The Untruthful Virtues Attributed to Imam Ali.

Dealing with the Maudu'at attributed to Imam Ali.

Loving Ahlul Bayt and following them is Fard upon us as the Prophet صلى الله عليه و سلم himself said,

I am in the state of war with those who will fight you (Ahlul Bayt), and in the state of peace with those who are peaceful to you.

↠ Fada’il al-Sahaba, Imam Ahmad Ibn Hanbal (d.240H), vol 2, pg 767, Narration 1350.

↠ Jami al-Tirmidhi, Imam Tirmidhi (d.279H), vol 5, pg 699.

↠ Sunan Ibn Majah, Imam Ibn Majah (d.273H), vol 1, pg 52.

↠ Al-Mustadrak Ala Sahihayn, Imam Hakim (d.405H), vol 3, pg 149.

↠ Majma al-Kabir, Imam Tabarani (d.360H), vol 3, pg 30, also in Al-Awsat.

↠ Majma’ al-Zawa’id, Imam Ali Ibn Abu Bakr Al-Haythami (d.807H), vol 9, pg 169.

I am leaving behind you, two precious things. The Qur'an and the Ahlul Bayt.

 ↠ http://sunnah.com/muslim/44/55

There is no denying the virtues of the Ahlul Bayt but Imam Ali himself warned us that

Two groups will find destruction with regards to me. One will exaggerate their love for me to the point that it leads them away from truth and the other will exaggerate their hatred for me to such a degree that it leads them away from truth. The best of my supporters are those who are moderate.

 ↠ Nahjul Balagha, Imam Ali Al Murtaza عليه سلام, English ed, Pg 349, Sermon no 127, Chapter on Khawarijites.

We have to be careful with regards to what is narrated about them i.e. we should reject the narrations which tries to belittle them (like the one in Tirmidhi and Abu Dawud, narrated from Ikrimah that Ali Ibn Abi Talib burned the apostates which clearly goes against the Qur'an and the Prophet's صلى الله عليه و سلم orders) and also reject those which over exaggerates them, which goes against the Quran and established truths (from the hadith). One of them is going to be discussed here in this article.

It is narrated from Hazrat Abu Bakr Siddiq رضي الله عنه that the Prophet of Allah صلى الله عليه و سلم said, 

لا يجوز احد الصراط الا من كتب له علي بن ابي طالب الجواز

No one shall cross the Bridge of Sirat (bridge to Paradise), except those with a written permission from Ali.

↠ Riy'ad un Nazara, Ibn Jarir Al Tabari (d.310H), Vol 2, Pg 155, Narration 632.

↠ Tarikh Baghdad, Khateeb Al Baghdadi (d.463H), Vol 12, Pg 78-79, Under the biography of                                                                                        Ubaydullah bin Lula bin Jafar.

↠ Tarikh Dimishq, Ibn Asakir (d.571H), Vol 44, Pg 253-254.

↠ Mizan Al Itidal, Imam Dhahabi (d.742H), Vol 1, Pg 28, Under the biography of Ibrahim bin                                                                                            Humyd Al Dinawari.

↠ Sawariq Al Muriqa, Ibn Hajr Al Haytami, Pg 78.

↠ Dhikr Al Uqba fi Manaqib Zawil Qurba, Muhibuddin Al  Tabari (d.673H), Pg 131.

Scan from Riyad un Nazara, Vol 2, Pg 155. (pic 1)

Scan from Dhikr Al Uqba, Pg 131, (pic 2).

         

Pg 79, (Pic 4).

Scans from Tarikh Al Baghdad, Vol 12, pg 78, (Pic 3).

 

Scan from Sawaiq Al Muhriqa, Pg 78, (Pic 5)

Tarikh Dimishq, Ibn Asakir, vol 44, Pg 253, (Pic 6).

Pg 254, (Pic 7).

Now, we will analyze the chain of narrations.

We start from the earliest source i.e., Ibn Jarir Al Tabari (d.310H). In his book, it is directly narrated from Qais ibn Abi Hazm.

Qais Ibn Abi Hazm was a senior Tabi'en who is the only one to narrate from Al Asharra Al Mubashirun bil Jannah, the 10 companions who were promised Jannah by the Prophet. He narrated from Hazrat Abu Bakr, Umar, Uthman, Ali, Talha, Zubayr, Sa'ad bin Abi Waqas, Sae'ed bin Zaid,  Abdur Rahman bin Auf and from Abdullah Ibn Masud (رضي الله عنه). Tadhib Al Kamal, Imam Mizzi (d.743H), Vol 24, Pg 11].

He is graded Thiqa (Trustworthy) by many scholars like Ismail bin Abi Khalid, Ibn Bishr and Yahya Ibn Mae'en. Abu Dawud (d.267H) in Suwalat Al Ajuri, Vol 1, Pg 269, Narration 397 says that "He is the finest Tab'ien present in the Isnad." Similarly Al Ajali (d.261H) mentioned him in this Thiqat (Pg 392, Narrator No 1393), Ibn Hibban (d.343H) in his Thiqat (Vol 5, Pg 307), Ibn Abi Hatim (d.268H) graded him Trustworthy in his Al Jarah wa Tadeel,Vol 7, Pg 102, Narrator no: 579. He is also mentioned in Thiqat Ibn Shaheen (d.385H), Pg 191, Narrator no: 1158.

Ali Ibn Al Madini writes in his Ilal, Pg 49-50, Narrator no 46,

He also narrated from Abu Huraira and Qais bin Fahad, and for Bilal, he did not meet him. But he met Qais bin Fahad and narrated from Asma bint Abu Bakr (رضي الله عنه).

 Moreover, Ibn Abi Hatim in his Mursal, pg 168 narrates from Muhammad bin Ahmed bin Bar'aa who narrates from Ali Ibn Al Madani that he (Qais) did not hear from Hazrat Abu Darda and Salman Al Farsi (رضي الله عنه). In Tadhib Al Kamal, Vol 24, Pg 15, 

Ali Ibn Al Madini narrated from Yahya Ibn Saeed Al Qattan (d.198H) that he considered Qais bin Abi Hazm as "Munkar Al Hadith". [May be due to the fact that Abu Darda and Salman Al Farsi were close to Umar and Ali (رضي الله عنه) espectively during their caliphates, yet there is no report of him hearing or even meeting these companions of the Prophet صلى الله عليه و سلم].

Note: According to Al Dhahabi, Yahya Ibn Saeed was the one to start the practice of writing down the science of  Jarah O Tadeel. Among his students were the three most meticulous Imams of Rijal i.e. Yahya Ibn Maeen, Ahmed bin Hanbal and Ali Ibn Al Madini himself.

So, this narrator is not only disputed (though minorly), there is also one another problem with the isnad. In Tadhib Al Kamal, Vol 24, Pg 16, it is narrated from Yahya Ibn Maeen that Qais bin Abi Hazm died in 79H. There is a total gap of about 200 years between Ibn Abi Hazm and Al Tabari which he didnt mention. Such chain less narrations (with such over exaggeration) are definitely considered as Maudu'at (False reports)

Some people might argue that, refuting this is denying the intercession of Imam Ali (in particular) on the day of judgement and the righteous in general. The answer for that is

There is no denying of the intercession of Imam Ali عليه سلام and the other righteous people on the day of judgement because Allah has said in the Qur'an, "That day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word." [Al Taha:109]. There is only denying of the over exaggerated virtue which has been falsely attributed to Imam Ali. If we don't hesitate to criticize a hadith which degrades the Imam even in a slightest way, then why do we hesitate to criticize the false virtues ascribed to Him. Lets just suppose that this is a Sahih narration (which it is not), this written permission thing should make Imam Ali the greatest intercessor on the Day of Judgement. But it is proved from many hadith with different sahih chains that the Prophet صلى الله عليه و سلم will be the greatest intercessor on the Day of Judgement and this narration, here, belittles the power of intercession of the Prophet صلى الله عليه و سلم. Hence this hadith is out right rejected.

↠ Muhibuddin Al Tabari (d.630H) in his Dhikr Al Uqba also mentions this narration from Qais bin Abi Hazm. Moreover, in the footnotes, it is already mentioned by the editors that this narration is fabricated (see Pic 2).

↠ Coming to the narration from Tarikh Baghdad, it is mentioned in the biography of Ubaydullah bin lulu bin Jafar, Vol 12, pg 78-79, Narrator no 5464, Ed Bashar Al Marouf. The chain of narration is as follows

"....Abu Qasim AbdulAziz bin Muhammad bin Jafar al Athar from Abu Qasim Ubaydullah bin Lulu Al Shaji from Umar bin Wasl Al Basri from Sahl bin Abdullah Al Basri from Muhammad bin Sawar Al Basri from Malik bin Dinar from Al Hasan bin Abi Hasan Al Basri from Anas bin Malik....''

Before discussing about the narrators, I would like my readers to know that soon after mentioning this "hadith", Al Khatib has said straight away that this narration is 

"A FABRICATION BY THE STORY TELLERS WHICH WAS CARRIED FORWARD BY UMAR BIN SAHL (one of the narrators of this narration) AND HIS FOLLOWERS". (See Pic 4).

Now, let us discuss about the authenticity of this chain. There are four problems in this chain.

1) Ubaydullah bin Lulu bin Jafar is UNKNOWN. Nobody has claimed to know him nor is he graded by any scholar. He is mentioned only in context of the above narration in Tarikh Baghdad, Vol 12, Pg 78-79, where Khateeb Baghdadi has described a single hadith under his biography which has been graded as "Fabrictaion". Also mentioned in Lisan Al Mizan (A book of Weak and Abandoned Narrators) by Ibn Hajr, Vol 5, Pg 339, Narrator No 5034.

2) Umar bin Wasl Al Basri Al Sufi. Khateeb Al Baghdadi has mentioned him in his Tarikh, Vol 13, Pg 67, Narrator no: 5891. He is graded as "Fabricator of Hadith." He is also mentioned in Al Dhu'afa Wal Matrukeen (Book of the weak and abandoned narrators) by Ibn Jawzi, Vol 2, Pg 218, Narrator no: 2517. Ibn Jawzi said he was a "Fabricator". Imam Dhahabi in his Mizan, Vol 3, Pg 230 and Ibn Hajr in his Lisan, Vol 6, Pg 155, Narrator no: 5708 have also graded him, A FABRICATOR OF HADITH respectively.

3) Sahl bin Abdullah al Basri. Imam Dhahabi has mentioned him in his Siyar Al Alam, Vol 13, Pg 330 that he is "Shaykh Al Arifeen". He was a man of Zuhd (Asceticism). But he is only "Maqbool" in hadith according to Ibn Hajr in his Taqreeb, Single Ed, Pg 430. Usually there is no problem with a Maqbool narrator and if all the other narrators in the chain are trustworthy, the hadith is graded Hasan. But, in this case, with the presence of fabricators in the chain, with no other Shawahid's and with this level of ambiguity in the matn of the narration, a Maqbool narrator will not suffice.

4) Muhammad bin Sawar Al Basri. Ibn Hajr in this Taqreeb, Single Ed, Pg 852, Narrator no: 5978 has graded his "Maqbool". As I have mentioned, a Maqbool narrator cant suffice in this narration.

↠ Considering the narration in Sawaiq Al Muhriqa of Ibn Hajr Haytami, the supporters of this narration have crossed all lines of control in making fool of themselves and other blind followers of theirs. They (and many websites controlled by Shii people) boast that Sawaiq Al Muhriqa is an "Anti Shia" book and Ibn Hajr Haytami has mentioned this in it. They try to claim that, being an Anti Shia, Ibn Hajr believed in it and endorsed it. Either they lack knowledge or seriousness about Islamic Studies or they want to hide the truth from the people.

This narration is mentioned in the Chapter "الباب التاسع في ما ثرهو فضائله ونبذ من أحواله وفيه فصول" i.e. The Chapter of the Virtues which are renounced (rejected, disclaimed). 

How can this be taken as a proof? Ibn Hajr Haytami has renounced this narration where as, the people who endorse this have totally misquoted him.

↠ The last book which has this narration mentioned in it with a chain is Tarikh Dimishq by Ibn Asakir, Vol 44, Pg 253-254. But unfortunately (for those who endorse these type of narrations), it has the same narrators as mentioned by Khatib Al Baghdadi. Ibn Asakir too, has mentioned the Qaul of Khatib Al Baghdadi that this narration is a fabrication by the story tellers. The scholars who have mentioned this narration have also mentioned explicitly that this narration is a fabrication. There is no chance one can endorse these kind of narrations and believes except for the exaggerators.

I agree that there are some extremely unique virtues of Imam Ali عليه سلام (which i will deal with, some other time) that are Sahih. There will always be difficulty to distinguish between the Sahih and the fabricated narrations for a layman. But, I believe that, a sane lover of Ahlul Bayt can always recognize the fabrications. 

For all the scholars mentioned in this post, "May Allah be pleased with them." Ameen.

Imam Ali عليه سلام as a Guider and a Helper for the Believers.

A Unique Virtue Of Imam Ali عليه سلام.

19th Ramadan, the day on which, the most courageous warrior of Arabia, the one who's mother named him Hayder (Lion), the Asadullah, Imam Ali عليه سلام was struck with a sword on the head by Ibn Muljim, a khawarijite, when Ali was offering His Fajr Salah in his Masjid in Kufa. He was in prostration when this happened. He veiled away from this world on 21st of Ramadan due to the severity of his injuries. Even in this condition, he counselled Imam Hasan that if he survives, then Ibn Muljim should be released and if doesn't, then he should be punished with only one blow (As he struck it to Imam Ali), whether or not he dies.

Remembering this day, i decided to write an article on one of the unique virtues of Imam Ali (out of many) which is often, not cited by the scholars because many would think that it is a False (Mau'du) report and some may even accuse the scholar of having Rafidhi believes.

One such report is,

It is reported from Hazrat Hudayfah Al Yamani رضي الله عنه that the Prophet of Allah صلى الله عليه وسلم said

 ان تولوا عليا تجدوه هاديا مهديا يسلك بكو الطريف المستقيم

If you befriend Ali, then He will be your Guider and Helper and He will guide you to the Straight Path (Sirat Al Mustaqeem).

The references for this Hadith are:

1) Al Musnad, Imam Ahmed bin Hanbal (d.240H), Vol 2, Pg 214, Narration 859. The narration is graded Weak as there is difference of opinion that this hadith is "Mursal". Otherwise, all the narrators in the chain of this hadith are Trustworthy. (Note: Mursal narrations are accepted by Imam Ahmed as Hujjah when he finds even a weak shawahid of the Hadith).

Zaid bin Yathia, who narrates it from Imam Ali himself is Trustworthy. He is graded Trustworthy by

Imam Ajali, Al Thiqat, Pg 172, Narrator no: 493

Imam Ibn Hibban, Kitab Al Thiqat, Vol 3, Narrator no 2096.

Imam Dhahabi, Al Kashf, Narrator 1759,

Imam Ibn Hajr, Al Taqreeb, Pg 352, Narrator 2173.

Scan from Musnad Imam Ahmad.

2) Imam Ahmad, Fad'ail Al Sahaba, Pg 231, Narration 284. This hadith is graded Hasan. Abd Al Hameed bin Abi Jafar is Saduq. Abu Hatim said that he is a "Shaykh from Kufa".

Scan from Fada'il Al Sahaba.

3) Imam Abdullah ibn Ahmed bin Hanbal, Al Sunna, Pg 541. The hadith is graded Hasan.

Scan from Al Sunnah.

4) Imam Hakim (d.405H), Mustadrak Ala Sahihayn, Vol 3, Pg 73-74, Narration 4434 and 4435. The chain is graded Sahih by Imam Hakim.

Scans from Mustadrak Ala Sahihayn.

5) Imam Abu Nuaym Al Isfahani, Hilyat Al Awliya, Vol 1, Pg 64.

Scan from Hilyat Al Awliya

6) Imam Alauddin Al Muttaqi, Kanz ul Ammal, Vol 11, pg 612, Narration no: 32966 and Pg 630, Narration no: 33070, 33071, 33072. (All are graded Hasan).

Scans from Kanz ul Ammal

7) Imam Bazaar, Al Musnad, Vol 3, Pg 32-33 and Vol 7, Pg 299.

Scans from Musnad Al Bazaar.

8) Ibn Kathir, Al Bidaya Wan Nihaya, Vol 11, Pg 99.

This the reason why the people from Sub-continent and other Sunni countries raise the slogans of Ya Ali Madad. This is proved from Sahih Hadith.

The Battle of Badr- The Decisive battle with the Divine Intervention

The Circumstances leading to the Battle of Badr.

At the beginning of 624 AD, a large Qurayshi caravan en route to Makkah from Syria, and escorted by no more than 40 security guards, arrived at a place within reach of the Muslims. It contained goods that had been purchased with the Emigrants’ property. Naturally Abu Sufyan, the caravan’s leader, feared a Muslim attempt to retrieve their stolen property. And so he sent word to Makkah asking for help and reinforcements. 

This caused an uproar throughout Makkah. Leading Qurayshi chiefs decided to fight the Prophet. About 1,000 fighters left Makkah, amidst much pomp and show, to crush the Muslims’ rising power. They also wanted, as always, to terrorize neighboring tribes to ensure their trade caravans’ continued safety 

The Messenger صلى الله عليه وسلم , always informed of developments that could affect his mission, realized that if an effective step were not taken right then, the preaching of Islam might suffer a blow. Had the Quraysh taken the initiative and attacked Madina, the city‘s small Muslim community might have. perished. Even if they only brought their caravan safely to Makkah by dint of their military strength, the Muslims political and military prestige would be undermined. Once this happened, their lives, property, and honour would be jeopardized. Deciding to use his available resources, the Prophet left Madina. Although He may have wanted a decisive battle with the Quraysh, most Muslims wanted to capture the caravan and retrieve their property. The Prophet assembled the people and told them that the Qurayshi trade caravan was in the north and its invading army was in the south, moving toward Madina. He also informed them that Allah had promised that they would be able to seize either party.” [1]. It was for them to choose which target to attack. 

Aware of the Prophet’s intention, an Emigrant named Miqdad ibn ‘Amr رضي الله عنه,  replied: 

O Messenger of Allah صلى الله عليه وسلم ! Proceed as Allah has commanded you We are with you wherever you go, even as far as Bark al-Ghimad. We shall not say, as the Children of Israel said to Moses: “Go forth, you and your Lord, and light. We shall remain here sitting.” We rather say: “Go forth, you and your Lord, and light, and we shall fight on your side as long as the eyelid of any one of us keeps moving.”[2]

Until the Battle of Badr, the Messenger had not sought military aid from the Ansar. This was the first time they would prove their commitment to Islam. Without addressing them directly, the Messenger again put the two alternatives before his audience. Realizing what the Messenger was doing, an Ansari named Sa‘d ibn Mu‘adh رضي الله عنه , the leader of the Aws tribe, rose and said: 

O Messenger of Allah صلى الله عليه وسلم . I think your question is directed to the Ansar. We believe in you, affirm that you are the Messenger of Allah, and bear witness to the truth of your teachings. We took the oath of allegiance to you that we would hear and obey you. O Messenger of Allah, do as you wish! By the One Who has sent you with the truth, if you were to take us to the sea and Plunge into it, none of us should remain behind. So take us along to the battlefield with Allah’s blessings.[3].

The decision was made to tight. This was also the decree of Allah.

The Makkan army consisted of 1,000 fighters, including 600 in coats of mail and 200 cavalrymen, and was accompanied by singers and dancers. Dancing and drinking parties were never it halted. The soldiers arrogantly vaunted their military power and numerical strength to the tribes and settlements it passed, and boasted of their invincibility.[4]. Even worse, they were fighting for no lofty ideal; rather, they sought to defeat the forces of belief, truth, justice, and good morals. 

The Muslim army was made up of 313 fighters, 86 Emigrants and 227 Ansar. Only two or three Muslims had horses, for resources were scarce. There were no more than 70 camels, so three or four persons took turns riding each camel. The Messenger took turns with two others. When they asked him to ride the camel and exclude them from the turns, the Messenger answered: “You are not stronger than me. And as for the reward, I need it just as much as you do".[5]

The Muslim soldiers were fully devoted to and ready to die for the cause of Islam. To accomplish what He had decreed, Allah made the Messenger dream that the number of Makkan soldiers was small, just as He made the number of the Muslims appear smaller in the eyes of the Makkans (8:44). 

The two armies met at Badr. The Makkans outnumbered the Muslims by three to one and were far better equipped. However, the Muslims were lighting for the most sublime cause: to establish Allah’s religion, based on belief, good morals, and justice. Deeply convinced of Islam’s truth and eager to die for it, they tere ready for battle. Being the first to reach the battlefield, they positioned themselves around the wells. They also benefited from the heavy down pour of the previous night, for it provided them with an abundant supply of water that they quickly stored in large containers.

The rain also compacted the loose sand in the upper part of the valley in which they pitched their tents. This allowed them plant their feet firmly and move with less difficulty In the valleys lower part, However, where the Quraysh army stationed itself, the ground was marshy.

The flanks were commanded by Ali and Sa'd ibn Muadh (رضي الله عنه). Ali was famous for his courage and deep devotion to the Messenger of Allah صلى الله عليه وسلم.

The Battle Begins 

In the Quraysh’s first frontline were ‘Utba ibn Rabi‘a, his brother Shayba, and his son Walid. They challenged the Muslims to single combat. Three young Ansar went forward. “We will not fight Madina‘s farmers and shepherds!" ‘Utba shouted arrogantly. This was, in fact, what the Messenger صلى الله عليه وسلم expected. He ordered Ali, Hamza, and ‘Ubayda ibn Harith,(رضي الله عنه) forward for single combat. Hamza fought and killed ‘Utba, and ‘Ali killed Walid with two blows. ‘Ubayda, who was old, fought Shayba and was wounded on his knee. Hamza and and Ali rescued him, killed Shayba, and carried ‘Ubayda away.[6].

The Quraysh were shocked by such an unexpected beginning. The Muslims’ belief, sincerity, and valor won them Allah’s help. The Quraysh, who had exulted in their superiority in number and weaponry, were decisively defeated by the ill-equipped Muslims. Seventy Qurayshis were killed. ‘Awf and Mu‘awwidh (Two young Ansari brothers) joined with ‘Abd Allah ibn Mas‘ud to kill Abu Jahl, who the Messenger called the “Pharaoh of the Muslim Community."[7]. Almost all Qurayshi leaders were killed: Abu Jahl, Walid ibn Mughira, ‘Utba ibn Rabi‘a, ‘As ibn Sa‘id, Umayyah ibn Khalaf, and Nawfal ibn Khuwaylid. Prior to the battle, the Messenger had indicated the spots where they would die, saying: “‘Utba will be killed here; Abu Jahl here, Umayyah ibn Khalaf here,” and so on.[8].

Seventy Qurayshis were captured. Allah allowed the Muslims to ransom them, and some were released. Those who were literate were to be released only after teaching the unlettered Muslims how to read and write This policy had several benefits, captives who had expected execution gladly paid the ransom; Madina's low literacy rate was raised, making the newly literate Muslims more effective in preaching Islam and gaining people’s respect; literate captives could learn about Islam and be in close contact with Muslims, which would bring more people into Islam; and the captives’ families and relatives were so glad to see their presumed-dead family members that they became much more receptive to Islam. The decisive Victory made Islam a force to be reckoned with throughout Arabia, and many hardened hearts were inclined to accept Islam. 

The Divine Intervention

Allah says in the Qur'an, Surah Anfal, Verse 9:

[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."

Ibn Abbas says that this verse narrates about Battle of Badr. (Tanwir Al Miqbas).

Allah further mentions in the Qur'an, Surah Imran, Verse 123-125

 And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah ; perhaps you will be grateful.

 [Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?

Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction].

Hence, it is clear from these verses of the Qur'an that the Muslim army at Badr, had the help of the Angels with the permission of Allah. This Divine Intervention lead to the victory of the Companions. 

[1] Allah promised you that one of the two hosts would be yours, and you wished that the one with no power should be yours. But Allah willed to establish the truth through His words and to annihilate the disbelievers to the last remnants, than He might prove the truth to be true and falsify falsehood, even if the sinful are averse. (8:7-8)

[2] Ibn Sa'ad, Tabaqat, Vol 3, Pg 162.

[3] Imam Muslim, "Kitab Al Jihad wa Al Siyar," Hadith 30, Waqidi, Maghazi, Vol 1, Pg 48-49.

[4] Al Tabari, Tarikh, Vol 2, Pg 430.

[5] Ibn Hanbal, Musnad, Vol 1, Pg 411, 418.

[6] Ibn Hisham, Sirah, Vol 2, Pg 277.

[7] Ibid, Vol 2, Pg 280-287, Ibn Kathir, Sirah, Vol 3, Pg 350.

[8] Abu Dawud, Vol 2, Pg 53, Muslim, Vol 5, Pg 170.

Note: The following description of the Battle of Badr is taken from the book, "The Infinite Light", by Fetehullah Gulen.

Za'kah on Exploitable Assets

Zak'at on items rented for profit.

Exploited assets are defined as forms of wealth used to produce exchangeable services or goods that are sold for profit without exhausting the exploited assets themselves. They include assets rented for profit, such as residential buildings, means of transportation, jewelry, and other material used for rental purposes. Also in this category are livestock raised for milk, wool, or meat, and factories, plants, or equipment used for producing goods.

The difference between assets used for exploitation and those used for trading is that the former remain as permanent capital, while the latter change hands.

We have two groups among the jurists, one which restricts the zakatability of these assets and the one which expands the zakatability to include those assets. This article is written chiefly to refute those who restrict the Zakatability of exploitable assets for profit.

Those who restrict the Zakatability of Rent-able Items:

Those who tend to limit the zakatability argue that:

1. The Messenger of Allah صلى الله عليه وسلم defined the zakatable assets, and did not mention among them these exploited ones such as buildings, rented animals, and productive machinery. The principle is that people must not be obligated to pay any charge without a clear text. There is no such text.

2. Jurists throughout the history of Islam and in all its various countries did not obligate zakah on those assets.

3. We have on hand scholarly opinions that negate the zakatability of exploited assets. Jurists have stated that residential home, craftsman's tools, transportation animals, home furnishings, etc., are all exempt from zakah. This means factories, buildings, cars, planes, and ships are not zakatable, regardless of their size, value, or income.

When the earnings of these assets are received, retained for one year, and exceed

nisab, they are then zakatable, like money.

Disproving the evidence of the restrictors

1.      The fact that the Prophet (p) does not mention a certain asset as zakatable is not in indication of non-zakatability, because the Prophets only mentions growing assets common in Arab society at his time, such as camels, cows, lambs, wheat, barley, dates, raisin, and silver money. Muslims throughout generations obligated zakah on many assets by analogy to these mentioned by the Prophet, because of the general terms used in the texts, and in consideration of the objectives of zakah. Some examples are:

A. Al Shafi'i رضي الله عنه says in al Risalah about the zakatability of gold, "The Messenger of Allah صلى الله عليه وسلم  imposed zakah on silver. Afterward, Muslims collected zakah on gold, either by virtue of a text from the Prophet that did not reach us, or by analogy, since gold is used by people as a determinant of value for their exchange, before and after Islam."[1] [Scans Below pg 192-194].

The possibility that there is a saying that did not reach al Shafi'i is very remote. The only reason, then, is analogy, as stated by Abu Bakr bin al 'Arabi in Sharh al Tirmidhi: "The Arabs' trade at the time of the Prophet صلى الله عليه وسلم used silver currency, so the Prophet mentions it to mean all money used. His mentioning of silver was understood as inclusive of all kinds of money, but when people in later generations started asking for a specific text on everything, God shut in their faces the door of guidance and they deviated from the track of their predecessors."[2]

Scan from Sharah Tirmidhi, Vol 3, Pg 194.

 B. There is no clear text about the zakatability of trade assets. In spite of that, Ibn al Mundhir reports that they are zakatable by ijma'. Only the Zahiris disagree.

C. Hazrat Umar رضي الله عنه ordered zakah on horses because he realized that they had become valuable wealth. Imam Abu Hanifah رضي الله عنه agrees with 'Umar رضي الله عنه on this issue as long as the horses are retained for growth and pastured naturally.

D. Imam Ahmad رضي الله عنه obligates zakah on Money on the basis of the report from the Companions and by analogy to grains and fruits. He further obligates zakah on all minerals by analogy to gold and silver, and by virtue of the general verse, "And out of that which We have produced for you from the earth. . ."

E. Imam Al Zuhri, al Hasan, and Abu Yusuf (رضي الله عنه) obligate a one-fifth charge on pearls. amber, and other extracts from the sea, by analogy to rikaz and minerals.

F. All known schools of thought utilize analogy in the rules of zakah. The Shafi'ites, for example, use analogy in the zakatability of food items although the sayings mention only a few of these items by name.

2.      The claim that no Muslim jurists impose zakah on exploited assets is refuted on the basis that the concept of retaining the asset and exploiting it for production or rental is a modern innovation that did not exist at the time of the great Muslim jurists. Yet we find their statements indicate that such assets would be zakatable

3. The fact that jurists exempt residential houses and craftsmens tools from zakah cannot be extended to include buildings exploited for rent and factories or plants established by industrial growth. Riding animals of the past are by no means similar to modern cars, planes, and gigantic ships, while personal home furnishings of the past differ substantially from today's furniture rental businesses. Our predecessors did not err when they decided that furniture and tools are not zakatable; they applied strictly and rationally the rules for zakatability to the circumstances of the age in which they lived. The author of al Hidayah rationalizes the exemptions of such items "because they are utilized for essential needs and also do not grow."[3] The author of al 'Inayah comments, "Each of these two traits is alone an obstacle to zakatability. Residential quarters are indispensable for people as is clothing. As for growth, it may either be a characteristic of the item itself, as in the case of gold and silver, or it may be merely by designation, as in the case of business inventory."[4] Jurists unanimously agree that a house taken as a residence by its owner is not zakatable. This exemption is a expression of Islamic justice, especially when compared with most contemporary real estate taxes, which usually do not give such consideration.

It is essential to point out that the rationalization or the exemption of housing, clothing, tools etc., from zakah on the basis that they are non-growing and utilized for essential needs, is itself an indication that any of these items becomes subject to zakah if it is used for growth and for non-essential needs.

[1]. Al Risalah, Imam Shaf'ai, ed. Ahmad Shakir, pp. 193-194.

[2]. Sharh al Tirmidhi, Imam Abu Bakr Ibn Al Arabi, Vol. 3, p. 104.

[3]. Al Hidayah with Fath al Qadir, Vol. 1, p. 487.

[4]. Al 'Inayah, p. 487

Note: The following paragraphs are taken from the book, "Fiqh Al Zakah by Dr. Yusuf Al Qaradawi."

Hadith of Najd- The Prophecy about the unjust Rule of Saud and Aal Al Sheikh by Prophet Muhammad (ﷺ)

Correlating the Hadith of D'hul Khawaisira and The rise of "The Horn of Satan" from Najd.

This article is written in an attempt to draw attention of the readers that, not only were the Black Flags were predicted by the Prophet (ﷺ)  , but also the coming of this corrupt Saudi Regime. In this article, we will quote many Ahadith’s from the Sahihayn and other sources and connect them to Wahhabism.

There are two types of hadith in Sunni literature which predicts the coming of a Group or a person who will cause affliction in this religion. The first type of hadith tells us about the progeny of a blasphemous man, ‘D’hul Khwaisira, a member of Banu Tamim, which will go out of this religion as an arrow leaves its bow. It will be so fast, that, even if that arrow traverses a pool of blood, it will not be stained, meaning they will be out of the fold of this religion even before they know. But it is also mentioned in the hadith that they will appear to be exceptionally pious i.e there will be no one who could compete them in Salah and Qir’at. The other type of hadiths tells us about an occasion where a group of people comes to visit the Holy Prophet (ﷺ). They request the Prophet  (ﷺ) to pray for Najd but the Prophet (ﷺ) doesn’t pray for them. After asking for 3 times, The Prophet of Allah then prophesized that the “Horn of Satan” will emerge from that land who will cause afflictions. 

In this article, we will try to correlate these two types of Ahadith:

The first type:

The hadiths mentioning D’hul Khawaisira gives us an account of the nature and character of his progeny which will cause tribulations in the religion. (All the references here are given from Sihah Sittah, The six most authentic books of hadith according to Salafis, with the Taqreej of their notorious scholar Nasiruddin Albani).

Narrated Abu Sa`id Al-Khudri:

While we were with Allah's Messenger (ﷺ) who was distributing (i.e. some property), there came Dhu-l- Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Messenger (ﷺ)! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." `Umar said, "O Allah's Messenger (ﷺ)! Allow me to chop his head off." The Prophet (ﷺ) said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh ( 1 ) and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear. The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." I testify that I heard this narration from Allah's Messenger (ﷺ) and I testify that `Ali bin Abi Talib fought with such people, and I was in his company. He ordered that the man (described by the Prophet (ﷺ) ) should be looked for. The man was brought and I looked at him and noticed that he looked exactly as the Prophet (ﷺ) had described him.

⇒ Sahih Bukhari, Book 78, Chapter 95, Hadith 6163.

↠ Points to be noted from the above hadith:

    1) There will be a black,  fat man among them who will appear to be a religious but his faith will not go beyond his throat.

Ibn Saud, 1925, who is very fat.

    2) Imam Ali Ibn Abi Talib fought them. (It is already well known that Ali fought Khawarij in his times and Abu Saeed Al Khudri accompanied Him. This implies that Khawarij originated from the progeny of D’hul Khawaisira).

In a similar hadith recorded in Sahi Bukhari, we read

Narrated Abu Sa`id Al-Khudri:

When `Ali was in Yemen, he sent some gold in its ore to the Prophet. The Prophet (ﷺ) distributed it among Al-Aqra' bin H`Abis Al-Hanzali who belonged to Bani Mujashi, 'Uyaina bin Badr Al-Fazari, 'Alqama bin 'Ulatha Al-`Amiri, who belonged to the Bani Kilab tribe and Zaid AI-Khail at-Ta'i who belonged to Bani Nabhan. So the Quraish and the Ansar became angry and said, "He gives to the chiefs of Najd and leaves us!" The Prophet (ﷺ) said, "I just wanted to attract and unite their hearts (make them firm in Islam)." Then there came a man with sunken eyes, bulging forehead, thick beard, fat raised cheeks, and clean-shaven head, and said, "O Muhammad! Be afraid of Allah! " The Prophet (ﷺ) said, "Who would obey Allah if I disobeyed Him? (Allah). He trusts me over the people of the earth, but you do not trust me?" A man from the people (present then), who, I think, was Khalid bin Al- Walid, asked for permission to kill him, but the Prophet (ﷺ) prevented him. When the man went away, the Prophet said, "Out of the offspring of this man, there will be people who will recite the Qur'an but it will not go beyond their throats, and they will go out of Islam as an arrow goes out through the game, and they will kill the Muslims and leave the idolaters. Should I live till they appear, I would kill them as the Killing of the nation of 'Ad

⇒ Sahih Bukhari, Book 97, Chapter 23, Hadith 7432.

⇒ Sunnan Nasa’i, Book 37, Chapter 26, Hadith 4101 (Graded Sahih by Albani)

Though this hadith has a slightly different wordings, both informs us about a blasphemer whose companions/ Progeny will cause disorder in this Ummah.

The elements which prove that both the hadiths speak about the same person i.e. D’hul Khawaisira is

1) There is an irreligious man who accuses the Prophet (ﷺ) being unjust in both the hadith.

      2) The Sahaba requested the Prophet (ﷺ) to allow them to kill the blasphemer but He spares him.

        3) A group of people associated with the blasphemer i.e. companions/ Progeny, would bring on affliction [This is explained as, his companions fought Imam Ali in Siffin and were defeated, but were not exterminated. Their progeny would appear again in the times when there are differences in the Ummah].

       4) They will appear to be pious but their faith doesn’t go beyond their throats i.e.  They are Muslims for name sake.

        5) They will go out of the religion as an arrow leaves the bow and it will be very fast even for them to notice.

         6) Both the narrations come from Hazrat Abu Sa’eed Al Khudri.

Another point we not from this hadith is, “They will kill the Muslims and leave the idolaters.” The Prophet (ﷺ) hated them so much, he took a vow that if He were to live until the time when Khawarij appear, He would kill them Himself as the nation of Ad.

In Summary, it is clear that the offspring’s of D’hul Khawaisira, a man from BANU TAMIM, would cause afflictions in this ummah.

Part 2:

Let’s analyze the second type of Hadith where a group of People come to visit the Prophet (ﷺ) and ask Him to pray for Najd.

Narrated Ibn `Umar:

The Prophet (ﷺ) 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 (ﷺ) said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan."

⇒ Sahih Bukhari, Book 92, Chapter 16, Hadith 7094.

Narrated Ibn `Umar:

(The Prophet) said, "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."

⇒ Sahih Bukhari, Book 15, Chapter 27, Hadith 1037.

So, it is clear from this hadith that the horn of Satan would arise from a place called Najd.

We read in other similar hadiths

Narrated `Abdullah bin `Umar:

I heard Allah's Messenger (ﷺ) on the pulpit saying, "Verily, afflictions (will start) from here," pointing towards the east, "whence the side of the head of Satan comes out."

⇒ Sahih Bukhari, Book 61, Chapter 5, Hadith 3511

This hadith gives us an insight that “Najd” is in east direction from the Prophets pulpit.

Najd (Riyadh) in the direction of East from the Prophets Pulpit
Courtesy: Anti Pakode Commission.

Now there are many people who claim that the “Najd” in discussion here, is Iraq etc. etc. debating the location, but they forget the main question in place that, “From which tribe/ people shall the Horn of Satan or progeny of D’hul Khawaisira (Khawarij) arise?

We will now prove from Sahih Hadith that Najd in discussion here is Banu Tamim from Riyadh of today.

Note that the common wordings in all the hadiths in discussion in 2^nd part have the common wordings, “Horn of Satan” or “Side of the head of Satan”.

We read in Sahih Bukhari

Narrated Abu Masud:

The Prophet (ﷺ) pointed with his hand towards Yemen and said twice, "Faith is there," and then pointed towards the East, and said, "Verily, sternness and mercilessness are the qualities of those who are busy with their camels and pay no attention to their religion, where the two sides of the head of Satan will appear," namely, the tribes of Rabi'a and Mudar.

⇒ Sahih Bukhari, Chapter 68, Book 25, Hadith 5303.

It is clear from this hadith that the “TWO SIDES OF THE HEAD OF SATAN” shall arise from tribes of “RABI’A AND MUDAR.” Now we will have a look on the tribes which come under Rab’ia and Mudar.

Rabi'a appearing to occupy the middle part of Saudi Arabia, east to the Pulpit of the Prophet.

About the middle of the 4th century A.D., the tribe of Kind'a which after a long struggle with Hadramut, to which it was inferior, had to leave the Yaman, and migrated to the country of Makkah, where it settled at Ghamr Dhi Kinda in the south-western corner of Najd, two days journey from Makkah. The leaders of Kinda were kings of the tribes of Rabi'a and Mudar.

⇒ Encyclopedia of Islam, Leid.EjBrill, vol 1, Chapter of Jazira't Al Arab, Pg 526.

⇒ Mudar and Rabi’a, sons of Nizar, were the eponyms of the two main branches of the Northern Arabs, 

⇛ Encyclopedia of Islam, Leid.EjBrill, vol 1, Chapter of Jazira't Al Arab, Pg 543.

⇒ The other major division of Mudar, numbered in its ranks were Banu Hudhayl and Banu Tamim. 

⇛ Encyclopedia of Islam, Leid.EjBrill, vol 1, Chapter of Jazira't Al Arab, Pg 545

Pic containing detailed information on How Mudar split into Banu Tamim and Banu Hudayl.

⇒ From Rabi’a sprang the tribes of Anaza, Abd al- Kays, al-Namir, Taghlib, and the strong group of Bakr b. Wa'il, one of whose members was Banu Hanifa, 

⇛ Encyclopedia of Islam, Leid.EjBrill, vol 1, Chapter of Jazira't Al Arab, Pg 545.

⇒ Well before the Prophet Muhammad arrived, the original groups of Mudar and Rabi’a dissolved. However, remained behind in the Peninsula: Banu Hudayl in the vicinity of al-Ta'if; Banu Sulaym in the mountains between Mecca and Medina; Banu Tamim and Banu Hanifa and various members of Amir bin Sa’ Sa in the center; and Abd al-Kays in the east.

⇛ Encyclopedia of Islam, Leid.EjBrill, vol 1, Chapter of Jazira't Al Arab, pg. 545.

 ⇒ In the time of the Caliph Abu Bakr the appearance of the false Prophet Musaylima from among Banu Hanifa brought this tribe into disrepute; descendants of Banu Hanifa in Najd today prefer to name as their ancestor Rabi’a, from whom Hanifa sprang.

⇛ Encyclopedia of Islam, Leid.EjBrill, vol 1, Chapter of Jazira't Al Arab, Pg. 545.

⇒ Points to be noted from above paragraphs:

1) Rabi’a and Mudar migrated to Makkah and Madinah before the time of the Prophet.

2) Mudar dissolved into Banu Hudayl and Banu Tamim.

3) Rabi’a dissolved into Banu Hanifa.

MORE REFERENCES FOR THE HADITH OF RABI'A AND MUDAR:

"Iman is from Yemen and the afflictions including Qarn Al Shaytan is from east i.e RABI'A AND MUDAR."

⇒Musannaf Ibn Abi Shaybah, Vol 6, Pg 406, Narration 32433 and 32434

      (32433-Narrated from Abu Usamah from Ismail from Qais from Ibn Masud).

     (32434-Narrated from Yahya bin Adam from Abi Al Haus, from Al Amash from Abi Sufiyan from Jabir bin Abdullah).

⇒Fa'dail Al Sahaba, Imam Ahmed bin Hanbal, Pg 862, Narration 1608.

      (same chain as 32433 of Al Musannaf- Graded Sahih).

⇒Majmu'a Al Awsat, Vol 2, Pg 340, Narration 2163. (Narrated from Ibn Masud)

⇒Musnad Abu Yala, Vol 3, Pg 425, Narration 1893 and Pg 458, Narration 1932.

     (1893-Narrated from Abu Khaitama from Jarir from Al Amash from Abi Sufiyan from Jabir bin Abdullah- Graded Sahih)

      (1932-Narrated from Abu Bakr from Yahya bin Adam from Abi Al Hauz from Al Amash from Abi Sufiyan from Jabir bin Abdullah- Graded Sahih)
⇒ Also narrated in Musnad Imam Ahmed, Tarikh Al Dimishq, Mishkat Al Masibah and Fath Al Bari.

Mussanaf Ibn Abi Shaybah, Vol 6, Pg 406.

Fada'il Al Sahaba, Ahmed bin Hanbal, Pg 862.

 

 

 

 

 

 

Musnad Abu Yala, Vol 3, Pg 419.

Majma Al Awsat, Vol 2, Pg 340

 

WHY SHOULD WE GIVE TARJIH (PREFERENCE) TO THE HADITH OF RABI'A AND MUDAR (I.E., THE TRIBES FROM WHOM THE HORNS OF SATAN SHALL ARISE) INSTEAD OF HADITH OF NAJD (WHICH ONLY DISCUSSES THE PLACE )?

The reason for the importance of this hadith, is its specificity which explicitly speaks about the tribes among which the satan shall arise. The hadith of Najd is confusing in itself because there have been many opinions on the exact location of Najd today. We find a number of views of the scholars themselves who greatly differed with each other  on the location of Najd. Some of them are

Al-Nawawi said: “Najd is the area that lies between Jursh (in Yemen) all the way to the rural outskirts of Kufa (in Iraq), and its Western border is the hijaz. The author of al-Matali‘ said: Najd is all a province of Al Yamama.[1] Al-Fayruzabadi said: “Its geographical summit is Tihama and Yemen, its bottom is Iraq and Sham, and it begins at Dhat Irqin [= Kufa][2] from the side of the Hijaz.[3] 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’ opposed to ghawr which means declivity. Thus, Tihama is all part of aI-Ghawr, and Mecca is part of Tihama.[4] This is confirmed by lbn 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.[5] Similarly lbn Hajar stated: “Al Dawudi said: ‘Najd lies in the vicinity of lraq."[6] Iraq itself lexically means river-shore or sea shore, in reference to the Euphrates and the Tigris.[7].

All these explanations prove that those who say that Najd in the hadith denotes present-day Iraq exclusively of present-day Najd'” are mistaken, as Najd at that time included not only Iraq but also as in our present time everything East of Medina, especially the regions South of Iraq. 

[1] Al Nawawi in Tahrir Al Tanbih (pl 157, s.v. "najd"). 

[2] As stated by lbn Hajar in Fath AI Bari(1959 ed. 3:390). 

[3] In al-Qamus al Muhit, in article al Najd. See also Mu'jam al-Buldan.

[4] In Ibn Hajar, Fath Al Bari (1959 at 13:48). 

[5] lbn al Athir, al Nihaya, s.v. najd

Ibn Hajar. Fath Al Bari' (1959 ed. 13:48). 

Ibn Al Athir, Al Nihaya, n. R-q

Shaykh Muhammad bin Alawi Al Maliki said in his book, "Islamic Doctrines and Beliefs, English Ed, Trans by Dr.Gibril Haddad Fuad,

"The two sides of the head of shaytaan shall appear among the tribes of Rabi'a and Mudar[1]. Ibn Hajr identified these two tribes as "the most prestigious of the people of the East, the Quraysh- From which the prophet was born- being a branch of Mudar[2]. 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 Shaytaan would appear- or two sides in one narration of Muslim. The fact that the Muslim narrated that Salim Ibn Abdullah 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 Khawarij among other dissensions hailing from the East, such as that of Musaylima the liar and others. Another proof is that the Prophet had set Qarn Al Manazil as the starting point (Miqat) for the state of consecration (Ihram) for pilgrims coming from najd, which in his time included Iraq. Later, the people of Iraq, finding Qarn Al Manazil too far out of the way for them, asked for something nearer, whereupon Umar fixed D'hat Irqan as their Miqat as established.

Hence it is clear from the above proofs that the “Sides of the head of Satan” which will cause tribulations shall arise from Banu Tamim as the Prophet (ﷺ)  already prophesized in the above Hadith. Strangely, the Progeny of the Blasphemer (D’hul Khawaisira) is also from BANU TAMIM!! Coincidence? I think not!

We have already seen Musaylima Kaddab arising from Mudar i.e. Banu Hanifa.

Hence the connection link between both types of Hadiths is Banu Tamim. Correlating both types, we summarize.

 There shall be a person or a group of people arising from Banu Tamim of Najd which will go out of this religion as an arrow leaves a bow and they are the “Horns of Satan”. Yet they appear exceptionally pious and no one could compete them in Salah and Qir’at.

It can also be summarized from these hadiths that the People of Banu Tamim who will cause afflictions are Khawarij as; they are the progeny of the first Khawarijite (D’hul Khawaisira)

For our counterparts now, there is no Banu Tamim of Iraq so its waste for them to try and prove that the Najd in discussion is not Saudi Arabia.

And Finally, we shall discuss the Signs of the Khawarijites (People arising from Banu Tamim) from the Hadith:

⇒ It is mentioned in the introduction of Chapter 6, Book 88 of Sahih Bukhari

And Ibn 'Umar used to consider them (Al-Khawarij and Al-Mulhidun) the worst of Allah's creatures and said, 

These people took some Verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.

We know very well about the Najdi’s who, today, misinterpret and Quote the verses of Quran revealed for disbelievers on believers, be it, “The 25 verses of Quran which prohibits Tawassul” by Zakir Naik to the Verse 20 of Surah Nahl which is misquoted by a local Wahhabi Imam to prove that the Prophets (ﷺ)  and Awliya of Allah can’t intercede for us.  Not to forget that, this whole misinterpretation thing was started by Muhammad ibn Abdul Wahhab Najdi Al Tamimi who, in his Kitab Al Tawhid, quoted many verses of Quran and hadith revealed for the disbelievers on the believers.

The second most important sign of the Khawarij is

Hazrat Hudhaifa i.e. Ibn al Yaman said that the Prophet (Peace be upon him) said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword accusing him of shirk! The Prophet was asked - which of the two will be deserving of such an accusation? The attacker or the one attacked? The Prophet replied, “The attacker”, (the one accusing other of Shirk).

⇒ Ibn Hibban in his Sahih, Volume No. 1, Page No. 282, Bukhari in his Tarikh ul Kabir, Volume No. 4, Page No. 301, Haythami in Majma uz Zawaid, where he declared its chain to be “Hassan”, Imam Ibn Kathir declared the Chain as “Jayyid (strong)" in his Tafsir al Qur'an al Azim, Volume No. 2, Page No. 266.

Scan from Tarikh Al Kabir of Imam Bukhari,

The first man in D'jazirat Al Arab to kill the Muslims by accusing them of Apostasy and Polytheism was Ibn Abdul Wahhab Najdi. Quote,

From the beginning, Wahhabism has been a movement of total intolerance toward those who did not adopt its principles, including other Muslims. Such extreme religious intolerance has demanded, first of all, that Wahhabis eradicate symbols of non-Wahhabi civilization. This had not been the universal practice of Islam in the past. Even when Muslim rulers appropriated holy sites for the Islamic faith, pre-Islamic holy sructures were frequendy spared. When the Muslim armies invaded Egypt in the seventh century, they did not smash the sr,mbols of ancient Egyptian civilization; they did not dismande the Sphinx. But when Wahhabi armies attacked the holy cities of Shiite Islam in southern Iraq in the early nineteenth century, they destroyed tombs and ransacked other religious shrines. For Wahhabis, such actions are paft of their war against idolatry. It is not a tremendous leap from the Wahhabi sacking of the Shiite holy city of Kerbala in 1802 to the Taliban's destruction of Buddhist statues in the Bamiyan Valley in Afghanistan in March 2001. Indeed, Osama bin Laden and other al-Qaeda spokesmen adopt Wahhabi terminolory when they call America "the Hubal of the age"-the Hubal being a seventh-century stone idol.

 ⇒ Hatred's Kingdom By Sir Dore Gold, Former Ambassador for UN, Pg 12.

The sympathizers of Muhammad Ibn Abdul Wahhab Najdi say that he was never born in Najd but its very painful for them to see that the publishers of the books of Ibn Wahhab do not hide this fact.

Seerat Al RasoolAllah of Ibn Abdul Wahhab, Published by Maktabah Al Salafiyah, clearly naming him NAJDI AL TAMIMI.

Today, we see many so called “scholars” of Wahhabism and Ahlil Hadith accuse the main body of Islam i.e. the Ahlus Sunnah Al Jammah of Shirk. The terrorist organizations like ISIS and Boko Haram, which are motivated from the ideology of Wahhabism have already started to kill the Muslims in Middle eastern countries and leaving the apostates and idolaters of Israel.

Now we will see from Hadith, what will be the condition of Khawarij in the here after

It was narrated that lbn Abu Awfa said: "The Messenger of Allah (Peace be upon him) said: 

The Khawarij are the DOGS OF HELL.

⇒ Sunnan Ibn Majah, Hadith # 173 [Graded Sahih by Albani].

Sa'eed bin Juhman narrates: The Khawarij used to invite me (towards their ideology) and It was close that I had joined them (by getting influenced) but Abu Bilaal's sister saw a dream that Abu Bilaal is "IN A FORM OF BLACK DOG WITH LONG HAIR" and his eyes were overflowing. She said: O Abu Bilaal may my father be sacrificed on you, what is the reason that I saw you like this? Abu Bilaal replied: We people after you have been turned into "DOGS OF HELL FIRE" and this Abu Bilaal was one of the leaders in Khawarij

⇒ Musannaf Ibn Abi Shaybah (7/555), Hadith # 37895 with Sahih chain.

Scan from Mussanaf Ibn Abi Shaybah.

we would like here, to quote a hadith from Sunan Ibn Majah

It was narrated from Ibn 'Umar that:

The Messenger of Allah said: "There will emerge people who will recite the Qur'an but it will not go any deeper than their collarbones. Whenever a group of them appears, they should be cut off (i.e. killed)." Ibn 'Umar said: "I heard the Messenger of Allah say: 'Whenever a group of them appears, they should be killed' - (he said it) more than twenty times- 'until Dajjal emerges among them.

⇒ Sunan Ibn Majah, Book 1, Hadith 174. [Graded Hasan by Albani].

Note: This hadith contains similar wordings of, Quran/ Faith not going beyond their throat/ Collar bones. Meaning, the Progeny of D’hul Khawaisira, The Banu Tamim of Najd shall see the rise of Dajjal among them.

In the end, a paragraph from the book, “Narrative of a year’s Journey through Central and Eastern Arabia”, by William Gifford Palgrave, Pg 384,

An orthodox denizen of Najd (Riyadh) said, 

Muhammad (ﷺ) and Moseylemah were both Prophets, but the former had a more propitious star. 

Scan from Narrative of an years journey.

[May Allah’s curse be upon the people of Najd who revere Moseylmah Kaddab as Prophet].