of Satan?

[AmantuBillahi]

Most of the Salafi material I came across promoted the view that the Hadiths of Najd are exclusively referring to Iraq and Iran.

Correction: The Salafis are generally of the view that the Hadiths regarding Najd are specifically referring to Iraq. Iran on the other hand falls under the calamities and tribulations that will arise from the East.

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

https://www.troid.org/manhaj/abandon...hadith-on-najd