Excellence of Syro Palestine

FORTY H
. ADTH SERIES
____________________________________________________________________________________________________________
THE EXCELLENCE OF
SYRO-PALESTINE
~AL-SHM~
AND ITS PEOPLE
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Forewords by Shaykh Adb Kalls

Shaykh Mus. t. af Turkmn
& Shaykh S. alh. al-Dn Fakhr
Edited with Translation & Notes by
Gibrl Foud H. addd
________________________________________________________________
M a k t a b a t a l - A h.bb
Damascus
Copyright 2002 by Gabriel Fouad Haddad

All rights reserved.
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without the written permission of the author
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By the Fig and the Olive! By Mount Sn! (95:1-2)

Qatda and al-H
. asan al-Bas.r said: The Fig is the
Mount on which Damascus sits [Jabal Qsyn] and the
Olive is the Mount on which Jerusalem sits. 1
0F
Abd Allh ibn H

. awla reported that the Prophet
said: Allh has given me a guarantee concerning
2
Syro-Palestine and its people.
1F
Narrated by al-T. abar in his Tafsr (30:239), Abd al-Razzq (3:382), al-Wh. id (2:1214), and Ibn
Askir in Trkh Dimashq (1:216-217) cf. al-Bayd. w (5:505), Ibn al-Jawz (9:168-170), al-Qurt. ub
(20:111), Ibn H. ajar, Fath. al-Br (8:713), Ibn Kathr, Tafsr (4:527), al-Suyt. , al-Durr al-Manthr
(8:554-555), al-Shawkn (5:464-465), etc. and al-Bakrs Mujam ma Ustujam (3:898).
2
Narrated from Abd Allh ibn H. awla by Ab Dwd and Ah. mad with sound chains.
1

Dedication
To the Ulema of Syro-Palestine, the Friends of Allh who are the
Muh. ammadan Inheritors and Caliphs of Prophethood, overcoming
through truth and present at all times, and to their followers, supporters,
students, and imitators until Judgment-Day.
Contents
Introduction
Visitation Grounds of the Holy Prophets
Visitation Grounds of the Companions and Other Early Muslims 7

Visitation Grounds of Some of the Great Saints and Scholars 9
Forty H.adths on the Excellence of Syro-Palestine & Its People

1.
True Emigration
15
2-4.
His Invocations for Syro-Palestine
17
The Yemenite Companion-Reporters 19

The Meaning of Najd
23
5.
The Divine Guarantee
43
6.
The Quintessence of Gods Countries
45
7.
Al-Mahds Advent
47
8.
The Abdl
49
The S.iddqn
53
9-10. The Heartland of Islm
57
11.
The Invincible Group
61
12.
The End of Goodness
65
13-14. Perpetual Jihd
67
15-17. The Capital of Belief
71
18-22. The Fortress and Rallying-Place
75
23-26. Mass Migrations and the Pious
81
27.
Jerusalem and Constantinople
83
28-33. Descent of Jesus Son of Mary
85
34.
Al-Khad.ir
The Muh.ammadan Kingdom
93
97
35-37. The Stage of Resurrection
101
38-40. Ab Dharr and Ab al-Dard
105
41.
The End of the World
111
42.
The Damascene-Chained H.adth
113
Index of Quranic verses, H.adths, & Reports
117
Select Bibliography
125
13

)(

Abbreviations Used
Abd al-Razzq = Abd al-Razzqs Mus.annaf in H.. al-Az.ams 11-volume edition.
Ab Dwd = Ab Dwds Sunan.
Ab Yal = Ab Yals Musnad.
Ah.mad = Ah.mads Musnad, in Shuayb al-Arnat.s 50-volume Muassasat al-Risla edition.
Al-Bazzr = al-Bazzrs Musnad.
Bidya = Ibn Kath.rs al-Bidya wal-Nihya in the 14-volume Dr al-Marif edition.
Al-Bukhr = al-Bukhrs S.ah.h..
Al-Drim = al-Drims Musnad.
Fath., Fath. al-Br = Ibn H.ajars Fath. al-Br in the 13-volume Abd al-Bq edition.
Al-H.kim = al-H.kims Mustadrak in the original 4-volume Hyderabad edition.
Al-Haytham = al-Haythams Majma al-Zawid in the 10-volume Cairo/Beirut edition.
Ibn Ab Shayba = Ibn Ab Shaybas Mus.annaf in Kaml al-H.ts 7-volume edition.
Ibn Askir = Ibn Askirs Trkh Dimashq in the 70-volume Dr al-Fikr edition.
Ibn H.ibbn = S.ah.h. Ibn H
. ibbn in al-Arnat.s 18-volume Risla edition.
Ibn Khuzayma = Ibn Khuzaymas S.ah.h. in M. al-Az.ams 4-volume edition.
Ibn Mjah = Ibn Mjahs Sunan.
Ibn Sad = Ibn Sads al-T.abaqt al-Kubr in the 8-volume Dr S.dir edition.
Is.ba = Ibn H.ajars al-Is.ba f Tamyz al-S.ah.ba in the 8-volume Dr al-Jl edition.
Istb = Ibn Abd al-Barrs al-Istb f Marifat al-As.h.b in the 8-volume Dr al-Jl edition.
Muslim = Muslims S.ah.h..
Al-Nas = al-Nass (Minor) Sunan (al-Mujtab).
Al-Tirmidh = al-Tirmidhs Sunan.
The Excellence of Syro-Palestine
Commendation of the Faqh of Damascus Shaykh Adb Kalls

Glory to Allh Most High the Lord of the worlds! Allh send blessings and peace on our
Master Muh.ammad and upon his Family and all his Companions.
To proceed: Allh Most High sent our Master Muh.ammad upon him blessings and peace
as a Mercy to the worlds. Part of this general mercy is a special mercy which our Master
Muh.ammad, in his h.adths, saved especially for Syro-Palestine and Yemen.
The author of this book has focused on the h.adths that concern Syro-Palestine for a
wisdom known to Allh . This is why he opened his book with the beginning of Surat al-Tn,
which is part of the special attributes of Syro-Palestine. Then the author listed Allh reward
him! the h.adths that were transmitted on the merits of Syro-Palestine. He concluded his book
with the h.adth transmitted purely through the people of Shm. May Allh reward him fully on
our behalf!
This is what I was able to appraise from his book. As for what he mentioned in the English
language, it behooves those familiar with that language to delve in it. For the author wishes to
benefit as many people as he can.
We ask Allh to make us believers in the true sense so that, wherever we find a word of
wisdom in the Book of Allh or in the Sunna of the Messenger of Allh we will accept it
and put it into practice. May we, on the Day of Resurrection, earn the greatest victory together
with those concerning whom Allh said, Of the believers are men who are true to that
which they covenanted with Allh. Some of them have paid their vow by death and some
of them still are waiting. And they have not altered in the least (33:23)!
Dictated by the poor servant of Allh
Muh.ammad Adb al-Kalls
Damascus, 27 Rab al-Awwal 1423
(7 June 2002)
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Commendation of Muft al-Sayyid S. alh. al-Dn Fakhr al-Bayrt

In the Name of Allh All-Beneficent, Most Merciful. Glory and praise to Allh the Lord of
the worlds, Who is One in His Attributes and His Essence, vast in His mercy, most kind and
cherishing to His servants and creatures! Blessings and greetings of peace on our Master
Muh.ammad, the Master of Messengers and final Seal of Prophets, who was adorned with the
utmost excellent traits and truly perfect qualities, and upon his House and Companions, the
key-holders to felicity and the people of truth and striving!
To proceed, the faithful and loving brother, Dr. Gibrl Foud H.addd, may the Sovereign
Lord enlighten him without and within has offered me the book that he compiled and authored and which he named Forty Narrations on the Excellence of Syro-Palestine and Its
People and Emigration to Allh and His Prophet .
I have perused this work and acquainted myself with its fragrant breaths and its topics. I
found it a book unlike all others. There is no precedent for it, yet it is a model of its kind. For
he included in it Allh save him! copious materials which enrich the Islamic library and spiritual thought with a tremendous and blessed wealth. He adorned it with an outstanding, complete presentation that defies description since it embraces the excellence of Syro-Palestine and
its people, the fact that it is the quintessence of the countries of Allh , that Allh has given
His Messenger a guarantee concerning it, that it is the abode of Belief, the place of the Resurrection and final gathering, the land of the Abdl, Jihd, and Ribt. Then he mentioned some
of the signs of the Hour, among them the descent of s , the appearance of al-Mahd, the
Dajjl, and other signs.
He supported all this with Quranic verses and Prophetic h.adths, explaining them in English in detail and clarifying difficulties.
As a result, this work is unique of its kind, original in its style and contents, and useful to
the learned and the novice, the general reader and the scholar.
May Allh thank him generously for this blessed effort and grant him ample reward for the
great good which He has brought forth at his hands. May He turn this into a permanent good
deed for as long as the world continues to exist and until it is folded up. mn.
And may Allh send blessings and peace upon our Master Muh.ammad and upon his House
and all his Companions.
Shaykh S.alh. al-Dn Fakhr
Administrative Director
Dr al-Fatw Lebanon
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Commendation of Shaykh Mus.t.af Turkmn al-Dimashq al-Shfi

In the Name of Allh All-Beneficent, Most Merciful. Glory and praise to Allh in Whose
Hand is creation and commandment and in Whose Hand alone is giving and withholding.
Blessings and greetings of peace on the Prophet of Mercy and rescuer of the Community whom
Allh named Full of pity, Merciful (9:128) and upon his virtuous House and Companions.
To proceed: the esteemed brother, Dr. Gibrl Foud H.addd, has appraised me of a precious
treatise in which he has gathered forty h.adths in praise of Syro-Palestine and its people and in
praise of emigration to Allh and His Prophet. The h.adths are all authentic and narrated with
respected chains of transmission to their narrators, so that the reader can rest assured and trust
in what is herein narrated from the Messenger of Allh .
The author had a good reason for the choice of this topic. Emigration to Allh and His
Prophet is the great sign of faith, the badge of courage, the mark of living simply in this world
and desiring the next world. For people to leave their countries, giving up their comforts and
pleasures, their families, and all the ties that bind a human being to his land such a step can
never be taken easily. However, it is a step intimately connected with a deep-rooted, essential
education, firmly anchored in tremendous principles of faith, conscientious relations with
Allh, and absolute confidence in the promise made by Him to His truthful servants. Thus did
it come about with the Messenger of Allh . The most trusted Messenger did not emigrate to
al-Madna, nor did his Companions, until he became sure of their faith, the purity of their
intentions, the strengthening of their Religion, and their self-extinction into the state of true
servanthood to their Lord. Only then did the matter of emigration please them, so that they
could preserve their Religion, worshipping and living for Allh truly and completely.
If one looks into the histories of the Prophets upon them peace one will find that they
seldom accomplished their purpose or reached the height of their spiritual state except through
emigration from their countries. This seems a path habitually imposed by Allh upon His chosen
servants. Take, for example, Ibrhm the Friend of Allh upon him peace: he emigrated from
Iraq to Egypt and from Egypt to Palestine. Take the Christ upon him peace: he left his native
Nazareth and roamed in all the regions of Palestine, summoning people to Allh, guiding them
and pointing them to Him. So did Ysuf until he resided in Egypt, powerful and honored.
It is no wonder, then, that the Messenger of Allh went to al-Madna as an emigrant, taking
for model his brothers, the Prophets.
Al-Madna then became the abode of emigration, the fortress of Islm, the beginning of
universal goodness for human beings a new history for a new generation dawning upon the
world with the highest moral values it had ever seen, an immaculate and pristine civilization
free of the blots that mar the nobility of human beings. Thus does the Qurn lavishly praise
the emigrants in the way of Allh, saying, Those who fled their homes for the cause of
Allh and then were slain or died, Allh verily will provide for them a good provision.
Lo! Allh, He verily is the Best of all who make provision. Assuredly He will cause them
to enter by an entry that they will love. Lo! Allh verily is knower, Indulgent (22:5859); and And those who became fugitives for the cause of Allh after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of
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the Hereafter is greater, if they but knew; Such as are steadfast and put their trust in
Allh (16:41-42). Similarly, the Qurn blamed and castigated those that sat back instead of
accomplishing the Hijra, saying, Lo! as for those whom the angels take (in death) while
they wrong themselves, (the angels) will ask: In what were you engaged? They will say :
We were oppressed in the land. (The angels) will say: Was not Allhs earth spacious
that you could have migrated therein? As for such, their habitation will be hell, an evil
journeys end (4:97).
Since, by emigration, is meant the establishment of the Religion, united decision-making
on the basis of pleasing Allh, and collective efforts aimed at protecting the way of truth upon
which depends human happiness and the safety of future generations, the Messenger upon
him peace showed and extolled the immense merits of Syro-Palestine in the context of strife
and dissensions. He indicated that it will harbor a community that will defend the truth sincerely and genuinely and that it will be victorious, impervious to its adversaries until the
coming of the Divine command. The reader can read the h.adths to this effect in this treatise.
In this respect, Islm entrusted the people of Syro-Palestine with a huge responsibility and
caused them to be the focus of all eyes. Indeed, the students of sacred knowledge visit them
from every corner of the world because they are in a position of leadership, since SyroPalestine, in these times of strife and dissension, is the rallying-place of the Muslims, the capital of belief, and the forefront of excellence.
Lastly, I thank Dr. Gibrl Foud H.addd for his unsparing efforts and sacrifices may Allh
grant him Godwariness and make all difficult things easy for him so that he will do more good
and contribute in the spreading of truth and the rebuttal of falsehood. May Allh make true our
servanthood to Him Who is our Sovereign Lord and may He grant us to please Him and obtain
His good pleasure. Truly, my Lord hears our supplication! And praise belongs to Allh, the
Lord of the worlds.
Mus.t.af Abd al-Razzq Turkmn
On behalf of our Shaykh the Knower of Allh
Sayyid Abd al-Rah.mn al-Shghr
xvi
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xviii
Damascus Visit of Shaykh al-Sayyid S. alh. al-Dn Fakhr

to Mawln al-Shaykh Abd Allh Fiz al-Dghistn
Shaykh S.alh. al-Dn Fakhr told me in his house in Beirut and wrote to me by hand:
Visit of al-Shaykh Abd Allh al-Dghistn (1309/1892-1393/1973) Allh Most High
have mercy on him the morning of al-Ah.ad 20 Rab al-khir 1386 corresponding to Sunday
7 August, 1966.
At the day and time indicated above, we were granted the privilege of visiting Shaykh
Abd Allh al-Dghistn Allh have mercy on him in Mount Qsyn in Damascus on the
initiative and in the company of Mawln al-Shaykh Mukhtr al-Alyl Allh have mercy on
him the Muft of the Republic of Lebanon at the time; Shaykh H.usayn Khlid the imm of
al-Nawqara Mosque; H.jj Khlid Bashr Allh have mercy on both of them; Shaykh H.usayn
S.abiyya; Shaykh Mah.md Sad; Shaykh Zakariyya Shar; and H.jj Mah.md Shar.
The Shaykh received us most kindly, with a warm welcome full of happiness and mirth.
This was in the presence of Shaykh Nz.m al-Qubrus. Allh save and keep him!
We sat from nine oclock in the morning until the z.uhr call to prayer while the Shaykh
Allh have mercy on him explained and spoke about Shm, its excellence, its extraordinary
merits, and the fact that it is the site of the Resurrection and that Allh will gather all human
beings in it for the final Reckoning. He mentioned things that moved our hearts and minds,
imbued with the glorious spirit of the S.lih.iyya district [in Damascus], and he spoke about the
indissoluble link in practice as well as discourse between tas.awwuf and the Shara.
The Shaykh spoke in the Dhaghistn language not in Arabic while Shaykh Nz.im
would translate his meanings and explain his points.
It was truly an outstanding gathering, an outstanding moment, and in the presence of outstanding S.f people of learning.
May Allh lead and keep us upon guidance in the company of the righteous Saints. mn,
y Rabb al-lamn!
The Servant of the Awliy
S.alh. al-Dn Fakhr.
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) (1892-1973
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Chains of Transmission for the H. adths Contained in This Book

Glory and praise belong to Allh the Munificent King! Blessings and greetings of peace
upon him to whom is related every possessor of a sound heart and mind. To proceed: the sinful
pauper in hope of the forgiveness of his Lord, the author, Gibrl Foud H.addd, was blessed
and honored with a narrative link to the Master of all creatures upon him blessings and peace
and to the best of centuries after his Allh be well-pleased with them for the narrations contained in this book, through the inheritors of the Prophet who are protected with the light of
both communal and special Friendship as well as the nobility of narration and h.adth science.
Accordingly, I narrate the Nine Books [the two S. ah. h. s of al-Bukhr and Muslim, Mliks
Muwat. t. a, the four Sunan of al-Tirmidh, Ab Dwd, al-Nas, and Ibn Mjah, and the two
Musnads of Ah. mad and al-Drim], the S.ah.h.s of Ibn Khuzayma, Ibn H.ibbn, and al-H.kim,
the Tafsrs of al-T.abar and al-Qurt.ub, al-Bayhaqs Sunan, and the works of the three Shaykh
al-Islam al-Nawaw, Ibn H.ajar, and al-Suyt. all from the distinguished two descendants of
the Messenger of the Lord of the two Wests , al-Mlik and al-Yaqb, among other teachers.
Al-Yaqb is the gatherer of the chains of transmission of the people of Syro-Palestine and
their Muh.addith, the Imm in many sciences, international summoner to the Religion and Jurist,
our teacher, the Sharf and Sayyid Muh. ammad al-Yaqb Allh save and keep him for the
benefit of Muslims son of the learned Shaykh Ibrhm the Imm of the Mliks then the H.anafs
in the great Umaw Mosque in Damascus, son of the Knower and Jurist Shaykh Isml, son of
the learned Knower Shaykh Sd Muh.ammd al-S.iddq al-Yaqb al-H.asan al-Idrs. Shaykh
Muh.ammad al-Yaqb narrates from a number of the major Ulema of Syro-Palestine, among
them his father; the Muft of Shm and learned physician, Shaykh Muh.ammad Ab al-Yusr
bidn al-H.usayn; the Muft of the Mliks in Shm, the learned Sharf Muh.ammad al-Makk,
son of the h.adth Master Muh.ammad ibn Jafar al-Kattn al-H.asan; and others.
Al-Mlik is the Shaykh al-Islm of the Holy Makkan Sanctuary, the standard-bearer of the
purified Sunna and guide of its people East and West, author of sublime works in the Islamic
sciences, our teacher, the Sharf and Sayyid Muh. ammad al-Mlik Allh save and keep him
for the benefit of Muslims son of the learned Imm, Shaykh Alaw, son of the learned Sayyid
Abbs, son of the learned Sayyid Abd al-Azz al-Makk al-H.asan. Shaykh Muh.ammad alMlik narrates from many authorities, among them, his father; Shaykh H.asan al-Mashsht.;
Sayyid Muh.ammad al-Arab ibn al-Tabbn; Shaykh Muh.ammad Zakariyya al-Kndihlaw;
Shaykh Muh.ammad Idrs al-Kndihlaw; Shaykh Muh.ammad H.fiz. al-Tjn; al-H.abb Slim
ibn Ah.mad ibn Jundn; Sayyid Muh.ammad H.asan ibn Abd al-Br al-Ahdal; Shaykh H.asan
Yamn; Shaykh Amn Khat.t.b al-Subk; Shaykh Muh.ammad Ysuf al-Binr; Shaykh Z.ufar
Ah.mad al-Uthmn al-Tahnaw; Shaykh D
. iy al-Dn Muh.ammad al-Qdir; and a number
of the B Alaw Masters of Tarm, H.ad.ramawt.
Allh Most High have mercy on all of them and return to us and to all Muslims some of
the blessings of the lights of their knowledge and the outpourings of their pure souls!
This is from the kindness of my Lord. Allh send blessings and greetings of peace to our
Master Muh.ammad and to his Family and Companions. Glory and praise belong to Allh the
Lord of the worlds.
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________________________
THE E XCELLENCE OF S YRO -P ALESTINE
~AL-SHM~
AND ITS PEOPLE
________________________
Glorified be He Who carried His servant by night from

the Inviolable Place of Worship to the Far Distant Place
of Worship the neighborhood whereof We have blessed
llh and His Messenger with over ten verses of the Qurn and
forty h.adths in praise of Syro-Palestine left no doubt in the minds of
the early Muslims as to its superexcellence over all places on the face of
the earth, second only to Glorious Makka and Radiant Madna. The Prophet even taught that
Shm, in the merits of its people, will supplant the H.ijz; he specified that Allh Most High
gave a guarantee unique to Shm; he invoked blessings on Shm time and again; and he
counseled many who heard him to go to Shm, as reported from Abd Allh ibn H.awla, Abd
Allh ibn Umar, Ab Umma al-Bhil, Muwiya ibn H.ayda al-Qushayr, H. udhayfa ibn Asd
al-Ghifr, Anas, Mudh ibn Jabal, Ab Hurayra, Ab Dharr. These facts impressed his
blessed S.ah.ba so much that five thousand of them later entered or emigrated to Syro-Palestine
according to Imm al-Wald ibn Muslim (d. 195), 3 and an untold number of Tbin. At. alKhursn (d. 135) said: When I decided to move, I consulted the learned in Makka, Madna,
Kfa, Bas.ra, and Khursn, asking them where they thought I should go with my dependents.
All of them said: You must go to Syro-Palestine! 4
2F
3F
The Arabic word al-Shm is originally written and pronounced al-Sham and means the
North in relation to the H.ijz, covering the lands of present-day Syria, Palestine, Lebanon, and
Jordan from the Euphrates to Sinai. Kab al-Ah.br said: Allh has blessed al-Shm from the
Euphrates to al-Arsh [at the border of continental Egypt]. 5 Ibn Askir narrated from the
Tbi Ab al-Aghdash that al-Shm begins at Blis [East of Aleppo] and ends at Arsh Mis.r.
6
Ibn H
. ibbn gave the same definition. The lexical and geographical inclusion of al-Qudus
(Jerusalem) in al-Shm in the language of the Arabs is established by the narration of Salmn
al-Fris questioning the Christians of Persia: Where is the origin of your religion? They
replied: In al-Shm. 7 In modern usage al-Shm often means old Damascus. The Arabic term
for the latter is Dimashq, which is also cited in the authentic h.adth.
4F
5F
6F
Allh blessed the land of Syro-Palestine when He said:

3
In Ibn Abd al-Salm, Targhb Ahl al-Islm (p. 25).
4
Cited by Ibn Abd al-Salm in Targhb Ahl al-Islm (p. 17).
5
In al-Suyt. , Mufh. imt al-Aqrn f Mubhamt al-Qurn (p.
6
21).
In Ibn H. ibbn (16:294). Blis is sixty miles East of Aleppo, at the South-East bend of the Euphrates,
while Arsh Misr is the first Egyptian town on the side of Shm, on the Mediterranean coast as defined
in Mujam al-Buldn.
7
Narrated as part of a very long h. adth by Ah. mad in his Musnad and al-T. abarn, both with sound chains
as stated by al-Haytham in Majma al-Zawid, and by al-Bazzr in his Musnad.
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed,
that We might show him of Our tokens! Lo! He, only He, is the Nearer, the Seer (17:1).
This tremendous event of the Night Journey followed by the Ascension to heaven (alIsr wal-Mirj) rank second only to the Qurn among the stunning miracles (mujizt) of
the Messenger of Allh :
I was brought the Burq, a tall white beast, bigger than a donkey, smaller than a
mule. He could place his hooves at the farthest boundary of his gaze. I mounted it until
I arrived at the Hallowed House (Bayt al-Maqdis). I tied it at the ring where the Prophets tied it before. I entered the mosque and prayed two rakas there. 8
7F

Another narration of the h.adth of isr and miraj states that the following took place
during the Prophets flight on top of the Burq:
Gibrl said: Alight and pray. After I did he said: Do you know where you prayed?
You prayed in T.ayba, where emigration is to take place. Then he said: Alight and
pray. After I did, he said: Do you know where you prayed? You prayed at the mount
of Sn where Allh spoke to Ms. Then he said: Alight and pray. After I did,
he said: Do you know where you prayed? You prayed in Bayt Lah.m, where s
was born. Then I entered the Hallowed House and the Prophets were gathered up for
me. Gibrl brought me forward and I led them in prayer. 9 Other versions add two rakas
at Madyan (by the Red Sea near Tabk), at the tree of Ms i.e. where he rested.
8F

as part of a long h. adth from Anas by Muslim and Ah. mad.
Narrated from from Anas by al-Nas cf. Ibn Kathr, Tafsr (3:6-7 gharb jiddan).
8
Narrated
9
In another narration the Prophet said: I saw myself among all the Prophets. Then it
was time for the prayer and I led them in prayer. 10
9F

The commentaries are unanimous in adducing the Prophets reports whereby the Far
Distant Place of Worship the neighborhood whereof We have blessed is the Divine Sanctuary in al-Qudus in Syro-Palestine. 11 This is undoubtedly because of the presence of all the
Prophets there with the Seal of Prophets as their Imm, upon him and them blessings and peace,
before he proceeded to ascend to the heaven.
10F
Ibn Abbs said that Nh. lived in Damascus and that he built his ark with wood from
Mount Lebanon. Amr ibn al-H. rith said: Nh. made his ship in the Bekaa of Damascus
and cut its wood from Mount Lebanon. 12
1F
Allh also said:
O my people! Go into the holy land which Allh has ordained for you. Turn not in
flight, for surely you turn back as losers (5:21), meaning the holy land of Syro-Palestine. 13
Allh said to Ibrhm when the latter climbed Mount Lebanon: Look! Wherever your
sight reaches, is holy. This is the inheritance of your seed. 14 The great Companion Ab Najh.
al-Irbd. ibn Sriya said: Did I not fear fame, I would give away my possessions and go
worship Allh in some valley of Lebanon until I die. 15
12F
13F
14F
10
Narrated
11
from Ab Hurayra by Muslim.

See al-Suhayl, al-Tarf wa al-Ilm f ma Ubhima f al-Qurn min al-Asm wa al-Alm (p. 96) and
the Tafsrs of Ab al-Sud (5:155), Ibn Kathr (3:22-24), al-Jallayn (p. 365), al-Durr al-Manthr
(5:182, 5:195, 5:222), al-T. abar (15:5), al-Wh. id (2:627), al-Nah. h. s (4:119), etc.
12
Both cited by al-Qurt. ubs Tafsr (9:31 and 9:43 Hd verses 38 and 44).
13
Narrated by al-T. abar in his Tafsr (6:110) cf. Ibn At. iyya, Tafsr (4:399), al-Zajjj, al-Qurt. ub, etc.
14
Narrated from al-Kalb by al-Baghaw, Malim al-Tanzl (2:24) cf. al-Rz, al-Tafsr al-Kabr (3:398)
and al-Als, Rh. al-Man (6:106).
15
Narrated by Ibn Sad (4:276) cf. al-Dhahab, Siyar Alm al-Nubal (Fikr ed. 4:501).

Allh also said:

And We caused the folk who were devised to inherit the eastern parts of the land and
the western parts thereof which We had blessed (7:137), meaning Syro-Palestine, as narrated from the authorities in tafsr among the Tbin. 16
Allh also said:
15F

And We verily did allot unto the Children of Israel a beautiful abode (mubawwaa
s.idqin), and provided them with good things (10:93). The Scholars of the Tbin explained
the beautiful abode to mean Syro-Palestine. 17
16F
Allh also said:

And We rescued him [Ibrhm] and Lot (and brought them) to the land which We
have blessed for (all) peoples (21:71) meaning Syro-Palestine according to the Salaf as
reported by the commentators. 18
17F
Allh also said:

And unto Solomon (We subdued) the wind in its raging. It set by His command toward the land which We had blessed (21:81), meaning Syro-Palestine. 19 The Ulema said
this blessing consisted in the presence of the Prophets and Messengers as well as the abundance of harvests and water. 20
18F
19F
Narrated from al-H. asan and Qatda by Abd al-Razzq, Abd ibn H. umayd in his Musnad, al-T. abar in
his Tafsr, Ibn al-Mundhir, Ibn Ab H. tim, Ab al-Shaykh, and Ibn Askir as mentioned in al-Suyt. s
al-Durr al-Manthr and Ibn Abd al-Salm in Targhb Ahl al-Islm (p. 13-14).
17
Narrated from Qatda, al-Dah. h. k, and Ibn Zayd by Ibn al-Mundhir as stated by al-Suyt. in Mufh. imt
al-Aqrn f Mubhamt al-Qurn (p. 115) and Ibn Abd al-Salm in Targhb Ahl al-Islm (p. 14). See
the Tafsrs of Ab al-Sud (4:174), al-Jallayn (p. 281), al-Durr al-Manthr (4:389), al-T. abar (11:166167), Abd al-Razzq (2:297), Ibn al-Jawz (4:62), al-Shawkn (2:485), al-Nah. h. s (3:316), etc.
18
See the Tafsrs of Ab al-Sud (6:77), Ibn Kathr (3:186), al-Jallayn (p. 427), al-Durr al-Manthr
(5:642-643), al-T. abar (11:166, 17:45-47), al-Qurt. ub (11:305), al-Wh. id (2:720), Ibn al-Jawz (5:368),
al-Shawkn (3:416), etc.
19
See the Tafsrs of Ab al-Sud (6:80), al-Jallayn (p. 428), al-T. abar (17:55), al-Qurt. ub (11:322), Ibn
al-Jawz (5:370-374), al-Shawkn (3:419) etc.
20
Cf. Ibn Abd al-Salm, Targhb (p. 13).
16

Allh also said:
And We set, between them and the towns which We had blessed, towns easy to be
seen, and We made the stage between them easy, (saying): Travel in them safely both by
night and day (34:18). The early Scholars identified those blessed towns as the regions of
Syro-Palestine. 21
Allh also swore:
20F

By the fig and the olive! By Mount Sn! (95:1-2), meaning by the fig Damascus or
its [Umaw] Mosque, or Mount Qsyn, and by the olive Jerusalem or its [Aqs.] Mosque, or
the Mount of the Olives, Sn also being in Shm. 22 Each of these three symbols and the
places they stand for refers to a Prophet, respectively Ibrhm , s , and Ms .
21F
The mention of the first gathering (awwali al-h.ashr) in the verse:

He it is Who has caused those of the People of the Scripture who disbelieved to go
forth from their homes unto the first gathering (59:2) is an allusion to the second and the
final gathering, both of which take place in Syro-Palestine. 23 Ibn Abbs said: Whoever
doubts that the place of the gathering of resurrection (ard. al-mah.shar) is right here in al-Shm,
let him read this verse. 24
2F
23F
Allh mentioned the land of refuge for s ibn Maryam and his mother in the verse:

21
See the Tafsrs of Ab al-Sud (7:128), Ibn Kathr (3:534), al-Thalib (3:244), al-Jallayn (p. 566),
al-Durr al-Manthr (6:692), al-T. abar (22:83-84), al-Qurt. ub (14:289), al-Wh. id (2:882), Mujhid
(2:525), Ibn al-Jawz (6:448), al-Shawkn (4:321), al-Nah. h. s (5:410) etc.
22
See Ibn Askir (1:215-217, 2:237, 63:251) and the Tafsrs of Ab al-Sud (9:174), Ibn Kathr (4:527),
al-Jallayn (p. 813), al-Durr al-Manthr (8:554-555 citing Abd al-Razzq, Abd ibn H. umayd, alT. abar, Ibn Ab H. tim, Ibn Askir, Ibn al-D. ars, Ibn al-Mundhir, and Sad ibn Mans. r), al-T. abar
(30:239), Abd al-Razzq (3:382), al-Qurt. ub (20:111), al-Wh. id (2:1214), al-Bayd. w (5:505), Ibn alJawz (9:168-170), al-Shawkn (5:464-465), etc. cf. Ibn H. ajar, Fath. al-Br (8:713) and Ab Ubayd alBakrs Mujam ma Ustujam (3:898).
23
See the Tafsrs of al-Jas. s. s. (5:316), Ab al-Sud (8:225), al-Thalib (4:281-282), al-Jallayn (p. 730),
al-Durr al-Manthr (1:730), al-T. abar (28:28-29), Abd al-Razzq (3:282), al-Qurt. ub (18:2), al-Wh. id
(2:1080), Ibn al-Jawz (8:204), al-Shawkn (5:195, 5:199), etc. and al-H. kim (1990 ed. 2:525). See also
the report cited below (#0).
24
Narrated by Ibn Ab H. tim in his Tafsr as cited in that of Ibn Kathr (4:333).
And We made the son of Mary and his mother a portent, and We gave them refuge
on a height (rabwa), a place of flocks and water springs (23:50). This land of refuge was
Damascus or, more specifically, its rivers according to Ibn Abbs, Abd Allh ibn Salm, Sad
25
ibn al-Musayyab, al-H
. asan al-Bas.r, and Khlid ibn Madn.
Many-columned Iram, The like of which was not created in the lands (89:7-8) was
explained by Sad ibn al-Musayyab, Ikrima, Khlid ibn Madn, al-Maqbir, Bishr ibn alH.rith and others to refer to Syro-Palestine. 26
25F

If Allah had not repelled some men by others the earth would have been corrupted
(2:251) was explained by the authorities of Quranic commentary to refer to the Substitutes (alabdl) who are in Syro-Palestine and through whom Allh grants benefits to the world. 27
26F
Visitation Grounds of the Holy Prophets

The Prophets abound in Syro-Palestine. It is related from Abd Allh ibn Salm that the
lands of Syro-Palestine contain the graves of 1,700 Prophets while Makh.l numbered at 500
the tombs of Prophets in Damascus alone. Ab al-H.asan Al ibn Ab Bakr ibn Al al-Haraw
(d. 611) in al-Ishrt il Amkin al-Ziyrt (Guideposts to the Visitation Sites), Ibn alH.awrn [Uthmn ibn Ah.mad al-Suwayd] (d. 1117) in Ziyrt al-Shm (Places of Visitation
in Syro-Palestine), Ah.mad ibn Al ibn Umar al-Mann (d. 1172) in al-Ilm bi-Fad.il alShm (The Excellence of Syro-Palestine), and others listed some of their believed locations:
The Prophet
dam
H.aww [Eve]
Hbl [Abel]
Shth
One maqm in al-Qadam (Damascus), another in Bus.r (H.awrn)

Mount Qsyn in Damascus
Lived in the village of Bayt Lihy, 28 Ght.a of Damascus
Mount Qsyn in Damascus
Bekaa valley
27F
Cf. Ibn Ab Shayba (6:409) with a sound chain to Sad ibn al-Musayyab, al-T. abarn with the same in
al-Kabr (9:20), Ibn Askir (1:216) with his chain to Khlid ibn Madn, al-Suyt. in Mufhamt al-Aqrn
(p. 148), al-Haytham (7:72), Ibn Abd al-Salm in Targhb Ahl al-Islm (p. 27), and the Tafsrs of Ab
al-Sud (6:137), Ibn Kathr (3:247), al-Thawr (p. 216), al-Durr al-Manthr (6:101-102), al-T. abar (18:26),
Abd al-Razzq (3:45), al-Qurt. ub (12:126), al-Wh. id (2:748), Ibn al-Jawz (5:476), al-Shawkn
(3:486-487), al-Nah. h. s (4:461-462), Muh. ammad ibn Abd al-Hd in Fad. il al-Shm (p. 50), etc. as
well as Yqts Mujam al-Buldn (2:464) and al-Bakrs Mujam m Ustujam (2:637). One narration of
this commentary has a chain from Ibn al-Musayyab up to Abd Allh ibn Salm. Ibn Ab s. im in his Ilal
(2:65-66) argued that none of the authorities went further than Ibn al-Musayyab but al-Rmahurmuz in alMuh. addith al-Fs. il (p. 475) does narrate it with his chain up to Abd Allh ibn Salm and both Ibn Kathr
in his Tafsr (3:247) and al-Qurt. ub in his (12:126) mention Ibn Salms narration. Another narration raises
this commentary to the Prophet from Ab Umma as narrated by Ibn Askir in Trkh Dimashq
(1:192), Tammm al-Rz in al-Fawid (2:11), al-Raba in Fad. il al-Shm wa Dimashq (p. 37), al-Durr
al-Manthr (5:8), and al-Ajln in Kashf al-Khaf (1:544). Its chain is very weak due to Maslama ibn
Al who is discarded as a narrator (matrk) for narrating forgeries.
26
Narrated from al-Maqbir by al-T. abar in his Tafsr (30:111), from Khlid ibn Madn and Sad ibn alMusayyab by Ibn Askir (1:216-217) cf. the Tafsrs of al-Baghaw (4:482), Ibn Kath.r (4:508), etc.
27
Cf. al-Qurt. ub (3:259), Ibn Kathr (1:304), al-Suyt. , al-Durr al-Manthr (1:765).
28
Cf. Yqt, Mujam al-Buldn (1:522). There is also one such locality in Gaza.
25

Nh.
Al-Karak mount near Baalbakk in the Bekaa
Ibrhm
Al-Khall (Hebron); maqms in Barza (Damascus) and Balabakk
Lt.
Barza, Damascus, near Ibrhms maqm
Ilys
Qabb Ilys in the Bekaa
Ayyb
H.awrn outside Damascus, between Naw and the Golan
Ms
Maydn al-H.as., al-Qadam (Damascus); maqm, Bariyyat al-Quds
Hd
South of the Umaw Mosque or at the grave of Muwiya
The Tribes
Citadel of Balabakk
Dhl-Kifl
Nblus or Mount Qsyn in Damascus.
Zakariyya
Aleppo or Umaw Mosque in Damascus
Yah.y
Umaw Mosque, beneath the basket-shaped pillar
s and Maryam Maqm in Mount Qsyn and al-Rabwa where they sought refuge
The h.adth Scholar of Damascus Al-Ajln (d. 1162) said in Kashf al-Khaf:
Imm Muh.ammad [ibn Muh.ammad ibn Muh.ammad ibn Muh.ammad ibn Al ibn
Ysuf al-Dimashq] al-Jazar (d. 833) said: There is no authentic designation of any
Prophets grave other than our Prophet although the grave of Ibrhm the Friend
is in that town [al-Khall], but not in the spot alleged. Anyone that denies that the
grave of our Prophet is in Madna at the specified spot commits kufr, while he does
not commit kufr if he denies the designation of any other spot as the grave of a Prophet, even Ibrhm. But one who denies that the latter is in his well-known town, is an
innovator (mubtadi).
Maqm al-Nab Ms lies 30 km. East of Jerusalem in an area called Bariyyat al-Qudus,
where in ancient times monks and hermits came to meditate in the silence of the wilderness.
The maqm is considered holy by Muslims (the Jews believe Nab Ms is buried at Mount
Nebo, in what is now Jordan), and has been the site of an annual pilgrimage (mawsim) at least
since the time of Salh. al-Dn al-Ayyb who liberated Jerusalem from the crusaders in the
12th century AC. The main body of the present shrine (mosque, minaret and some rooms) was
completed in AC1269 during the reign of the Mamlk Sultan Baybars who bequeathed a waqf
to support the maqm. In time this waqf became the largest in Palestine. Additional rooms
were built till AC1475 and the Ottoman rulers restored the maqm in 1820. The annual pilgrimage is considered partly a response to crusader times when Muslims were banned from entering Jerusalem. Hence the Nab Ms pilgrimage became both a (temporary) alternative and
a response to the Christian occupation of al-Quds. It took place during Easter week, when
Muslims (after the liberation of al-Quds from the crusaders) prayed at al-Aqs. on Good Friday
and then marched from Jerusalem to the maqm. Celebrations continued for five days around
the shrine. In 1930, the British army came in to quell anti-zionist demonstrations and in 1937,
the British banned celebrations. After Israeli occupation began in 1967, the maqm was handed
back to the Islamic Waqf in 1973 and the pilgrimage was observed once, in 1987, when 50,000
Palestinians attended a mawsim organized by the Muslim Waqf after 50 years. Thereafter it
was halted by the outbreak of the intifd.a. The Oslo accord of 1992 placed the maqm under
the jurisdiction of the Palestinian Authority and the Islamic Waqf. A Palestinian family from
Jericho lives on the site and looks after it. 29
Visitation Grounds of the Companions and Other Early Muslims

29
Information in this paragraph was provided by Dr. Nas. ra H. asan.

The following are some of the famous Companions and Successors whose remains (d.arh.),
station (maqm), or shrine/cenotaph (mazr, mashhad) are found in the lands of Syro-Palestine
according to al-Haraw, Ibn al-H.awrn, al-Mann, al-Imd and others:
Abd Allh ibn Masd fought in Syro-Palestine but died in Madna
Abd Allh ibn Rawh.a the poet of the Prophet : with Zayd ibn H.ritha
Abd Allh ibn Umm Maktm: 30 Damascus, Bb al-S.aghr not far from Muwiya
Abd al-Rah.mn ibn Ab Bakr al-S.iddq: Marj al-Dah.dh., North Damascus
Abd al-Rah.mn ibn Khlid ibn al-Wald: with his father
Ab al-Dard and his wife: South of Bb al-S.aghr
Ab al-Dards prayer-room in the Damascus citadel
Ab Marthad Kannz ibn al-H.us.ayn: outside East Damascus between H.alfabalt and Bayt Rnis
Ab Muslim al-Khawln 31 [Abd Allh ibn Thuwab the unburnable Yemeni Tbi]: Drayya
Ab Sulaymn al-Drn [Abd al-Rah.mn ibn Ah.mad ibn At.iyya]: Drayya
Ab Ubayda [mir ibn Abd Allh] ibn al-Jarrh.: Baysn vale, Palestine (died of the plague)
Ab Ubaydas prayer-room: mosque that bears his name outside Bb al-Jbiya, Damascus
Ab Umma al-Bhil: H.ims.
Ab Yazd al-Bist.ms maqm and prayer-room: Bah.daliyya outside Damascus
mir ibn Mlik brother of Sad ibn Ab Waqqs.: said to be in the Maghra Jiyya, Qasyn
Amr ibn Abasa: H.ims.
Aws ibn Aws al-Thaqaf, one of Ahl al-S.uffa: Bb al-S.aghr near the Madrasa S.abniyya
Al-Awz the Imm: South Beirut
Bill al-H.abash the muezzin of the Prophet : with Ab al-Dard
Dh al-Nn al-Mis.r: Western Bb al-S.aghr, steps from Ibn al-Qayyims grave
Dih.ya ibn Khalfa al-Kalb the Handsome: Western al-Mizza (outskirt of Damascus)
D
. irr ibn al-Azwar al-Kind, Khawlas brother: Damascus, Bb Sharq, Mah.allat al-Jazm
Fad.la ibn Ubayd: with Ab al-Dard
H.afs.a the sister of Mudh ibn Jabal: Balabakk
H.armala ibn Wil: Damascus, Shuhad Mosque, S.lih.iyya near the Parliament building
H.armala ibn Zayd al-Ans.r : outside East Damascus, left of the way to al-Ght.a above Mah.fir
H.ujr ibn Ad al-Kind: killed by Muwiya at Marj Adhr, al-Aqs.b mosque, North Damascus
Al-H.usayns blessed head established to have been brought to Shm: Damascus, Bb al-Fards
Iyd. ibn Ghanm ibn Zuhayr, one of the First Emigrants: with Khlid ibn al-Wald
Jbir ibn Masd: next to H.armala ibn Wil
Jafar al-T.ayyr ibn Ab T.lib: with Zayd ibn H.ritha
Kab ibn Mti (Kab al-Ah.br): H.ims.
Khlid ibn Madn ibn Ab Karib al-Kil the saintly Tbi Imm of Shm: H.ims.
Khlid ibn al-Wald and his wife: H.ims., in the mosque that bears his name
Kannz: see Ab Marthad
Khawla bint al-Azwar al-Kindiyya the Tbi warrior: Damascus, near Bb Tm
Makh.l the peerless Nubian or Afghn Tbi Imm of Shm: Damascus, Bb al-S.aghr
Mudh ibn Jabal the Beloved: Shif al-Ghawr, village of al-Qus.ayr (died of the plague at 38)
Muwiya ibn Ab Sufyn al-Qurash al-Umaw: Bb al-S.aghr claimed as the grave of Hd
Muwiya ibn Yazd ibn Muwiya ibn Ab Sufyn the pious, ruled forty days: near Bb al-S.aghr
Mudrik ibn Zyd al-Fazr: Between Rwiya and H.ujayr, Ght.a
al-Dn al-Arab al-Ktib in al-Rawd. at al-Bahiyya f Fad. il Dimashq al-Mah. miyya.
One of those listed by Ab Nuaym and others as The Eight Ascetics: mir ibn Abd Qays alH. ad. ram, Ab Muslim al-Khawln, Uways al-Qaran, al-Rab Ibn Khathyam, al-Aswad ibn Yazd,
Masrq, Sufyn al-Thawr, and al-H. asan al-Bas. r mostly Yemenis and Iraqis.
30
Affirmed by Izz
31

Musid (Helper an unnamed Companion): next to H.armala ibn Wil and Jbir ibn Masd
Al-Numn ibn Bashr al-Ans.r and his two Badr parents: outside H.ims.
Sad ibn Ubda al-Ans.r al-Khazraj: al-Manh.a in al-Ght.a outside Damascus
Prostration-station of Umar and Al: Damascus, Eastern Umaw Mosque
Ruqayya al-S.ughr (?): North of al-H.usayns mosque.
Ruqayya al-Kubr daughter of Al and al-S.ahb: in Egypt near Sayyida Nafsa, not in Shm
S.af ibn Shukr al-Shaybn: killed and buried with H.ujr ibn Ad
Safna (Mihrn) the Mawl of the Prophet : H.ims.
Sahl ibn al-Rab al-Ans.r: Bb al-S.aghr
Samura or Sabura ibn Ftik al-Asad: Bb al-S.aghr
Shamn ibn Zayd ibn Khanfa al-Azd: Bb al-S.aghr
Shark ibn Shaddd al-H.ad.ram: killed and buried with H.ujr ibn Ad
Shurah.bl ibn H.asana: Damascus, Bb Sharq, near Bb Tm
Stall (maqs.ra) of the Companions: Umaw Mosque
S.uhayb ibn Sinn al-Rm al-Badr: Mdn al-H.as. outside Damascus
Sukayna bint al-H.usayn ibn Al ibn Ab T.lib: Bb al-S.aghr
Tamm al-Dr: village of Murniyya in Drayya, outside Damascus
Thawbn the Mawl of the Prophet : H.ims.
Ubay ibn Kab al-Khazraj al-Badr al-Ans.r: Damascus, Bb Sharq
Ubayd Allh ibn Umar ibn al-Khat.t.b: with Khlid ibn al-Wald
Umar ibn Abd al-Azz: Dayr Samn, near H.ims.
Unnamed Companions: four killed and buried with H.ujr ibn Ad, one with H.armala and Jbir
Uways al-Qaran: Bb al-S.aghr according to al-Mann citing al-Bus.raws Tuh.fat al-Anm
Al-Wald ibn Abd al-Malik who built the Umaw and the Dome of the Rock: near Muwiya
Wthila ibn al-Asqa: Bb al-S.aghr
Zayd ibn H
. ritha: Muta, Jordan where he was martyred with Jafar al-T.ayyr and Ibn Rawh.a
Zaynab (Sayyida) Umm Kulthm bint Al the wife of Umar: Qabr al-Sitt, Rwiya, Ght.a
Al-Mann cited al-Haraws statement that it is also said that Bb al-S.aghr contains a
collective burial ground for three of the wives of the Prophet together with the following:
Al ibn Abd Allh ibn al-Abbs
Al ibn Sulaymn ibn Abd Allh ibn al-Abbs and his wife Umm al-H.asan bint Jafar
Fid.d.a the slave-girl of the Lady Ft.ima the daughter of the Prophet
Khadja bint Zayn al-bidn Al ibn al-H.usayn ibn Al ibn Ab T.lib
Sahl ibn al-H.anz.aliyya
Umm al-H.asan bint H.amza ibn Jafar al-S.diq
Umm al-H.asan bint Jafar ibn al-H.usayn ibn Al ibn Ab T.lib
However, Imm Ab Shma in his al-Dhayl al Kitb al-Rawd.atayn f Akhbr alDawlatayn states that most of the Maqms of Ahl al-Bayt in Syro-Palestine are inauthentic.
Visitation Grounds of Some of the Great Saints and Scholars 32

Although the Prophets and Awliy of the Salaf are the greatest human beings ever to tread the earth,
yet the author asks Allh forgiveness for the brevity of this particular section in light of the vast number
and immense standing of these spiritual Masters whose attributes are described, among other sources, in
al-Qd. Ysuf al-Nabhns encyclopedia of the Saints titled Jmi Karmt al-Awliy.
32

Abd Allh al-Dghistn our Teachers Teacher: Qsyn, up from Shaykh Muh.y al-Dn
Abd al-Ghan al-Nbulus: near Shaykh Muh.yi al-Dn and also author of hundreds of books
Abd al-H.akm al-Afghn al-Naqshband the learned, ascetic H.anaf Faqh: with al-H.askaf
Abd al-Qdir al-Jazir al-Idrs the Emir and Mujhid (grave): next to Shaykh Muh.y al-Dn
Ab al-Bayn al-Qurash Qut.b of the Bayniyya and friend of Shaykh Arsln: Bb al-S.aghr
Ab Shar wa-Shr Ab Bakr Taq al-Dn al-H.anbal: Bb Saghr, facilitates memorization
Ab Shma al-Maqdis: Marj al-Dah.dh., North Damascus
Ab al-Waf al-Maws.il al-Jawn Muh.ammad al-Fad.l ibn Barakt the Sayyid: Bb S.aghr
Aql al-Manbij: H.alab, one of those reputed to possess tas.arruf from the grave.
Arban (Forty) i.e. Prophets or Saints: Qsyn. A grotto used for retreats for centuries.
Arsln al-Turkmn al-Dimashq: Bb Tm with disciple Ab mir and servant Ab al-Majd
Badr al-Dn al-H.asan al-Marrkush the ascetic Master of h.adth Masters: Bb S.aghr with wife
Al-Blis Ab Bakr ibn Qawwm: West Qasyn
Al-Bt. Mull Ramad.n the weeping scholarly ascetic, father of Dr. Sad: next to al-Ghalyn
Al-Dhahab the peerless Imm of H.adth Mastership and historian: Bb S.aghr
Al-Ghalyn Ibrhm saintly mufti of Qat.ana caliph of Is al-Kurd al-Naqshband: Bb Saghr
Al-H.abbl Rashd al-Sabsab al-Rif al-Msaw al-H.usayn: Bb S.aghr
Al-H.askaf Ab Abd Allh Mufti, authored the H.anaf manual al-Durr al-Mukhtr: Bb S.aghr
H.ayt ibn Qays al-H.arrn: H.arrn, a major wal reputed to possess tas.arruf from the grave. 33
Al-H.is.n Taq al-Dn the Ascetic seen in H.ajj and Jihd while at home: Damascus, Qubaybt
Ibn bidn the major Faqh and student of Mawln Khlid: Bb S.aghr near al-H.askaf
Ibn Arab al-Shaykh al-Akbar Muh.y al-Dn al-T.: Mosque at the foot of Mount Qsyn 34
Ibn Askir Ab al-Qsim the Imm of H.adth: Bb al-S.aghr, public square
Ibn Kathr al-Bas.r al-Qurash the peerless Scholar of Tafsr and H.adth: near Ibn Taymiyya
Ibn Mlik Jaml al-Dn al-Nah.w (d. 672): Qsyn up from the H.anbila Mosque or Bb S.aghr
Ibn Nh. Abd al-Rah.mn mufti of Damascus and al-Nawaws teacher: Sf cemetary
Ibn Qudma Ab al-Abbs and his son Ab Umar: Qsyn unmarked rock 6 ft. behind Ibn Mlik
Ibn Qudma Ab Muh.ammad Muwaffaq al-Dn: Center of al-Rawd.a, Damascus
Ibn al-S.alh. al-Kurd the great H.adth Master: S.f cemetary, Western Damascus
Ibn Taymiyya Ah.mad al-H.arrn: Sf cemetary
Ibrhm al-Ks Muh.ammad Salm student of Badr al-Dn and Amn al-Zamalkn: Bb S.aghr
Jundul al-Mann: Mann outside Damascus
Al-Kattn Muh.ammad Makk ibn Muh.ammad Jafar, father of Muh.ammad Ftih.: Bb S.aghr
Khlid al-Naqshband: East Qsyn (green dome) with disciple Isml (both died of the plague)
Mah.md Fiz al-Dayr At.a al-H.ims. the Master of experts in canonical readings: Bb S.aghr
Al-Maktab Ah.mad al-H.usayn who served Badr al-Dn al-H.asan and others: Bb S.aghr
Al-Nawaw Shaykh al-Islm Muh.y al-Dn Yah.y ibn Sharaf: Naw (Dara) 1 hr. from Damascus
Nr al-Dn Zank al-Shahd al-H.anaf the pious sultan: in the Qala of Damascus
Al-Qnaw the H.anaf Imm: S.f cemetary
Rukn al-Dn al-Malik al-S.lih.: Rukniyya Mosque, Shmdn, foot of Mount Qsyn
Ysuf ibn Isml al-Nabhn the peerless Scholar and Qd. of Beirut: Beirut, al-Bas.t
Al-Zamzam Muh.ammad son and student of al-H.fiz. Muh.ammad Jafar al-Kattn: Bb S.aghr
It is recommended for the newcomer to Syro-Palestine to supplicate for ones needs upon
arrival.
33
Also
34
said of Marf al-Karkh and Shaykh Abd al-Qdir in Baghdd.

Ibn Arab said in his Was. y: My Muslim Brother! If you can live and die in Syro-Palestine, do so.
10
11
Forty H
. adths on the Excellence of Syro-Palestine & Its People
he Last Prophet and Messenger of Allh, perfect pearl and paragon of created beings,
our Master Muh.ammad upon him and his House the blessings and peace of Allh!
called Syro-Palestine the purest of the lands of Allh , the place where Religion, belief, and safety are found in the time of dissension, the last home of the Saints for whose sake
Allh Most Exalted sends sustenance to the people and victory to the Believers over their enemies, and the capital of the final Rightly-Guided Caliphate before the Rising of the Hour.
The following is a list of the most authentic h.adths relevant to the excellence of this holy
country, gathered from the works of the h.adth Masters of Damascus, chiefly the H.fiz. Ab alH.asan Al ibn al-H.asan ibn Al al-Raba (363-436), the Imm and H.fiz. Ab al-Qsim Al
ibn al-H
. asan ibn Hibat Allh, known as Ibn Askir (499-571), the H.fiz. Shams al-Dn Muh.ammad ibn Ah.mad ibn Abd al-Hd (705-744), and the great Imm and H.fiz. of Khursn,
Ab Sad Abd al-Karm ibn Muh.ammad ibn Mans.r al-Samn (506-562) Allh have mercy
on all of them! These h.adths were selected on the basis of their strength, verified through the
reliable experts, and translated as carefully as possible in the hope of obtaining the Prophets
intercession and testimony on the Day of Resurrection, which he promised to those who
would record and preserve for the Community forty narrations of import to their Religion and
to the Sunna. This promise of the Prophet comes through several Companions.
Syro-Palestine is of the greatest import and must be central to our Religion in this dark time.
The sacred home of the Prophets and Saints, no doubt, prepares for a momentous, irresistible
event. Perhaps, this work will help convey the intensity with which the Messenger of Allh
foretold its signs and timeline in this best of lands after the Two Noblest Sanctuaries. May
Allh Most High grant that the present work keep faith with its noble sources and reflect for
you, dear reader, some of the sublimity of the discourse of His Beloved Prophet who said:
Allh brighten the face of His servant who hears my saying, records it, remembers it,
and transmits it! A carrier of knowledge (h.mil fiqh) might not be truly knowledgeable
(ghayru faqh) himself. One may carry knowledge to another who is more knowledgeable than him. 35
34 F

35
A mass-transmitted (mutawtir) h. adth beginning with the words nad. d. ar Allhu imrian (May Allh
brighten the face = grant prosperity and felicity) and narrated in the Sunan and elsewhere from (1) Zayd
ibn Thbit; (2) Jubayr ibn Mut. im; (3) Anas; (4) Ab Sad al-Khudr; (5) Ab al-Dard; (6) Umayr ibn
Qatda al-Layth; (7) al-Numn ibn Bashr; (8) Jbir; (9) Sad ibn Ab Waqqs. ; (10) Ibn Masd; (11)
Bashr ibn al-Numn; (12) Mudh ibn Jabal; (13) Ab Qirfs. a; (14) Raba ibn Uthmn al-Taym; (15)
Ibn Umar; (16) Zayd ibn Khlid al-Juhan; (17) isha; (18) Ab Hurayra; and (19) Shayba ibn Uthmn.
r7] <u
True Emigration
1. The Pole-Saint Qut.b of Syro-Palestine, the pious, ascetic, most learned, scrupulously
Godwary, accomplished Jurisprudent and H.adth Master, the impeccable Shaykh al-Islm
by the unanimity of the people of the Sunna of the Prophet , fearless before kings, lordly
and chaste, who died young yet became the principal authority in the later Shfi School,
the standard-bearer of the Friends of God (al-Dhahab) who said of himself, Allh
has blessed me in the right use of my time, Sayyid wa Mawly, Imm Muh.y al-Dn
Yah.y ibn Sharaf ibn Mir Ab Zakariyy AL -N AWAW 36 al-H
. izm al-H
. awrn al-Shfi
(631-676), named after his original town of Naw near Damascus Allh have mercy on
him, bless him, and reward him on behalf of every Muslim! said in the opening of his
Forty-H.adth manual the most famous and God-approved of its kind in the Umma:
35F
It is related from the Commander of the Believers Ab H.afs. Umar ibn al-Khat.t.b
Allh be well-pleased with him! that he said: I heard the Messenger of Allh say
Allh bless and greet him and his Family!: Actions count only according to intentions. To each only what he intended! Whoever flees to Allh and His Messenger, his flight is to Allh and His Messenger; and whoever flees to the attainment of a worldly goal or in order to marry a woman, then his flight is
only to what he fled to.

The two Imms of h.adth, Ab Abd Allh Muh.ammad ibn Isml ibn Ibrhm ibn
al-Mughra ibn Bardizbah al-Bukhr and Ab al-H.usayn Muslim ibn al-H.ajjj ibn
Muslim al-Qushayr al-Naysabr, narrated it in their two collections of sound h.adth
[al-S.ah.h.ayn] which are the soundest of all h.adth compilations.
Imms al-Bukhr and Abd al-Rah.mn ibn Mahd said: Whoever compiles a book, let
him begin with the h.adth, Deeds are only according to intentions. 37
36 F
Pronounced both Nawaw and Naww, the latter after his native town of Naw, the former according
to the autograph spelling of his name.
37
Narrated by al-Khat. b in al-Jmi li Akhlq al-Rw (2:463 #1984-1985).
36
15

Imm al-Shfi said: The h.adth, Deeds are only according to intentions, pertains to
seventy different sub-headings of jurisprudence. 38
Imm Ab Dwd said: The entire Law revolves around four h.adths: The lawful is clear
as day and the unlawful is clear as day, Deeds are according to intentions, Whatever I
forbade you, avoid it; and whatever I ordered you, do it to the extent that you can, and Let
there be neither harm done nor harm reciprocated (l d.arar wa l d.irr). Another version
mentions that he added a fifth h.adth: Truly, Religion is nothing but sincere faithfulness: to
Allh; to His Book; and to His Messenger, the leaders of the Muslims and their multitude. 39
Umm Anas said: I came to the Prophet and said: Allh place you in the uppermost
companionship of Paradise and may I be there with you! Messenger of Allh, teach me a good
deed which I could practice regularly! The Prophet said: Establish the prayer, for that is
the greatest/best jihad (az. am/afd.al al-jihd); abandon sins, for that is the best migration; and
remember Allh much, for that is the best deed that you could meet Allh with. 40
Abd Allh ibn Amr said that the Prophet said: The Muslim is he from whose tongue
and hand Muslims are safe, and the true emigrant is he who abandons once and for all what
Allh has forbidden. 41 He also reported that the Prophet said: The best migration consists
in abandoning what Allh detests. 42

from al-Rab ibn Sulaymn by al-Khat. b in al-Jmi (2:442-443 #1955).
Respectively narrated (i) from al-Numn ibn Bashr in the S. ah. h. ayn and Sunan; (ii) from Umar in the
S. ah. h. ayn; (iii) from Ab Hurayra by Muslim, al-Nas, and Ah. mad; (iv) from Yah. y ibn Umra, Ibn
Abbs and Ubda ibn al-S. mit by Ibn Mjah and Ah. mad; (v) from Ab Hurayra by al-Tirmidh (h. asan
s. ah. h. ), al-Nas, and Ah. mad; Tamm by Muslim, Ab Dwd, and al-Nas; Ibn Umar by al-Bazzr,
and Thawbn by al-Bukhr in al-Trkh al-Kabr.
40
Al-T. abarn narrated it in al-Kabr (25:129 and 25:149) and al-Awsat. (7:21 and 7:51) with a good chain
cf. al-Mundhir, Targhb (1997 ed. 2:257), al-Haytham (10:75), and Is. ba (8:167).
41
Narrated by al-Bukhr, al-Nas, Ab Dwd, and Ah. mad; from Fad. la ibn Ubayd by Ibn Mjah and
Ah. mad; and from Anas by Ah. mad.
42
Narrated from by al-Nas and Ah. mad with a sound chain and from Jbir by Ah. mad with a weak chain.
38
Narrated
39
16
His Invocations for Syro-Palestine
^<<j_
2. Zayd ibn Thbit said: We were with the Prophet , compiling the Qurn from pieces of
cloth (nuallifu al-Qurna min al-riq) when the Prophet said: Great blessing (y t.b)
to Syro-Palestine, great blessing to Syro-Palestine, great blessing to Syro-Palestine! We
asked why and he replied: Because the angels of the Merciful spread their wings over it! 43
42F

Imm Ibn Abd al-Salm said: This shows that Allh has put angels in charge of
guarding and protecting Syro-Palestine. This is in agreement with the h.adth of Abd Allh
ibn H.awla [#5] stating that they [the people of Shm] are under His guarantee and care. 44
43F
3. Anas ibn Mlik said that the Prophet looked toward Iraq, Shm, and Yemen then said:
O Allh! Bring their hearts over to Your obedience and relieve them of their burdens. 45
4F

Narrated from Zayd ibn Thbit al-Ans. r by al-Tirmidh (h.asan gharb); Ah. mad with two chains, one of
which is sound according to Ibn al-Qayyim in his commentary on Ab Dwds Sunan (7:115), the other
is a fair chain because of Abd Allh ibn Laha; al-H. kim (2:229; 1990 ed. 2:249 s.ah.h. and al-Dhahab
concurred); al-Bayhaq in the Shuab (2:432); Ibn Ab Shayba (4:218, 6:409); Ibn H. ibbn (16:293) with a
sound chain meeting Muslims criterion per al-Arnat. ; and al-T. abarn in al-Kabr (5:158 #4935) with a
sound chain per al-Mundhir in al-Targhb wal-Tarhb (4:107 #4515=1997 ed. 4:30) and al-Haytham
(10:60). Ibn Abd al-Hd cited it in Fad. il al-Shm (p. 60) and said isnduhu al shart. al-s. ah. h. .
44
Ibn Abd al-Salm, Targhb Ahl al-Islm (p. 21).
45
Narrated from Anas by al-T. abarn in al-Kabr (5:116 #4790), al-Awsat. (3:234 #3015), and al-S. aghr
(1:173 #273) with a chain of trustworthy narrators cf. al-Haytham (10:57). Cited by al-Maqdis in alMukhtra (5:175-176 #1798-1799) and al-Samn in al-Tah. br (1:182) and Fad. il al-Shm (p. 38-39 #9).
43
17
4. From Nfi, from Ibn Umar, the Prophet said: O Allh, bless us in our Shm and our
Yaman! Some said: Messenger of Allh! And our Najd! He did not reply but repeated:
O Allh, bless us in our Shm and our Yaman! They said: Messenger of Allh! And
our Najd! He did not reply but again said: O Allh, bless us in our Shm and our
Yaman! They said: Messenger of Allh! And our Najd! He said: Thence shall come
great upheavals and dissensions, and from it shall issue the side of the head of Shayt.n. 46
One version adds: And in it [our East] are nine tenths of all evil.
45F

Narrated from Ibn Umar by al-Bukhr, al-Tirmidh (h.asan s.ah.h. gharb), and Ah. mad.
18
46
The Yemenite Companion-Reporters
<]
< < e^v]< < ]
Five of the Companions who reported narrations on the excellence of Syro-Palestine from
the Messenger of Allh hail from Yemen: Kab ibn Iyd. al-Ashar, Ab Umma al-Bhil
[al-S.ad ibn Ajln], Ab Hurayra al-Daws, Salama ibn Nufayl, and Thawbn the Mawl of the
Prophet . Among the Yemeni Tbin are Kab al-Ah.br ibn Mti al-H.imyar, Abd alRah. mn ibn ish al-H.ad.ram both may have seen the Prophet , Jubayr ibn Nufayr, and
Kathr ibn Murra. It is established that the Prophet said: The best of men are the people of
Yemen, belief is Yemeni, and I am Yemeni. 47
46F
Among the Yemens the Prophet praised the Ashars in particular. Upon revelation of
the verse Allh shall bring a people whom He loves and who love Him (5:54), the
Prophet pointed to Ab Ms al-Ashar and said: They are that mans People. 48
47F

47
See
48
note 108.
Narrated from Iyd. al-Ashar by Ibn Sad (4:107), Ibn Ab Shayba (6:387), al-H. kim (2:313=1990 ed.
2:342 s. ah. h. by Muslims criterion, al-Dhahab concurring), al-T. abarn in al-Kabr (17:371) through
S. ah. h. narrators cf. al-Haytham (7:16), and al-Khat. b in his Trkh (2:39).
19

The Prophet also said to the Ans.r: Tomorrow shall come to you a people more sensitive in their hearts towards Islm than you. Then the Ashars came Ab Ms was with
them. 49 On their approach to Madna they sang poetry, saying: Tomorrow we meet our
beloved ones, Muh.ammad and his group! Anas said: When they arrived they began to shake
hands with the people, and they were the first to innovate hand-shaking. 50
48 F
49F

Then the Prophet said: The people of al-Yaman have come to you, most sensitive in their
souls, softest of hearts! Belief is from al-Yaman, wisdom is from al-Yaman! Pride and arrogance are found among the camel-owners; tranquility and dignity among the sheep-owners. 51
Accept the glad tidings, people of al-Yaman! for the Ban Tamm did not accept them.
They said: We accept, Messenger of Allh! 52 They [the Ashars] are part of me and I am
part of them. 53 The Ashars among people are like a precious parcel containing musk. 54
50F
51F
52F
53F

49
He
50
was coming back from his land after having entered Islm in Makka and emigrated to Abyssinia.
Narrated from Anas with a sound (s.ah.h.) chain by Ah. mad in his Musnad and Ibn Abd al-Barr in alTamhd (21:15) as well as without mention of the handshake Ibn Sad (4:106), Ah. mad, al-Nas in
al-Kubr (5:92 #8352) and Fad. il al-S. ah. ba (p. 73 #247), Ab Yal in his Musnad (6:454 #3845), Ibn
H. ibbn (16:164-165 #7192-7193 both isnd s. ah. h. ), and al-Bayhaq in the Dalil (5:351).
51
H. adth of the Prophet narrated from Ab Hurayra by al-Bukhr and Muslim in their S. ah. h. s.
52
H. adth of the Prophet narrated from Imrn ibn H. us. ayn by al-Bukhr in his S. ah. h. .
53
Part of a longer h. adth of the Prophet narrated from Ab Ms al-Ashar by al-Bukhr and
Muslim.
54
H. adth of the Prophet narrated from H. asan al-Bas. r in the mode of mursal (missing the Companion
link) by Ibn Shihb al-Zuhr in Ibn Sads T. abaqt (1:348).
20
21
The Meaning of Najd
<o]<<<<r<<<<<<<ove
The place called Najd in the above narration was the scene of the very first major fitna
that took place after the Prophet , namely, that of Musaylima al-Kadhdhb. 55
54F
The meaning of Najd is elucidated by another authentic narration in which the Prophet
pointed to Yemen and said twice: There is belief! There is belief! Then he said: Hardness
and coarseness of heart is with the blaring farmers (al-fadddn), the people of many camels,
where the two sides of the head of Shayt.n shall appear, among Raba and Mud.ar. 56
5F

Ibn H
. ajar 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 Mud.ar. 57 The only place
where the tribes of Raba and Mud.ar were found together in the time of the Prophet was
present-day Najd. No-one from Raba and Mud.ar was found in present-day Iraq at that time.
56F
Some have claimed that Najd means Iraq in the terminology of the h.adth but this is
baseless. 58 Al-Nawaw said: Najd is the area that lies between Jursh (in al-Yaman) all the
way to the rural outskirts of Kf (in Iraq), and its Western border is the H.ijz. The author of
al-Mat.li said: Najd is all a province of al-Yamma. 59 Al-Fayruzbd said: Its geographical summit is Tihma and al-Yaman, its bottom is Iraq and Syro-Palestine [i.e. excluding
these areas], and it begins at Dhtu Irqin 60 from the side of the H.ijz. 61 Al-Khat.t.b said:
Najd lies Eastward, and to those who are in Madna, their Najd is the desert of Iraq and its
vicinities everywhere East of the people of Madna. The original meaning of najd is elevated
land as opposed to ghawr which means declivity. Thus, Tihma is all part of al-Ghawr, and
Makka is part of Tihma. 62 This is confirmed by Ibn al-Athrs definition: Najd is any
elevated terrain, and it is a specific name for what lies outside the H.ijz and adjacent to Iraq. 63
57F
58F
59F
60F
61F
62F
55
As pointed out by Sulaymn ibn Abd al-Wahhb in Fas. l al-Khit. b f Madhhab Ibn Abd al-Wahhb.
56
Narrated from Ab Masd by al-Bukhr in three places, Muslim with four chains, and Ah. mad.
57
Ibn H. ajar, Fath. al-Br (1959 ed. 6:531).
58
Cf. the editor of al-Rabas Fad. ail al-Shm wa Dimashq (p. 6, 27).
59
Al-Nawaw in Tah. rr al-Tanbh (p. 157, s.v. najd).
60
Ibn H. ajar gave the opinion that Dhatu Irqin is Kfa in Fath. al-Br (1959 ed. 3:390).
61
In al-Qms al-Muh. t. , article al-Najd. See also Mujam al-Buldn.
62
In Ibn H. ajar, Fath. al-Br (1959 ed. 13:48).
63
Ibn al-Athr, al-Nihya, s.v. n-j-d.
23

Similarly al-Dwd said: Najd lies in the vicinity of Iraq. 64 Most recently, the entry Najd
in the geographical Sra manual al-Malim al-Athra states:
Every elevated land is a najd, and the known areas of Najd in our time are al-Ryd. and
its vicinity, al-Qasm, Sudayr, al-Aflj, al-Yamma, al-Washm, and H
. il. The ancients
called Najd all that lies one hundred kilometers East of Madna. 65
All these definitions differentiate between the two areas of Najd and Iraq and show they
are distinct regions, as confirmed in many places by Ibn Taymiyya who says: They would
call the people of Najd and Iraq the people of the East (ahl al-mashriq), The people of
Syro-Palestine are the people of the West (al-gharb) just as Najd and Iraq are the beginning of
the East. 66 Elsewhere he states: The texts affirming the superiority of the people of SyroPalestine to those of Najd and Iraq and the rest of the people of the East are more than can be
counted. 67 If Najd meant Iraq, it would be redundant to say Najd and Iraq and one would
have to say, more correctly, Najd, meaning Iraq.
Ibn Taymiyya also cites the report of Ibn Abbs whereby the first Jumua that gathered in
Islm after the Jumua of Madna was that of Juwth, one of the towns of al-Bah.rayn. 68 They
said: Messenger of Allh! Between us and you are those regions of the disbelievers of Mud.ar,
and [we] cannot come to you except in a sacred month. Therefore give us a decisive order
which we might put into practice and by which we shall call those who are behind us. 69
Meaning: the people of Najd such as [the tribes of] Tamm, Asad, Ghat.afn, and others. 70

64
In Ibn H. ajar, Fath. al-Br (1959 ed. 13:48).
65
Shurrb, al-Malim (p. 286).
66
Ibn Taymiyya, Majmat al-Rasil (27:42, 28:532, cf. 27:508).
67
Op. cit. (4:448).
68
Narrated from Ibn Abbs by al-Bukhr and Ab Dwd.
69
Narrated from Ibn Abbs by al-Bukhr and Muslim.
70
Ibn Taymiyya, Majmat al-Rasil (7:552).
24

And again: The [Christian] delegation of Abd al-Qays 71 was one of the best delegations
ever to come to the Prophet and they said: Between us and you there are those regions of
the disbelievers of Mud.ar they meant Najd and we cannot reach you except during a sacred
month. 72 And again: The delegation of Abd al-Qays came to the Prophet and said:
Messenger of Allh! Between us and you there are those regions of the disbelievers of Mud.ar
meaning by that, the people of Najd such as Tamm, Asad, and Ghat.afn, because those
were between al-Bah.rayn and al-Madna, while Abd al-Qays are from Raba and not from
Mud.ar. 73 Bah.rayn is far from Iraq; in fact, a line drawn from Bah.rayn to Madna would
pass through or near the capital of present-day Najd. Elsewhere he counts among the tribes
of Najd Ban Asad, Ashja, Fazra, and others of the tribes of Najd. 74 He also said: Those
that committed apostasy after his death were only those that entered Islm with the sword,
such as the companions of Musaylima and the people of Najd. 75 This cannot mean Iraq since,
at the time the Prophet left this world, Islm had not yet reached Iraq.
70F
71F
72F
73F
74F
Iraq itself lexically means river-shore or sea-shore, in reference to the Euphrates and the
Tigris. 76 In other words, Najd is the entire mountainous area East of the H.ijz, bordering it and
Iraq at the same time and actually separating them. This is confirmed by the words of the poet
Awwm ibn al-As.bagh: Next to Bat.ni Nakhlin there is a mountain called the Black One: One
77
half of it is H
. ijz, another half Najd.
75F
76F

This is confirmed by al-Bukhrs narration in seven places and Muslims 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 Shayt.n would appear or two sides in one narration of Muslim and by another version of the h.adth bless us in our Shm and our Yaman in which the term East is used
interchangeably with Najd: The Prophet said: O Allh! Bless us in our Shm and our
Yaman! A man said: And our East, Messenger of Allh! The Prophet repeated his invocation twice, and the man twice said: And our East, Messenger of Allh! whereupon the
Prophet said: Thence shall issue the side of the head of Shayt.n. In it are nine tenths of
disbelief. In it is the incurable disease (al-d al-ud.l). 78 Kab al-Ah.br warned Umar against
going to Iraq for the very same reason. 79
7F
78F
71
Their ruler was al-Jrd al-Abd Ab Attb cf. al-Dhahab, Trkh
72
Ibn Taymiyya, Majmat al-Rasil (7:598).
73
Op. cit. (7:607).
74
Op. cit. (28:443).
75
Ibn Taymiyya, Minhj (1986 ed. 7:478).
76
Ibn al-Athr, al-Nihya, article -r-q.
77
In Yqt al-Hamaw (d. 626), Mujam al-Buldn (1:192, 2:219).
78
al-Islm (Khulaf p. 238-239).
Narrated from Ibn Umar by al-T. abarn in al-Awsat. (2:249 #1889=2:529 #1910) with a sound chain
as indicated by al-Haytham (3:305).
79
Narrated by Mlik in al-Muwat. t. a.
25
Indeed, the Prophet said that al-Dajjl shall wreak havoc in the East when he first
appears and begin with the region of al-Bah.rayn (cf. #29 below).

The fact that Muslim narrated that Slim ibn Abd Allh ibn Umar applied this h.adth to
the people of Iraq does not limit its meaning to them. It only confirms that the Prophet foresaw the dissensions of the Iraqi regions among other dissensions hailing from the East. The
Prophet actually numbered at twenty-seven to thirty the false Prophets, among them women:
In my Community there are or will be arch-liars and false prophets, twenty-seven of them,
among them four women; lo! I am the seal of Prophets; there is no Prophet after me. 80 The
79 F
80
Narrated from H. udhayfa by Ah. mad with a good chain according to Ibn H. ajar in Fath. al-Br (13:87),
al-T. abarn in al-Awsat. (5:327), al-Bazzr with a chain of trustworthy narrators cf. al-Haytham (7:332),
and Ab Nuaym in the H. ilya (1985 ed. 4:179).
26
Hour shall not rise before some tribes of my Community first join up with the idolaters and
worship the idols. There will be thirty anti-Christ liars in my Community, each one of them
claiming that he is a Prophet; but I am the seal of Prophets and there is no Prophet after me. 81
The Hour shall not rise before two huge sides fight against one another and a great slaughter
will take place between the two of them although they both make one and the same claim.
Antichrists and arch-liars will be sent forth, close to thirty, each claiming that he is the
Messenger of Allh. Knowledge will be taken away. Earthquakes will abound. Time will grow
short. Dissensions and tribulations will appear. Killing will be everywhere. 82

The Prophet actually named a few of these thirty impostors: As I was sleeping I saw
two golden bracelets in my hands. I became worried about them then was inspired to blow on
them. I blew on them and they flew away. I interpreted it to mean two liars that will appear
after me. One was al-Ans and the other Musaylima the arch-liar, the ruler of al-Yamma. 83
Before the Hour there will be liars, one of them the ruler of al-Yamma, another one the ruler
of S.an al-Ans, another one the ruler of H.imyar, and another one the Dajjl and he is the
82F
from Thawbn by al-Tirmidh (h. asan s. ah. h. ).

from Ab Hurayra by al-Bukhr.
Narrated from Ab Hurayra by al-Bukhr and Muslim and from Ibn Abbs by Ah. mad.
81
Narrated
82
Narrated
83
27
worst of them in his discord. 84 The Hour will not rise before thirty arch-liars appear, among
them Musaylima, al-Ans, and al-Mukhtr. 85

Thus, the two horns of the Shayt.n predicted by the Prophet are, and Allh knows best
on the one hand, the pseudo-Prophets of Najd, Yemen, al-Bah.rayn, and their vicinities until
the end of time such as the seer al-Aswad al-Ans of Khubbn or Khubn near Najrn who
enrolled the Midhh.aj and their neighbors, briefly taking over Yemen, the Najd Musaylima ibn
Thumma ibn Kathr ibn H.ubayb heading the Ban H.anfa in Yamma (born and raised in the
area known today as Jubayla near Uyayna in Wd H.anfa in Najd), the fierce Najd warrior
T.ulayh.a ibn Khuwaylid al-Asad heading Asad, Ghat.afn, and T.ay, the Najd al-Fujat alSulm also known as Iys ibn Abd Allh ibn Abd Yll heading Sulaym (he was
captured and burnt alive according to al-T. abar and Sayf ibn Umar in al-Futh.), 86 the Najd
pseudo-Prophetess Sajh. al-Tammiyya heading the Ban Tamm [both she and T.ulayh.a
repented], the Najd Azraq Khawrij 87 of the Ban H.anfa who declared war against Al and
the Muslims, and al-Dajjl who comes out in the East and dominates Bah.rayn first of all; 88 on
85F
86F
87F
84
Narrated from Jbir by Ah. mad, Ibn Ab Shayba, and Ibn H. ibbn all through Ibn Laha.
85
Narrated from Abd Allh ibn al-Zubayr by Ab Yal with a fair chain cf. Ibn H. ajar, Fath.
86
Cf. Ibn Nuqt. a, Takmilat al-Ikml (4:76 #3983).
87
Cf. al-Ashar, Maqlt al-Islmiyyn (1995 ed. 1:167-174).
88
(6:617).
Also among those who recanted after the passing of the Prophet : al-Ashath ibn Qays al-Kind
heading Kinda and their neighbors (he repented, married Ab Bakrs sister, fought with Al at S. iffn,
and al-H. asan prayed over him) and al-Marr ibn al-Mundhir ibn al-Numn heading Raba.
28

the other hand, the Iraqi sects of the Khawrij, the Rawfid. such as the pseudo-Prophet alMukhtr ibn Ab Ubayd al-Thaqaf in al-Kfa, the Mutazila, and all their identifiable modern
epigones and promoters until the end of time.
Among the Najds the Prophet especially disliked the Ban H.anfa until the moment he
left this life, as narrated from Imrn ibn H.us.ayn in al-Tirmidh and Ab Barza in Ah.mad.

A further confirmation is in the account of the qunt of the Prophet against the tribes of
Najd. mir ibn Mlik came to the Prophet in the 4th year of the Hijra, neither accepting nor
rejecting Islm. Instead he said: Muh.ammad! 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 (inn aksh
alayhim ahla Najd). mir said: I proclaim that they are under my protection. The Prophet
then sent seventy men from the elite of the Ans.r. They travelled until they alighted at the
well of Mana, at which time they sent H.arm ibn Malh.n al-Ans.r with the letter of the
Prophet to mir ibn al-T.ufayl. The latter did not look at the letter but instead killed H.arm ibn
Malh.n. Then he called upon the Ban mir for assistance to kill the rest of the Muslim group
but they declined to challenge mir ibn Mliks protectorate. mir ibn al-T.ufayl called upon
the tribes of the Ban Sulaym: Usayya, Ril, Dhakwn, and they responded to him. They formed an expedition and surrounded the group with their mounts. The Muslims were massacred
but for Amr ibn Umayya al-D
. umar who returned to Madna. The Prophet was deeply
affected by their death and for one month, during the dawn prayer, imprecated against the
(Najd) Ban Sulaym tribes of Ril, Dhakwn, Ban Lih.yn, and Us.ayya. 89
8F

Narrated from Anas by al-Bukhr and Muslim cf. al-T. abar in his Trkh (2:81), al-Bayhaq, al-Sunan
al-Kubr (9:225 #18587), Ab Yal (5:448), Ah. mad, al-T. ah. w in Sharh. Man al-Athar (1:244 wajal
qulbahum al qulubi nisa kawfir), etc. The story is told in al-Bt. , Fiqh al-Sira (p. 254-255).
89
29
Another proof is that no one from Iraq entered Islm in the time of the Prophet but only
after his time. However, the Prophet sent military expeditions to Najd, went there himself,
and some Najds accepted Islm, some recanting, as shown by the following h.adths:
(a) It is narrated from T.alh.a ibn Ubayd Allh in al-Bukhr and Muslim that a man came to
the Messenger of Allh from the people of Najd (min ahli najd), disheveled, the din of
his voice audible although he was unintelligible to the end of the h.adth in which the
man said, speaking of the Five Pillars of Islm: By Allh! I shall never add to this nor
subtract from it, whereupon the Prophet said: He shall obtain success if he proves
truthful. (Imm al-Khat.b al-Baghdd stated that this was a different man from that mentioned in the h.adth of Anas in al-Bukhr as coming into the Mosque with his camel and
asking Which one of you is Muh.ammad? later identifying himself as D
. imm ibn
Thalaba al-Sad al-Bakr from the Ban Sad ibn Bakr tribe. 90)
89F

(b) From Ab Hurayra in the two S.ah.h.s and Sunan: The Prophet sent a mounted detachment towards Najd and they brought a man from the Ban H
. anfa named Thumma ibn
Uthl, the leader of the people of al-Yamma. They tied him to one of the pillars of the
Mosque. The Prophet came out and said to him: What do you propose, Thumma?
90
Al-Khat. b, al-Rih. la f T. alab al-H. adth (p. 191).
30

Thumma replied: I propose something good, Muh.ammad! If you kill, you kill a man of
blood. If you show grace, you show grace to a thankful man. If you want propery, ask and
you shall get as much as you want. The Messenger of Allh left him. The next day he
came back and said: What do you propose, Thumma? Thumma replied: What I told
you before. If you show grace, you show grace to a thankful man. If you kill, you kill a
man of blood. If you want propery, ask and you shall get as much as you want. The
Messenger of Allh left him. The next day he came back and said: What do you
propose, Thumma? Thumma replied: What I told you before. If you show grace, you
show grace to a thankful man. If you kill, you kill a man of blood. If you want propery, ask
and you shall get as much as you want. The Messenger of Allh then said: Let
Thumma go! Thumma went to an orchard near the Mosque, showered, re-entered the
Mosque, and said: I bear witness that there is no God but Allh and that Muh.ammad is
His servant and Messenger! O Muh.ammad, I swear it by Allh! There was no face on earth
more hateful to me than your face, and now it is the dearest of all faces to me. I swear it by
Allh! There was no religion on earth more hateful to me than your religion, and now it is
the dearest Religion on earth to me. I swear it by Allh! There was no country on earth
more hateful to me than your country, and now it is the dearest of all to me. Your riding
party captured me at a time I desired to go on the minor pilgrimage. What do you advise
me to do? The Prophet advised him to go on the minor pilgrimage. When he reached
Makka, they asked him: Did you recant (as.abawta)? He replied, No, but I submitted to
the Messenger of Allh ! By Allh! You are no longer get a single grain of wheat from
al-Yamma except with his permission!
31

(c) Rfi ibn Khadj said: Al-Rah.h.l or al-Rajjl Nahr ibn Unfuwa [of the Ban H.anfa]
was devout and assiduous in reading the Qurn. One day, the Prophet came out to us while
al-Rajjl was sitting with us and said: One person in this group shall end up in the Fire. I
looked at the group. There was Ab Hurayra, Ab Arw al-Daws, al-T.ufayl ibn Amr, and
Rajjl ibn Unfuwa. I looked and wondered, saying to myself, Who is this wretch? When
the Messenger of Allh passed on and the Ban H
. anfa apostatized, I enquired to see
what al-Rajjl ibn Unfuwa had done. I was told, He was seduced and is the one that bore
witness for Musaylima that the Messenger of Allh had [supposedly] made him a partner
in his status after him. I said, What the Messenger of Allh said came true! 91 Sayf ibn
Umar narrated something similar in al-Futh. from Makhlad ibn Qays al-Bajal who said,
Furt ibn H
. ayyn, al-Rajjl ibn Unfuwa, and Ab Hurayra had just come out after seeing
the Messenger of Allh when the latter said: Truly, the molar tooth of one of them in the
90F
Narrated from Rfi ibn Khadj by al-T. abarn in al-Kabr (4:283 #4434) and Ibn Askir (53:157), both
through al-Wqid who is weak cf. al-Haytham (8:290), from Abd Allh ibn Nh. who is discarded. Sayf
ibn Umar narrated it in his Futh. with a different chain from Makhlad ibn Qays al-Bajal cf. Is. ba
(2:539) and Istb (2:551) while al-Draqut. n cites it without chain in al-Mutalif wal-Mukhtalif cf. Takhrj
Ah. dth al-Ih. y, Bidya year 11, chapter on Musaylima.
91
32
Fire shall be greater than Mount Uh.ud and he shall have, near him, a well-spring that eludes
him. News of this reached them. Later, when Ab Hurayra and Furt ibn H
. ayyn heard the
news about al-Rajjl, they fell prostrate. 92
91F

(d) The h.adth of Ab Hurayra in Ab Dwd with a good chain, We went out to Najd with
the Messenger of Allh until we arrived at Dht al-Riq in a region of datepalms, where
he met a detachment from Ghat.afn. Al-Bukhr narrates something similar from Jbir.

The Ghat.afn are a Najd tribe as shown by al-T.abars phrase: Two thousand Najds
coming from Ghat.afn, and Ibn al-Qayyim states: Then he waged a campaign against
Najd targeting Ghat.afn. 93
92F
The Ghat.afn tribe is famous for two facts:
Before Islm the Jews of Khaybar vanquished them by making tawassul through the
Prophet and asking for victory by the right of Muh.ammad (bih.aqqi Muh.ammad) 94
as stated by Ibn al-Qayyim in Hidyat al-H
. ayr (p. 18) in explanation of the verse
And when there came to them a (true) Book from Allh (the Qurn) verifying
93F
I.e. in thanksgiving after they heard Zayd ibn al-Khat. t. b had killed Rajjl at Yamma. Cited from Sayf
ibn Umar in al-Istb (3:1258 cf. 2:551-552) and al-Is. ba (2:539, 5:357). Narrated also through Sayf by alT. abar in his Trkh (2:278); al-H. umayd in his Musnad (2:495 #1177) with a passable chain if the unnamed
link is H. ukaym ibn Sad al-H. anaf; and al-T. abar in his Trkh (2:279) with another chain also containing
an unnamed link. Sayf ibn Umar, like al-Wqid, is reliable in history and unreliable in h. adth.
93
Respectively in al-T. abar, Trkh (2:384) and Ibn al-Qayyim, Zd al-Mad (3:190).
94
Narrated from Ibn Abbs by al-H. kim (2:263=1990 ed. 2:289) with a very weak chain as stated by alDhahab in his marginalia and Ibn Taymiyya in Majm al-Fatw (1:299).
92
33
that which they have (the Torah), and aforetime (before the Qurn was revealed)
they used to pray for victory against those who disbelieve (saying: O Allh, 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 Allh is on the unbelievers (2:89; Muh.ammad Shkirs
translation together with Tafsr al-Jallayn);
After Islm, the Ghat.afn were among the tribes that turned apostate and accepted as
true the claims of the pseudo-prophet T.ulayh.a al-Asad of the Ban Asad. The S.ah.b
Khuraym ibn Ftik even related that Kab al-Ah.br said to him: Your people, the
Ban Asad, will eventually worship al-Dajjl. 95
(e) The famous h.adth of the spoils from Ab Sad al-Khudr in the two S.ah.h.s, the Sunan, and
Ah.mads Musnad 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 Dh al-Khuways.ira from the Ban Tamm
came with sunken eyes, protruding cheeks, big forehead, thick beard, and shaven head. He
said: Fear Allh, O Muh.ammad! etc. which ends with the prophecy that Out of that
mans seed shall come a people who will recite the Qurn but it will not go past their
throats. They will deviate from religion the way an arrow deviates from its target. 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 d was killed.

95
Narrated through trustworthy narrators by Ibn H. ajar at the end of his Nuzhat al-Smin f Riwyat alS.ah.bati an al-Tbin (p. 110 #37).
34

Something similar is narrated from the Companion Ab Barza: One time the Prophet
was brought some goods which he distributed, giving to those that were on his right and
to those that were on his left but not those that were in his back. Then a man stood up
behind him and said: Muh.ammad! You did not distribute equitably. He was a black man
with shaven hair wearing two white garments. At this the Prophet became very angry
and said: By Allh! You will never find, after me, a man as equitable as I. Later he said:
There will come forth at the end of time a nation it seems this man belongs to them
who will recite the Qurn without it going past their throats. They will deviate from Islam
just as the arrow swerves from its target. Their distinguishing mark is shaving. They shall
not cease to rebel until their last one rebels with the Anti-Christ. If you meet them in
battle, kill them! They are the most evil of all people and of all creatures. 96 Some versions
mention that this man bore traces of very frequent prostration between his two eyes a
hallmark of the Khawrij as did the murderer of Al.
95F

96
Narrated by al-Nas and Ah. mad with fair chains, al-T. abar in his Tafsir (10:156), al-T. abarn in alKabr, Ibn Ab Shayba (7:559), al-H. kim (1990 ed. 2:160, 2:167 s. ah. h. per Muslims criterion), al-Bayhaq
in al-Sunan al-Kubr (2:312 #3538), and al-Maqdis included it in the sound narrations of his Mukhtra
(8:230-231) as it is closely confirmed by the above-cited narration of Dhl-Khuways. ira in the two
S. ah. h. s; while al-Haytham (6:229-230) indicated that Ah. mads chain was good and al-T. abarns sound.
Ah. mads two versions add: the man bore the trace of prostration between his eyes.
35

It is noteworthy that many warnings of the Prophet about the Khawrij highlight the
fact that they will be teaching and calling others to follow their misguidance, as in the
following two narrations: (i) There will be, towards the end of time, a people <AntiChrists and arch-liars> 97 who shall say to you what neither you nor your forefathers ever
heard before. Beware of them and keep away from them! Do not allow them to lead you
astray nor sow discord among you. 98 The commentator of the Mishkt said: The Prophet
meant a group who will say to the people: We are scholars and shaykhs and we are
calling you to the Religion whereas, in fact, they are liars and deceivers. (ii) There will
come a time when nothing shall remain of Islm except its name, and nothing shall remain
of the Qurn except its writing. Their hearts will have left guidance while their mosque
will be attended [only] by their bodies. They and their scholars will be the worst of all that
is under the sun on that day. Out of them dissension came forth, and it shall return back to
them. 99 The Ban Tamm are those concerning whom Allh Most High said: Lo! those
who call you from behind the private apartment, most of them have no sense (49:4).
96F
97F
98 F
(f) Several of the Khawrij sects hailed from the same Najd tribes as Musaylima the Ban
H.anfa and his wife Sajh. the Ban Tamm. Among their leaders were Nfi ibn alAzraq al-H.anaf, Najda ibn mir al-H.anaf, At.iyya ibn al-Aswad al-H.anaf, and Mukhdaj
Dhl-Thadiyya al-Bajal al-Uran. After Nfi was killed he was succeeded by Abd Allh
ibn al-Mh.z al-Tamm then his brother Ubayd Allh. 100 After the battle of Nahrawn,
T.riq ibn Zyad narrated that Al said: Search [among the bodies], for the Prophet said:
A people will come, speaking the word of truth but it will not go beyong their throats.
They will deviate from Islm just as the arrow deviates from its target. Among them will
be a black man with a deformed hand (mukhdaj al-yad). In his hand will be black hairs. If
he is among them, you will have killed the worst of people. If not, you will have killed the
9F
97
In two other versions in Muslim and Ahmad.
98
Narrated from Ab Hurayra by Muslim and Ah. mad.
99
Narrated from Al by al-Bayhaq in Shuab al-Imn (2:311), al-Qurt. ub in his Tafsr (12:280), al-Dn
in al-Sunan al-Wrida fil-Fitan (3:454), and, in part, by al-Bukhr in Khalq Afl al-Ibd (p. 67); from
Mudh ibn Jabal by al-Daylam; and from Ibn Umar by al-H. kim in his Trkh Naysabr.
100
Ibn al-Athr, al-Kmil (4:81f.) and al-Ashar, Maqlt al-Islmiyyn (2:168-176).
36

best of people. T.riq said: We finally found al-Mukhdaj. We fell prostrate and Al prostrated with us. 101

In another version Al said: My beloved told me that the leader of those folk would be
a man with a deformed hand (mukhdaj al-yad) or a hand misshapen like an Abyssinian
womans breast <on whose teat were hairs like those found on a gerbils tail>. 102 Al also
revealed that this Mukhdaj was one of three brothers, all jinns. 103 The heresiographers
identified al-Mukhdaj as the Najd H.arqs. ibn Zuhayr al-Bajal al-Uran. 104
10F
102F
103F

Someone said: Praise belongs to Allh Who has exterminated them and relieved us
from them forever! Al said: Not at all! By the One in Whose hand lies my soul, there
are many of them left in the loins of men and the women have not yet given birth to
them! 105
104 F
101
Narrated by Ah. mad with a sound chain.
102
Narrated by Muslim, Ibn Mjah, and Ah. mad, the bracketed segment only in Ab Dwd and Ah. mad.
103
Narrated by Ah. mad with a strong chain.
104
Abd al-Qhir al-Baghdd, al-Farq bayn al-Firaq (p. 57); al-Shahrastn, al-Milal wal-Nih. al (p. 115).
105
Narrated from H. ibbat al-Uran by al-Haytham ibn Ad in Akhbr al-Khawrij as cited by Ibn Kathr
in al-Bidya wal-Nihya (7:290).
37

(g) Amr ibn Abasa al-Sulam said that as the Prophet was being shown some horses in
the presence of Uyayna ibn H
. is.n ibn H.udhayfa ibn Badr al-Fazr, he said to the latter: I
am more knowledgeable about horses than you. Uyayna retorted: And I am more
knowledgeable about men than you. The Prophet asked: How so? He replied: The
elite of men are those who place their swords on the nape of their necks and their spears on
the nape of their horses necks and they are from the people of Najd. The Prophet said:
You are lying! The best of men are the people of al-Yaman, belief is from al-Yaman 106 <to
Lakhm, Judhm, and mila [part of Qud.a], those of H
. imyar whom the worms ate are
better than those who are still eating [i.e. the living]>, I am Yemeni (an Yamnin), the
most numerous of tribes in Paradise on the Day of Resurrection are the Madhh.ij, the
H
. ad.ramawt are better than Ban H
. rith, <one tribe is better than another,107another tribe is
worse than another,> and <by Allh!> I care not if both <the two H
. riths > perish to the
last one! There is no power nor kingdom except that of Allh , and Allh curses the four
kings: Jamad, Mishrakh, Mikhwas, and Abd.aa, as well as their sister al-Amarrada.
<Then he said: Allh ordered me to curse Quraysh twice so I cursed them, and He
ordered me to invoke blessings on them twice so I invoked blessings on them. Then he
said: Us.ayya [part of Ban Sulaym] disobeyed Allh and His Prophet except Qays, Jada,
and Us.ayya [sic]. Then he said: I swear that Aslam, Ghifr, Muzayna, and those of
Juhayna that mixed with them are better than the Ban Asad, Tamm, Ghat.afn, and
Hawzin before Allh on the Day of Resurrection! Then he said: The worst two tribes
among all the Arabs are Najrn and Ban Taghlib, and the tribe with the highest proportion
in Paradise are Madhh.ij. 108

Meaning, belief (mn) shall last be found in Yemen after its disappearance from all the earth. Ibn
H. ajar, Fath. al-Br (13:78). However, the h. adths are explicit and many that this attribute applies to Shm.
Ban H. rith and H. ad. ramawt or the kings of Kinda and H. ad. ramawt (al-Sind).
Narrated by Ah. mad (32:198-199 #19450 s. ah. h. ) and others together with a longer version containing
the bracketed segments (32:190-195 #19445-19446 isnd s. ah. h. ). The four kings had sent envoys with alAshath ibn Qays, entered Islm, then recanted and were killed in the year 12 in the battle of Nujayr cf.
Ibn Sad (5:13); Ibn H. azm, Jamharat Ansb al-Arab (p. 428); Yqt, art. Nujayr. Narrated with the
same chain as Ah. mad by al-T. abarn, Musnad al-Shmiyyn (2:89 #969) without the phrase except Qays,
Jada, and Us. ayya and, in short form, from Ab Hurayra in Ah. mad and al-T. abarns Awsat. (5:57 #4661).
106
107
I.e.
108
38

39

It is also established in the authentic Sunna that about three years after the death of Ab
T.lib, in the 10th year of the Prophethood, on the actual night that the Prophet was preparing
to leave Makka for Madna, the plot to kill him by the collective hand of a conspiracy of the
tribes was hatched up by Ibls in the guise of a venerable old man (shaykh jall) 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-najd). 109
108F

Another proof is that the Prophet set Qarn al-Manzil as the starting-point (mqt) for
the state of consecration (ih.rm) for pilgrims coming from Najd, which in his time included
Iraq, although Islm had not yet reached the latter. Later, the people of Iraq, finding Qarn alManzil too far out of the way for them, asked for something nearer, whereupon Umar set
Dhtu Irqin (Kfa) as their mqt as established in the following narrations:
a) The Prophet declared that the ih.rm of the people of Madna starts at Dh alH.ulayfa; that of the people of Syro-Palestine starts at al-Juh.fa; that of the people of Najd
starts at Qarn al-Manzil; and that of the people of al-Yaman starts at Yalamlama. 110
Al-Nawaw said: Qarn al-Manzil is the mountain of that name. Between it and Makka
on the East lies a distance of two legs of journey. 111
109F
10 F

Ibn Hishm, al-Sra (3:6-8); al-T. abar, Tafsr (9:227-228) and Trkh (1:566-567); al-Baghaw, Tafsr
(2:244); al-Jas. s. s. , Ah. km al-Qurn (5:84), Ab Nuaym, Dalil al-Nubuwwa (p. 202); Ibn al-Jawz, alMuntaz. am (3:46-47), al-Kil, al-Iktif (1:334-335); al-Suhayl, al-Rawd. al-Unuf (2:307); Sra H. alabiyya
(2:190), Ibn Kathr, Tafsr (s. ah. h. 2:302-303 on v. 8:30) and al-Bidya (3:176); Lubb al-Nuql
(1:109); al-Suyt. , al-Durr al-Manthr (4:51-52 v. 8:30), al-Shawkn, Fath. al-Qadr (2:304), etc.
110
Narrated from Ibn Abbs and Ibn Umar by al-Bukhr and Muslim.
111
Al-Nawaw, Tah. rr al-Tanbh (p. 157=p. 138 qarn) cf. al-Shawkn, Nayl al-Awt. r (4:295).
109
40
( )
)(
)(
)(

b) When these two cities were conquered al-Bas.ra and al-Kfa they came to Umar
ibn al-Khat.t.b and said: O Commander of the Believers, the Messenger of Allh 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 Dhtu Irqin as a limit for them. 112 Ibn al-Athr said: Ibn Abbs
said: At Dhtu Irqin, facing Qarn, Dhtu Irqin being the mqt of the people of Iraq,
and Qarn that of the people of Najd, and they are equidistant from the H.aram. 113
1F
12F

As for the wording of the Bless us narration that mentions Iraq: The Prophet said: O
Allh! Bless us in our s. and our mudd (i.e. in every measure)! Bless us in our Makka and our
Madna! Bless us in our Shm and our Yaman! A man said: O Prophet of Allh, and our
Iraq! The Prophet said: In it is the side of the head of Shaytn. In it shall dissensions heave.
Verily, disrespect (al-jaf) lies in the East. This is narrated from Ibn Abbs by al-T. abarn 114
with a very weak chain because of Ish. q ibn Abd Allh ibn Kaysn and his father Abd Allh
ibn Kaysn al-Marwaz, both of whom were declared munkar al-h. adth by al-Bukhr and
others. 115
13F
14F
112
Narrated from Ibn Umar by al-Bukhr.
113
In al-Nihya s.v. h-dh-y. Cf. Ibn Taymiyya,
114
In al-Kabr (12:84 #12553).
115
Majmat al-Rasil (26:106).
Cf. al-Dhahab, Mughn (1:72 #568) and Mzn (1:365) and al-Haytham (3:287).
41

Something similar is also narrated from Slim ibn Abd Allh from Ibn Umar by alT. abarn 116 with a stronger chain but the most correct versions from Ibn Umar are that from
Nfi, respectively mentioning our Najd (cf. n. 46) and our East (cf. note 78).
As for the h. adth, Ibls entered Iraq and passed his natural need there, then he entered
Syro-Palestine and they threw him out until he reached Baysn, then he entered Egypt. There, he
laid his eggs and hatched them, spreading his genius (wabasat. a abqariyyatahu), it is a
forgery. 117
#1276) and Ab Nuaym, H. ilya (1985 ed. 6:133) cf. al-Haytham (3:305).
It was declared forged by Ibn al-Jawz and al-Sakhw confirmed him while al-Suyt. said in alLali al-Mas. na (1:465): Completely rejected (munkar jiddan), all as stated in Fayd. al-Qadr. Narrated from Ibn Umar by al-T. abarn in al-Kabr (12:340-341 #13290) and Ibn Askir cf. al-Haytham
(10:60) and al-Munw in Fayd. al-Qadr (2:522). Yet al-Samn and Ibn Abd al-Hd included it in their
Fad. il al-Shm (respectively p. 40 and p. 44).
116
Musnad al-Shmiyyn (2:246
117
42
ê]<<^]
The Divine Guarantee
5. The Prophet said: At some point you will all be [split into] standing armies: one army
in Syro-Palestine, one in Yemen, and one in Iraq. Abd Allh ibn H.awla said: Choose
for me, Messenger of Allh! in case I live to see that day. The Prophet said: You
must go to Syro-Palestine! 118 For it is the chosen land of Allh in all His earth (khratullhi
min ard.ih). He protects, by sending them there, the chosen ones among His servants. If
you do not wish to go there, then go to your Yemen and drink from your streams (ghudr).
For Allh has given me a guarantee concerning Shm and its people (fainna-l-Lha
tawakkala l bish-Shmi waahlih). 119 Ab Idrs al-Khawln would add after narrating
the above: And whoever has Allh as his guarantor shall never suffer loss! 120
17F
18F
19F
three times in one of Ah. mads several reports of this h. adth.

Narrated from Abd Allh ibn H. awla by Ab Dwd and Ah. mad with sound chains, Ibn H. ibbn
(16:295), al-H. kim (4:510=1990 ed. 4:555) who said it is s.ah.h. and al-Dhahab concurred as he did in his
Trkh al-Islm (1:378), al-T. ah. w in Sharh. Mushkil al-thr (2:35), al-Bayhaq in al-Sunan al-Kubr
(9:179), al-Fasaw in al-Marifa wal-Trkh (2:302), al-Samn in Fad. il al-Shm (p. 31-32 #1), and
Ibn Abd al-Salm in Targhb Ahl al-Islm (p. 15) among others. Also narrated from Ab al-Dard by
al-Bazzr and al-T. abarn with a sound chain as indicated by al-Haytham (10:58) after al-Mundhir in
al-Targhb wal-Tarhb (4:104 #4504=1997 ed. 4:30). Something similar is narrated from Abd Allh ibn
Yazd by al-T. abarn with a very weak chain per al-Haytham (10:58) and from Wthila ibn al-As. qa by
al-T. abarn in al-Kabr (22:55-58) specifying that those who were asking the Prophet were Mudh
and H. udhayfa with two chains, one of them fair as per al-Mundhir in al-Targhb (4:105 #4507=1997
ed. 4:30) but al-Haytham (10:59) stated that all al-T. abarns chains of the latter narration were weak.
Something similar is also narrated from al-Irbd. ibn Sriya by al-T. abarn in al-Kabr (18:251) with a
sound chain according to al-Mundhir in al-Targhb (4:104-105 #4506=1997 ed. 4:30) and al-Haytham
(10:58), chapter entitled Fad. il al-Shm, and from Ibn Umar by al-T. abarn and al-Bazzr with a weak
chain according to al-Suyt. in al-Durr al-Manthr. Al-Suyt. also said that Ibn Askir narrated it from
Thbit ibn Mabad. Muh. ammad ibn Abd al-Hd cites it in Fad. il al-Shm (p. 62).
120
Narrated by in Ab Mishars Juz (p. 24) and al-Fdn in al-Ujla fl-Ah. dth al-Musalsala (p. 56)
and cited by Ibn Abd al-Hd and al-Samn in their Fad. il.
118
Repeated
119
43

Imm Ab H.tim al-Rz graded this h.adth s.ah.h. h.asan gharb as related from him by
his son Ibn Ab H.tim in his Ilal. Shaykh al-Islm al-Nawaw said in Irshd T.ullb al-H.aqiq
a manual on h.adth science: This is a fair, nearly-mass-narrated h.adth (h.asan mashhr).
The h.adth Master Muh. ammad ibn Abd al-Hd similarly said in his Fad. il al-Shm after
citing the above report: This h.adth is nearly-mass-narrated (mashhr) and its chain is a s.ah.h.
chain. Several narrators reported it from Abd Allh ibn H.awla. The three factions are mentioned in other narrations as well. On the phrase It is the chosen land of Allh in all His earth
and He protects, by sending them there, the chosen ones among His servants Imm al-Nawaw
comments: This is among the great merits of al-Shm and is factual and true to reality.
Another version states that some said: We are herdsmen, we cannot adapt to Shm,
whereby the Prophet said: Whoever cannot adapt to Shm, let him go to Yemen.
Truly, Allh has given me a guarantee concerning Shm! 121
120F
In another version Abd Allh ibn H.awla said, We were with the Messenger of Allh
when we complained to him of our destitution and poverty and how little we had.
He replied: Be glad! By Allh! For my part, I fear more for you your having much
than your having little. By Allh! This power shall continue to remain with you until
Allh opens up the lands of Persia, the Eastern Romans, and H.imyar. You will divide
into three armies: one in Syro-Palestine, one in Iraq, one in Yemen. At that time a man
might be given a hundred [dinars] but he will scorn it. I said, Messenger of Allh!
Who can enter Syro-Palestine with the many-headed Romans in it? He said: I swear
by Allh that Allh is going to open it up for you and give it to you. You will see a
legion of their white men under the command of a little bald black man from among
you whatever he orders them to do, they will do it! 122
12F
Abd al-Rah.mn ibn Jubayr said that the Companions recognized in this h.adth the
description of Jaz ibn Suhayl al-Sulam who was given command over the non-Arabs
in that time and that when they went to the mosque they would look at him with the
Ajam standing around him and wonder at the accuracy of the Prophets advance
description of the scene. Ibn Ab s.im quoted him then added: In the narration there
is also the permissibility for the servants to stand in the presence of the master and for
the master to shave his head.
Narrated from Ab al-Dard by al-Bazzr and al-T. abarn with a sound chain as indicated by alHaytham (10:58).
122
Narrated from Abd Allh ibn H. awla by Ibn Ab s. im in al-h. d (4:274 #2295); Thbit ibn H. azm in
al-Dalil as cited in the Is. ba (1:478) and Khas. is. (2:191); al-T. abarn with two chains, one through
trustworthy narrators cf. al-Haytham (6:211-212); Ab Nuaym in the Dalil (p. 546-547 #478) and
H. ilya (1985 ed. 2:3-4); Ibn Askir (1:73-74); and al-Bayhaq in al-Sunan al-Kubr (9:179) and the
Dalil cf. also al-Maqdis, Mukhtra (9:278-279 #241), Bidya (6:195), and Yqt (3:314). Thbit is the
Andalusian Imm, qd. i, philologist and h. adth Master Ab al-Qsim Thbit ibn H. azm ibn Abd alRah. mn al-Saraqast. al-Shart. (d. 313/314) the author jointly with his son Qsim ibn Thbit of a
compendium of difficult terms titled al-Dalil f Gharb al-H
. adth whose quality rivals those of alQsim ibn Sallm and Ibn Qutaybas cf. al-Dhahab, Siyar (Risla ed. 14:562-563).
121
44
!]<e<<
The Quintessence of Gods Countries
6. In another version Ibn H.awla states: When he [the Prophet ] noticed my distate for
Syro-Palestine he said: Do you know what Allh says about Syro-Palestine? Allh said:
Shm! You are the quintessence of My lands (s.afwat min bild) and I shall inhabit you
with the chosen ones among My servants (khrat min ibd). 123 Ibn al-Athr defines
s.afw and s.afwa in al-Nihya as the best of any matter, its quintessence, and purest
part. 124 (see #17 for the continuation of this narration.)
12F
123F

Also narrated in this chapter:
Syro-Palestine is the quintessence of the lands of Allh . There do the quintessence
of his servants go for protection. Therefore, whoever departs from Syro-Palestine to go
somewhere else earns [His] wrath and whoever enters it from somewhere else earns His
mercy. 125 Lo! Truly, the heartland of the Abode of Islm is Syro-Palestine. Allh
leads to it the quintessence of His servants. None earnestly desires to live in it except a
beneficiary of Divine mercy, and none earnestly desires to live away from it except one
seduced by sin. Allh trains His gaze upon it since the beginning of time until the end of
time with shade and rain. Even if He makes its people needy of money, He never made
them needy of bread nor water. 126 The quintessence of the lands of Allh is SyroPalestine. In it are the quintessence of His creatures and servants. A vast number [another
wording has three large batches (h.athayt)] of my Community shall enter Paradise without reckoning nor punishment! 127
124F
125F
126F
Narrated by al-T. abarn in Musnad al-Shmiyyn (1:345) with two chains of which one is good according to al-Mundhir in al-Targhb (4:104 #4505=1997 ed. 4:30) and al-Haytham (10:59) cf. Fath. (4:68).
The Prophet also compared the world to a little rain water on a mountain plateau of which the s. afw
had already been drunk and from which only the kadar or dregs remained. Narrated from Ibn Masd by
al-H. kim (4:320 isnd s. ah. h. , al-Dhahab concurring) as well as mawqf by al-Bukhr. Al-Suyt.
declared it sound in al-Jmi al-S. aghr (#1710).
125
A weak h. adth narrated from Ab Umma by al-T. abarn in al-Kabr (8:171 #7718) and al-H. kim
(4:509-510=1990 ed. 4:555) cf. al-Suyt. , al-Jmi al-S. aghr (#4924) and Muh. ammad ibn Abd al-Hd
in Fad. il al-Shm (p. 32). Al-Dhahab said its sub-narrator Ufayr ibn Madn al-H. ims. is completely
defective (whin) after al-Mundhir in al-Targhb (4:106 #4513=1997 ed. 4:32) cf. al-Haytham (10:59).
126
A very weak h. adth narrated mursal from the Tbi Kathr ibn Murra al-H. ad. ram by Nuaym ibn
H. ammd (d. 228) in al-Fitan (1:254) through Sad ibn Sinn who is discarded because of his forgeries.
127
Narrated from Ab Umma by al-T. abarn in al-Kabr (8:194) through Abd al-Azz ibn Ubayd
Allh al-H. ims. who is unanimously considered weak.
123
124
45
46
<]<<
Al-Mahds Advent
7. Related to the events mentioned by the Prophet above is his h.adth: Strife will take
place after the death of a Caliph. A man of the people of Madna will come out and flee to
Makka. People will come from Makka to him, bring him out against his will, and swear
allegiance to him between the Corner and the Maqm. An expeditionary force will then be
sent against him from Syro-Palestine but will be swallowed up in the desert between Makka
and Madna. When the people see this, the Substitutes (Abdl) of Syro-Palestine and the
best people of Iraq will come to him and swear allegiance to him... He will live on for
seven more years [some narrators said nine]. 128
127F

Other versions identify al-Sufyn as the instigator of bloody strife the Prophet said
will originate in the depth of Syro-Palestine, namely Damascus. Al-Mahd defeats him. 129
128F
A fair h. adth narrated from Umm Salama by Ab Dwd through three different chains in his Sunan,
Ah. mad (Arnat. ed. 44:286-287 #26689 d. af!), Ibn Ab Shayba (7:460 #37223), Ab Yal in his Musnad
(12:369 #6940) with a fair chain according to H. usayn Asad, al-T. abarn in al-Awsat. (2:89 #1175) and
al-Kabr (23:390 #931) through S. ah. h. narrators cf. al-Haytham (7:315), al-H. kim (4:431) with a weak
chain because of the Khrij Amr al-Qat. t. n as did al-T. abarn (23:295 and 23:389 #930), and Ibn H. ibbn
(15:158-159 #6757) with
a weak chain because of Muh. ammad ibn Yazd ibn Rufa. Ibn al-Qayyim said
h
in al-Manr al-Munf (6t Ab Ghudda ed. p. 145): This h. adth is h. asan, and its like can be graded s. ah. h. .
129
Narrated from Ibn Masd by al-H. kim (1990 ed. 4:515 s. ah. h. , al-Dhahabi concurring) and Nuaym
ibn H. ammd in al-Fitan (1:55).
128
47

Ibn Abbs referred to the above when he reportedly said: Allh will send forth the
Mahd after a period of despair, when the people will be saying, There is no Mahd. His
helpers will be people from the people of Syro-Palestine numbering three hundred and
fifteen, the same number as the combatants of Badr. They will march from Syro-Palestine
to him until they bring him out of the inner area (bat.n) of Makka, from a certain house
near al-S.af. They will pledge him their loyalty [as their leader] against his wishes. He
will pray as their imm two rakas at the Station [of Ibrhm] then ascend the pulpit. 130
The Prophet gave the glad tidings that the advent of al-Mahd would signify a final
return to well-guided caliphate patterned after the Prophetic model as were the first Caliphs:
There will be Prophethood among you for as long as Allh wishes. It will be
lifted up when Allh wishes. Then there will be caliphate after the pattern (minhj)
of Prophethood for as long as Allh wishes. It will be lifted up when Allh wishes.
Then there will be a trying kingship (mulkan d.d.an) for as long as Allh wishes it
to be. It will be lifted up when Allh wishes. Then there will be a tyrannical kingship
(mulkan jabriyyatan) for as long as Allh wishes. It will be lifted up when Allh
wishes. Then there will be caliphate after the pattern of Prophethood. 131

by Nuaym, Fitan (1:342) with a weak chain cf. al-Haytam, Fatw H. adthiyya (p. 41).
A sound-chained h. adth narrated from H. udhayfa ibn al-Yamn by Ah. mad (al-Zayn ed. 14:163 #18319
isnd s. ah. h. =al-Arnat. 30:355-357 #18406 isnd h. asan), al-Bazzr (7:223-224 #2796), al-T. abarn in
part in al-Awsat. (#6577) cf. al-Haytham (5:188-189): Narrated by Ah. mad, al-Bazzr with a more complete wording, and al-T. abarn partly, in al-Awsat. . The narrators in its chain are trustworthy; al-T. aylis
in his Musnad (p. 58-59 #438), and al-Draqut. n in al-Afrd (2:127). Cited by Ibn Rajab in Jmi alUlm wal-H. ikam (Arnat. ed. 2:122 h. asan). Also narrated from Abu Ubayda by al-T. abarn in alKabr (1:157) with the wording There will be kingship and tyranny after the mention of the first caliphate. Al-Bal in al-Arban min Riyd. al-Janna cites it (#20) and declares it sound.
130
Narrated
131
48

The above h.adth is elucidated by another narration from H.udhayfa ibn al-Yamn:
People would ask the Prophet about goodness but I would ask him about impending
evils lest I fall victim to them. I asked, Messenger of Allh! We were in the time of ignorance then Allh brought this immense goodness; will there be any evil after it? The Prophet said: Yes, there will be. I said, Will there be goodness after it? He said: Yes,
but marred by some defects. I asked, What are its defects? He said: People who guide
without my guidance. You will notice good things and bad things in them. I asked, Is
there evil after this goodness? He said: Yes, there will be preachers standing and calling
others to the gates of hellfire. Whoever responds to them they throw into the fire. I said,
Messenger of Allh! Describe them for us. He said: They will be from our people [i.e.
Arabs] and speak our language [Arabic]. I asked, What must I do if I live to see this?
He said: Stick to the congregation (jama) of the Muslims and their leader. I asked,
What if they have neither congregation nor leader? He said: In that case, stay away
from those groups, all of them, even if you must chew on tree-roots [i.e. live by yourself in
the wilderness]! And remain so until your very death. 132
13F
A third narration through Qatda from H.udhayfa further details the sequence of events:
I asked, Messenger of Allh! Will there be evil after this great good, just as there was
evil before it? He said Yes. I asked, How can one be immunized against it (faml-is.ma)?
He said: The sword. I asked: After this sword, will there remain anything [of goodness]? He said: Yes, there will be leadership despite mediocrity (al aqdhin) and truce
despite smoke. And then? Then the missionaries of misguidance will arise. If Allh still
has a caliph in the earth on that day, then [even] if he lashes you on the back and takes your
property, stick to him! Otherwise, [live and] die chewing on a tree-root! What will happen then? Dajjl will come out. He will have with him a river and a fire. Whoever falls
into his fire, his reward will be assured and his burden removed. Whoever falls into his
river, his burden will be assured and his reward removed. And then? Then the fast
steeds will be brought out and they will not be ridden before the Hour rises. Qatda said
the sword refers to the war against the great apostasy (al-ridda) in the time of Ab
Bakr. 133
132F
Another report specifies that al-Mahds helpers or among them are the Abdl. 134
13F
by al-Bukhr and Muslim.

Narrated by Ab Dwd and Ah. mad. The expression if Allh still has a caliph in the earth invalidates the claim that it is an innovation to call anyone other than dam and Dwd the caliph of
Allh on earth cf. Abd al-Rah. mn H. asan H. abannaka, L Yas. ih. h. u an Yuql al-Insnu Khalfatun anilLhi
f Ard. ihi fahiya Maqlatun Bt. ila (It is incorrect to say that Man is a Caliph of Allh on His earth,
therefore it is an invalid statement)! H. abannaka wrote this booklet as a teacher in Jmiat Umm al-Qur.
134
Narrated by Mamar in al-Jmi (Abd al-Razzqs Mus. annaf 11:371), al-Dn in al-Sunan al-Wrida
fl-Fitan (5:1092), and others cf. al-Munw in Fayd. al-Qadr (6:277).
132
Narrated
133
49
50
The Abdl Are in Syro-Palestine
^]<<<<]e]
8. Shurayh. ibn Ubayd said that the people of Syro-Palestine were mentioned in front of Al
ibn Ab T.lib while he was in Iraq, and some people said to him: Curse them, Commander of the Believers! He replied: No, I heard the Messenger of Allh say: The
Substitutes (al-Abdl) are in Syro-Palestine forty men, every time one of them dies, Allh
substitutes another in his place. By means of them Allh brings down the rain, gives us
victory over our enemies, and averts punishment from the people of Syro-Palestine. 135
134F

Narrated by Ah. mad in both the Musnad and Fad. il al-S. ah. ba (2:906) (and, through him, Ibn Askir
1:289), with a sound chain as indicated by al-Sakhw in al-Maqs. id, al-Haytham in Majma al-Zawid,
al-Munw, al-Suyt. in al-Khabar al-Dll al Wujd al-Qut. b wa al-Abdl, and al-Ghumr in his notes
on the latter who all declared its narrators trustworthy. Al-Suyt. similarly declared it sound in al-Jmi
al-S. aghr. Al-Maqdis in al-Mukhtra (2:110) and Muh. ammad ibn Abd al-Hd in Fad. il al-Shm (p.
43 #15) cite the same chain while Ibn Askir (1:296) narrates it through Isml ibn Ayysh from S. afwn
ibn Amr al-Saksak from Shurayh. from Al from the Prophet cf. al-Suyt. s al-Khabar al-Dll (p. 4)
and al-Samn in Fad. il al-Shm (p. 49) through S. afwn, from an unnamed Shaykh. To the correct objection that Ah. mads chain is munqat. i because Shurayh. never met Al, al-Haytham (10:62) replied:
Shurayh. narrated from al-Miqdd [ibn al-Aswad], who is older than Al. Al-Suyt. in al-Khabar alDll (p. 4-5) cites Ibn Askirs narration of corroborating chains of the same h. adth from Abd Allh
ibn Zurayr al-Ghfil from Al from the Prophet with weak or very weak chains. Al-Sakhw mentions Shurayh. s narration in his Maqs. id (p. 33 #8) and states that it is more likely a saying of Al himself. This is confirmed by: (1) The mawqf narration of the same h. adth from Abd Allh ibn Zurayr from
Al in Ibn Ynuss Trkh Mis. r as cited by al-Suyt. in al-Khabar al-Dll (p. 5-6); (2) The sound mawqf
narration of the same h. adth from Abd Allh ibn Zurayr from Al with a similar chain through Uthmn
ibn Sad al-Drim by al-H. kim (1990 ed. 4:596) who said it is s.ah.h. al-Dhahab concurred; (3) The
sound mawqf narration of the same h. adth from al-Zuhr from Abd Allh ibn S. afwn from Al in
Imm Ah. mads Fad. il al-S. ah. ba (2:905), al-Azds al-Jmi (11:249), Ibn Ab al-Dunys al-Awliy
(p. 30), al-Bayhaq, al-Khallls al-Awliy, al-Maqdis in two places in al-Mukhtra (2:111-112), and Ibn
Askir. The same mawqf report is also narrated from al-Zuhr from S. afwn ibn Abd Allh ibn S. afwn
from Shurayh. from Al by Ibn Rhyah, al-Dhahab in Ilal H. adth al-Zuhr, and al-Bayhaq in Dalil
al-Nubuwwa, while al-Suyt. cited many other chains. Even if the report were established as sound only
from Al, it would still have the force of a Prophetic narration as it contains information about the unseen
which is not subject to opinion, and is confirmed by other narrations.
135
49

The h.adth Master al-Sakhw cited Shurayh. ibn Ubayds narration as the strongest report
on the Abdl and said:
What makes this h. adth stronger and indicates its currency among the Imms is the
statement of our Imm, al-Shfi, concerning a certain man: We considered him one of
the Abdl and al-Bukhrs words concerning another: They did not doubt that he was
one of the Abdl, and other than these two among the highly meticulous scholars, h. adth
Masters, and Imms [such as Qatda, see above] also used this description for other
people, stating that they were of the Abdl. 136
135F
There are many additional examples of the above among the early authorities. Ab H. tim
said of Abd al-Kabr ibn Muf that he was considered one of the Abdl. Ab Dwd in the
Sunan narrates the same from Muh. ammad ibn s about Anbasa al-Qurash. Ibn Mjah in his
Sunan states the same of Yah. y ibn Uthmn al-H. ims. , al-Khat. b of Ab Umar al-Khawln,
Ab Nuaym al-As.bahn of Ab al-Shaykhs grandfather, Ab Bakr Mah. md ibn al-Faraj alWadhankbdh al-As. bahn, who died without knowing he was one of the Abdl, al-Bayhaq
of Jbir ibn Marzq, al-Draqut. n of al-Nad.r ibn Kathr al-Sad, al-Nawaw of the h. adth
Master H. ammd ibn Salama ibn Dnr (d. 167), etc. 137
136F
Ibn H. ajar said, as reported by al-Munw: Some of the reports on the Abdl are sound,
some weak. Al-Suyt. in al-Taaqqubt al al-Mawd. t asserted that the unspecific Prophetic report of the existence of the Abdl is s.ah.h. and its general meaning is mass-transmitted
(mutawtir). This is confirmed by the h. adth Master Muh.ammad ibn Jafar al-Kattn and Imm
Ibn bidn. 138 This shows the inaccuracy of the claim that all the Prophetic reports that
mention the Abdl are invalid. Al-Suyt. s position is supported by the fact that the Salaf believed in the existence of the Abdl, while Ibn Taymiyya himself included such belief into his
Islamic creed entitled al-Aqda al-Wsit.iyya.
137 F
Following are four additional good reports on the Abdl:
The Prophet said: Do not curse the people of Syro-Palestine but curse their worse
men. For among them are the Abdl. 139
138F
136
Al-Sakhw,
137
al-Maqs. id al-H. asana (p. 33 #8).

Al-Khat. b, al-Jmi li Akhlq al-Rw (1983 ed. 2:229); Ab Nuaym, Akhbr As. bahn (2:315) cf.
Ab al-Shaykh, T. abaqt al-Muh. addithn bi As. bahn (3:392 #425); al-Bayhaq, Shuab al-mn (4:137);
al-Draqut. n, al-Ilal (6:63); al-Nawaw, Bustn al-rifn (p. 31). Cf. also Ms ibn Khalaf in Ah. mads
Musnad and Muslima ibn Mas. qala in Ibn H. ajar, Is. ba (2:328).
138
Al-Kattn, Naz. m al-Mutanthir (p. 220-221) and Ibn bidn, Majmat al-Rasil (2:264-281).
139
Narrated as part of a longer h. adth from Al by al-T. abarn in al-Awsat. with a chain of trustworthy
narrators except for Abd Allh ibn Laha. Ibn Ad said in al-Kmil (4:144 #977, 4:153): Ibn Lahas
narrations are fair, the Salaf did not declare him weak, and he is fair as a narrator. Cf. al-Haytham (7:52):
There is weakness in him and his narrations could be graded fair; (4:196, 5:325): There is weakness
in him and his narrations are fair; (1:155, 5:23, 10:16): His narration is fair. Moreover, Ibn Laha
relates this narration from Iyash ibn Abbs, Abd Allh ibn Hubayra, and al-H. rith ibn Yazd.
50
The Prophet also said: The earth will never lack forty men similar to the Friend of
the Merciful [Ibrhm ]. Through them people receive rain and are given help. None
of them dies except Allh substitutes another in his place. Qatda said: We do not
140
doubt that al-H
. asan is one of them.
Another version part of a longer h. adth pertaining to al-Mahd and al-Dajjl states
that Al said to the people of Iraq: Do not curse the people of Syro-Palestine for
among them are the Substitutes (al-Abdl), but curse their injustice. 141
Another version states that at S.iffn a man exclaimed, O Allh! Curse the people of
Syro-Palestine! But Al said: Stop! Do not curse the people of Syro-Palestine as a
whole (jamman ghafran). For among them are the Substitutes. 142
Uthmn ibn At. said that his father At.a al-Khursn, the Imm, told him: The Abdl
are forty persons (arbana insnan). Uthmn said: Forty men. At. said: Do not say
forty men but say forty persons; there might be women among them. 143
A Prophetic report of disputed validity states: The Substitutes in this Community are
thirty like Ibrhm the Friend of the Merciful. Every time one of them dies, Allh substitutes another one in his place. 144 Another version adds: Through them the earth subsists (bihim taqmu
al-ard.), you receive rain, and you achieve victory. 145
In another version Awf ibn Mlik said to the people of Egypt: Do not curse the people of
Syro-Palestine, for I heard the Messenger of Allh say: Among them are the Abdl. Through
them you achieve victory and receive sustenance. 146
A narration of Ibn Abbs states: The world after Nh has never been without seven
people through whom Allh wards off evil from humankind. 147 Al-H.kim al-Tirmidh reNarrated from Anas by al-T. abarn in al-Awsat. with a fair chain and from Ibn Masd with a chain
containing two unknown narrators, both cf. al-Haytham (10:63).
by al-H. kim (4:553=1990 ed. 4:596) who graded it sound (s.ah.h.), and al-Dhahab concurred.
Narrated from al-Zuhr, from the Tbi S. afwn ibn Abd Allh ibn S. afwn by Ibn al-Mubrak in alJihd (p. 152 #192) and, through him, Nuaym ibn H. ammd in the Fitan (1:235 #663) cf. (with a different chain) al-Maqdis in al-Mukhtra (2:111 #485) and Ibn Abd al-Hd and al-Samn in their Fad. il
al-Shm (resp. p. 51 and p. 41) while others narrate it from al-Zuhr, from S. afwns father, the Companion Abd Allh ibn S. afwn cf. Abd al-Razzq (11:249) through Mamar ibn Rshid and Ibn Ab alDuny in al-Awliy (p. 30 #70). Ah. mad in Fad. il al-S. ah. ba (2:2:905 #1726) narrates it through both.
143
Narrated by Ibn Askir (1:299).
144
Narrated from Ubada ibn al-S. mit by Ah. mad (37:413), al-H. akm al-Tirmidh in Nawdir al-Us. l, Ibn
Mardyah, Ibn Askir (1:292), Ibn Kathr in his Tafsr for the verse And if Allh had not repelled some
men by others the earth would have been corrupted (2:251), and al-Khalll in Karmt al-Awliy.
Al-Haytham (10:62) indicated that Ah. mads narrators were trustworthy but Ah. mad himself declared it
rejected (munkar) after narrating it. Yet al-Suyt. declared it s.ah.h. in al-Jmi al-Saghr (#3032).
145
Al-T. abarn in al-Kabr, al-Bazzr from Ubda ibn al-S. mit, and Ibn Askir (1:298) maqt. from
Ab al-Zhiriyya H. udayr ibn Kurayb al-H. ims. . Al-Suyt. declared it s.ah.h. in al-Jmi al-Saghr and alMunw did not contradict him in Fayd. al-Qadr. However, al-Haytham (10:63) said that their chains
contains two unknown narrators, which makes the narration weak. Al-T. abarn in al-Kabr (10:181) also
narrates from Ibn Masd a similar narration mentioning the number forty.
146
Narrated by al-T. abarn in al-Kabr (18:65) and al-Samn in Fad. il al-Shm (p. 48 #20), both with
a very weak chain through Amr ibn Wqid who is discarded as a narrator even if al-Suyt. declares it
h.asan in al-Jmi al-S. aghr, and al-Munw did not contradict him in Fayd. al-Qadr.
147
Narrated by Ah. mad in al-Zuhd and al-Khalll in Karamat al-Awliy with a sound chain according to
al-Suyt. in al-Durr al-Manthr.
140
141
Narrated
142
51

lates a report in which the Prophet is said to refer to Hill al-H. abash (the Mawl of al-Mughra
ibn Shuba) as one of the seven through whom the earth subsists and the best of them. 148
Wahb ibn Munabbih said: I saw the Prophet in my sleep and said: Messenger of Allh!
Where are the Substitutes of your Community? He gestured with his hand towards SyroPalestine. I said: Messenger of Allh! Are there not any in Iraq? He said: Yes, Muh.ammad ibn
Wsi, H.assn ibn Ab Sinn, and Mlik ibn Dnr, who walks among the people like Ab
Dharr in his time. 149
A very weak narration states: The Substitutes (budal) of my Umma did not enter Paradise through much fasting nor much prayer. They entered Paradise only through innocence of
breast, generosity of spirit, excellent manners, and mercy to all Muslims. 150
A forged narration states that when Al asked the Prophet how many the Substitutes
were, he replied: They are sixty men. Al said, Messenger of Allh, describe them for
me. The Prophet said: They do not keep finding fault with others (mutanat.t.in), nor do
they commit innovation, nor do they split hairs (wal bil-mutaammiqn). They did not reach
what they reached through much prayer nor much fasting nor much almsgiving but only
through generosity of spirit and innocence of heart as well as sincere faithfulness to their
leaders. They are, Al, rarer than the purest gold (aazzu min al-kibrt al-ah.mar)! 151
150F
Another forged report states: The elite (khyr) of my Community are five hundred and
the Substitutes are forty. Neither the five hundred diminish nor the forty. Every time one of
the latter dies, Allh substitutes him with one of the five hundred and enters someone into the
latter, so that neither the forty nor the five hundred diminish. They said, Messenger of
Allh! Tell us about their deeds. He said: They forgive whoever wronged them, treat well
those who treated them badly, and share their God-given worldly possessions. 152
15 F
Al-H.akm al-Tirmidh cited Ab al-Dards description of the Abdl as Neither feigning

death nor feigning humility (lays mutamwitn wal mutakhashshin) 153 then he cited a
narration, attributing it to the Prophet , stating: We seek refuge in Allh from hypocritical
humility (khush al-nifq) when the body is humble but the heart is not. 154
152F
153F
Al-H. akm al-Tirmidh, Khatm al-Awliy (p. 443) and Nawdir al-Us. l (#123), Ab Nuaym, H. ilyat alAwliy (1985 ed. 2:81), the latter also mentioning Uways al-Qaran, and Ibn H. ajar, Is. ba (6:550).
149
Narrated from Julays by Ah. mad in al-Zuhd, Ibn Ab al-Duny, Ab Nuaym, al-Bayhaq, and Ibn
Askir (1:302).
150
Narrated from al-H. asan al-Bas. r, from Ab Sad al-Khudr or someone else by al-Bayhaq in
Shuab al-mn (7:439 #10893) and mursal from al-H. asan al-Bas. r by Ibn Ab al-Duny in al-Awliy
(p. 28 #58), both through S. lih. al-Mar who is discarded; from Anas with a very weak chain through
Muh. ammad ibn Abd al-Azz al-Dnawr; and from Ab Sad al-Khudr by al-H. akm al-Tirmidh in
Khatm al-Awliy (p. 442) with an extremely weak chain through S. lih. al-Mar missing, furthermore, two
non-successive links. Cf. Ibn H. ajar, Lisn al-Mzn (5:260 #898).
151
Narrated by Ibn Ab al-Duny in al-Awliy (p. 12) and al-Khalll in al-Awliy through the forger
Mujshi ibn Amr. The number sixty is also mentioned in another very weak report cf. Is. ba (2:312).
152
Narrated supposedly from al-Awza, from al-Zuhr, from Nfi, from Ibn Umar by Ab Nuaym, H. ilya
(1985 ed. 1:8) and Ibn Askir (1:302-303) through the unknown Abd Allh ibn Hrn al-S. r cf. Mzn.
153
In Khatm al-Awliy (p. 426).
154
Narrated mawqf from Ab al-Dard by Ibn Ab Shayba (7:243 #35711) and Ah. mad in al-Zuhd (p.
142), from Ab al-Dard by Ibn Ab s. im in al-Zuhd (p. 142) and al-Bayhaq in Shuab al-mn (5:364
#6966), and from Ab al-Dard or Ab Hurayra by Ibn al-Mubrak in al-Zuhd (p. 46 # 143). Only alH
. akm al-Tirmidh raises this narration to the Prophet in Nawdir al-Us. l and Khatm al-Awliy.
148
52
53
The S.iddqn and Other Great Saints
]<<u
The Prophet described a similar type of great Awliy in many authentic narrations. One
h.adth quds states: Those who love one another for the sake of My Majesty shall have pulpits
of light and the Prophets and martyrs shall yearn to be in their position. 155
154F

Another narration states: Truly Allh has servants whom He shall seat on pulpits of light,
and their faces shall be completely covered in light until Allh finishes [passing judgment
on] the uncleanness of creatures. 156
15F

Another: Truly there are those, among the servants of Allh, that are not Prophets but
whom the Prophets and martyrs yearn to resemble. Someone asked: Who are they so that we
may love them? He said: They are a folk who loved one another with the light of Allh,
without kinship nor affiliation. Their faces are light on pulpits of light. They shall not fear when
all people fear, nor shall they grieve when all people grieve. Then he recited: The Friends
of Allh! Truly no fear shall there be for them, nor shall they grieve (10:62). 157
156F
Narrated from Mudh and Ubada ibn al-S. mit by al-Tirmidh (h. asan s. ah. h. ) and Ibn H. ibbn (2:338
#577), Ah. mad in the Musnad and his son Abd Allh in Zawid al-Musnad (5:328), al-T. abarn in al-Kabr
(20:167-168), and Ab Nuaym in the H. ilya (1985 ed. 2:131). One of Ubdas versions replaces the
Martyrs with the S. iddqn.
156
Narrated from Ab Umma by al-T. abarn in al-Kabr (8:112 #7527) and Musnad al-Shmiyyn (2:10)
with a good chain according to al-Haytham (10:277).
157
A mass-transmitted (mutawtir) h. adth narrated from [1] Ab Hurayra by Ibn H. ibbn (2:332-334 #573
isnd s. ah. h. ) and al-Nas in al-Sunan al-Kubr (6:362 #11153), al-T. abar in his Tafsr (11:132), and alMundhir in al-Targhb (4:20); [2] Ab al-Dard by al-T. abarn with a fair chain according to al-Mundhir;
[3] Amr ibn Abasa al-Sulam with a chain of narrators considered trustworthy according to al-Haytham
(cf. 10:276-277, 10:77); [4] Umar by Ab Dwd with a chain of sound narrators, Ab Nuaym in the
155
53
The Yemeni Companion Ab Mlik al-Ashar narrated that one day, when the Prophet
finished his prayer, he turned to face the people and said: People! Listen to this, understand
it, and know it. Allh has servants who are neither Prophets nor martyrs and whom the Prophets and martyrs yearn to resemble due to their seat and proximity in relation to Allh. One of
the Bedouin Arabs who came from among the most isolated of people twisted his hand at the
Prophet and said: Messenger of Allh! People from humankind who are neither Prophets
nor martyrs and yet the Prophets and the martyrs yearn to be like them due to their seat and
proximity in relation to Allh? Describe them for us! The face of the Prophet showed
delight at the question and he said: They are of the strangers from here and there. They frequent this tribe or that without belonging to any of them. They do not have family connections
with each other. They love one another for the sake of Allh. They are of pure intent towards
one another. On the Day of Resurrection Allh shall place for them pedestals of light upon
which He shall seat them, and He will turn their faces and clothes into light. On the Day of Resurrection the people will be terrified but not those. They are the Friends of Allh upon
whom fear comes not, nor do they grieve (10:62). 158
157F

H. ilya (1985 ed. 1:5) with a good chain as per al-Arnat. , and al-T. abar in his Tafsr (11:132); [5] Ibn
Umar by al-H. kim (4:170-171 s.ah.h., confirmed by al-Dhahab); [6] Ab Umma by al-T. abarn with a
good chain according to al-Mundhir (4:20) and al-Haytam (10:277); Ibn Askir, Ibn Ab al-Duny in
al-Ikhwn, Ibn Ab H. tim, and Ibn Mardyah; [7] Mudh by al-Tirmidh as already cited above; [8] Ibn
Masd and [9] Ab al-Dardas stated by al-Tirmidh above; [10] Ab Mlik al-Ashar (next h. adth).
158
Narrated from Ab Mlik al-Ashar by Ah. mad, al-T. abarn, and Ab Yal with a chain of trustworthy narrators [except for Shahr ibn H. awshab who is mostly reliable]; also by al-Baghaw in Sharh. alSunna (13:50 #3464) and al-T. abar in his Tafsr (11:132)].
54
55
57
The Heartland of Islm Is Shm
^]<<]<<<<<^]<
9. The Yemenite Companion Salama ibn al-Nufayl al-H.ad.ram al-Targhim al-Sakn narrated that the Prophet said: The heartland of the Abode of Islm is Syro-Palestine
(uqru dr al-islmi bil-Shm). 159 Salama moved there and died there.
158F

A fuller version states that Salama (in Ah.mad) or an unnamed man (in al-Nas) came to
the Prophet and said: I have fattened the horses and laid down arms, for war has rested
its burdens and there is no more fighting. The Prophet said: Now has fighting come!
There will not cease to be a group in my Community that will remain victorious over all
people. Allh will cause the hearts of some to go astray (yuzghu Allhu qulba aqwm)
and those [the former] will fight them and receive from them His sustenance until His command comes to pass while they are in that state. Lo! Truly, the heartland of the Believers is
Syro-Palestine (uqr dr al-muminn al-Shm)! Immense good will remain tied to the forelocks of horses until the Day of Rising! 160
159 F
Narrated from Salama ibn Nufayl by al-T. abarn in al-Kabr (7:53 #6358) with a chain of trustworthy
narrators cf. al-Haytham (10:60), a fair h. adth according to al-Suyt. in al-Jmi al-S. aghr (#5444).
Narrated with good chains from Salama by Ah. mad (28:164-166 #16965 isnd h. asan), al-Nas, Ibn
Sad (7:427-428), Ibn Ab s. im in al-h. d (5:83 #2625), and others (see next note); al-Irbd. ibn Sriya
and al-Nuwws ibn Samn by Ibn Askir (1:70, 105) and al-Nuwws by Ibn H. ibbn (16:296-297 #7307).
159
160
57
Some versions add that the Prophet said, with his back to Yemen: and I find the
breath of the Merciful coming from over there [i.e. Yemen]. 161 The Ulema saw in the
latter narration a reference to Uways al-Qaran while Ibn Qutayba, Ibn Frak, and others
explained the term the Mercifuls nafas to mean his rescuing wind. 162 It is related that
when Haram ibn H
. ayyn asked Uways al-Qaran: Where do you advise me to go? Uways
replied: To Syro-Palestine! Haram asked: How is ones livelihood there? Uways said:
Fie to such hearts! Doubt has mixed into them and admonition is wasted on them. 163
160F
16F
162F
Imm Ibn Abd al-Salm said in his book Targhb Ahl al-Islm f Sukn al-Shm
(The Encouragement of All Muslims to Dwell in Syro-Palestine): In this [Salamas]
h.adth the Prophet informed us of the apostasy that would take place on the part of
those whose hearts Allh would cause to go astray, and the fighting against the apostates. In his telling us about residing in Syro-Palestine there is a sign that to live there
consists in waging war for His sake, and news that Syro-Palestine shall remain a fortified
borderline city until the Day of Resurrection. We have witnessed this, for its outer borders
are permanent front lines. 164 Ibn Abd al-Salm lived in the time of the Crusades and
died in the year 660.
163F
10. Another Yemenite Companion who lived and died in Syro-Palestine, Ab Umma al-
Bhil, narrated that the Prophet said: Allh made me face Syro-Palestine with my back
to Yemen and said: Muh.ammad! I have made the region behind you a help (madad) for
you and that facing you an immunity (is.ma) and sustenance (rizq) for you. Then he
said: By the One in Whose Hand is my soul! Allh shall never cease to increase Islm
and its people, nor cease to take away shirk and its people, until a traveller can go safely
between the two puddles (al-nut.fatayn) [the Arabian Gulf and the Mediterranean], fearing
nothing but an unjust ruler. By the One in Whose Hand is my soul! This Religion shall
most certainly reach everywhere the night sets [i.e. the farthest ends of the West]. 165
164F
Narrated from Salama ibn Nufayl by al-Bukhr in his Trkh al-Kabr (4:70-71 #1990), al-Bazzr
(9:150 #3702), and al-T. abarn in al-Kabr (7:52 #6358); also narrated as a stand-alone h. adth with the
words your Lord instead of the Merciful from Ab Hurayra by Ah. mad with a strong chain and alT. abarn in Musnad al-Shmiyyn (2:149 #1083) and al-Awsat. (5:57 #4661) with a chain of trustworthy
narrators per al-Haytham (10:56) and Ibn Ab s. im in al-h. d wa al-Mathn (4:263).
162
Cf. Ibn Qutayba, Tawl Mukhtalaf al-H. adth (1972 ed. p. 212=1995 Dr al-Fikr ed. p. 195) and Ibn
Frak, Mushkil al-H. adth wa Baynuh (1985 ed. p. 198).
163
Cited by al-Munw in Fayd. al-Qadr (4:170-171).
164
165
Narrated from Ab Umma by Ab Nuaym with an impeccably sound chain of trustworthy narrators
through Imm al-Nasaw in the H. ilya (1985 ed. 6:107 gharb), al-T. abarn in al-Kabr (8:170-171 #7642)
and Musnad al-Shmiyyn (2:26) with a different, very weak chain cf. al-Haytham (10:60), and Ibn Askir
(1:392-393) with their two chains and two more chains, one of them mursal cf. al-Samn, al-Tah. br f alMujam al-Kabr (1:581) and Fad. il al-Shm (p. 45-46 #17), al-Suyt. , Ziydat al-Jmi (#1242).
161
58
Abd al-Rah.mn ibn Yazd al-Azd al-Drn asked the Tbi Ab Sallm Mamt.r alH.abash: What caused you to move from H.ims. to Damascus? Ab Sallm replied: By
Allh! You are the first Arab to ask me this question. I have heard that blessing is doubled in
it. 166 Among the Companions from whom Ab Sallm narrated is Ab Umma al-Bhil.
Similarly, Ab al-Dard lived in H.ims. when he first emigrated to Syro-Palestine then moved
to Damascus on Umars order. 167
165F
16F

-

Narrated by Ibn Askir (1:251) with four chains, one of them through Ibn Sad (7:445), al-Raba
(original ed. p. 21 #37), and al-Samn with a different chain in Fad. il al-Shm (p. 54 #27).
167
Narrated by al-H. akm al-Tirmidh. in Nawdir al-Us. l, Ibn Askir (47:139), and al-Bayhaq in
Shuab al-mn (7:397 #10736).
166
59
60
The Invicible Group Is in Shm
^]<<<<]<<^]
11. Muwiya narrated that the Prophet said: A party of my Community will remain in
firm adherence to the Divine command, unharmed by those who betray or desert or oppose
them, until the coming of the order of Allh, while they are victorious over all people. Mlik
ibn Yakhmir al-Saksak stood up and said: Commander of the Believers! I heard Mudh
ibn Jabal say: They are the people of Syro-Palestine. 168 The Prophets words in this
h.adth are mass-transmitted (mutawtir).
167F

Another version narrated from Jbir, and Imrn ibn H.us.ayn states that the Prophet
said: A party of my Community will not cease to fight, standing for truth, and have the
upper hand until the end of time while a version of disputed validity from Anas adds that
the Prophet was motioning toward Syro-Palestine (wa awmaa biyadihi il al-Shm). 169
168F
Another version narrated from the promisee of Paradise, Sad ibn Ab Waqqs., states
that the Prophet said: The people of the West (ahl al-gharb, ahl al-maghrib) will not
cease to be victorious, standing for truth, until the Final Hour rises. 170
169F

Narrated from (1) Muwiya by al-Bukhr and Ah. mad (Arnat. ed. 28:128-129 #16932 isnd s. ah. h. )
as well as (2) al-Mughra ibn Shuba, (3) Jbir ibn Samura, (4) Mudh ibn Jabal, (5) Jbir ibn Abd Allh.,
(6) Zayd ibn Arqam, (7) Ab Umma, (8) Umar, (9) Ab Hurayra, (10) Murrat al-Bahaw, (11)
Shurah. bl ibn al-Simt. , (12) Uqba ibn mir, (13) Thawbn, (14) Sad ibn Ab Waqqs. , (15) Salama ibn
Nufayl, (16) Imrn ibn H. us. ayn, (17) Abd Allh ibn H. awla, (18) Abd Allh ibn Umar, (19) Zayd ibn
Thbit, (20) Abd Allh ibn Amr, and (21) Qurra ibn Iys cf. al-Kattn, Naz. m al-Mutanthir (#145).
169
Narrated from Jbir by Muslim, Ah. mad, and Ab Dwd; from Imrn by Ah. mad; and from Anas by
Ibn Qni in Mujam al-S. ah. ba (p. 14) and Ibn Askir but al-Bukhr declared the version through Anas
rejected and mistaken (munkar khat. a) as reported by al-Tirmidh in his Ilal although both al-Samn
and Ibn Abd al-Hd narrate it in their Fad. il al-Shm.
170
Narrated from Sad ibn Ab Waqqs. by Muslim, Ab Yal (2:118), al-T. abarn and others cf. n. 176.
168
61

There are several glosses for the people of the West, the strongest being the explicit reference of Mudh ibn Jabal to the people of Syro-Palestine.
Shaykh al-Islm al-Nawaw said:
Ibn al-Madn said that [it is read al-gharab so that] the people of al-gharab are the
Arabs and al-gharab refers to the very large pail (al-dalaw), as they are known to use it.
Others said that al-gharb denotes the West of the earth. Mudh ibn Jabal said: It is
Shm and, in another narration: The people of al-Shm. Another narration says Bayt
al-Maqdis. 171 It is also said that it refers to the people of Shm and whatever lies beyond
it. Al-Qd. Iyd. said: It is said that ahl al-gharb denotes the people of hardship and
long-suffering, as the gharb of anything is its utmost (h.add). 172
Imm al-Qurt.ub said:
170F
17F
The beginning of the West in relation to the Prophets city is al-Shm and its end the
continental far-Western tip of the earth, all that lies in between being the Occident (almaghrib). So then, is what is meant by ahl al-gharb, the entire West, or its beginning?
Both are possible. Ab Bakr al-T.urt.sh said in an epistle he sent to the farthest part of
Morocco: Allh knows best whether the Prophet meant you by this h.adth or whether
he meant the people of North Africa and Andalusia (ahl al-maghrib) as a whole, because
of their staunch adherence to the Sunna and the Congregation, their exemption from
innovations in the Religion, and their strict following in the steps of the pious Salaf. 173
172F
Ibn Ab H.ujja said:

It refers to the wise scholars of knowledge (al-ulam), as al-ghar(a)b homonymously
denotes a huge pail, or the place where the sun sets, or the abundant shedding of tears.
Therefore, the meaning of the people of al-gharb shall not cease etc. is: the people that
shed tears of humble Godwariness knowing Allh and His rulings, shall not cease to be
victorious.
Al-Qurt.ub cited the preceding paragraph and commented:
This interpretation is confirmed by the Prophets h.adth: He for whom Allh desires great good, He grants him (superlative) understanding in the Religion. There will not
cease to be among the Muslims a party who will fight on the side of truth and remain
victorious over those who oppose them until the Day of Resurrection. 174 The latter narration literally ties the first part with the last. Allh knows best. 175
173F
174F
Al-Suyt. said he lived in Egypt:

What supports the view that by gharb is meant the West of the earth is the narration of
Abd ibn H.umayd and Baq ibn Makhlad with the wording: The people of the Occident
171
Narrated from Ab Umma by Ah. mad and al-T. abarn
172
Al-Nawaw, Sharh. S. ah. h. Muslim (1972 ed. 13:68).
173
In al-Suyt. , al-Dbj al S. ah. h. Muslim (4:514).
174
Narrated from Muwiya by al-Bukhr and Muslim as
175
in al-Awsat. cf. Fath. al-Br (1959 ed. 13:295).
well as from Ab Hurayra and Ibn Abbs.

Al-Qurt. ub, Tafsr, verse Of every troop of them, a party only should go forth, that they (who
are left behind) may gain sound knowledge in religion, and that they may warn their folk when
they return to them, so that they may beware (9:122).
62

(ahl al-maghrib) will not cease to be victorious 176 and al-Draqut.ns narration: A party
in my Community will not cease to be victorious, standing for truth in the Occident (flmaghrib) until the Final Hour rises. It would not be far-fetched to say that by the
Occident, Egypt is meant, since all include it among the Western parts. 177
Ibn H
. ajar said:
It is also said that by ahl al-gharb are meant the people of strength and striving in
jihd. It is possible to put together the reports and say that the people to which they
refer shall be in Bayt al-Maqdis, which is part of Shm, use the pail for watering, and possess fighting strength against the enemy as well as zeal and intensity. 178
Nearly all these meanings were cited for ahl al-gharb by the lexicographers. 179 Ibn H
. azm
came up with the odd view that those meant by this h.adth are the Christians then the rabble
of Syria and Egypt who shall cause dissension and dominate Islm until the Day of Judgment 180 while Imm al-Tirmidh narrated from Imm al-Bukhr that Al ibn al-Madn said:
They [the victorious group] are the learned h.adth authorities (as.h.b al-h.adth).
Narrated from Sad ibn Ab Waqqs. by Ab Awna with three strong chains in his Musnad (4:508509 #7510-7511), Baq ibn Makhlad in his Musnad, and al-Draqut. n in his Fawid, all with the same
route through Hushaym as Muslim in his S. ah. h. cf. Ibn al-Zayyt, al-Tashawwuf (p. 31-32) I could not
find the wording in the Musnad of Abd ibn H. umayd and his narration (p. 115) from Muwiya states:
People of Shm! Al-Ans. r [Zayd ibn Arqam] narrated to me that the Prophet said: A party in my
Community will not cease to stand for truth until the coming of the Order of Allh, and truly I consider
that that party is you, people of Shm! Baq ibn Makhlad ibn Yazd, Ab Abd al-Rah. mn al-Qurt. ub alAndalus, the pious ascetic and worshipful h. adth Master and student of Yah. y ibn Yah. y al-Layth,
compiled a Tafsr and a Musnad in which he narrated from 1,300 Companions according to fiqh subheadings.
177
Al-Suyt. , al-Dbj al S. ah. h. Muslim (4:514).
178
Ibn H. ajar, Fath. al-Br (1959 ed. 13:295).
179
Cf. al-Fayrzbd in al-Qms al-Muht. , Ibn al-Athr in al-Nihya, and Ibn Manz. r in Lisn al-Arab.
180
Ibn H. azm, al-Risla al-Bhira (p. 54-56 38-43).
176
63
64
Goodness Ends Except in Shm
^]<<<<<c<<~]<<]
12. The Prophet also said: When the people of Syro-Palestine become corrupt, no goodness will be left among you! [Yet] there will not cease to be a group in my Community
that will remain victorious over all people; those who betray or desert them cannot harm
them in the least; and so until the Final Hour rises. 181
180F

Another report states that the Prophet said: Goodness is ten parts, nine in SyroPalestine and one in the remaining countries; and evil is ten parts, one in Syro-Palestine
and nine in the remaining countries. When the people of Syro-Palestine become corrupt,
no goodness will be left in you. 182 Another version attributes this h.adth to Ibn Masd. 183
18F
182F

181
Narrated from Qurra ibn Iys by al-Tirmidh (h.asan s.ah.h.), Ah. mad with three sound chains, Ibn Ab
s. im in al-h. d (2:333), al-T. aylis (2:145 #1076), al-Baghaw in Sharh. al-Sunna (14:208), Ibn H. ibbn
(16:292-293 #7302-7303) with two sound chains according to al-Arnat. , al-T. abarn in al-Kabr (19:27),
Ab Nuaym in H. ilyat al-Awliy (1985 ed. 7:230-231), al-Ryn in his Musnad (2:128), and al-Khat. b
in Trkh Baghdd (8:417, 10:182), the last five without the second part. The second part is massnarrated (mutawtir). Also narrated in the Fad. il al-Shm of al-Samn (p. 35 #4) and Muh. ammad ibn
Abd al-Hd (p. 35 #9).
182
Narrated from Abd Allh ibn Amr by al-Khat. b in al-Muttafaq wal-Muftaraq, Ibn Askir (1:143,
1:154), and al-Samn in his Fad. il (p. 37), all with a mursal chain because Makh. l did not meet Abd
Allh. ibn Amr but Ibn Askir (1:157) also narrates it through a different chain. Ibn Abd al-Salm cites
it in Targhb Ahl al-Islm (p. 22-23) and Yqt in Mujam al-Buldn (3:312). Cf. Mishkat in al-Qrs
Mirqt (#6292). A weak version of the first wording in the Fad. il al-Shm of the two h. adth Masters
al-Raba and al-Samn has When the people of Syro-Palestine are destroyed.
183
Narrated mawqf from Ibn Masd by al-H. kim (4:505=1990 ed. 4:550) who said its chain is sound
al-Dhahab concurred , al-T. abarn in al-Kabr (9:177), and Ah. mad in Fad. il al-S. ah. ba (2:897-898),
the latter two with chains containing Abd Allh ibn D. irr who is weak as cf. al-Haytham (10:60), and
Ibn Askir. Cited by Muh. ammad ibn Abd al-Hd cites it in his Fad. il al-Shm (p. 59).
65
66
^q<<ê<<^]
Perpetual Jihd
13. The Prophet said: The people of Syro-Palestine, their spouses, offspring, and male
and female servants are garrisoned for the sake of Allh (murbit.n). Whoever takes up
residence in one of the cities of Syro-Palestine, he is in a garrison-post or borderline city
and he is a mujhid. 184 Ibn Abd al-Salm said of Syro-Palestine: Its outer borders are
permanent front lines. 185
183F
184F

- -

The Prophet also said: Being garrisoned for one day in the way of Allh is better
than the entire world and all it contains, 186 better than one thousand days otherwise, 187
and better than fasting and praying for one month. 188!
185F
186F
187F
184
Narrated from Ab al-Dard through Ab Mut. Muwiya ibn Yah. y from Art. aa ibn al-Mundhir
from someone unnamed from Ab al-Dard by Ibn Askir (1:282, 58:206) and al-T. abarn, the rest
being trustworthy cf. al-Haytham (10:59-60), Art. aa being trustworthy and Mut. fair cf. al-Mundhir in
al-Targhb (1997 ed. 4:32 = 1994 ed. 4:106 #4514). The h. adth is confirmed by Ibn Askirs additional
fair chain both in the Trkh (1:283) and in Taziyat al-Muslim (p. 75) from Sad al-Bajal from Shahr ibn
H. awshab (cf. n. 257) from Ab al-Dard and by all the h. adths that mention battles in this volume.
185
186
Narrated from Sahl ibn Sad al-Sid by al-Bukhr and Ah. mad.
187
Narrated from Uthmn ibn Affn by al-Nas and Ah. mad with a fair chain.
188
Narrated from Salmn by Muslim, al-Tirmidh, and Ah. mad and from Abd Allh ibn Amr ibn al-s.
by Ah. mad. Another version states better than one thousand years of worship including fasting and
praying nights but this is narrated from Ubay ibn Kab by Ibn Mjah with a very weak chain.
67

He also said: The one waiting for the next prayer after finishing praying is like a
cavalryman hard on his mount. The angels invoke blessings upon him as long as he neither
breaks his ablution nor leaves his place, and he is in the greatest soldiery (wahuwa fil-ribt.
al-akbar) 189 and Lo! I will tell you through what Allh erases sins and raises degrees: perfect ablution in rough conditions, footsteps to the mosques, and waiting for the next prayer
after finishing praying. This is true ribt.. This is true ribt.. This is true ribt.! 190
18F
189F
189
Narrated
190
from Ab Hurayra by Ah. mad with a fair chain.

Narrated from Ab Hurayra by Muslim, Mlik, and Ah. mad.
68
14. The Prophet is also related to say: A party of my Community will not cease to fight at
the gates of Damascus and its surroundings, and at the gates of Bayt al-Maqdis and its
surroundings. The betrayal or desertion of whoever deserts them will not harm them in
the least. They will remain victorious, standing for truth, until the Final Hour rises. 191

Imm al-Nawaw explained the term the Final Hour to mean the spread of the wind
[that takes away the lives of the Believers]. 192
19F
Narrated from Ab Hurayra by Ab Yal (11:302 #6417), al-T. abarn in al-Awsat. (1:19-20 #47),
Tammm al-Rz in al-Fawid (2:289-290 #1773), and Ibn Askir (1:254-256, 55:25) with four chains,
all three of them through al-Wald ibn Abbd who is unknown cf. al-Haytham (7:288, 10:60-61) and
Ibn H. ajar, Lisn (6:223 #785). Ibn Ad in al-Kmil (7:84) stated that this h. adth is narrated only through
him cf. al-Dhahab, Mzn. The h. adth is therefore weak with this chain and wording but not too weak since
Ibn H. ajar adduces it in the Fath. (13:295), Ibn H. ibbn includes Ibn Abbd in his Thiqt (7:551 #11426),
Ibn Askir (1:257) adduces a fifth chain without Ibn Abbd, and it is confirmed by h. adth #12 and masstransmitted with the wording A party of my Community shall not cease to remain victorious, standing for
truth, until the Final Hour cf. al-Kattn, Naz. m (p. 141). Muh. ammad ibn Abd al-Hd cites it in his
Fad. il al-Shm (p. 38).
192
In Sharh. S. ah. h. Muslim (1972 ed. 13:66).
191
69
70
^]<<^
The Capital of Belief
15. The Prophet said: The people of Syro-Palestine are the whip of Allh on earth (sawt.
Allh fil-ard.). He punishes through them whomever He wishes however He wishes. It is
forbidden for its hypocrites to hold sway over its believers (wah.arm al munfiqhim an
yaz.har al muminhim) and to die other than by fear or spite. 193
192F

The h.adth is reinforced by the reports When the people of Syro-Palestine become
corrupt (#12) and The heartland of the Abode of Islm is Syro-Palestine (#9). 194
193F
16. The Prophet said: As I was sleeping I saw the Column of the Book being carried away
from under my head. I feared lest it would be taken away, so I followed it with my eyes
and saw that it was being planted in Syro-Palestine. Verily, belief in the time of dissensions will be in Syro-Palestine. 195 The Prophet repeated three times: When the dissen194F
Narrated from Khuraym ibn Ftik al-Asad by al-T. abarn in al-Kabr (4:209 #4163) and Ibn Askir
(1:284-285); also mawqf from Khuraym himself by Ah. mad in his Musnad (Arnat. ed. 25:467-468
#16065 d. af =Shkir-Zayn ed. 12:438 #16010 isnd h. asan), Ibn Ab s. im in al-h. d wal-Mathn
(2:288), and Ibn Askir (1:285-286) cf. al-Samn and Ibn Abd al-Hd, Fad. il al-Shm (p. 45, p. 34).
Al-Suyt. declares it s. ah. h. in al-Jmi al-S. aghr (#2766) while al-Mundhir in al-Targhb (4:107 #4517
=4:32-33 #4682) and al-Haytham (10:60) said both its chains whether marf or mawqf are through
trustworthy narrators. Muh. ammad ibn Abd al-Hd cites it marf in his Fad. il al-Shm (p. 34). AlArnat. defends his grading of d. af by citing Ibn H. ajars phrase on Ayyb ibn Maysara ibn H. albas alJabaln al-Dimashq in Lisn al-Mzn (1:489): I saw that he narrates what might be rejected (raaytu
lahu m yunkar) but Ibn H. ibbn includes him in his Thiqt (4:27-28), citing this report; no
discreditation is reported from him by al-Bukhr in al-Trkh al-Kabr (1:421) nor by Ibn Ab H. tim in
al-Jarh. wal-Tadl (2:257); nor do Ibn Ad and al-Dhahab cite him in their compilations of weak narrators; and the same Arnat. accepts Ayybs reports as fair in his edition of Ibn H. ibbns S. ah. h. (3:230 n.1)!
194
It would also be reinforced by the report, The Hour shall not rise before every nation is first presided
by its hypocrites except that it is narrated from Ibn Masd by al-Bazzr (4:265 #1434) and al-T. abarn
with a very weak chain cf. al-Haytham (7:328).
195
Narrated from Ab al-Dard by Ah. mad with a chain whose narrators are all the men of the S. ah. h. , alBazzr with a sound chain cf. al-Haytham (7:289, 10:57-58) and al-Mundhir in al-Targhb (1997 ed.
4:31) , al-T. abarn in al-Kabr and al-Awsat. , cf. al-Samn in Fad. il al-Shm (p. 41-42 #12); from
193
71
sions take place, belief shall be in Syro-Palestine. One version states: Safety will be in
Syro-Palestine. 196
195F
17. The Prophet said: I saw on the night that I was taken on a Night-Journey a white
column resembling a pearl, which the angels were carrying. I said to them: What are you
carrying? They replied: The Column of the Book, we have been ordered to place it in
Syro-Palestine. Later, in my sleep, I saw that the Column of the Book was snatched away
from under my headrest (wisdat). I began to fear lest Allh the Almighty had abandoned
the people of the earth. My eyes followed where it went. It was a brilliant light in front of
me. Then I saw it was placed in Syro-Palestine. Abd Allh ibn H.awla said: Messenger
of Allh, choose for me (where I should go). The Prophet said: alayka bi al-shm You
must go to Syro-Palestine! 197 (This is part of the same narration as h.adth #6.)
196F

Ab Umma by al-T. abarn in al-Kabr, Ab Nuaym in the H. ilya (6:98), and Ibn Askir both are
cited by Muh. ammad ibn Abd al-Hd in Fad. il al-Shm (p. 28, 30) from Amr ibn al-s. by Ah. mad,
and from Abd Allh ibn Amr ibn al-s. by al-H. kim (4:509=1990 ed. 4:555 s. ah. h. per the criteria of
al-Bukhr and Muslim, al-Dhahab concurring), and al-Samn in his Fad. il (p. 44).
196
Narrated from Abd Allh ibn Amr by al-T. abarn in al-Kabr and al-Awsat. cf. Muh. ammad ibn Abd
al-Hd in Fad. il al-Shm (p. 29). Al-Haytham (10:58) said the men in its chain are those of sound h. adth
except for Ibn Laha (see n. 139).
197
Narrated from Ab al-Dard by al-Bazzr and from Abd Allh ibn H. awla by al-T. abarn in al-Awsat.
(cited by Muh. ammad ibn Abd al-Hd in Fad. il al-Shm p. 31) and Musnad al-Shmiyyn (1:345
#601), all with trustworthy narrators cf. al-Haytham (7:289, 10:58) and Ibn H. ajar in the Fath. (12:403
h. asan), and without the last segment from Amr ibn al-s. by Ah. mad with a weak chain cf. al-Haytham
(10:57).
72
It is also related that the Prophet said: Prophethood descended upon me from/in
three places: Makka, Madna, and Shm. Once it is brought out from any of them, it shall
never return to it thenceforth. 198 Another version states: The Qurn was revealed in
three places: Makka, al-Madna, and Syro-Palestine. 199 Ibn Kathr said: Al-Wald ibn
Muslim said that Syro-Palestine here means Jerusalem (Bayt al-Maqdis) but it is better
to say that it means Tabk. 200
197F
198F
19F
Narrated from Ab Umma by al-H. kim (4:510=1990 ed. 4:555 s. ah. h. but al-Dhahab said no) and alKhat. b in Md. ih. Awhm al-Jam wal-Tafrq (2:249-250 #306) and mursal from Khlid ibn Madn by
Ab Dwd in al-Marsl as cited by al-Mundhir in al-Targhb (4:106 #4513=4:32 #4678) and from
Art. aa ibn al-Mundhir by Nuaym ibn H. ammd in the Fitan (1:119 #277).
199
Narrated from Ab Umma by al-T. abarn in al-Kabr (8:171 #7717) with a weak chain as indicated
by al-Haytham (7:157), Ibn Askir, and al-Samn in Fad. il al-Shm (p. 40-41 #11).
200
Ibn Kathr, Tafsr (3:54).
198
73
74
Damascus, Fortress and Rallying-Place
<]
< < < <
18. The Prophet said: The rallying-place (fust.t.) of the Muslims on the day of Armageddon
(yawm al-malh.ama) is in al-Ght.a (the Oasis), next to a city called Damascus which is
among the best of the cities of al- Syro-Palestine. 201
20F

Another version states: Syro-Palestine will be conquered at your hands. When you are
given the choice for your residence, you must go to a city called Damascus (Dimashq).
Truly, it will be the refuge (maqil) of the Muslims from the slaughters and its rallyingplace is part of it, in a land called al-Ght.a. 202 One version states: Damascus, which is
the best abode for the Muslims on that day. 203 Al-As.ma related from Ab Amr Ibn alAl: The beauties of the world are three: the Abulla river [in al-Bas.ra], the Ght.a oasis
of Damascus, and Samarqand while Muh.ammad ibn Ibrhm al-Jurjn said: Among
the wonders of the world are three: the mosque of Damascus, the lighthouse of Alexandria, and the sustenance of the S.fs. 204
201F
20F
203F
19. The Prophet also said: Count six events that will closely precede the Final Hour: [1]
my death; [2] the conquest of Bayt al-Qudus (Jerusalem); [3] two deaths in my Community that will decimate them like the curls on the backs of sheep; [4] a strife within my
Community and he emphasized its devastation; [5] money will be abundant among you
to the point that a man shall be given one hundred dinars and scorn it; [6] a truce will take
place between you and the pale-faced ones (ban al-as.far) after which they will march
Narrated from Ab al-Dard with sound chains by Ab Dwd, Ah. mad both in the Musnad (36:56
#21725 isnd s. ah. h. ) and Fad. il al-S. ah.ba (2:899), al-Bazzr (7:177), al-T. abarn in al-Awsat. (3:296)
and Musnad al-Shmiyyn (1:335), Ibn Askir (1:103-104), al-H. kim (4:486=1990 ed. 4:532) who declared its chain sound while al-Dhahab concurred cf. al-Mundhir in al-Targhb (4:63=4:107 #4518) and
Muh. ammad ibn Abd al-Hd in Fad. il al-Shm (p. 45 and 48-49). Also narrated mursal from Makh. l
by Ab Dwd.
202
Narrated from an unnamed Companion by Ah. mad with weak chains because of Ibn Ab Maryam cf. alHaytham (7:289, 10:57) and Ibn al-Jawz, al-Ilal al-Mutanhiya (1:307 #492). Cited by Muh. ammad
ibn Abd al-Hd in Fad. il al-Shm (p. 49).
203
Narrated from Ab al-Dard by al-H. kim (4:486=1990 ed. 4:532 s. ah. h. , al-Dhahab concurring).
204
Both narrated by al-Samn in Fad. il al-Shm (p. 56-57).
201
75
and cover a distance of eighty stops, under each stop twelve thousand of them. The
rallying-place (fust.t.) of the Muslims on that day is in a land called al-Ght.a, in a city
called Damascus. 205

20. The Prophet was also related to say: The fortress (maqal) of the Muslims at the time
of the great battles <that shall take place in the depth of Antioch> will be in Damascus,
their fortress against the anti-Christ (al-dajjl) will be Bayt al-Maqdis <and their fortress
against Gog and Magog (Yajj wa Majj) will be Bayt al-T.r>. 206
205F
Narrated from Awf ibn Mlik by Ah. mad (39:411-412 #23985 isnd s. ah. h. al shart. Muslim), alBazzr (7:176-177 #2742), al-T. abarn in al-Kabr (18:42) with a good chain according to Ibn Abd alHd (p. 46-47), and others.
206
Narrated from al-H. usayn ibn Al ibn Ab T. lib from Al through al-Awz by Ab Nuaym in the
H. ilya (1997 ed. 6:157 #8141), from Kab al-Ah. br by Nuaym ibn H. ammd in the Fitan (2:563 #1576
except bracketed segments), and mursal from the Tbi Ab al-Z. hiriyya H. udayr ibn Kurayb by Ibn
Ab Shayba (4:217, 6:409). Ab al-Z. hiriyya is trustworthy (thiqa) as stated in al-Arnat. and Marfs
Tah. rr (1:256 #1153).
205
76

21. Related to the above are Ab Dwds maqt. reports from the Tbin that the Prophet
said: The Byzantines will cut through Syro-Palestine for forty days, 207 and none but
Damascus and Ammn will repel them 208; and One of the foreign kings will dominate all
the cities except Damascus. 209
206F
207 F
208F

22. The Prophet said: When the great battles take place, an army of foreign clients (al-
mawl) will come out of Damascus, the noblest of the Arabs in cavalry and most skillful
in weaponry. Through them will Allh support the Religion. 210
209F
207
I.e. the duration of the reign of the Dajjl cf. H. adths #030, 33, and 41.
208
Narrated maqt. from Makh. l by Ab Dwd with a passable chain.
209
Narrated maqt. from Ab al-Ayas Abd al-Rah. mn ibn Sulaymn by Ab Dwd and Nuaym in
the Fitan (2:438) with a passable chain.
210
Narrated from Ab Hurayra by al-T. abarn in Musnad al-Shmiyyn (2:414), al-H. kim (4:548=1990
ed. 4:591 isnd s. ah. h. , al-Dhahab concurring), Nuaym ibn H. ammd in al-Fitan (2:474, 2:498), and
without mention of Damascus Ibn Mjah. Al-Bs. r in Mis. bh. al-Zujja (4:206) avered that the chain is
only fair (h. asan) because of Uthmn ibn Ab al-tika. Ibn Ab al-tika is weak as a unique source for
uncorroborated reports according to al-Arnat. and Marf in al-Tah. rr (2:439 #4483) but Ibn H. ajar cites
it in the Fath. (6:278) and therefore tends to concur with al-Bs. r.
77

The Mawl are at the same time foreign clients and yet the noblest of the Arabs because
of their sincerity and truthfulness in Islm so that their hearts are Arab even if their tongues
are foreign. This is elucidated by the supplication of the Prophet : O Allh! May I not live
to see a time or: may you all not live to see a time in which the learned will be ignored and
the forbearing will inspire no shame! Their hearts will be the hearts of foreigners or dumb beasts
(al-ajim) and their tongues the tongues of Arabs. 211 This report is strengthened by the
narration from Abd Allh ibn Amr ibn al-s. that the Prophet said: A time will certainly
dawn on the people when their hearts will be the hearts of foreigners or dumb beasts. Abd
Allh said: What are the hearts of foreigners or dumb beasts? The Prophet replied: Love
of the world! Their way of life will be that of [pre-Islamic] desert Arabs: the wealth they have
they will consider a bane to spend on jihad and a financial loss to spend on zakt. 212
210F
21F

211
Narrated from Sahl ibn Sad by Ah. mad, al-Ryn in his Musnad (2:234 #1117), Ibn Abd al-H. akam
in Futh. Mis. r (p. 275), and al-Dn in al-Sunan al-Wrida fl-Fitan (3:527 #221), all with a weak chain
cf. al-Haytham (1:183) through Ibn Laha from Jaml al-Aslam whom some said is unknown although
Ibn H. ibbn included him in his Thiqt cf. Ibn H. ajar, Tajl al-Manfaa; it is narrated with a different chain
from Ab Hurayra by al-H. kim (4:510=1990 ed. 4:555 s. ah. h. , al-Dhahab concurring) and al-Bayhaq in
Shuab al-mn (6:146 #7740) also through Amr ibn al-H. rith from Jaml. Ibn Ab H. tim said in his Ilal
(2:264 #2288 and 2:416 #2755): My father said: This is the s. ah. h. version, because Amr memorizes
more than Ibn Laha and is more meticulous. In al-Bayhaq: al-ajim means dumb beasts.
212
Narrated from Abd Allh. ibn Amr by al-T. abarn in al-Kabr cf. al-Haytham (3:65).
78

Another report from Abd Allh ibn Amr himself states: A time will dawn on the
people in which their hearts will be the hearts of foreigners or dumb beasts. The sustenance Allh bestows on them they will spend on animals. They will consider almsgiving a financial loss and jihad a harm. 213
21F
Narrated mawqf from Abd Allh ibn Amr ibn al-s. by al-H. rith in his Musnad (1:386 #289).
79
213
Mass Migrations and the Pious
^}]<<^<<^]<<q^
23. The Prophet said: A huge fire will issue from H. ad.ramawt or: from the direction of
the sea of H.ad.ramawt before the Day of Resurrection, which will cause a great movement of people. They said: O Messenger of Allh! What do you order us to do at that
time? He said: You must go to Syro-Palestine. 214
213F

24. Muwiya ibn H.ayda asked the Prophet : Messenger of Allh, where do you order me
to go? The Prophet replied: There! And he gestured with his hand toward SyroPalestine. 215
214F

25. Ab Umma said: The Hour will not rise before the best of the people of Iraq first go
to Shm and the worst of the people of Shm first go to Iraq. The Prophet said: You
must go to Syro-Palestine! 216 This narration is confirmed by the authentic report of
Umm Salama in Ab Dwd already mentioned (#7).
215F
214
Narrated from Ibn Umar by al-Tirmidh (h.asan gharb s.ah.h.) who added that it is also narrated from
H. udhayfa ibn Asd al-Ghifr, Anas, Ab Hurayra, and Ab Dharr. Also narrated from Ibn Umar by
Ah. mad with five chains, Ibn H. ibbn (16:294) with a sound chain per al-Bukhrs criterion according to
al-Arnat. , Ibn Ab Shayba (7:471), Ibn T. ahmn in his Mashyakha (#201), Ab Yal, Musnad (9:405)
with a sound chain as stated by al-Haytham (10:61), and al-Samn in Fad. il al-Shm (p. 42-43 #14).
Al-Raba and Muh. ammad ibn Abd al-Hd cite it in their Fad. il al-Shm (respectively p. 33 and p. 61).
215
Narrated from Muwiya ibn H. ayda by al-Tirmidh (h. asan s. ah. h. ).
216
Narrated with a fair to weak chain by Ah. mad, Ibn Askir, and Nuaym ibn H. ammd in the Fitan
(2:631 #1762) and cited by Muh. ammad ibn Abd al-Hd in Fad. il al-Shm (p. 33) all through Ab alMashsh Laqt. ibn al-Mashsh al-Bhil (also nicknamed Ibn al-Muthann and Ab al-Muthann)
whom Ibn H. ibbn included among the trustworthy Tbin in his Thiqt (5:344 #5148) although he errs
and misses cf. Ibn H. ajar, Tajl al-Manfaa (1:519 #1396) while the mawqf part Ab Ummas own
81

( )
26. The Prophet also said: There will be successive emigrations (hijra bada hijra), at
which time the best of human beings will be those who hold fast to Ibrhms haven
(muhjar). Only the most evil of people will remain on the earth. Their own abodes will
loathe them, Allh Himself will detest them, and Hellfire will collect them together with
apes and swine. 217 Ibrhms haven is Syro-Palestine. 218
216F
217F
statement is narrated by Ibn Ab Shayba (7:531 #37750) and the marf statement of the Prophet by
al-T. abarn in al-Kabr (8:446) and al-Bukhr without chain in al-Trkh al-Kabr (8:446-447). AlArnat. declares the chain weak in the Musnad (36:462) then incorrectly remarks that none of the h. adths
pertaining to the excellence of Syro-Palestine is unflawed.
217
Narrated from Abd Allh ibn Amr by Ab Dwd, Ah. mad, Abd al-Razzq from Mamar ibn Rshid
in the Mus. annaf (11:377), and al-H. kim (4:486-487=1990 ed. 4:533), all with a fair chain through Shahr
ibn H. awshab (cf. n. 257), but also with a sound chain by al-H. kim (4:510-511=1990 ed. 4:556 s. ah. h. al
shart. al-shaykhayn, al-Dhahab concurring) from Ab Hurayra, from Abd Allh ibn Amr.
218
As in al-Az.m bds commentary on this h. adth in Awn al-Mabd and others.
82
83
Jerusalem and Constantinople
]<<]<<ke
27. The Prophet said: The growth of Bayt al-Maqdis [under the non-Muslims] signifies
the destruction of Yathrib, the destruction of Yathrib signifies the advent of Armageddon
(khurj al-malh.ama), the advent of Armageddon signifies the conquest of Constantinople,
and the conquest of Constantinople signifies the coming out of the Anti-Christ. 219 After
narrating this h.adth to Mlik ibn Yakhmir, Mudh slapped him on the thigh or the
shoulder and said to him: This is the truth as surely as you are sitting right here! Imm
Ibn Kathr said: Its chain is good and it is a fair h.adth on which shines the light of truthfulness and the majesty of Prophethood. 220
218 F
219F
There are many narrations in support of the second conquest of Constantinople preceding
the descent of Christ. 221 This indicates that this great city will first be taken over by a power
inimical to Islm as it used to be before the great Sultan Muh.ammad Ftih. first conquered it.
The Prophet had also predicted this first conquest in vibrant words: Truly you will conquer
Constantinople! Truly what a wonderful leader will her leader be! Truly what a wonderful
army will that army be! 222
20F
21F
219
Narrated from Mudh ibn Jabal
220
Ibn Kathr, al-Bidya (1:94).
221
by Ab Dwd, Ah. mad, and others.
Compiled by Niz. m Muh. ammad S. lih. Yaqb, Juzun fhi al-Ah. dth al-Wridatu fl-Qist. ant. iniyya
(Beirut: Dr al-Bashir al-Islmiyya, 1998).
222
Narrated from Bishr al-Khatham or al-Ghanaw by Ah. mad, al-T. abarn in al-Kabr (2:38 #1216)
both through trustworthy narrators cf. al-Haytham (6:219), al-Bukhr in al-Trkh al-Kabr (2:81) and
al-S. aghr (p. 139=1:306), al-H. kim (4:422 s. ah. h. also per al-Dhahab), Ibn Abd al-Barr who declared its
chain fair in al-Istb (8:170), and al-Suyt. who declared it sound in al-Jmi al-S. aghr (#7227).
83
84
Descent of Jesus Son of Mary
<<<<<e<<<<
28. In Muslims S.ah.h. as narrated from Ab Hurayra, the Prophet said: The Hour will not
rise before the Eastern Romans descend in al-Amq or Dbiq [in Syro-Palestine near
H.alab]. At that time, an army from al-Madna will come out to face them from among the
best of the people of the earth that day. As each side are standing in the battle-ranks, the
Romans will say, Leave us alone with those [Muslims in Syro-Palestine] who took prisoners from among us so that we fight them. The Muslims will say: No, by Allh! We
will never leave you alone to fight our brethren. They will fight the Romans. A third of
the Muslim army will desert those Allh will never forgive! Another third will be killed
the best of martyrs in the sight of Allh! The last third will conquer. Nothing will seduce them from the right path. Then they will conquer Constantinople. As they are dividing the spoils, having hanged their swords on the olive-boughs, the devil will cry out in
their midst, The Anti-Christ (al-mash.) has taken over your wives and children! They
will all go back although this news is false. When they arrive in Syro-Palestine, the AntiChrist will come out and face them. As they are preparing for battle and drawing up their
ranks, the final call to prayer will be raised and s ibn Maryam will descend and lead
them. When the enemy of Allh sees him he will melt the way salt melts in water. Had
s left him alone he would have melted away to his death. However, Allh will kill him
through ss hand and the latter will show them his blood on his spear.

85

Another version, also in Muslim, from Abd Allh ibn Masd, states: They will hear the
cry that the Dajjl has taken over their progenies. They will then drop what they had in their
hands and go to face him. They will send ahead ten riders as scouts. The Messenger of Allh
said: Truly, I know their names precisely, the names of their fathers, and the colors of their
horses! They will be the best horsemen on the face of the earth on that day.
29. The Prophet said: The Muslims shall have three chief regions (ams.r): a chief region
at the meeting of the Two Seas (al-Bayh.rayn), a chief region in al-Jza [in Egypt], and a
chief region in Syro-Palestine (al-Shm). The people will suffer three terrors (fazat). AlDajjl will come out in their midst. He will wreak havoc towards the East (al-mashriq).
The first region he goes to is the region at the meeting of the Two Seas. The people there
will split into three groups. One group will say, We will test him and see what he is.
Another group will join the desert Arabs. A third group will join the chief region next to
them. With al-Dajjl there will be seventy thousand in full armor. Most of his followers
will be Jews and women. He will proceed to the next chief region. Again, its people will
split into three groups, one saying we will test him and see what he is, another joining the
desert Arabs, and a third joining the next chief region, in the West, in Syro-Palestine (bigharb al-Shm). The Muslims will fold back to Aqabat Afq and send out their infantry
but ehy will be defeated. This will bring great pressure upon them. They will suffer great
famine and hardship. Some will cook the strings of their bows and eat them. While they
are in this state, someone will call out before the dawn, People! Help is here! three times.
They will say to each other, This is the voice of hope! s will descend at the dawn
prayer. Their leader will say to him, Spirit of Allh! Go forward and pray [as imm]. But
he will reply: This Community has its own leaders presiding over one another. Their
leader will come forward and lead them in prayer. Once he finishes praying, Is will
take up his spear and go toward al-Dajjl. When al-Dajjl sees s, he will melt like lead.
s will spear him between the breasts and kill him. His supporters will be routed. That
day, nothing will serve to hide them anymore. Even the trees will say, O Believer! Here
86
is an unbeliever [hiding behind me]! And the rocks will say, O Believer! Here is an
unbeliever [hiding behind me]! 223

Narrated as part of a longer h. adth from Uthmn ibn Ab al-s. by Ah. mad (Arnat. ed. 29:430-432
#17900 isnd d. af) cf. Ibn Kathrs Tafsr (1:580), Ibn Ab Shayba (7:491 #37478=5:136 #19324), alT. abarn in al-Kabr (9:60 #8392) cf. al-Haytham (7:342), and al-H. kim (4:478-479=1990 ed. 4:525
through the very weak Sad ibn Hubayra), all but the latter with a fair-to-weak chain because of Al ibn
Zayd ibn Judn cf. al-Bs. ir in Mis. bh. al-Zujja (2:95) although al-Tirmidh considers him truthful
(s. adq), he is retained by Ibn Khuzayma in his S. ah. h. , Muslim in his as an auxiliary narrator (maqrn),
al-Haytham (4:310) declares his narrations fair, al-Dhahab in his marginalia on al-H. kim (3:190=1990
ed. 3:210) grades his chain passable (s. lih. ), and Ibn Kathr in al-Bidya (6:137-138) grades him as meeting the authenticity criteria of the Sunan. Cf. also Khas. is. (2:257). Aqabat Afq is a town between
H. awrn and al-Ghawr (al-Sind).
223
87
30. The Prophet said: The Anti-Christ will come out into my Community and endure for
forty days or months or years the narrator was unsure 224 after which Allh shall
send s ibn Maryam , who looks exactly like Urwa ibn Masd. s will pursue
the Anti-Christ and destroy him. Then people will live for seven years without the least
enmity among them. Then Allh will send a cool wind from the direction of SyroPalestine, whereupon none will remain on the face of the earth that has an atoms worth
of goodness in their heart except they will be taken away... 225 The Prophet described
that wind as having the scent of musk and the touch of silk. 226
23F
24F
25F

224
See H. adths
225
#21, 33, and 41.

Narrated from Abd Allh ibn Amr by Muslim and Ah. mad in a longer h. adth cf. Fath. al-Br
(12:406).
226
Narrated from Uqba ibn Amir by Muslim.
88
31. Abd Allh ibn Amr ibn al-s. said: A time will come when people will see no believer
remaining on earth except they have gone to Syro-Palestine. 227
26F
Ibn Abd al-Salm said of this report: Such a statement is not made except by Prophetic prescription (tawqfan). 228
27F
While this is generally true in conformity with the rule of h.adth science, tafsr, and
us.l whereby news of the unseen in an authentic mawqf Companion-report has the full
force of a marf Prophetic narration nevertheless, certain narrators known for reporting
many Israelite reports are excluded, such as the Companions Abd Allh ibn Salm and
Abd Allh ibn Amr ibn al-s. , as are the Successors Wahb ibn Munabbih and Kab alAh.br. 229 However, this particular report is confirmed by the similar mawqf report of
Ab Umma already cited and points to the last band of the Muslims surrounding s ibn
Maryam before the descent of the sweet wind that shall take the lives of all the believers that still remain on earth.
28F
Narrated mawqf from Abd Allh ibn Amr ibn al-s. by Ibn Ab Shayba (4:217), al-H. kim (4:457=
1990 ed. 4:504 per the criteria of al-Bukhr and Muslim, al-Dhahab concurring), and Ibn al-Mubrak
in al-Jihd (p. 152), each with a different sound chain, all three chains through Sufyn al-Thawr.
228
Ibn Abd al-Salm, Targhb Ahl al-Islm (p. 24-25).
229
Cf. Ibn H. ajar, al-Nukat al Kitb Ibn al-S. alh. (2:532); Ibn Kathr (on Kab al-Ah. br and Wahb ibn
Munabbih) in his Tafsr (3:379 on 27:41-44); al-Qrs commentary on Ibn H. ajars Sharh. al-Nukhba
entitled Sharh. Sharh. Nukhbat al-Fikar f Mus. t. alah. t Ahl al-Athar (Commentary on Ibn H. ajars Commentary on his own book Chosen Thoughts on the Terminology of H. adth Scholars p. 548-549); alSakhws Fath. al-Mughth, ed. Al H. usayn Al (Beirut: Dr al-Imm al-T. abar, 1992 1:150-151); Nr
al-Dn Itr, Manhaj al-Naqd f Ulm al-H. adth (p. 328).
227
89
32. The Prophet also said: Two groups in my Community Allh has protected against the
Fire; the group that will raid India and the group that will be with s ibn Maryam . 230

33. Al-Nawws ibn Samn al-Kilb said that the Prophet mentioned the Anti-Christ
(Dajjl) to the Companions as such a significant matter that we felt he was in the cluster
of the date-palm trees! The Prophet said:
The Dajjl will be a young man with coarse hair. One of his eyes juts out . He will
remain on the earth forty days. 231 One of his days will be like a year, one like a month,
one like a week and the rest of his days will be like your days. He will pass through
deserted places and call on them to bring forth their treasures. Their treasures will follow
him like wasps. He will call a man in the prime of his youth and strike him with his sword
cutting him in half. The pieces will be separated from each other the distance of an arrow.
Then he will summon him and the youth will respond, coming with a cheerful, smiling
face. While Dajjl is doing this, Allh will send the Christ, the son of Maryam . He
will descend at the white minaret East of Damascus, wearing two lightly-saffroned garments
and resting his hands upon the wings of two angels. Whenever he moves his head it
trickles water, and when he raises it, the like of pearl droplets fall from it. The unbelievers
that smell the fragrance of his breathe will die and his breath will reach wherever his sight
reaches. He will pursue the anti-Christ, find him at the Gate of Lud, and kill him. s ,
will then come to the people whom Allh has shielded from the anti-Christ. He will wipe
away the dust from their faces and inform them of their ranks in Paradise. At that time,
Allh, the Most High, will reveal to s : I have brought out some of My worshippers
I have made invincible. Lead them to Mount T.r (Sinai). Then Allh will let loose Gog
and Magog and they will slide out of every mound (21:96). Their advance groups will
pass over Lake T.abarayya and consume all its water. When its group at the rear passes
near it they will say: At one time there was water here. The Prophet of Allh, s
and his companions will descend from the Mount and will be unable to find even the
space of a span of a hand free among the corpses of the followers of Gog and Magog
and their stench! Then the Prophet of Allh, s , and his companions will supplicate
230F
A sound narration from Thawbn by al-Nas in his Sunan and al-Sunan al-Kubr (3:28 #4384),
Ah. mad (37:81 #22396 h. asan), al-Bukhr in al-Trkh al-Kabr (6:72 #1747), Ibn Ab s. im in al-Jihd
(2:665 #288), al-T. abarn in al-Awsat. (7:23-24 #6737 cf. al-Haytham 5:282) and Musnad al-Shmiyyn
(#1851), al-Bayhaq in al-Sunan al-Kubr (9:176), and Ibn Askir (15:197).
231
On this duration see also H. adths #21, 30, and 41.
230
90

to Allh and He will send birds as large as the necks of camels to carry off the corpses
and drop them wherever Allh wills. After this, Allh will send down rain whereby
every dwelling, no matter whether it is constructed from clay or hair will be cleansed and
become like mirrors. Then the earth will be commanded to produce its fruits and return its
blessings, so much so that a party of people will be sated by sharing a single pomegranate
and shelter will be found under the shade of its peel. Allh will bless the newly-birthing
camels in its milk so that it will suffice a large group of people. A milch cow will suffice
a tribe and the milk of a goat will suffice the branch of a tribe. As they are in this state,
Allh will send a pure, pleasant breeze that will soothe the people even under their
armpits and by which the soul of every Believer and every Muslim will pass away. After
this, only the worst people will remain, copulating openly, unabashed like donkeys. Over
such people the Hour will rise. 232

232
Narrated from al-Nawws ibn Samn al-Kilb as part of a long h. adth by Muslim, al-Tirmidh
(h.asan s.ah.h. gharb), Ibn Mjah, and Ah. mad; also by Ab Dwd with a sound chain and al-H. kim who
said it is s.ah.h. al-Dhahab concurred; and from Aws ibn Aws al-Thaqaf by al-T. abarn in al-Kabr
(1:186, 19:196) with a sound chain as indicated by al-Haytham (8:205).
91
92
<<~]
Al-Khad.ir
Certain reports show, and some of the early Scholars held that the man in the prime of his
youth whom al-Dajjl cleaves in two and revives but who then mocks him, is al-Khad.ir . a
Ab Sad al-Kudr narrated that the Prophet said: A man who is the best of people or
among the best of people will come out to confront the Anti-Christ. He will say to him: I
bear witness that you are the Dajjl of whom the Messenger of Allh spoke to us. The
Dajjl will say to the people: If I kill this man then revive him, will you still have doubts
about me? They will say no. He will kill him then revive him, but the latter will say, upon
being revived, By Allh! I was never as certain as I am now concerning you [being an impostor]! The Dajjl will want to kill him again but he will no longer have power over him. 233
23F
23F

also be pronounced al-Khid. r cf. al-Nawaw, Tahdhb al-Asm wal-Lught (1:176).
Narrated from Ab Sad al-Khudr by Muslim; also by Ab Yal (2:332) and al-H. kim (1984 ed.
4:581=orig. ed. 4:537), both through At. iyya ibn Sad who is weak, and with another chain (by Ab
Yal 2:535) through Sufyn ibn Wak who is weak; also narrated from Ab Umma al-Bhil by Ibn
Mjah in his Sunan (book of Fitan) through Isml ibn Rfi who is weak in his memorization; also
narrated by Nuaym in al-Fitan (2:551) with a chain missing several unnamed links between Nuaym
and al-Zuhr. Also narrated by al-Dn (d. 444) in his book al-Sunan f al-Fitan (6:1178) but with a
mursal chain from the Tbi Ab Mijlaz.
a
May
233
93

Ab Ish.q Ibrhm ibn Muh.ammad ibn Sufyn said right after this report in S.ah.h. Muslim:
It is said that this man is al-Khad.ir. Likewise, Mamar ibn Rshid said in his Jmi after
narrating the same report: I have heard that the man Dajjl kills is al-Khad.ir. Ibn H.ibbn
relates the same from Mamar after narrating the report in his S.ah.h. and says: Mamar said
that they considered this man whom the Dajjl kills then revives to be al-Khad.ir. 234 as he is
the one meant in the h.adth whereby a man faces the Antichrist and belies him, whereupon the
latter saws him in half then revives him only to be belied again.
234F
The Prophet alluded to the possibility that al-Khad.ir might face al-Dajjl when he said,
as reported from Abd Allh ibn Surqa, from Ab Ubayda ibn al-Jarrh.: It may be that one
of those who saw me and heard my speech will meet the Dajjl. 235 Imm al-Tirmidh said this
was also related from several Companions.
235F

Mamar, Jmi in Abd al-Razzq (11 :393) and Ibn H. ibbn (15:213). Al-Barzanj in al-Isha li
Ashrt. al-Sa (1997 ed. p. 279-281; 1995 ed. p. 204-205) also lists this report among the proofs to the
effect that al-Khad.ir is alive and shall face and belie the Antichrist (al-Dajjl). The claim by Shuayb
al-Arnat. in Ibn H. ibbn (15:213 cf. 14:110) that the vast majority of the people of knowledge hold that
al-Khad. ir is dead is baseless and Ibn At. Allh al-Sakandar said in Lat. if al-Minan (1:84-98) that
the totality of the S. fs hold that he is alive.
235
A fair h. adth narrated from Ab Ubayda by Ah. mad with two chains, al-Tirmidh (h. asan gharb), Ab
Dwd, Ab Yal (#875), Ibn Ab Shayba (7:490), al-Bazzr (4:107 #1280), Ibn H. ibbn (15:181), Ab
Nuaym in Marifat al-S. ah. ba (#594), and al-H. kim (4:542-543) cf. Fath. (13:95). Al-Tirmidh said it is
also narrated from other Companions. Al-Arnat. s weakening of Abd Allh ibn Surqa is unwarranted,
as for his disregard of al-Ijls grading him trustworthy it is a novelty begun by al-Muallim and
marketed by al-Albn as demonstrated by Shaykh Mah. md Mamdh. in al-Tarf (1:357-383).
234
94

Ab Ubayda ibn al-Jarrh. is one of the greatest figures in the early history of Muslim
Syro-Palestine as most of its conquest took place at his hand. The Prophet named him the
Trustee of this Community (amnu hdhihi al-umma) and deputized him to be the teacher of the
Yemenites as narrated from Anas by al-Bukhr and Muslim.
Al-Khad.ir is mentioned in the Qurn without being named other than as one of Our
slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our
presence (18:65), and by name in al-Bukhr and Muslim.
Among the strongest transmitted proofs showing that al-Khad.ir is alive are two reports, one
narrated by Imm Ah.mad in al-Zuhd whereby the Prophet said that Ilys and al-Khad.ir
meet every year and spend the month of Ramadan in al-Qudus, and the other by Yaqb ibn
Sufyn from Umar ibn Abd al-Azz whereby a man he was seen walking with was actually
236
al-Khad.ir. Ibn H
. ajar declared the chain of the first fair and that of the second sound. He
goes on to cite another sound report narrated by Ibn Askir from Ab Zura al-Rz whereby
the latter met al-Khad.ir twice, once in his young age, the other in his old age, but al-Khad.ir
himself had not changed.
There are innumerable stories told about meetings with al-Khad.ir in the books of Islm.
The h.adth Master al-Sakhw stated: It is well-known that al-Nawaw used to meet with alKhad.ir and converse with him among many other unveilings (mukshaft). 237 Ibn al-Jawz
narrates in Manqib al-Imm Ah. mad with his chain from Bill al-Khaws.s. that the latter met
al-Khad.ir and asked him: What do you say of al-Shfi? He replied: He is one of the
238
Pillar-Saints (al-awtd). And Ah.mad ibn H
. anbal? He said: He is a S.iddq.
This narration is one of Ibn al-Jawzs self-contradictions in view of his censorious fatwa
in his Ujlatu al-Muntaz.ir f Sharh.i H.li al-Khad.ir that to suggest that al-Khad.ir is alive contradicts the Shara, yet this is precisely what he does in Manqib Ah. mad while in his Muthr alGharm al-Skin he narrates several narrations to that effect! 239 His descendent Ibn al-Qayyim in
al-Manr al-Munf and the latters editor, Shaykh Abd al-Fatth. Ab Ghudda, content themselves with the view that he died while Shaykh Shuayb al-Arnat. goes too far in claiming that
the Jumhr of the Ulema holds that he is dead. 240 In fact, Imm Ibn al-S.alh. in his Fatw,
Imm al-Nawaw in Tahdhb al-Asm wal-Lught, Imm al-Sakhw in Tarjumat Shaykh alIslm al-Nawaw and others stated that the Jumhr of the Ulema holds that al-Khad.ir is alive and
present among us except for certain wayward h.adth scholars, while Imm Ibn At. Allh in
Lat.if al-Minan states there is consensus among the S.fs that al-Khad.ir is alive.
Al-Qd. Iyd. in his notice on Ibn Ab Zayd in Tartb al-Madrik narrates from al-Ajdab:
I was sitting with Ab Muh.ammad [Ibn Ab Zayd] when Ab al-Qsim Abd al-Rah.mn ibn
Abd al-Mumin the mutakallim was with him. A man asked them about al-Khad.ir and whether
it could he said that he was still in this world in spite of all this time and would not die until
236
In
237
Fath. al-Br (1959 ed. 6:435).

Al-Sakhw, Tarjimat Shaykh al-Islm Qut. b al-Awliy al-Kirm wa Faqh al-Anm Muh. y al-Sunna
wa Mumt al-Bida Ab Zakariyy Muh. y al-Dn al-Nawaw (Biography of the Shaykh of Islm, the
Pole of the Noble Saints and Jurist of Mankind, the Reviver of the Sunna and Slayer of Innovation Ab
Zakariyy Muh. yiddin al-Nawaw) (Cairo: Jamiyyat al-Nashr wa al-Talf al-Azhariyya, 1935 p. 33).
238
Ibn al-Jawz, Manqib al-Imm Ah. mad (p. 144).
239
Cf. al-Yfis criticism cited by al-Nabhn in Shawhid al-H. aqq (p. 200) and al-Haytams criticism
in his Fatw H. adthiyya (p. 307).
240
Cf. H. ajj Khalfa, Kashf al-Z. unn (2:1125) and Ab Ghudda, ed. al-Manr al-Munf (p. 67-76).
95

the Final Hour comes and whether this is refuted by the words of the Almighty,We did not
give any human being before you immortality (21:34). They replied to him together that
that was possible and permitted and al-Khad.ir could live until the Final Trumpet was blown.
For immortality is connected to remaining as long as the Next World remains, while remaining until the Trumpet is blown is not immortality. Do you not see that Ibls may Allh curse
him is not immortal, but he is one of those deferred until the Day of a Known Time? 241
241
Al-Qd. Iyd. , Tartb al-Madrik (6:220).
96
v]<<]
The Muh. ammadan Kingdom
34. Kab al-Ah.br 242 spoke of this final sovereignty over Syro-Palestine as part of the Pro24F
phets description in the Torah according to the saying of Allh Those who follow
the messenger, the unlettered Prophet, whom they can find described in the Torah
and the Gospel (which are) with them (7:157):
Ibn Abbs asked Kab al-Ah.br: What qualities of the Messenger of Allh do
you find written in the Torah? Kab replied: We find him named Muh.ammad ibn Abd
Allh, his birthplace is Makka, his place of migration T.bah [= Madna], and his kingdom Syro-Palestine. He is not coarse of speech nor boisterous in the market-places. He
does not return wrong with wrong but forgives and pardons. His Community are the OftPraisers (al-h.ammdn). They praise Allh in every happy and sad occasion, and extol
Allh on every height. They cleanse their limbs, wear the waist-wrap, and line up for
their prayers just as they do for battle. The sound they make in their places of worship is
like that of bees. Their callers [to prayer] can be heard in the air of the heaven. 243
243F

This trustworthy Tbi is mukhad. ram i.e. he may have met the Prophet and is therefore accorded
the same respect as the Companions. Even if he is known to relate Israelite reports (isrliyyt), these
reports are accepted when they are confirmed by the Qurn and/or Sunna. This rule is spelled out by the
Prophet in his saying: Convey [the Religion] on my behalf, even a single verse, and narrate without
constraint (h. araj) from the Israelites, but whoever purposely tells a lie about me, let him prepare himself
for his seat in the Fire. Narrated from Abd Allh ibn Amr ibn al-s. by al-Bukhr, al-Tirmidh
(h.asan s.ah.h.), Ah. mad, and al-Drim. Al-Shfi said: It means: narrate from the Israelites whatever you
know not to be a lie, and whatever you consider to be possible (m tujawwiznahu), there is no constraint
on you not to narrate it from them. In Ibn H. ajar, Fath. al-Br (1959 ed. 6:498).
243
Narrated by al-Drim, Ibn Sad (1:360), al-Taym in Dalil al-Nubuwwa (p. 151) with a chain of
trustworthy narrators except for the Tbi Ab Farwa, who is unknown. The only person to narrate from
him in the Nine Books is Muwiya ibn S. lih. ibn H. udayr, who is trustworthy (thiqa).
242
97
In another version Kab said: The description of Muh.ammad in the Torah is as

follows: Muh.ammad is My chosen servant. He is neither rough nor harsh. He is not
boisterous in the market-places nor does he return wrong with wrong, but he forgives and
pardons. His birthplace is Makka, his place of migration Madna, and his kingdom SyroPalestine. 244
24 F
In another version Kab said: In the first line [of the Torahs text] is: Muh.ammad
the Messenger of Allh, My elect servant! He is neither rough nor harsh. He is not
boisterous in the market-places nor does he return wrong with wrong, but he forgives
and pardons. His birthplace is Makka, his place of migration Madna, and his kingdom
Syro-Palestine. In the second line is: Muh.ammad the Messenger of Allh! His Community are the Oft-Praisers. They praise Allh in every happy and sad occasion. They
praise Allh in every place and extol Him on every high place. They observe the
movements of the sun and accomplish the prayer when its time comes, even if they find
themselves on top of a refuse-heap. They wear the waist-wrap and cleanse their limbs.
The sound of their voices in the night air is like that of bees. 245
245F

Narrated by Ibn Sad (1:360) with two chains, Ab Nuaym, H. ilya (5:387) with three, al-Fasaw, alMarifa wal-Trkh (3:338), and al-Bayhaq, Dalil (1:377) cf. Ibn H. ajar, Nuzhat al-Smin (p. 89-90).
Narrated by Ibn Askir in Trkh Dimashq (1:175-176) and al-Drim with a very weak chain because of al-Drims shaykh, Zayd ibn Awf, who is discarded as a narrator but Ab Nuaym narrates it
in the H. ilya (5:387) with a different chain cf. Ibn Abd al-Salm, Targhb Ahl al-Islm (p. 25-26).
244
245
98

Other similar strong reports from Kab do not mention Makka, Madna, and SyroPalestine. 246 Abd Allh ibn Amr ibn al-s. , Abd Allh ibn Salm, isha, and Wahb
ibn Munabbih all relate something similar to the above reports but also without mention
of Makka, Madna, and Syro-Palestine. 247
246F
247F
A h.adth supposedly narrated from Ab Hurayra claims that the Prophet said:
Four of the cities of the world are from Paradise: Makka, al-Madna, Bayt al-Maqdis,
and Damascus, while four are cities of the Fire: Rome, Constantinople, S.an, and
Antioch. 248 This is a forgery.
248 F
246
Narrated from Kab by al-T. abar in his Tafsr (9:83), Ibn Sad (1:360), al-Bayhaq in his Dalil alNubuwwa, and Ab Nuaym in his.
247
Abd Allh ibn Amr: Narrated by Ah. mad, al-T. abar in his Tafsr (9:83), al-Bukhr in the S. ah. h. and alAdab al-Mufrad (p. 95), al-Bayhaq in Dalil al-Nubuwwa, Ibn Kathr in his Tafsr (1:421), al-Qurt. ub
in his (7:299), and al-Shawkn in his (2:254); Abd Allh ibn Salm: Ibn Sad (1:360); isha: ibid.
(1:363), al-H. kim (1990 ed. 2:671) who declared it s.ah.h., and al-Bayhaq and Ab Nuaym in Dalil alNubuwwa; Wahb: Narrated by Ibn Ab H. tim in his Tafsr and Ab Nuaym in Dalil al-Nubuwwa as
cited by al-Suyt. in al-Durr al-Manthr for verse 7:157.
248
Narrated by al-Raba and al-Samn in their Fad. il al-Shm (respectively p. 39 and p. 47), both
through al-Wald ibn Muh. ammad al-Muwaqqar who was accused of lying cf. Ibn al-Jawz, Mawd. t,
al-Suyt. , Lali, and al-Shawkn, al-Fawid al-Majma. Cited by Ibn T. ln (d. 953) in al-Qalid
al-Jawhariyyaf Trkh al-S. lih. iyya.
99
100
]<<v]<<_
The Stage of Resurrection
35. Maymna bint Sad the Mawlt of the Prophet asked him about Bayt al-Maqdis the
Jerusalem Mosque and he replied: It is the place of the Final Gathering and Resurrection (ard.u al-mah.shar wal-manshar). Go there and pray in it, for prayer in it is equivalent
to one thousand prayers in another mosque. Maymna said, What if I am unable to
travel there? He replied: Send oil there for its lamps. Whoever does this, it is as if he
actually went there. 249 It is also narrated in short form: The place of the Final Gathering
and Resurrection is Syro-Palestine. 250
249F
250F

Ibn Abbs said: Whoever doubts that the place of the gathering of resurrection (ard.
al-mah.shar) is right here in al-Shm, let him read the verse He it is Who has caused
those of the People of the Scripture who disbelieved to go forth from their homes
unto the first gathering (59:2). 251
251F
249
Narrated from Maymna bint Sad by Ibn Mjah and Ah. mad with three sound chains cf. al-Bs. r in
his Zawid (2:14) and al-Nawaw in al-Majm.
250
Narrated mawqf from Ab Dharr by Ibn Mardyah, Ibn Askir, and al-Raba in Fad. il al-Shm
(p. 16) a fair report according to al-Suyt. in al-Jmi al-Saghr (#4925) and al-Ajln in Kashf al-Khaf.
251
Narrated by Ibn Ab H. tim in his Tafsr as cited in that of Ibn Kathr (4:333), al-Bazzr, Ibn alMundhir, Ibn Mardyah, al-Bayhaq in al-Bath as well as Shuab al-mn (1:316) but the latter without
chain, and Ibn Uyayna in his Tafsr as cited by Ibn H. ajar in Fath. al-Br (1959 ed. 11:380); and from
Abd al-Rah. mn ibn Ghanm with a chain questioned by Ibn Kathr in his Tafsr (verses 17:76-77) by
Ibn Ab H. tim, al-Bayhaq in al-Dalil, and Ibn Askir. Cf. Ibn H. ajar, Fath. al-Br (1959 ed. 8:111112) on Tabk.
101

When the Mawlt of Ibn Umar asked permission to emigrate to Iraq, he said: Why
not Syro-Palestine, the land of the final gathering? 252
36. The Prophet motioned to Syro-Palestine with his hand and said: You will be gathered
there (tuh.sharn hhun), some walking, some riding, some crawling on their faces. 253
253F
37. The Prophet also said: Allh will gather up human beings and he motioned to
Syro-Palestine with his hand naked, untrimmed, and destitute. 254 Jbir ibn Abd Allh
said he travelled for a full month in order to reach Abd Allh ibn Unays and hear this
h.adth from him directly. When Jbir reached the door, Abd Allh ibn Unays came out.
Jbir said: He embraced me and I embraced him. 255
254F
25F

by al-Tirmidh (h. asan s. ah. h. gharb).
Narrated from Muwiya ibn H. ayda by Ah. mad with two strong chains, al-T. abarn in al-Kabr (19:426),
al-Ryn in his Musnad (2:120), and al-H. kim (1990 ed. 2:478, 4:608 s. ah. h. , al-Dhahab concurring).
Cited by both al-Raba and al-Smn in their Fad. il al-Shm.
254
Narrated from Jbir ibn Abd Allh, from Abd Allh ibn Unays by Ibn Ab s. im in al-h. d walMathn (4:79 #2034), Ibn Qni in Mujam al-S. ah. ba (2:135 #603), al-Khat. b in al-Rih. la f T. alab alH. adth (p. 110-111), Ibn Bushkuwl in Ghawmid. al-Asm al-Mubhama (2:732-733), and al-Mizz in
Tahdhb al-Kaml (23:393) cf. al-Maqdis in al-Mukhtra (9:26), Ibn Abd al-Barr in al-Tamhd (23:233)
and Jmi Bayn al-Ilm (1:389-391 #565 s. ah. h. , isnd h. asan), and Ibn H. ajar in the Fath. (1: 174 isnd
h. asan and 11:386).
255
Narrated from Jbir by Ah. mad (25:431-435 #16042 isnd h. asan).
252
Narrated
253
102
Shaykh Mull Al al-Qr said the letter of these reports means that Syro-Palestine is the
starting-point for these events or that it shall be expanded so as to contain all humankind. 256
256F
In al-Mubrakfr, Tuh. fat al-Ah. wadh (6:345) and al-Az.m bd, Awn al-Mabd (11:289).
103
256
104
<!]<<<]]<e_<<<e_
Ab Dharr and Ab al-Dard
^
38. Imm Ah.mad narrated in his Musnad with a sound chain that one day, in the Mosque, the
Messenger of Allh recited to Ab Dharr the verse And for those who fear Allh He
prepares a way out and He provides for them from a source they never expected
(65:2-3) and said: Ab Dharr! If the people, all of them, followed this verse, it would
suffice them. The Prophet then kept repeating the verse until Ab Dharr became
drowsy. Then the Prophet said: Ab Dharr, where will you go when they expel you
from al-Madna? Ab Dharr replied, To a life of plenty and serenity: I will join the
doves in Makka. And when you are expelled from Makka? To a life of plenty and
serenity: to Syro-Palestine and the Holy Land. And when you are expelled from SyroPalestine? Then, by the One Who sent you with the truth! I shall lift up my sword and
fight! The Prophet said: Shall I tell you of a better way? Yes, tell me of a better
way! The Prophet said: Hear and obey, even an Abyssinian slave.
105
Umm Salama said that Ab Dharr used to serve the Prophet and, when he finished,
go to the mosque and sleep. The mosque was his house. One time the Prophet came in
and found him sleeping on the ground. He nudged him with his foot and Ab Dharr sat up.
The Prophet said: Are you sleeping in the mosque? He replied: Messenger of Allh,
where else can I sleep? I have no house other than this. The Prophet said: What will
you do if they expel you from it? He said: Go to Syro-Palestine. Syro-Palestine is the
land of emigration, the land of the Final Gathering, and the land of Prophets! So I shall be
one of its dwellers. The Prophet said: What will you do if they expel you from SyroPalestine? He said: I will come back here and make it my house and my dwelling. The
Prophet said: What if they expel you from it a second time? He replied: Then I will
take up my sword and fight them off until I die! The Prophet looked displeased and he
held him firmly and said: Shall I tell you of a better way? He said: Yes, my father and
mother be your ransom, Messenger of Allh! The Prophet said: Let them lead you
whither they lead you. Let yourself be taken whither they take you, until you meet me
again in that very state. 257
257F
-

257
Narrated from Ab Dharr by Ah. mad with four good chains cf. Muh. ammad ibn Abd al-Hd in
Fad. il al-Shm (p. 39-40), two of them through Shahr ibn H. awshab al-Ashar al-Shm whom some
deem weak cf. al-Haytham (5:222-223) and al-Arnat. in al-Tah. rr (2:122 #2830), but al-Nawaw in the
introduction to Sharh. S. ah. h. Muslim (1:92-93), Ibn H. ajar in the Fath. (1989 ed. 3:65), al-Dhahab in the
Siyar (Risala ed. 4:378), Itr, al-Tald, Mamdh. and others grade Shahr reliable after the opinion of
many of the Imms such as al-Bukhr, al-Tirmidh, Ah. mad, Ibn Man, Ab Zura, Yaqb ibn Sufyn,
S. lih. Jazra, and al-Ijl; also Ibn al-S. alh. in S. iynat S. ah. h. Muslim (p. 122), Ibn Daqq al-d in al-Imm (in
Nas. b al-Rya 1:18), Ibn al-Jawz in al-Tah. qq, and Ibn Abd al-Hd in al-Muh. arrar (p. 105) cf.
Mamdh. , al-Tarf (2:178), Itr, al-Imm al-Tirmidh (p. 221), and al-Tald, Ith. f Ahl al-Waf (p. 289
n.5). Hence, Ibn H. ajar said in Natij al-Afkr (1:361): His narrations are fair if not contradicted by
others. Further, the h. adth is authentic with regard to Ab Dharrs words regarding al-Shm as they are
authentically reported from the Prophet himself as established in the previous h. adth.
106
The Prophet actually instructed Ab Dharr to leave for Syro-Palestine and gave him
a sign for him to know when to move: <When construction reaches Sal [a mountain in
Madna], leave from here, he motioned with his hand towards al-Shm> and it does
not seem to me your rulers shall call you back. He replied: Messenger of Allh, should I
not fight whoever comes between me and your orders? The Prophet said: No! Hear
and obey, even an Abyssinian slave. When the houses reached Sal and beyond, Ab
Dharr left for Syro-Palestine. Then Muwiya wrote to Uthmn that Ab Dharr was
corrupting the people in Shm, so Uthmn sent for him, whereupon he came back then
was sent out to al-Rabadha. He arrived there as the prayer had been raised and the imm
was an Abyssinian slave employed by Uthmn. He stood back but Ab Dharr told him,
Step forward and lead the prayer, for I was commanded to hear and obey, even an
Abyssinian slave meaning you. 258
258F
Narrated by Ibn Askir (66:202), al-H. kim (1990 ed. 3:387), and bracketed segment only Ibn
Sad (4:226), al-Khalll in al-Sunna (1:107), and Ibn Askir (1:91, 66:191-192, 66:198) cf. Fath. (3:274),
Is. ba (7:16), Siyar (Fikr ed. 3:389 =Risla ed. 2:63), and al-Samn in al-Ansb (10:434) and Fad. il
al-Shm (p. 38 #8).
258
107
- -

Ab Dharr first went to Syro-Palestine as narrated in al-Bukhr, then Muwiya wrote
to Uthmn complaining that he was declaring asceticism obligatory, whereupon Uthmn
recalled him to al-Madna lest he be harmed, after which Ab Dharr asked permission (or
was ordered) to retire to al-Rabadha 100 kms. West of Madna where he died. 259
259F
39. Something similar is told about Ab al-Dard. Two men appeared before Ab al-Dard
quarreling over ownership of a span (shibr) of earth. He said, I heard the Messenger of
Allh say: When you are in a certain land and hear two men quarelling over ownership of a span of earth, depart from that land. Then he departed for Syro-Palestine. 260
260F

The Tbi Abd Allh ibn Hubayra narrates with a missing link that when Ab al-Dard
wrote Salmn the examplar of the truthful student of knowledge and seeker of guidance
telling him: Come and visit me in the Holy Land and the land of Jihd, Salmn replied: It is
not the land that makes the people holy but man that sanctifies his works. 261 Umm al-Dard
said: Salmn visited us in Syro-Palestine, walking on foot from al-Madin [in Persia]. 262
261F
26F

259
Narrated from Zayd ibn Wahb by al-Bukhr and from Abd Allh ibn al-S. mit by Ibn Sad (4:232)
with a sound chain according to al-Arnat. cf. Ibn H. ibbn (15:54-55).
260
Narrated by al-T. aylis in his Musnad (1:132 #983) and al-T. abarn in al-Kabr both with a strong
mursal chain missing the link to Ab al-Dard cf. al-Haytham (4:174).
261
Narrated by Ibn Ab Shayba (7:123) with a broken chain.
262
Narrated by al-Bukhr in al-Adab al-Mufrad (p. 127 #346).
108

Ab al-Dards grave is said to be in the Citadel of Damascus (al-Qala) near the Umaw
Mosque, but Ibn al-H.awrn said this is actually his prayer-room (mabad). It is related that
Ab al-Dards Quranic class in the Umaw Mosque counted 1,600 students, each ten with
one monitor. If a student made a mistake the monitor corrected him, and if the monitor made a
mistake Ab al-Dard corrected him.
40. Alqama ibn Qays the peerless Kf Imm of the Tbin said: I came to Syro-Palestine
and prayed two rakats then said, Allh, my Lord! Facilitate for me to sit with a saintly
person. Then I visited some people and sat with them. Lo and behold! An old man came
in and sat by my side. I enquired about him and they said this was Ab al-Dard! I said,
I supplicated to Allh that he facilitate for me to sit with a saintly person and He
facilitated you for me! He said, Where are you from? I said, From the people of Kfa.
He said, Is not Ibn Umm Abd [=Ibn Masd] staying with you, the keeper of the two
sandals, the cushion, and the ablution vessel [of the Prophet ]? Also among you is the
one whom Allh has protected against the devil meaning by the tongue of His Prophet
[=Ammr ibn Ysir]. Is there not, also among you, the keeper of the secret of the
Prophet which no one but he knows [H.udhayfa ibn al-Yamn]? Then he said, How
does Abd Allh recite By the night enshrouding? So I recited for him, By the
night enshrouding, And the day resplendent, And the male and the female (92:13). He said: By Allh! The Messenger of Allh made me recite it [exactly thus] from
his mouth to my mouth. 263
263 F

263
Narrated by al-Bukhr and Ah. mad.
109
110
^]<<h]}
The End of the World
41. The Prophet is related to say: The world will be destroyed forty years before Syro-
Palestine is. (Tukhrabu al-ard.u qabla al-Shmi bi arbana sana.) 264 Nuaym ibn H
. ammd
(d. 288) also narrates it mawqf from the Yemenite Companion Kab ibn Iyd. al-Ashar
and the Tbi Ab al-Z.hiriyya. 265
264F
265F

-
-

The number forty refers to the time in which al-Dajjl shall wreak havoc on the face of
the earth, forty days, one day like a year, one like a month, one like a week and the rest like
your days. 266
26F
The Prophet was also related to say: The first people to disappear or to be destroyed
will be the Persians then, following in their wake, the Arabs. Then he pointed towards SyroPalestine and said: Except a remnant over there. a
267F

264
Narrated from Awf ibn Mlik by Ibn Askir in Trkh Dimashq (1:185) and thus cited by Ibn Abd
al-Salm in Targhb Ahl al-Islm (p. 23).
265
Nuaym ibn H. ammd, Kitb al-Fitan (1:237, 1:254).
266
See H. adths #21, 30, and 33.
a
Narrated through many chains from Ab Hurayra by Ibn Askir (1:310-312).
111

Several other mawqf and maqt. reports on those apocalyptic times were related, mostly
by the h.adth Master Nuaym ibn H.ammd in his Kitb al-Fitan:
From Abd Allh ibn Amr: A trial (fitna) will take place in Syro-Palestine in which all
sorts of briberies (rush) and evils (ashrr) shall rise. The foolish and the lowborn among
them will be many. It will reach the point when they will worship their leaders in the same
way they used to do before [Islm]. 267
268F
From Kab al-Ah.br: There will still be time for people until the head is struck. When
the head is struck they shall perish. He was asked: What is the striking of the head? He
replied: The destruction of Syro-Palestine. 268
269F
Also from Kab: In the huge final battle (al-malh.amat al-uz.m), the coasts of SyroPalestine will be destroyed until the coasts weep over their destruction along wih the other
cities and towns. 269
270F
Abd Allh ibn Shawdhab said: We spoke about Syro-Palestine. I said to Ab Sahl 270:
Have you not heard that such-and-such would take place in it? He replied: Yes, but
whatever takes place in it is lesser than what takes place elsewhere. 271
271F
27F
267
Nuaym ibn H. ammd, Kitb al-Fitan (1:237).
268
Narrated from Ab al-Nadr by Nuaym ibn H. ammd in
269
Nuaym ibn H. ammd, Kitb al-Fitan (2:500).
270
This is Kathr ibn Ziyd al-Bursan al-Bas. r al-Balkh.
271
Kitb al-Fitan (1:237).
Cited by Ibn Abd al-Salm in Targhb Ahl al-Islm (p. 18).
112
The Damascene-Chained H.adth
<]<ov]
ê
42. The Imm and H.fiz. Ibn Askir Ab al-Qsim Al ibn al-H.asan ibn Hibat Allh said in
the chapter on Damascus in his h.adth monograph al-Arban al-Buldniyya:
The Sharf Ab al-Qsim Al ibn Ibrhm ibn al-Abbs ibn al-H. asan ibn al-H. usayn Ab alH. asan ibn Al ibn Muh. ammad ibn Al ibn Isml ibn Jafar al-S. diq ibn Muh. ammad al-Bqir ibn
Al Zayn al-bidn ibn al-H. usayn the fragrance of the Messenger of Allh and the son of Al
ibn Ab T. lib al-Alaw al-H. asan, the preacher, narrated to me by way of my reading before him
in Damascus more than once in the year 507: Ab Bakr Abd al-Rah. mn ibn al-Qsim ibn al-Faraj
ibn Abd al-Wh. id al-Hshim told us: Ab Mishar Abd al-Al ibn Mishar narrated to us: Sad
ibn Abd al-Azz narrated to us: from Raba ibn Yazd, from Ab Idrs al-Khawln, from Ab
Dharr al-Ghifr from the Messenger of Allh from Gibrl from Allh Who said:
O My servants!
I have forbidden Myself injustice and have made it forbidden among yourselves.
Therefore, do not wrong one another.
O My servants!
You sin night and day but I forgive all sins.
Therefore, ask forgiveness of Me and I shall forgive you.
O My servants!
All of you are hungry except those I feed.
Therefore, ask food of Me and I shall feed you.
O My servants!
All of you are naked except those I clothe.
Therefore, ask clothing of Me and I shall clothe you.
O My servants!
Never can you in any way harm Me.
Never can you in any way benefit Me.
O My servants!
If the first of you and the last of you,
the race of jinns and the human race,
were all after the heart of the one wickedest man,
this would never, in any way, detract from My dominion.
O My servants!
were all after the heart of the one most God-fearing man among you,
this would never, in any way, add to My dominion.
O My servants!
were all to stand in a huge plain and ask of Me your needs,
and I gave each single one his need,
this would never, in any way, detract from My dominion
113
except as much as a needle dipped into the sea detracts from it.
!O My servants
These are only your actions, I record them for you.
Later, I shall repay you in full for them.
!Therefore, whoever finds felicity, let him glorify Allh Most High, Exalted
And whoever finds otherwise, let him not blame other than himself. 272
Sad ibn Abd al-Azz said: When Ab Idrs al-Khawln narrated this h.adth he
would fall to his knees.
Imm Ah.mad ibn H.anbal said: The people of Syro-Palestine do not have any h.adth
nobler nor loftier than this narration of Ab Dharr.
Ibn Askir said: The reporters in its chain of transmission are Damascenes all the
way to Ab Dharr.

Narrated from Ab Dharr by Muslim in his S. ah. h. .
114
272
This is the end of the book. Blessings and peace of Allh upon the Last Prophet, our Master
Muh
. ammad
115
the Elect of the First and the Last and upon his House and Companions.
All praise belongs to Allh the Lord of the worlds.
Damascus, 8 Dhl-H. ijja 1422 / 20 February 2002.
116
Index of Quranic Verses, H

. adths, and Other Reports
2:89.......................................................................................................................................... 32
2:251.......................................................................................................................................... 6
5:21............................................................................................................................................ 3
5:54.......................................................................................................................................... 17
7:137.......................................................................................................................................... 3
7:157........................................................................................................................................ 97
10:62.................................................................................................................................. 53, 54
10:93.......................................................................................................................................... 4
17:1............................................................................................................................................ 2
18:65........................................................................................................................................ 95
21:34........................................................................................................................................ 95
21:71.......................................................................................................................................... 4
21:81.......................................................................................................................................... 4
21:96........................................................................................................................................ 90
23:50.......................................................................................................................................... 5
34:18.......................................................................................................................................... 4
49:4.......................................................................................................................................... 34
59:2.................................................................................................................................... 5, 101
65:2-3 .................................................................................................................................... 105
89:7-8 ........................................................................................................................................ 6
92:1-3 .................................................................................................................................... 109
95:1-2 ........................................................................................................................................ 5
Abdl neither feign death nor feign humility, The (Ab al-Dard), 52
Abdl will go from Syro-Palestine to al-Mahd to bring him out of Makka (Ibn Abbs), 46
Ab Dharr! If the people, all of them, followed this verse, it would suffice them, 105
Ab Dharr, where will you go when they expel you from al-Madna?, 105
Ab Zura al-Rz met al-Khad.ir twice, 95
Accept the glad tidings, people of al-Yaman!, 18
Actions count only according to intentions, 13
Allh will gather up human beings and he motioned to Syro-Palestine with his hand, 102
Allh will send a cool wind from the direction of Syro-Palestine, 88
Allh will send a pure, pleasant breeze that will soothe the people, 91
Allh brighten the face of His servant who hears my saying, 11
Allh has blessed al-Shm from the Euphrates to al-Arsh (Kab), 1
Allh has given me a guarantee concerning Shm, 42
Allh has given me a guarantee concerning Shm and its people, 41
Allh has servants who are neither Prophets nor martyrs but whom they yearn to resemble, 54
Allh has servants whom He shall seat on pulpits of light, 53
Allh made me face Syro-Palestine with my back to Yemen and said, 58
Allh ordered me to curse Quraysh twice, 36
Allh shall never cease to increase Islm and its people, 58
Allh will send forth the Mahd after a period of despair (Ibn Abbs), 46
Among them (the Khawrij) will be a black man with a deformed hand, 34
Anti-Christ will come out and endure for forty days or months or years, The 88
Antichrists and arch-liars will be sent forth, close to thirty, 25
Are you sleeping in the mosque?, 106
117
As I was sleeping I saw the Column of the Book being carried away from under my head, 71
As I was sleeping I saw two golden bracelets in my hands, 25
Ashars among people are like a precious parcel containing musk, 18
Ashars are part of me and I am part of them, The, 18
Ashars were the first to innovate hand-shaking, The (Anas), 18
At some point you will all be split into standing armies, 41
Bayt al-Maqdis is the place of the Final Gathering and Resurrection, 101
Before the Hour there will be liars, 25
Being garrisoned for one day in the way of Allh is better than the entire world, 67
Being garrisoned for one day is better than fasting and praying for one month, 67
Belief in the time of dissensions will be in Syro-Palestine, 71
Belief is from al-Yaman, 36
Belief is from al-Yaman, wisdom is from al-Yaman!, 18
Belief is Yemeni, 17
Best of human beings will be those who hold fast to Ibrhms haven, The, 82
Best of men are the people of al-Yaman, The, 17, 36
Byzantines will cut through Syro-Palestine for forty days, The, 77
Caliphate after the pattern of Prophethood, 46
Column of the Book was placed in Syro-Palestine, The, 72
Come and visit me in the Holy Land and the land of Jihd (Ab al-Dard), 108
Conquest of Constantinople signifies the coming out of the Anti-Christ, The, 83
Count six events that will closely precede the Final Hour, 75
Dajjl shall wreak havoc in the East and begin with al-Bah.rayn, 24, 86
Dajjl will be a young man with coarse hair. One of his eyes juts out, 90
Dajjl will call a man in the prime of his youth and strike him, 90
Dajjl will come out with a river and a fire, 47
Dajjl will remain on the earth forty days, 90
Dajjl will say to the people: If I kill this man, 93
Damascus is the best abode for the Muslims on that day (Armageddon), 75
Damascus will be the refuge of the Muslims from the slaughters, 75
Deeds are according to intentions, 14
Deeds are only according to intentions, pertains to seventy sub-headings (al-Shfi), 14
Description of Muh.ammad in the Torah is as follows, The (Kab), 98
Destruction of Yathrib signifies the advent of Armageddon, The, 83
Did I not fear fame, I would give away my possessions (Irbd. ibn Sriya), 3
Disrespect lies in the East, 39
Dissensions and tribulations will appear, 25
Do not curse the people of Syro-Palestine (Awf ibn Mlik), 51
Do not curse the people of Syro-Palestine as a whole, among them are the Abdl (Al), 51
Do not curse the people of Syro-Palestine but curse their worst, among them are the Abdl, 50
Do not say forty men but forty persons; there might be women among them (At.), 51
Do you know what Allh says about Syro-Palestine?, 43
Do you know where you prayed?, 2
Earth will never lack forty men similar to the Friend of the Merciful, The, 51
East is the origin of dissension and the side of the head of Shayt.n, The 23
Entire Law revolves around four h.adths, The (Ab Dwd), 14
Evil is ten parts, one in Syro-Palestine and nine in the remaining countries, 65
First Jumua after Madna was in Juwth, al-Bah.rayn, The (Ibn Abbs), 22
First people to disappear or to be destroyed will be the Persians, The, 111
Fortress (maqal) of the Muslims in Armageddon will be in Damascus, The, 76
118
Four of the cities of the world are from Paradise, 99

From it (Najd) shall issue the side of the head of Shayt.n, 16
Gibrl said: Alight and pray, 2
Go there! And he gestured with his hand toward Syro-Palestine, 81
Goodness is ten parts, nine in Syro-Palestine, 65
Great blessing to Syro-Palestine!, 15
Growth of Bayt al-Maqdis signifies the destruction of Yathrib, The, 83
H
. ad.ramawt are better than Ban H
. rith, 36
Hardness and coarseness of heart is with the blaring farmers, 21
He embraced me and I embraced him (Jbir), 102
He for whom Allh desires great good, He grants him understanding in the Religion, 62
He shall obtain success if he proves truthful, 28
Hear and obey, even an Abyssinian slave, 105, 107
Heartland of the Abode of Islm is Syro-Palestine, The, 43, 57
Heartland of the Believers is Syro-Palestine, The, 57
Hellfire will collect them together with apes and swine, 82
Hill al-H. abash is one of the seven through whom the earth subsists, 6, 52
His birthplace is Makka, his place of migration Madna, his kingdom Syro-Palestine (Kab), 98
His Community are the Oft-Praisers (al-h.ammdn), 97
His kingdom is Syro-Palestine (Kab), 97
Hour shall not rise before some tribes of my Community first worship the idols, 25
Hour shall not rise before two huge sides fight against one another in a great slaughter, 25
Hour will not rise before the best of the people of Iraq first go to Shm, The (Ab Umma), 81
Hour will not rise before the Eastern Romans descend, 85
Hour will not rise before thirty arch-liars appear, among them Musaylima, 26
Huge fire will issue from H. ad.ramawt causing a great movement of people, A, 81
I am more knowledgeable about horses than you, 36
I am only trying to win their hearts over to us, 32
I am the seal of Prophets and there is no Prophet after me, 24-25
I am Yemeni, 17, 36
I came to Syro-Palestine and prayed two rakats then said (Alqama), 109
I fear for them the people of Najd, 27
I fear more for you your having much than your having little, 42
I find the breath of the Merciful coming from Yemen, 58
I have heard that the man Dajjl kills is al-Khad.ir (Mamar ibn Rshid), 94
I know their names precisely, the names of their fathers, and the colors of their horses, 86
I saw myself among all the Prophets and led them in prayer, 3
I saw on the night that I was taken on a Night-Journey a white column, 72
I was brought the Burq, 2
I will tell you through what Allh erases sins and raises degrees, 68
Ibls entered Iraq and passed, 40
Ilys and al-Khad.ir meet every year and spend the month of Ramadan in al-Qudus, 95
Immense good will remain tied to the forelocks of horses, 57
In it (Iraq) is the side of the head of Shayt.n, 39
In it (the East) are nine tenths of disbelief and the incurable disease, 23
In my Community there will be twenty-seven liars and false prophets, four of them women, 24
In the huge final battle the coasts of Syro-Palestine will be destroyed (Kab), 111
s will descend at the dawn prayer, 86
s will destroy the Anti-Christ and people will live for seven years, 88
s ibn Maryam will descend and lead them. When Dajjl sees him he will melt, 85
119

It is forbidden for hypocrites to hold sway over believers in Shm, 71
It is not the land that makes the people holy but man that sanctifies his works (Salmn), 108
It may be that one of those who saw me and heard my speech will meet the Dajjl, 94
Jews of Khaybar made tawassul through the Prophet , The, 31
Killing will be everywhere, 25
Knowledge will be taken away, earthquakes will abound, time will grow short, 25
Lawful is clear as day and the unlawful is clear as day, The, 14
Let them lead you whither they lead you, 106
Let there be neither harm done nor harm reciprocated, 14
Let Thumma go, 29
Look! Wherever your sight reaches, is holy, 3
Love of the world! Their way of life will be that of [pre-Islamic] desert Arabs, 78
Man came to the Messenger of Allh from the people of Najd, A, 28
Man named Dh al-Khuways.ira from the Ban Tamm came with sunken eyes, A, 32
Man of the people of Madna will come out and flee to Makka, A, 45
Man who is the best of people will come out to confront the Anti-Christ, A, 93
Messenger of Allh gave Qarn as a limit to the people of Najd, The, 39
Missionaries of misguidance will arise, 47
Molar tooth of one of them in the Fire shall be greater than Mount Uh.ud, The, 31
Most numerous of tribes in Paradise on the Day of Resurrection are the Madhh.ij, The, 36
Mukhdaj was one of three brothers, all jinns (Al), 35
Muslims shall have three chief regions, 86
My beloved told me the leader of the Khawrij would be a man with a deformed hand (Al), 35
Najd is the area between Yemen and Iraq (al-Nawaw), 21
Now has fighting come, 57
Nh. lived in Damascus (Ibn Abbs), 3
Nh. made his ship in the Bekaa (Amr ibn al-H.rith), 3
O Allh! Bless us in our Makka and our Madna, 39
O Allh! Bless us in our s. and our mudd, 39
O Allh! Bless us in our Shm and our Yaman, 16, 39
O Allh! Bring their hearts over to Your obedience and relieve them, 15
O Allh! May I not live to see a time in which the learned will be ignored, 78
O My servants! I have forbidden Myself injustice and made it forbidden among you, 113
Old Man from Najd hadth, 38
On the Day of Resurrection Allh shall seat them on pedestals of light, 54
One of the foreign kings will dominate all the cities except Damascus, 77
One person in this group shall end up in the Fire, 30
One waiting for the next prayer is in the greatest soldiery (al-ribt. al-akbar), 68
One waiting for the next prayer after finishing praying is like a cavalryman on his mount, 68
Only the most evil of people will remain on the earth. Their own abodes will loathe them, 82
Only the worst people will remain, copulating openly, unabashed like donkeys, 91
Out of that mans seed shall come a people who will recite the Qurn but, 32
Out of them dissension came forth, and it shall return back to them, 34
Party in my Community will not cease to be victorious, standing for truth in the Occident, A, 63
Party of my Community will not cease to fight at the gates of Damascus, A, 69
Party of my Community will not cease to fight, standing for truth, A, 61
Party of my Community will remain in firm adherence to the Divine command, unharmed, A, 61
People asked the Prophet about goodness but I asked him of impending evils (H.udhayfa), 47
People of al-Yaman have come to you, most sensitive in their souls, The, 18
People of Syro-Palestine are the whip of Allh on earth, 71
120

People of Syro-Palestine do not have any h.adth nobler nor loftier (Ah.mad ibn H.anbal), 114
People of Syro-Palestine, their spouses, offspring, and servants are garrisoned for Allh, 67
People of the Occident (ahl al-maghrib) will not cease to be victorious, The, 63
People of the West will not cease to be victorious, standing for truth, 61
People will come, speaking the word of truth but it will not go beyong their throats, A 34
People will guide without my guidance, 47
People will say, There is no Mahd (Ibn Abbs), 46
People! Listen to this, understand it, and know it, 54
Place of the Final Gathering and Resurrection is Syro-Palestine, The, 101
Pride and arrogance are found among the camel-owners, 18
Prophet declared that the ih.rm of the people of Madna starts at Dh al-H.ulayfa, 38
Prophet deputized Ab Ubayda to teach the Yemenites, The, 94
Prophet especially disliked the Najd Ban H.anfa, 27
Prophet for one month imprecated against the Najds during prayer, 27
Prophet looked toward Iraq, Shm, and Yemen, 15
Prophet motioned to Syro-Palestine with his hand and said: You will be gathered there, 102
Prophet pointed to Ab Ms al-Ashar and said, 17
Prophet pointed to Yemen and said: There is belief!, 21
Prophet sent a mounted detachment towards Najd and they brought Thumma, 28
Prophet set Qarn al-Manzil as the starting-point for ih.rm, 38
Prophet then kept repeating the verse until Ab Dharr became drowsy, The, 105
Prophethood descended upon me from three places: Makka, Madna, and Shm, 73
Quintessence of the lands of Allh is Syro-Palestine, The, 43
Qurn was revealed in three places: Makka, al-Madna, and Syro-Palestine, 73
Rallying-place (fust.t.) of the Muslims on the day of Armageddon, 75
Rallying-place of the Muslims is in al-Ght.a in Damascus, The, 75
Religion is nothing but sincere faithfulness, 14
Safety will be in Syro-Palestine, 72
Salmn visited us in Syro-Palestine, walking on foot from Persia (Umm al-Dard), 108
Send oil there (Bayt al-Maqdis) for its lamps, 101
Shfi is one of the Pillar-Saints (awtd) and Ah.mad ibn H
. anbal is a S.iddq (al-Khad.ir), 95
Shm begins at Blis [East of Aleppo] and ends at Arsh Mis.r (Ab al-Aghdash), 1
Shm! You are the quintessence of My lands, 43
Stay away from those groups even if you must chew on tree-roots, 47
Step forward and lead the prayer, for I was commanded to hear and obey (Ab Dharr), 107
Stick to the Caliph even if he is unjust, 47
Stick to the congregation (jama) of the Muslims, 47
Strife will take place after the death of a Caliph, 45
Striking of the head is the destruction of Syro-Palestine, The (Kab), 111
Substitutes (Abdl) of Syro-Palestine and the best people of Iraq will come to him, The, 45
Substitutes (al-Abdl) are in Syro-Palestine forty men, The, 49
Substitutes (budal) of my Umma did not enter Paradise through fasting nor prayer, The, 52
Substitutes in this Community are thirty like Ibrhm, The, 51
Al-Sufyns bloody strife originates in the depth of Syro-Palestine, 45
Syro-Palestine is the quintessence of the lands of Allh, 43
Syro-Palestine will be conquered at your hands, 75
Their faces are light on pulpits of light, 53
Their hearts will be the hearts of foreigners and their tongues the tongues of Arabs, 78
Their own abodes will loathe them, Allh Himself will detest them, 82
Thence (Najd) shall come great upheavals and dissensions, 16
121

Thence (the East) shall issue the side of the head of Shayt.n, 23
There (Yemen) is belief!, 21
There are many of them (Khawrij) left in the loins of men (Al), 35
There are those that are not Prophets whom the Prophets and martyrs yearn to resemble, 53
There will be a people saying to you what neither you nor your forefathers ever heard before, 34
There will be leadership despite mediocrity, 47
There will be preachers standing and calling others to the gates of hellfire, 47
There will be Prophethood among you for as long as Allh wishes, 46
There will be successive emigrations, 82
There will be thirty anti-Christ liars in my Community, each claiming he is a Prophet, 25
There will come a time when nothing shall remain of Islm except its name, 34
There will come forth at the end of time a nation it seems this man belongs to them, 33
There will not cease to be a group in my Community that will remain victorious, 57, 65
There will not cease to be among the Muslims a party fighting on the side of truth, 62
They (the Khawrij) are the most evil of all people and of all creatures, 33
They (the misguided) will be from our people [i.e. Arabs] and speak our language, 47
They and their scholars will be the worst of all that is under the sun, 34
They are a folk who loved one another with the light of Allh without kinship nor affiliation, 53
They are of the strangers from here and there, 54
They are that mans People, 17
They did not doubt that he was one of the Abdl (al-Bukhr), 50
They do not keep finding fault with others (mutanat.t.in), nor do they commit innovation, 52
They forgive whoever wronged them, treat well those who treated them badly, and share, 52
They shall not cease to rebel until their last one rebels with the Anti-Christ, 33
They will consider almsgiving a financial loss and jihad a harm, 79
They will deviate from Islm just as the arrow deviates from its target, 32-34
They will worship their leaders as they used to do before (Abd Allh ibn Amr), 111
This is true ribt.. This is true ribt.. This is true ribt.!, 68
This Religion shall most certainly reach the farthest ends of the West, 58
Those who love one another for the sake of My Majesty shall have pulpits of light, 53
Through them (the Abdl) people receive rain and are given help, 6, 51
Time will come no believer will remain on earth except in Shm (Abd Allh ibn Amr), 89
Time will come their hearts will be the hearts of foreigners or dumb beasts, A, 78-79
To Syro-Palestine! (Uways al-Qaran), 58
Tomorrow shall come to you a people more sensitive in their hearts to Islm than you, 18
Tomorrow we meet our beloved ones, Muh.ammad and his group! (The Ashars), 18
Trial will take place in Syro-Palestine, A (Abd Allh ibn Amr), 111
Two groups in my Community Allh has protected against the Fire, 90
Umar ibn Abd al-Azz met with al-Khad.ir, 95
Victorious group are the learned h.adth authorities, The (al-Bukhr), 63
Victorious group are the people of Syro-Palestine, The (Mudh ibn Jabal), 61
We considered him one of the Abdl (al-Shfi), 50
We find him named Muh.ammad ibn Abd Allh, his birthplace is Makka (Kab), 97
We went out to Najd with the Messenger of Allh until we arrived at Dht al-Riq, 31
Wealth they have they will consider a bane to spend on jihad and a loss to spend on zakt, 78
What do you propose, Thumma?, 28
Whatever disaster takes place in Shm is lesser than elsewhere (Ab Sahl), 111
Whatever I forbade you, avoid it, 14
Whatever I ordered you, do it to the extent that you can, 14
When al-Dajjl sees s, he will melt like lead. s will spear him, 86
122

When construction reaches Sal, leave from here he motioned towards al-Shm, 107
When the great battles take place, an army of foreign clients will come out of Damascus, 77
When the people of Syro-Palestine become corrupt, no goodness will be left among you, 65
When you are in a certain land and hear two men quarelling over a span of earth, depart, 108
Where are the Substitutes (budal) of your Community? (Wahb ibn Munabbih), 52
Where is the origin of your religion? (Salmn), 1
Which one of you is Muh.ammad? (D
. imm ibn Thalaba), 28
Whoever cannot adapt to Shm, let him go to Yemen, 42
Whoever compiles a book, let him begin with (al-Bukhr), 13
Whoever departs from Syro-Palestine to go somewhere else earns [His] wrath, 43
Whoever doubts that the place of the gathering of resurrection is al-Shm (Ibn Abbs), 5, 101
Whoever has Allh as his guarantor shall never suffer loss (Ab Idrs al-Khawln), 41
Whoever lives in Syro-Palestine, he is a mujhid, 67
Why not Syro-Palestine, the land of the final gathering? (Ibn Umar), 102
World has always had seven people through whom Allh wards off, The (Ibn Abbs), 51
World will be destroyed forty years before Syro-Palestine, The, 111
Worst two tribes among all the Arabs are Najrn and Ban Taghlib, 36
You must go to Syro-Palestine!, 41, 72, 81
You will conquer Constantinople!, 83
You will divide into three armies, 42
You will never find, after me, a man as equitable as I, 33
123
Selected Bibliography
Ab Mishar. Juz (Nuskhat Ab Mishar). Ed. Majd Fath. al-Sayyid. T.ant.: Dr al-S.ah.ba lilTurth, 1990.
Al-Fdn. Al-Ujla fl-Ah.dth al-Musalsala. 2nd edition. Damascus: Dr al-Bas.hir, 1985.
Al-Haraw (d. 611). Al-Ishrt il Marifat al-Ziyrt. Ed. and trans. J. Sourdel-Thomine.
Guide des lieux de Plerinage dal-Haraw. Damascus: Institut Franais de Damas, 1953
and 1957.
Ibn Abd al-Hd, Muh.ammad. Fad. il al-Shm. Ed. Usma Qsim. Damascus: Maktabat Dr
al-Bayrt, 2000. Ed. Abd al-Rah.m Ah.mad Qumh.iyya. Damascus: Dr al-Nbigha,
1990.
Ibn Abd al-Salm (d. 660). Targhb Ahl al-Islm f Sukn al-Shm. Ed. Iyd Khlid alT.abb. Beirut and Damascus: Dr al-Fikr, 19922.
Ibn al-H.awrn (d. 1117). Ziyrt al-Shm. Ed. Bassm Abd al-Wahhb al-Jb. Damascus:
Maktabat al-Ghazzl, 1981.
Ibn T.ln (d. 953). Al-Qalid al-Jawhariyya f Trkh al-S.lih.iyya. 2 vols. Ed. Muh.ammad
Ah.mad Dahmn. Damascus: Majma al-Lughat al-Arabiyya, 1949-1956.
Ibn al-Zayyt (d. 617). Al-Tashawwuf il Rijl al-Tas.awwuf. 2nd ed. Ed. Ah.mad al-Tawfq.
Rabat: Manshrt Kulliyyat al-db, 1997. Silsilat Buh.th wa Dirst 22.
Al-Imd (d. 1051). Al-Rawd.at al-Rayy fman Dufina f Drayy. Ed. Abduh Al alKawshak. Damascus: Dr al-Mamn lil-Turth, 1988.
Al-Mann (d. 1172). Al-Ilm bi-Fad.il al-Shm. Ed. Ah.mad Smih. al-Khlid. Al-Quds: alMat.baa al-As.riyya, n.d.
Al-Raba (d. 436). Fad.ail al-Shm wa Dimashq. Ed. M. Ns.ir al-Albn. Beirut: al-Maktab
al-Islm, 19854.
Al-Samn (d. 562). Fad.il al-Shm. Ed. Amr Al Umar. Damascus: Dr al-Thaqfa alArabiyya, 1992.
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FORTY H

Forewords by Shaykh Adb Kalls

Copyright 2002 by Gabriel Fouad Haddad

Orders may be placed with:

By the Fig and the Olive! By Mount Sn! (95:1-2)

Abd Allh ibn H

Visitation Grounds of the Holy Prophets

Visitation Grounds of the Companions and Other Early Muslims 7

Forty H.adths on the Excellence of Syro-Palestine & Its People

His Invocations for Syro-Palestine

The Yemenite Companion-Reporters 19

The Divine Guarantee

The Quintessence of Gods Countries

9-10. The Heartland of Islm

The Invincible Group

The End of Goodness

13-14. Perpetual Jihd

15-17. The Capital of Belief

18-22. The Fortress and Rallying-Place

23-26. Mass Migrations and the Pious

Jerusalem and Constantinople

28-33. Descent of Jesus Son of Mary

35-37. The Stage of Resurrection

38-40. Ab Dharr and Ab al-Dard

The End of the World

The Damascene-Chained H.adth

Index of Quranic verses, H.adths, & Reports

The Excellence of Syro-Palestine

Commendation of the Faqh of Damascus Shaykh Adb Kalls

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

Commendation of Muft al-Sayyid S. alh. al-Dn Fakhr al-Bayrt

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

Commendation of Shaykh Mus.t.af Turkmn al-Dimashq al-Shfi

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

Damascus Visit of Shaykh al-Sayyid S. alh. al-Dn Fakhr

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

Chains of Transmission for the H. adths Contained in This Book

The Excellence of Syro-Palestine

Glorified be He Who carried His servant by night from

Allh blessed the land of Syro-Palestine when He said:

The Excellence of Syro-Palestine

The Excellence of Syro-Palestine

Allh also said:

from Ab Hurayra by Muslim.

The Excellence of Syro-Palestine

Allh also said:

Allh also said:

The Excellence of Syro-Palestine

The mention of the first gathering (awwali al-h.ashr) in the verse:

The Excellence of Syro-Palestine

Visitation Grounds of the Holy Prophets

One maqm in al-Qadam (Damascus), another in Bus.r (H.awrn)

The Excellence of Syro-Palestine

Visitation Grounds of the Companions and Other Early Muslims

Information in this paragraph was provided by Dr. Nas. ra H. asan.

The Excellence of Syro-Palestine