Wednesday, January 07, 2009

Israel will be destroyed & Jerusalem will become the capital of the Khilafah

In these difficult times we must not get defeated, have vision and work to achieve that vision. Israel will be defeated in the future and Jerusalem will become the capital of the Islamic Khilafah inshallah. The following are evidences from the Quran and ahadith for this:

Allah (swt) States: "And we decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant! So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled. Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. (And We said): 'If you do well, you do good for your ownselves, and if you do evil (you do it) against yourselves'. Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands. [And We Said in the Taurat (Torah)]: 'It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers" [TMQ Al-Isra, 17:4-8]

The indication in this verse that the second promise of Allah (swt) which will come to pass refers to the destruction of Israel is where it says, "to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before". The Muslims opened Jerusalem to Islam under the rule of the second Khalifah Umar ibn al-Khattab (ra), the Islamic state ruled it with justice for hundreds of years. Even though it was captured by the Crusader Christians for a number of years it was never captured by the Jews previous to the formation of the state of Israel. So Allah (swt) promises that we will enter the mosque of Masjid al-Aqsa in Jerusalem as we entered it before when we conquered it.

Narrated by Ibn ‘Asaakir, from Maseerah b. Jaleese, where he heard the Prophet (saw): “This matter (the Khilafah) will continue after me in Al-Madina, then (move to) Al-Shaam, then to the peninsula, then to Iraq, then to the city, then to Bait-ul-Maqdis. So if it reaches Bait-ul-Maqdis, then it would have reached its (natural resting place); and no people who remove it (i.e. the capital of the Khilafah) from their land will ever get it back again (for them to be the capital again).” The scholars said they believe that what he (saw) meant by ‘the city’ is the city of Heraclius (Constantinople). This hadith is talking about which cities would become the capital of the Khilafah, all the cities mentioned have been the capitals of the Khilafah in the past except Bait ul-Maqdis (Jerusalem). This will be our capital sometime in the future inshallah.

In addition there are others from Ibn ‘Asaakir, from Abdul Rahman b. Abi ‘Umayrah Al-Muzni, who said that he heard the Messenger of Allah (saw): “There will be, in Bait-ul-Maqdis, a (rightly guided) Bay’a.”

These include narrations by Al-Haakim, which have been classified as Sahih. Of these is the narration from Abi Shareeh: “…I have heard those who say that they will be twelve banners, and under each banner twelve thousand (men), and the Muslims will gather to their comrade (or Imam) in Bait-ul-Maqdis (Al-Quds).”

It was narrated by Ibn Habban in his book of Sahih Ahadith, that Al-Shaam (the region which covers Jordan, Syria, Palestine, Lebanon and part of Iraq) will be the base of the land of the believers at the end of time. On the authority of Al-Nawas b. Sam’aan, who said that he heard the Messenger of Allah (saw) say, “…and the ‘Uqr (natural origin) of the land of the believers is Al-Shaam.”

It was also narrated by Ahmad from the hadith by Salamah b. Nufayl, “…verily, the
‘Uqr of the land of the believers is Al-Shaam…”

Furthermore, it was narrated by Al-Tabarani, in ‘Al-Kabeer,’ on the authority of Salamah b. Nufayl: “The ‘Uqr of Dar Al-Islam is in Al-Shaam.” According to Al-Haythami, this was narrated by Al-Tabarani, and his men (chain of narration) are trustworthy.

This hadith was narrated by 5 Tabi’ Tabi’een, from two Tabi’een, from 2 of the Sahaba. Due to the nature of the definite truthfulness of the speaker (the Messenger of Allah (saw)), this hadith is with regards to the second ‘Uqr of Dar Al-Islam, and not the ‘Uqr of the first, for the meaning of the ‘Uqr of the land is its centre and origin, and the ‘Uqr of the first Islamic State was in Al-Madina Al-Munawwarah; therefore, this means that what is meant here is the ‘Uqr of the second Islamic State.

It was narrated by Abu Dawud in ‘Al-Sunan’, on the authority of Abdullah b. ‘Amr (ra): “There will be a Hijrah after a Hijrah, so the best people on earth are those who keep to the (land of the) Hijrah of Ibrahim (i.e. Al-Shaam).”

This Hadith was also narrated by Al-Haakim, who said that it is Sahih according to the conditions of the two Shaykhs, and they have not narrated it. On the authority of Musa b. Ali b. Rabah, who said: I heard my father say: ‘…Abu Hurairah said, I was told by Abdullah b. ‘Amr b. Al-‘Aas (ra): I heard the Messenger of Allah (saw) say…’ and he mentioned the hadith. It was also narrated by Ahmad in his Musnad, on the authority of Abdullah b. ‘Amr, and said: ‘I heard the Messenger of Allah (saw) say…’ and he mentioned the hadith.

This hadith was narrated by at least five Tabi’ Tabi’een, from three Tabi’een, from two Sahaba. It indicates that there will be a Hijrah (emigration) to Al-Shaam after the Hijrah to Al-Madina. The purpose of Hijrah is to leave Dar Al-Kufr (land ruled by Kufr) and to emigrate to Dar Al-Islam (land ruled by Islam). The first emigration was to Al-Madina, and the second emigration will be to Al-Shaam. This understanding supports the hadith regarding the ‘Uqr of Dar Al-Islam.
It was narrated by Abu Dawud, on the authority of Ibn Zughb Al-Ayadi, who said that Ali Abdullah b. Hawalah Al-Azdi came to him and said: “The Messenger of Allah (saw) sent us to seek booty on foot, so we returned and did not find anything, and he (saw) could see the exhaustion in our faces, so he stood up and said: ‘Oh Allah, do not leave them for me, where I would be too weak for them, and do not leave them to themselves, where they would be too weak for themselves, and do not leave them for the people, where they would keep (the good) from them, keeping it for themselves.’ Then he (saw) placed his hand on my head…” (or he said: “…on my forehead): ‘Oh, Ibn Hawalah, if you see that the Khilafah has come to the sacred land (Al-Quds), then the earthquakes, the troubles, and the great happenings have come, and the hour on that day is nearer to the people than my hand here on your head.’”

Al-Haakim also narrated this hadith on the authority of Ibn Zughb Al-Ibaadi. He declared that this hadith has an authentic chain of narrators, and it was not narrated by the two Shaykhs. Ahmad narrated it with the same Isnad (chain of narrators) as Al-Haakim. If Ibn Zughb is Abdullah, then he is one of the Sahaba, and if he is Abdul-Rahman, then he is one of the Tabi’een. Therefore, this hadith was narrated by two Sahaba if he is the first (Abdullah), or one of the Sahaba if he is the second (Abdul-Rahman); and one of the Tabi’een if he is the first, or two of the Tabi’een if he is the second; and three Tabi’ Tabi’een in both cases.

This hadith indicates that the Khilafah will come to the land of Al-Quds. It cannot be said that the Khilafah came to it during the Khilafah of ‘Umar (ra), because the earthquakes, troubles and tumultuous events did not come at that time. This means that there will be a second coming of the Khilafah in which these events will follow.

9 comments:

Edward Ott said...

a very fascinating essay. thank you for posting it.

za said...

Can someone kindly explain, how the tafseer of the ayah mentioned at the beginning of the article is done. As it is in past tense showing that both the promises has been executed. i read the Mawdudi tafseer (the only one at my disposal) and he also explained that both promised destruction were executed before the Prophet Muhammad (saw).

Islamic Revival said...

There is difference of opinion amongst the scholars regarding it. They argue that there is an indication in the part of the verse which says "to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before".

The Muslims opened Jerusalem to Islam under the rule of the second Khalifah Umar ibn al-Khattab (ra), the Islamic state ruled it with justice for hundreds of years. Even though it was captured by the Crusader Christians for a number of years it was never captured by the Jews previous to the formation of the state of Israel. So Allah (swt) promises that we will enter the mosque of Masjid al-Aqsa in Jerusalem as we entered it before when we conquered it.

However what is clear is that Palestine will be liberated again as is mentioned in the numerous ahadith.

George Carty said...

Won't the destruction of Israel mean the destruction of the Ummah, via Israel's nuclear weapons?

Islamic Revival said...

Its not feasible for Israel to use its Nuclear weapons against the countries that are directly next to it as the fallout would affect its own population. Remember Egypt, Jordan and Syria border it directly - how would it resist an all out land offensive by those armies?

Muhammad A. said...

I have a different take on this. When Allah describes the first of the two promises he says: "Fa'Itha Jaa'a Waa'du Aulaahuma Ba'thna Alikum I'badon Lana U'lii B'aassen Shadeed Fa Jassuee Khilala A'dyari Wa Kana W'adann Mafa'ula". As you can see Allah here is using verbs in the past tense vis a vis "B'athna" meaning "Sent" and "Fa Jassuee" meaning "Entered the innermost" and if that didn't make it clear enough for the reader Allah went to extra length to say "Wa Kana W'adann Mafa'ula" meaning "And it was a promise fulfilled" just to make it clear to the reader that it was an event that had already taken place and been fulfilled in the past.

However, When Allah talks about the second event Allah says: "Fa Itha Ja'aa Waa'du Al-Akhira Li'Yasoo'u Wojuuhakum Wa Li'Yadkhuloo Al-Masjida Kamma Dkhaloohu Awwalla Marratenn Wa Li'Yutabbiroo Ma A'lauu Tatbirraa". As you can see here Allah is using verbs in the future vis a vis "Li'Yasoo'u Wojuuhakum" meaning "and they will make your faces sorrowful" and "wa Li'Yadkhuloo" meaning "and they will enter" and "Wa Li'Yutabbiroo" meaning "And they will destroy". In this second part of the passage Allah uses the letter "Li" before each verb (which as you also know is used in Arabic to indicate a future event) to indicate to the reader that this second event is an event that did not take place yet but will take place in the future. Also notice how Allah did not end the second event with the phrase "Wa Kana W'adann Mafa'ula" meaning "And it was a promise fulfilled" as He did in the first event, to make clear to the reader, I think, that this second event has not been fulfilled and is yet to take place in the future.

Yet perhaps the most glaring indication, I think, that the second event was to take place in the future is the subtle choice of one word that Allah has chosen to describe the second event with, which I think might have been the reason why it escaped the understanding of a large number of scholars. Have you noticed how Allah describes the second event by calling it "Al-Akhira"??? Why would Allah choose this word in particular when He could have simply chosen the "more" logical word "The second"??? After all if the narrator describes two events and the first of them is described as "Aulaahuma" meaning "the first of them" one would logically anticipate the narrator to describe the second event as "Al-thaniya" meaning "the second one", but instead Allah used the word "Al-Akhira" meaning "the Last one" AND ALSO MEANS "THE END (Times)" even though He continues on and says "Wa Enn A'uddtumm A'uddna" meaning "and if you return (with your wickedness and corruption) We will return (with our punishment)". But why would Allah (SWT) continue and say "Wa Enn A'uddtumm A'uddna" if he already have described the second event as "Al-Akhira" if it only meant "the last one (event)"?? The only plausible explanation for this is that Allah is not just describing the event itself when he says "Al-Akhira" rather, I think, He is also talking about the time that it will take place in as well, meaning The End Times. And that the "Wa Enn A'uddtumm A'uddna" part is, I think, meant to warn Bani Israel that just because it was written that twice they will commit and spread wickedness and corruption on the face of the earth does not mean that if they would to try it a third..fourth..etc times Allah would not return with his promise of punishment. Of course Allah (SWT) knows best.

Islamic Revival said...

Jazakallah khair brother for your excellent elaboration.

Abdur Rehman Khan said...

I'm feeling good because of your posts. Thanks a lot.

Abida Kaamil said...

Jazakhallah khair for that beautiful explaination brother , which gives lots of hope . May Allah enriches your knowledge for the goodness of Muslims. Allah's help is very near..