The Hadeeth of Najd: Recyling Extremist Rhetoric

Ahadeeth on the Khawarij and a refutation of those who took the erroneous stance of the mubtadiah to refer these athaar to Ibn Abdul-Wahhab





So they bring forth

These ahadith are cited in the Six Books of authentic traditions for the most part. They have been collated for the most part from the following two books written in refutation of the Wahhabi heresy:

a) al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn `Abd Allah ibn `Alawi al-Haddad: Misbah al-anam wa jala’ al-zalam fi radd shubah al-bid`i al-Najdi al-lati adalla biha al- `awamm [“The Lamp of Creatures and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People”] published 1325H



Sayyid al-Alawi ibn Ahmad known as Imaam al-Haddad was sufi in aqeedah. So by default things (people or statements) mentioning criticism of innovations have been declared in negativity by the likes.  There is sufficient replies to the doubts raised by the mubtadiah (innovators of the religion) from contemporary Imaams of Sunnah against the enemies of the prophet which will inshallah be named later.


al-Sayyid Ahmad ibn Zayni al-Dahlan (d. 1304/1886). Mufti of Mecca and Shaykh al-Islam in the Hijaz region of the Ottoman state: Khulasat al-kalam fi bayan umara’ al-balad al-haram [“The Summation Concerning the Leaders of the Holy Sanctuary”] (A History of the Wahhabi Fitna in Najd and the Hijaz) p. 234-236.



The title of Shaykhul-Islam is given to one who revives the Sunanh of the prophet by the removing of it from the people of innovations. It is apparently clear that this Shaykh did not only conform to this prerequisite of being Shaykhul-Islam, it is clear from the historical perspective that he was in essence the exact opposite of a person who had attributes of being Shaykhul-Islam.


1. “They [Khawarij = those outside] transferred the Qur’anic verses meant to refer to unbelievers and made them refer to believers.”

Correct, this is the Explanation of the Imaams concerning the application of the khawarij on the ayah that applied to the kuffar and applied them to the Muslims. However you will find those same aimah to apply or use similar ayah that applied to the kuffar and applying them to the muslims. The rule here is to show that we generally do not apply anything that applies to the kaafir on a muslim based off of generality, but it has to be accompanied by tafseel. Such  principles do not override the apparent reality that muslims cannot perform or fall into what the previous nations have fallen into and thus warrant the ruling that fell upon them. And the fact that the prophet revealed prophetic prophecies concerning what will happen to the ummah is proof enough of the false premise that muslims cannot fall into what the kuffar fell into, hence there can be no application of what was upon them on muslims in its absolute form.


“What I most fear in my community is a man who interprets verses of the Qur’an out of context.”


This is a general text and applies to anyone who interpreted the texts other than the way it was understood by the first three generations of Islam, hence every group other than those who ascribe to the beliefs adopted by the salaf are all implied and counted within this hadeeth mentioned, including the applicators of this riwaya to ahlu-sunnah.


The confusion [fitna] comes from there (and he pointed to the East = Najd in present-day Eastern Saudi Arabia).”


This hadeeth has been usurped by people plagued with a biased partisanship and a blinded bigoted hizbiyyah. And the worse of it is that their blinded hizbiyyah clouded their judgment and research to find out what was understanding of those who had this revelation descend upon them (the sahaba).


The rather poor condition of the biased partisans among the deviated sects named in this risalah had failed to realize, due to the barriers that bigotry can bind on a person, that upon research, the early ulema of Islam had brought forth that the “Najd” refered to by the prophet was the area known in modern times as “Iraq” and not what has been classified by people later in this ummah to be what is currently in Saudi Arabia.


Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, al-Haafidh Ibn Hajr and others.

“A people that recite Qur’an will come out of the East, but it will not go past their throats. They will pass through the religion (of Islam) like the arrow passes through its quarry. They will no more come back to the religion than the arrow will come back to its course. Their sign is that they shave (their heads).”

There are multiple accounts of this narration and the scholars of ahlu-sunnah made clear that these narrations were describing the sect known as the khawarij, those who say that muslims are kuffar based upon sins and revolt and rebel against the rule or authority. It is inevitably clear that only an insane would make equal two extreme opposites, like the knowledgeable and the ignorant and so on. The exact length of insanity thatis adopted in the blending of two opposites has an even greater portion of insanity when people have allowed themselves to attribute the two extreme opposite of both the khawarij (mentioned in this hadeeth) and ahlu-sunnah whom the asharis and Sufis call “salafis”


And so they ention the following narrations and mistakenly apply them to ahlu-sunnah wal jama’ah

5. “There will be in my Community a dissent and a faction, a people with excellent words and vile deeds. They will read Qur’an, but their faith does not go past their throats. They will pass through religion the way an arrow passes through its quarry. They will no more come back to the religion than the arrow will come back to its original course. They are the worst of human beings and the worst of all creation. The one who kills them or is killed by them is blessed. They summon to the book of Allah but they have nothing to do with it. Whoever kills them is closer to Allah than they. Their sign is that they shave (their heads).”

6. “A people will come out at the end of times, immature, foolish and corrupt. They will hold the discourse of the best of creation and recite Qur’an, but it will not go past their throats. They will passes through religion the way an arrow passes through its quarry. If you find them, kill them, for verily whoever kills them will have his reward from Allah the Day of Judgment.”

7. “There will be people in my Community whose mark is that they shave (their heads). They will recite Qur’an, but it will not go past their throats. They will pass through religion the way an arrow passes through its target. They are the worst of human beings and the worst of all creation.”

I will not waste any effort in repelling the oppression against the people of the sunnah with their statements except what remains to be relevant.


8. “The apex of disbelief is towards the East [Najd]. Pride and arrogance is found among the people of the horse and the camel [Bedouin Arabs].”

9. “Harshness and dryness of heart are in the East [Najd], and true belief is among the people of Hijaz.”

The compiler of these narrations is undoubtedly adding party spirit (ta’assub) into his interpretations since what has come from the classical and relied upon scholars of Islam is that the east refered to for the past milenia among the hufaadh was none other than Iraq in where they for some reason imply its meaning to be a land whom a people 1000 years after this hadeeth had been revealed have named to be Najd. Basically the Najd that is understood today’s world is something of a concept (of where it lies in location) that was recent, no more than a couple hundred years. And upon this newly found understand of what Najd is, these partisan bigots interpret tthis 1400 year old prophecy within the context of this 3 hundred year old view of najd.


The rest of their narrations they produced before the author’s work is a compilation of general narrations where they attribute them to the generality and masses among ahlul-sunnah wal hadeeth.


So the main ideological deviation from the jama’ah that these people have come to adopt is what really needed to be addressed in which their deficiency in its understood reality is made clear once it is caste upon the following. The following will first comprise of textual and classical, authentic, scholastic evidence followed by rational and intellectual understanding. As for the Textual


In Fath al-Bari Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn):


and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, (saw), informed us that the trials and tribulations would arise from that direction and it was as he said.  And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in.  Likewise the innovations appeared from that direction.”



Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, (saw), the first battle between the Muslims occurred in Iraaq, and many more.

Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal.


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



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


Ibn Hajr said: “al-Khattaabee said: ‘the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it’s regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah.  The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it.  Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.’”


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


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


Now come the narrations which the narrators specifically named Iraq in their riwaya


The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya (6/133),


“O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa).”  A person said, ” O Messenger of Allaah and in our Iraaq” and so he turned away from him and said, “there will occur earthquakes, trials and tribulations and there will appear the horn of Satan.”


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


The hadeeth of ibn Umar reported in at-Tabaraanee in ‘al-Awsat’ that the Messenger of Allaah, (saw) prayed Fajr and then faced the people and said,


“O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen.”  A person said, “And Iraaq O Messenger of Allaah?”  He said, “from there arises the horn of Satan and the trials and tribulations would come like mounting waves.”


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


And lastly before I move on I wish to point out another matter. The ahadeeth as mentioned by the asha’irah and mutassawifa about the people of fitan in an-Najd, they apply it to ahlu-sunnah, the salafis because every muslims understand these narrations to mean the khawarij and their (these two innovated groups) make clear and open that salafis are a sect from the khawarij and attribute them to khairjiyyah. So what is their explaination when the prophet salalwatullahi wa salamu alaihi when he said


“do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal.”

Yet in one of their so called “proofs” against the ‘salafi movement” they bring forth a narration from Ali (which is authentic and there are other routes which makes it clear that  the khawarij will be with the dajjal). So the appearent contradiction is that how are they quick to make a hukm on a group from the people of bani tameem to be form the khawarij when it is prophetically revealed that they will be raised with the dajjal (will side with him) and yet the prophet spoke that they, (the same people who whom they attribute to be from the khawarij) Bani Tameem, will be the severest of people who attack and fight against the dajjal. So who is it that they are beguiling and fooling and stuping the people to believe in their deceptions and Allah’s refuge is sought from the mascinations of the liars and deceivers amongst the people of bida and ahwaa.

                       As for the Intellectual reply to their claims


The reality of this matter, oh reader, is that despite the reality of the people intended in the mentioning of the hadeeth, even upon such realities it is not a matter of absoluteness which these individuals brand on it. It is as if their reflective abilities that Allah bestowed all ordinary creatures has been stripped away from them by the influence of the ash’ari sufi creeds which disallowed them to reflect upon this reality that I will mention. The fact is that some of their scholars whom they love and praise actually come from Banu Tameem, the people of Najd and the brother of Ibn Abdul-Wahhab is one such individual in which he produced a rather illogical unfounded reply to his own brother. They use his brother to establish and prove their “rightness” and to disprove the people of the sunnah and the jama’aah of their “wrongness”. Again, even though the entirety of the muslim ummah understood that the fitnah of the east referred to an-Najd (which they rebel against the jama’ah), that did not stop the people of the sunnah to not make it an absolution as these imbecilic Imaams who feign knowledge have done on the casting of these meanings to be ahlu-sunnah. The sign for this is the fact that we have accepted great and major Imaams of Sunnah namely Hasan al-Basri, Ahmad Ibn Hanbal, Khateeb al-Baghdadee, Haafidh al-Iraaqee and others to not be included upon the generality of the people mentioned in these narrations who is understood that it refers to Iraq. In essence, despuite the fact that the hadeeth was redfering to any region, it is not met with absoluteness whereby any one that rises fromt hat land equals those whom the hadeeth refers to. Yet this seems to be their childish mentality based on nothing but partisan bigotry. If they applied their same principle upon themselves i making this riwaya as absolute, then they must by default include the many ulema who were inclined to theuir aqeedah and their way just because they are from “najd”


From the matter of principles laid down by ahlu-sunnah is the impermissibility of establishing a ruling of a specific individual based upon a general description. And the people of pronouncements must be from Ahlul-Ilm who has the ability to delve into the matters and give such a verdict.


So, given to all of the above textually religious evidences along with the logical and reasonable evidences, it cannot be ascertained EVER in any aspect and in any part of this universe that these narrations refer to present day Najd in Saudi Arabia except one who is devoid of any common sense and any religiosity.