Where is Najd ?

 

 

 

HADITH OF NAJD 

Section A:

 

Narrated Ibn ‘Umar: (The Prophet) said, “O Allah! Bless our Sham and our yemen.” People said, “Our Najd as well.” The Prophet again said, “O Allah! Bless our Sham and yemen.” They said again, “Our Najd as well.” On that the Prophet said, “There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan.” (Book #17, Hadith #147, Bukhari)

It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.

The Arabic word used in the above Hadith is Qarnush Shaitaan, which normally means the horn of Shaitaan. But the ‘Misbahul Lughaat’, a dictionary printed in Deoband has the following meaning: “One who follows the advice of Shaitaan.” (Misbahul Lughaat, pp/663). Thus we learn that a Najdi/Wahhabi group will emerge, as pointed out by Rasoolullah (Sallal Laahu Alaihi Wasallam) and this group will follow the advice of Shaitaan (Shaitaan refuses to respect Prophets and Saints, remember his refusal to bow to Hazrat Adam (Alayhi Salaam) is mentioned in the Quran. It will create havoc in the Muslim world. We are now witnessing the emergence of the Wahhabis who, with the assistance of petrodollars, are sweeping the Muslim world and are bribing them into accepting Wahhabism as the official version of Islam.

Wahhabism is a disease but so many are misled into believing that it is curing the Ummah of Shirk, Kufr and Bidah. It is being portrayed as a revivalist movement. This is against the Ahadith. Looking at the geographical position of Najd, it lies to the East of Medina. The Prophet (Sallal Laahu Alaihi Wasallam) pointed towards the East and said:
“There, that is the direction from where Fitna will emerge

SECOND HADITH

It is reported in SAHIH BUKHARI from Hazrat Abu Said Khudri (Radiallhu Anhu) who narrates that:
Once we were in the presence and company of the Holy Prophet (Sallal Laahu Alaihi Wasallam). He was distributing booties (Spoils of War) when a person named Zul-Khawaisara, who was from the tribe of Bani Tamim addressed the Holy Prophet (Sallal Laahu Alaihi Wasallam) “Oh Muhammad Be Just!” “. The Prophet (Sallal Laahu Alaihi Wasallam) replied: “A Great pity that you have doubts, if I am unjust then who will be just, you are a loser and a failure.” Zul-Khawaisara’s attitude infuriated Hazrat Umar (Radiallhu Anhu) and he pleaded with the Prophet (Sallal Laahu Alaihi Wasallam) to permit him to slay Zul-Khawaisara. The Prophet (Sallal Laahu Alaihi Wasallam) remarked: “Leave him, as his slaying will serve no good purpose, as he is not the only individual but there are a host of others like him and if you compare their prayers and fasting to that of yours, you yourself will feel ashamed. These are the people who will recite the Quran but it will not go beyond their throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the bow.

THIRD HADITH

The previous Hadith has also been narrated as follows: “A person with eyes protruding, with a long beard and head clean-shaven came to the Prophet (Sallal Laahu Alaihi Wasallam) and declared: ‘O Muhammad! (Sallal Laahu Alaihi Wasallam) fear Allah. “‘ The Prophet(Sallal Laahu Alaihi Wasallam) replied: “If I disobey Allah, then who else will obey Him? I am obedient to Allah at all times and never disobedient. Allah has sent me as Amin(Honest for the entire world, but you don’t accept me as an honest man?’ A Sahabi (Companion) became infuriated and sought permission to remove him from the presence of the Prophet (Sallal Laahu Alaihi Wasallam). The Prophet (Sallal Laahu Alaihi Wasallam) prevented the Sahabi from doing so After the person had left, the Holy Prophet (Sallal Laahu Alaihi Wasallam) said: “From his progeny will rise a Group who will recite the Holy Quran but it will not go below their throats. They will leave the Deen just as an arrow leaves the bowstring. They will kill the Muslims but spar the idolaters. If I ever confronted these people I would slaughter them just as the people of Aad had been destroyed” (Mishkat Shareef, pp/535) 

THIRD HADITH

Hazrat Ali (Radiallhu Anhu) once narrated: “I swear by Allah that to fall from the sky to the Earth is very simple for me, but to utter one false word in reference to the Holy Prophet (Sallal Laahu Alaihi Wasallam) is a very difficult and impossible task for me.”

Hazrat Ali(Radiallhu Anhu) then narrated as follows: 

“I heard the Holy Prophet (Sallal Laahu Alaihi Wasallam) as saying that as the Day of Qiyamah approaches there will appear a group of youths with a low mental capacity and understanding, apparently they will talk of good but their Imaan will not go beyond their throat and they will leave the true Deen like an arrow leaves the prey. Wherever you find them, you should make Jihaad with them. ( Bukhari)

Najd

Narrated Ibn ‘Umar: (The Prophet) said, “O Allah! Bless our Sham and our yemen.” People said, “Our Najd as well.” The Prophet again said, “O Allah! Bless our Sham and yemen.” They said again, “Our Najd as well.” On that the Prophet said, “There will appear earthquakes and afflictions, and from there will come out the side of the horn of Satan.” (Book #17, Hadith #147, Bukhari)

That is the place of Khawarij:

the Messenger of Allah, Salla Allahu Alayhi Wasallam, said regarding a man who once accused him of injustice, “From among the offspring of this man there will rise a people who will read the Quran but it will not go beyond their throats (meaning it will not enter their hearts). They will kill Muslims and spare Idol-worshippers. They will deviate from Islam (as fast and clean) as an arrow pierces the game. If I live to witness their appearance, I will kill them as the people of ‘Aad (whom Allah utterly destroyed and annihilated because of their disbelief) were killed.” [Al-Bukhari & Muslim].

Muhammad bin Abdul Wahhab, founder of Muwahhidun / Salafi / Ahlus Sunnah (Without Jama’ah) causing a lot of Fitnah. Murders. With Ibnu Saud and the help of English arms he fought Muslims in Iraq, Thaif, Mecca, and Madinah and killed many Muslims. He also fight Turkey and Egypt which he call the enemy of Islam. By his enemy, Muslims that he think as infidel, Muhammad bin Abdul Wahhab called the Wahhabists.

From the Hadith above mentioned the people of NAJD. Not the people of IRAQ! Because at that time Islam propagation didn’t reach Iraq yet. Beside our prophet mention sever times about the HORN OF SATAN (قرن / qorn) that suits with the Hajj Miqat of the Najd people.

It is reported in SAHIH BUKHARI from Hazrat Abu Said Khudri (Radiallhu Anhu) who narrates that: Once we were in the presence and company of the Holy Prophet (Sallal Laahu Alaihi Wasallam). He was distributing booties (Spoils of War) when a person named Zul-Khawaisara, who was from thetribe of Bani Tamim addressed the Holy Prophet (Sallal Laahu Alaihi Wasallam) “Oh Muhammad Be Just!” “. The Prophet (Sallal Laahu Alaihi Wasallam) replied: “A Great pity that you have doubts, if I am unjust then who will be just, you are a loser and a failure.” Zul-Khawaisara’s attitude infuriated Hazrat Umar (Radiallhu Anhu) and he pleaded with the Prophet (Sallal Laahu Alaihi Wasallam) to permit him to slay Zul-Khawaisara. The Prophet (Sallal Laahu Alaihi Wasallam) remarked: “Leave him, as his slaying will serve no good purpose, as he is not the only individual but there are a host of others like him and if you compare their prayers and fasting to that of yours, you yourself will feel ashamed. These are the people who will recite the Quran but it will not go beyond their throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the bow.

Al-Bukhaaree includes this hadeeth in the chapter: “The affliction will appear from the East”

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

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

Old Najd

From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: “Indeed Afflictions are there, from where appears the Horn of Satan.” (Shahih Muslim No.5167)

حدثنا عبد الله ثنا أبي ثنا أبو سعيد مولى بنى هاشم ثنا عقبة بن أبي الصهباء ثنا سالم عن عبد الله بن عمر قال صلى رسول الله صلى الله عليه و سلم الفجر ثم سلم فاستقبل مطلع الشمس فقال ألا ان الفتنة ههنا ألا ان الفتنة ههنا حيث يطلع قرن الشيطان

Muhammad PBUH did the Dawn Prayer and gave salute and facing toward the SUN RISE and said: “Fitnah will come from here. Fitnah will come from here from the horn of Satan” [Musnad Ahmad 2/72 no 5410 shahih]

Muhammad PBUH said that in Madinah. Najd which have the same latitue of Madinah (24° North). While Iraq’s latitude is 32° North. 8° North of Madinah. The Sun’s maximum latitude is 23.5° North. After that, going to south again. The Sun will never go to 32° North as in Iraq.

From Madinah, the Sun Rise from Najd direction. Not from Iraq!

Najd also means the HIGH Place. Najd now such as Riyadh is 1,200 meter beyond the Sea Level. While Iraq is in low place. Only 50 meter above the sea level. In Topographic Map, Najd’s color is yellow (high) while Iraq, especially Kuffah is dark green (low).

Just look at the map:

Topographic Najd and Iraq Map

From Aishah, Prophet PBUH said: The Hajj Miqat (the place) for Madinah is in Dzul Hulaifah, Sham and Egypt in Juhfah, Iraq in Zati Irq, and Najd in Qorn, and Yaman in Yalamlam.” (Shahih Sunan Nasa’i no 2656)

Muhammad mentioned about the HORN of Satan sever times in Hadeeth about Najd. And the Hajj Miqat (place) for the people of Najd is in Qorn. That means HORN in Arabic. In the Hadith above, Najd and Iraq are 2 different place with 2 different Miqat. So interpreting Najd is Iraq is not true at all.

The Ahli Fitna from Najd, Shaikh Muhammad Al Arifi, in Riyadh (Najd), provoking its followers to kill Muslims in Sham, Yemen, and others.

 

ANALYSIS : DO IT YOUR SELF

From the above hadith it is clear that these killers of Muslim will be from the Region of Najd , from the tribe of Bani Tamim ( prophet made both the prohecy) and they would recite quran ,but will not go below their throat , it means they will SHOW OFF in their ibadah and would consider muslims as inferior to them.

If one does a simple analysis of history you will find that there was only one such man upon whom all this fits with no doubt. This man was IBN ABDUL WAHAB NAJDI AL TAMIMI.

Ibn ‘Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert in 1111 A.H. (1699) and died in 1206 (1792). 

If some one wants to see how this man killed muslims , took their property and made a new sect called WAHABSIM 

The article in Wiki is dominated by the Wahhabists. So the conclusion there is Najd is Iraq… 🙂

PLEASE NOTE

Zul Khuwaisra – the man who showed so much disrespect to the Prophet (Sallal Laahu Alaihi Wasallam) was from the tribe of Bani Tamim. The Prophet (Sallal Laahu Alaihi Wasallam) foretold that the Wahhabi group who will cause much fitna, will be the off-springs of the above Munaafiq. Allama Dahlaan, the celebrated Historian of our era writes: “Zul Khuwaira was of the Banu Tamim tribe and so was Ibne Abdul Wahab Najdi.” (Addarus Sunniah, pp/51). These Ahadith certainly do not fit the Kharajees because they were not the off-springs of Bani Tamim

 

SECTION : B

Many a times we meet ignorant wahabis in life who say that NAJD is Iraq. This statement ensures that the person has been reading Wahabi FABRICATED materials and has been brain washed by the wahabi speakers.

If one does not have interest in reading , please analyse these evidence.

First Proof

http://i-cias.com/e.o/najd.htm

Click that link and see it yourself.

SECOND PROOF

The etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range.

THIRD PROOF

Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.


FOURTH PROOF

Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.

FIFTH PROOF

Here is a clear proof that our beloved prophet CLEARLY meant , knew and told that NAJD is DIFFERENT FROM IRAQ. Please Analyse this

Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa – while on the other road it is al-Juhfa – for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’


Hadith

Book 007, Number 2666: Sahih Muslim

Abu Zubair heard Jabir b. ‘Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu’l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-‘Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.

Section c :

 

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

The Hadith of Najd: a correction

The land of Najd, which for two centuries has been the crucible of the Wahhabi doctrine, is the subject of a body of interesting hadiths and early narrations which repay close analysis. Among the best-known of these hadiths is the relation of Imam al-Bukhari in which Ibn Umar said: ‘The Prophet (s.w.s.) mentioned: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said the third time: “In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan].”’

This hadith is clearly unpalatable to the Najdites themselves, some of whom to this day strive to persuade Muslims from more reputable districts that the hadith does not mean what it clearly says. One device used by such apologists is to utilise a definition which includes Iraq in the frontiers of Najd. By this manoeuvre, the Najdis draw the conclusion that the part of Najd which is condemned so strongly in this hadith is in fact Iraq, and that Najd proper is excluded. Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.

The evasion of this early understanding of the term in order to exclude Najd, as usually understood, from the purport of the hadith of Najd, has required considerable ingenuity from pro-Najdi writers in the present day. Some apologists attempt to conflate this hadith with a group of other hadiths which associate the ‘devil’s horn’ with ‘the East’, which is supposedly a generic reference to Iraq. While it is true that some late-medieval commentaries also incline to this view, modern geographical knowledge clearly rules it out. Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.

On occasion the pro-Najdi apologists also cite the etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range. It is hard to see how the Arabs could have routinely applied a topographic term meaning ‘upland’ to the flat terrain of southern Iraq (the same territory which proved so suitable for tank warfare during the 1991 ‘Gulf War’, that notorious source of dispute between Riyadh’s ‘Cavaliers’ and ‘Roundheads’).

Confirmation of this identification is easily located in the hadith literature, which contains numerous references to Najd, all of which clearly denote Central Arabia. To take a few examples out of many dozens: there is the hadith narrated by Abu Daud (Salat al-Safar, 15), which runs: ‘We went out to Najd with Allah’s Messenger (s.w.s.) until we arrived at Dhat al-Riqa‘, where he met a group from Ghatafan [a Najdite tribe].’ In Tirmidhi (Hajj, 57), there is the record of an encounter between the Messenger (s.w.s.) and a Najdi delegation which he received at Arafa (see also Ibn Maja, Manasik, 57). In no such case does the Sunna indicate that Iraq was somehow included in the Prophetic definition of ‘Najd’.

Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa – while on the other road it is al-Juhfa – for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’

These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.

Najd in the Hadith

There are many hadiths in which the Messenger (s.w.s.) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith:

Amr ibn Abasa said: ‘Allah’s Messenger (s.w.s.) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari. […] Uyayna remarked: “The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of their horses, wearing cloaks, and are the people of the Najd.” But Allah’s Messenger (s.w.s.) replied: “You lie! Rather, the best of men are the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. […] Hadramawt is better than the tribe of Harith; one tribe is better than another; another is worse […] My Lord commanded me to curse Quraysh, and I cursed them, but he then commanded me to bless them twice, and I did so […] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. […] The most numerous tribe in the Garden shall be [the Yemeni tribes of] Madhhij and Ma’kul.’ (Ahmad ibn Hanbal and al-Tabarani, by sound narrators. Cited in Ali ibn Abu Bakr al-Haythami, Majma‘ al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43).

The Messenger says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd – quite the contrary. But other hadiths in praise of other lands abound. For instance:

Umm Salama narrated that Allah’s Messenger (s.w.s.) gave the following counsel on his deathbed: ‘By Allah, I adjure you by Him, concerning the Egyptians, for you shall be victorious over them, and they will be a support for you and helpers in Allah’s path.’ (Tabarani, classed by al-Haythami as sahih [Majma‘, X, 63].) (For more on the merit of the Egyptians see Sahih Muslim, commentary by Imam al-Nawawi [Cairo, 1347], XVI, 96-7.)

Qays ibn Sa‘d narrated that Allah’s Messenger (s.w.s.) said: ‘Were faith to be suspended from the Pleiades, men from the sons of Faris [south-central Iran] would reach it.’ (Narrated in the Musnads of both Abu Ya‘la and al-Bazzar, classified as Sahih by al-Haythami. Majma‘, X, 64-5. See further Nawawi’s commentary to Sahih Muslim, XVI, 100.)

Allah’s Messenger said: ‘Tranquillity (sakina) is in the people of the Hijaz.’ (al-Bazzar, cited in Haythami, X, 53.) 

On the authority of Abu’l-Darda (r.a.), the Messenger of Allah (s.w.s.) said: ‘You will find armies. An army in Syria, in Egypt, in Iraq and in the Yemen.’ (Bazzar and Tabarani, classified as sahih: al-Haythami, Majma‘, X, 58.) This constitutes praise for these lands as homes of jihad volunteers.

‘The angels of the All-Compassionate spread their wings over Syria.’ (Tabarani, classed as sahih: Majma‘, X, 60. See also Tirmidhi, commentary of Imam Muhammad ibn Abd al-Rahman al-Mubarakfuri: Tuhfat al-Ahwadhi bi-sharh Jami‘ al-Tirmidhi, X, 454; who confirms it as hasan sahih.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘The people of Yemen have come to you. They are tenderer of heart, and more delicate of soul. Faith is a Yemeni, and wisdom is a Yemeni.’ (Tirmidhi, Fi fadl al-Yaman, no.4028. Mubarakfuri, X, 435, 437: hadith hasan sahih. On page 436 Imam Mubarakfuri points out that the ancestors of the Ansar were from the Yemen.)

‘The people of the Yemen are the best people on earth’. (Abu Ya‘la and Bazzar, classified as sahih. Haythami, X, 54-5.)

Allah’s Messenger (s) sent a man to one of the clans of the Arabs, but they insulted and beat him. He came to Allah’s Messenger (s.w.s.) and told him what had occurred. And the Messenger (s) said, ‘Had you gone to the people of Oman, they would not have insulted or beaten you.’ (Muslim, Fada’il al-Sahaba, 57. See Nawawi’s commentary, XVI, 98: ‘this indicates praise for them, and their merit.’)

The above hadiths are culled from a substantial corpus of material which records the Messenger (s.w.s.) praising neighbouring regions. Again, it is striking that although Najd was closer than any other, hadiths in praise of it are completely absent.

This fact is generally known, although not publicised, by Najdites themselves. It is clear that if there existed a single hadith that names and praises Najd, they would let the Umma know. In an attempt to circumvent or neutralise the explicit and implicit Prophetic condemnation of their province, some refuse to consider that the territorial hadiths might be in any way worthy of attention, and focus their comments on the tribal groupings who dwell in Najd.

The Tribe of Tamim

The best-known tribe of Central Arabia are the Banu Tamim. There are hadiths which praise virtually all of the major Arab tribal groups, and to indicate the extent of this praise a few examples are listed here:

Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma‘, X, 49. According to al-Haythami its narrators are all trustworthy.)

Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, “May Allah show His mercy to Qays.” He was asked, “O Messenger of God! Are you asking for His mercy for Qays?” and he replied, “Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays! Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth.”’ (Tabarani, declared sahih by al-Haythami, X, 49.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.)

Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.)

Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (s.w.s.) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.)

On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (s.w.s.) saying: “This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion.”’ (Bukhari, Manaqib, 2.)

The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, only one significant account praises Tamim. This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from Allah’s Messenger (s.w.s.). “They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’.”’ (Bukhari, Maghazi, 68.)

This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail; while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive interpretation, however, allows us to conclude no more than that the Messenger (s.w.s.) was pleased with that tribe at the moment it paid its zakat. As we shall see, its payment of zakat proved to be short-lived.

Far more numerous are the hadiths which explicitly critique the Tamimites. These hadiths are usually disregarded by pro-Najdite apologists; but traditional Islamic scholarship demands that all, not merely some, of the evidence be mustered and taken as a whole before a verdict can be reached. And a consideration of the abundant critical material on Tamim demonstrates beyond any doubt that this tribe was regarded by the Messenger (s.w.s.) and by the Salaf as deeply problematic.

An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows:

‘The “chambers” (hujurat) were spaces enclosed by walls. Each of the wives of Allah’s Messenger (s.w.s.) had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: “Muhammad! Come out to us!” an action which expressed a good deal of harshness, crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: “Muhammad! My praise is an ornament, and my denunciation brings shame!” And the Messenger (s.w.s.) replied: “Woe betide you! That is the due of Allah.”’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil [Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)

In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

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

A further hadith concerning Tamim runs as follows:

On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: “O tribe of Tamim! Receive good news!” “You promise us good news, so give us something [money]!” they replied. And his face changed. Then some Yemenis came, and he said: “O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!” And they said: “We accept.” And the Prophet (s.w.s.) began to speak about the beginning of creation, and about the Throne.’ (Bukhari, Bad’ al-Khalq, 1.)

The harsh waywardness of the Tamimi mentality documented in the Qur’an and Hadith casts an interesting light on the personality of Abu Jahl, the arch-pagan leader of Quraysh. Abu Jahl, with his fanatical hatred of the Prophet (s.w.s.), must have been shaped by the Tamimi ethic in his childhood. His mother, Asma’ bint Mukharriba, was of the tribe of Tamim. (al-Jumahi, Tabaqat Fuhul al-Shu‘ara, ed. Mahmud Shakir [Cairo, 1952], p.123.) He also married the daughter of ‘Umayr ibn Ma‘bad al-Tamimi, by whom he had his son, predictably named Tamim. (Mus‘ab ibn Abdallah, Nasab Quraysh [Cairo, 1953], p.312.)
An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. When they finally enter Islam, they are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion. Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asr prayer, until the sun set and the stars appeared, and people began to say: “The prayer! The prayer!” A man of the Banu Tamim came up to him and said, constantly and insistently: “The prayer! The prayer!” And Ibn Abbas replied: “Are you teaching me the sunna, you wretch?”’ (Muslim, Salat al-Musafirin, 6.)

Banu Tamim and the Khawarij

Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira:

Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of Allah’s Messenger (s.w.s.) while he was dividing the spoils of war. Dhu’l-Khuwaysira, a man of the Tamim tribe, came up to him and said: “Messenger of Allah, be fair!” He replied: “Woe betide you! Who will be fair if I am not? You are lost and disappointed if I am not fair!” And Umar (r.a.) said, “Messenger of Allah! Give me permission to deal with him, so that I can cut off his head!” But he said: “Let him be. And he has companions. One of you would despise his prayer in their company, and his fast in their company. They recite the Qur’an but it goes no further than their collarbones. They pass through religion as an arrow passes through its target.”’ Abu Sa‘id continued: ‘I swear that I was present when Ali ibn Abi Talib fought against them. He ordered that that man be sought out, and he was brought to us.’ (Bukhari, Manaqib, 25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil, chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr al-Hadith [Beirut, n.d.], pp.23-4: ‘usually when this happens none of the target’s blood remains upon it’.)

This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites. There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu’l-Khuwaysira al-Tamimi. […] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’

Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91). 

The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim – the formula ‘The judgment is Allah’s alone’ – on the Day of Siffin, which became the slogan of the later Kharijite da‘wa.

In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activities. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Hereafter!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, “Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!” [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq [Cairo, n.d.], 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.)

As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. […] They used to say: “Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86).

The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.)

As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent. The causes of this schism included the Kharijite attack on Madina, which came away with many captives; and different Kharijite ijtihads over sexual relations with Muslim women who, not being Kharijites, they had enslaved. Three major factions emerged from this split, the most dangerous of which was led by Atiyya ibn al-Aswad, again of the tribe of Hanifa. Following Najda’s death, his own faction split, again into three, one of which left Najd to raid the vicinity of Basra (Abd al-Qahir, 90-1).

The last major Kharijite sect was the Ibadiyya, which, in a gentler and much attenuated form, retains a presence even today in Zanzibar, southern Algeria, and Oman. The movement was founded by Abdallah ibn Ibad, another Tamimi. Its best-known doctrine is that non-Ibadis are kuffar: they are not mu’mins, but they are not mushriks either. ‘They forbid secret assassinations [of non-Ibadis], but allow open battles. They allow marriages [with non-Ibadis], and inheritance from them. They claim that all this is to aid them in their war for Allah and His Messenger.’ (Abd al-Qahir, 103.)

The best-known woman among the Kharijites was Qutam bint ‘Alqama, a member of the Tamimite tribe. She is remembered as the one who told her bridegroom, Ibn Muljam, that ‘I will only accept you as my husband at a dowry which I myself must name, which is three thousand dirhams, a male and a female slave, and the murder of Ali!’ He asked, ‘You shall have all that, but how may I accomplish it?’ and she replied, ‘Take him by surprise. If you escape, you will have rescued the people from evil, and will live with your wife; while if you die in the attempt, you will go on to the Garden and a delight that shall never end!’ (Mubarrad, 27.) As is generally known, Ibn Muljam was executed after he stabbed imam Ali (k.A.w.) to death outside the mosque in Kufa.

Muslims anxious not to repeat the tragic errors of the past will wish to reflect deeply upon this pattern of events. Tens of thousands of Muslims, fervently committed to the faith and outstanding for their practical piety, nonetheless fell prey to the Kharijite temptation. The ulema trace the origins of that temptation back to the incident of Dhu’l-Khuwaysira, who considered himself a better Muslim than the Prophet himself (s.w.s.). And he, like the overwhelming majority of the Kharijite leaders who followed in his footsteps, was a Tamimi. Of the non-Tamimi Kharijites, almost all were from Najd.

The Ridda: the First Fitna

There is a further issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and dietary rules. He followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’ ran: 

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

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

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

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

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

As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority, and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death, because hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave, Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community. The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at stake. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif [Cairo, 1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh al-buldan [repr. Beirut, n.d., p.86.]) 

Devotion to Musaylima lingered on in Central Arabia, however. An indication of the continuity of Najdi religious life is given by the non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet. (W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.)

The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws, and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif, p.405; Baladhuri, Futuh, pp.99-100.)


Recent Najdi Tendencies

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

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

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

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

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

CONCLUSION

A good deal of material concerning Najd and Tamim has been preserved from the time of the Salaf. If we reject the method of some Najdi apologists, a method based on the highly selective quotation of hadiths coupled with the blind imitation of opinions expressed by late-medieval commentary writers, we may reach some reasonably settled and authoritative conclusions regarding Central Arabia and its people. The Qur’an, the sound Hadith, and the experience of the Salaf overwhelmingly concur that Central Arabia is a region of fitna. The first of all fitnas in Islam emerged from that place, notably the arrogance of Dhu’l-Khuwaysira and his like, and also the apostasy and fondness for false prophets which caused such difficulty for Abu Bakr (r.a.). Subsequently, the Kharijite heresy, overwhelmingly Najdi in its roots, cast a long shadow over the early history of Islam, dividing the Muslims, distracting their armies from the task of conquering Byzantium, and injecting rancour, suspicion, and bitterness among the very earliest generations of Muslims. Only the most determined, blinkered and irresponsible Najdi sympathiser could ignore this evidence, transmitted so reliably from the pure Salaf, and persist in the delusion that Najd and the misguided, literalistic rigorism which it recurrently produces, is somehow an area favoured by Allah.

And Allah knows best. May He unite the Umma through love for the early Muslims who refused bigotry, and may He preserve us from the trap of Kharijism and those who are attracted to its mindset in our time. Ameen.

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

Correlating the Hadith of D’hul Khawaisira and The rise of “The Horn of Satan” from Najd.

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

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

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

The first type:

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

Narrated Abu Sa`id Al-Khudri:

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

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

↠ Points to be noted from the above hadith:

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

Ibn Saud, 1925, who is very fat.

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

In a similar hadith recorded in Sahi Bukhari, we read

Narrated Abu Sa`id Al-Khudri:

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

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

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

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

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

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

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

 

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

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

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

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

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

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

Part 2:

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

Narrated Ibn `Umar:

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

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

Narrated Ibn `Umar:

(The Prophet) said, “O Allah! Bless our Sham and our Yemen.” People said, “Our Najd as well.” The Prophet again said, “O Allah! Bless our Sham and Yemen.” They said again, “Our Najd as well.” On that the Prophet (ﷺ) said, “There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan.”

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

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

We read in other similar hadiths

Narrated `Abdullah bin `Umar:

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

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

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

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

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

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

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

We read in Sahih Bukhari

Narrated Abu Masud:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

⇒ Points to be noted from above paragraphs:

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

2) Mudar dissolved into Banu Hudayl and Banu Tamim.

3) Rabi’a dissolved into Banu Hanifa.

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

“Iman is from Yemen and the afflictions including Qarn Al Shaytan is from east i.e RABI’A AND MUDAR.”

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

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

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

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

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

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

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

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

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

Mussanaf Ibn Abi Shaybah, Vol 6, Pg 406.
Fada’il Al Sahaba, Ahmed bin Hanbal, Pg 862.

Musnad Abu Yala, Vol 3, Pg 419.


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


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

Al-Nawawi said: “Najd is the area that lies between Jursh (in Yemen) all the way to the rural outskirts of Kufa (in Iraq), and its Western border is the hijaz. The author of al-Matali‘ said: Najd is all a province of Al Yamama.[1] Al-Fayruzabadi said: “Its geographical summit is Tihama and Yemen, its bottom is Iraq and Sham, and it begins at Dhat Irqin [= Kufa][2] from the side of the Hijaz.[3] Al-Khattabi said: “Najd lies Eastward, and to those who are in Madina. their Najd is the desert of Iraq and its vicinities, which all lie East of the people of Madina. The original meaning of najd is ‘elevated land’ opposed to ghawr which means declivity. Thus, Tihama is all part of aI-Ghawr, and Mecca is part of Tihama.[4] This is confirmed by lbn al Athir‘s definition: “Najd is any elevated terrain and it is a specific name for what lies outside the Hijaz and adjacent to Iraq.[5] Similarly lbn Hajar stated: “Al Dawudi said: ‘Najd lies in the vicinity of lraq.”[6] Iraq itself lexically means river-shore or sea shore, in reference to the Euphrates and the Tigris.[7].

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

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

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

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

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

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

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

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


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

“The two sides of the head of shaytaan shall appear among the tribes of Rabi’a and Mudar[1]. Ibn Hajr identified these two tribes as “the most prestigious of the people of the East, the Quraysh- From which the prophet was born- being a branch of Mudar[2]. This is confirmed by Al Bukhari’s narration in seven places and Muslim’s in six, from Ibn Umar that the East (Al Mashriq) is the origin of dissension and the place where the side of the head of Shaytaan would appear- or two sides in one narration of Muslim. The fact that the Muslim narrated that Salim Ibn Abdullah Ibn Umar applied this hadith to the people of Iraq does not limit its meaning to them. It only confirms that the Prophet foresaw the dissension of the Khawarij among other dissensions hailing from the East, such as that of Musaylima the liar and others. Another proof is that the Prophet had set Qarn Al Manazil as the starting point (Miqat) for the state of consecration (Ihram) for pilgrims coming from najd, which in his time included Iraq. Later, the people of Iraq, finding Qarn Al Manazil too far out of the way for them, asked for something nearer, whereupon Umar fixed D’hat Irqan as their Miqat as established.

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

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

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

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

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

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

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

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

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

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

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

The second most important sign of the Khawarij is

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

 

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

Scan from Tarikh Al Kabir of Imam Bukhari,


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



From the beginning, Wahhabism has been a movement of total intolerance toward those who did not adopt its principles, including other Muslims. Such extreme religious intolerance has demanded, first of all, that Wahhabis eradicate symbols of non-Wahhabi civilization. This had not been the universal practice of Islam in the past. Even when Muslim rulers appropriated holy sites for the Islamic faith, pre-Islamic holy sructures were frequendy spared. When the Muslim armies invaded Egypt in the seventh century, they did not smash the sr,mbols of ancient Egyptian civilization; they did not dismande the Sphinx. But when Wahhabi armies attacked the holy cities of Shiite Islam in southern Iraq in the early nineteenth century, they destroyed tombs and ransacked other religious shrines. For Wahhabis, such actions are paft of their war against idolatry. It is not a tremendous leap from the Wahhabi sacking of the Shiite holy city of Kerbala in 1802 to the Taliban’s destruction of Buddhist statues in the Bamiyan Valley in Afghanistan in March 2001. Indeed, Osama bin Laden and other al-Qaeda spokesmen adopt Wahhabi terminolory when they call America “the Hubal of the age”-the Hubal being a seventh-century stone idol. ⇒ Hatred’s Kingdom By Sir Dore Gold, Former Ambassador for UN, Pg 12.

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

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

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

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

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

The Khawarij are the DOGS OF HELL.

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

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

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

Scan from Mussanaf Ibn Abi Shaybah.

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

It was narrated from Ibn ‘Umar that:

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

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

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

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

An orthodox denizen of Najd (Riyadh) said, 

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

Scan from Narrative of an years journey.

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

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s