Evidences about the Return of the Khilafah

The following article by a brother includes a group of authenticated Ahadith and their chains of narration regarding the return of the Khilafah, Insha’Allah. In giving glad tidings of the re-establishment of the Islamic Khilafah, tranquillity and ease was brought to the hearts of the believers, driving the Muslims, especially those who are working to re-establish the Islamic State, to work more seriously and with greater sincerity.

Insha’Allah, may Allah (swt) honour them with the return of the Khilafah through their efforts so that they may achieve the great reward in both worlds: a mighty victory in this world and a noble residence in the Akhirah (the afterlife).

The Salaf Al-Saalih (our pious predecessors) would understand such Ahadith, which give tidings of victory and conquest, as a motivator for them. Such Ahadith drive us to achieve this victory; yet, we cannot use them to wholly depend on while we sit doing nothing. This is how the Muslims in the past understood the hadith that gave them glad tidings in the conquest of the city of Heraclius (Constantinople). The Khulafaa and their soldiers in the past were very intent on conquering Constantinople, in order that they be among those whom Allah (swt) honoured with the conquest. Finally, however, the honour was bestowed upon the Ottoman Sultan, Muhammed Al-Fatih. Heraclius then became the capital of the Islamic State known as Islam Bol, ‘the city of Islam.’ Lather this land would be known as Istanbul.

These Ahadith gathered by our dear brother must be used as a motivator for the Muslims, to be earnest and sincere in our work to re-establish the Islamic State, so that they may also be honoured with what these Ahadith indicate of conquest and victory. Inshallah, then they to may achieve the reward in both worlds; and that is the great success.

The kind brother said:
Before going into the subject of the Khilafah, and whether it is truly coming or a dream in the minds of the pious amongst the Ummah of Muhammed (saw), it is best that we first define the Khilafah, the Hukum (ruling) regarding the appointment of a Khalifah, and the evidences to support this, in summary:

The Khilafah is a general leadership of the Muslims. It is a worldly leadership to implement the Islamic Shari’a and to carry the Da’wa to the world. Therefore, it is a public leadership and not a private one. The Khalifah is the Amir (leader) of the believers who succeeds the Messenger of Allah (saw) in implementing Islam and not in conveying it, and thus, it is a worldly leadership and not a religious one. The Khalifah does not communicate a message from Allah (swt), nor has he been personally appointed by Allah (swt), rather he is appointed by the Muslims to represent them in the implementation of Islam within Dar Al-Islam (the land ruled by Islam), and in carrying the da’wa outside it.

Appointing a Khalifah is a Fard (obligation) of sufficiency, meaning that it is required from the Muslims as a whole, and the sin is not removed unless the obligation is met fully or the work to implement it is undertaken. In other words, no one is saved from sin before the Khilafah is re-established, unless serious work that would lead to its re-establishment is undertaken. The Messenger of Allah (saw) has drawn out a method for this work when he (saw) established the Islamic State the first time, but its details are another topic.

As for the evidences regarding the obligation of this work, these come from the Qur’an, the Sunnah and Ijmaa’ Sahaba (consensus of the Companions):

First, let us look to the evidences in the Qur’an. In doing this, we shall examine the following ayat:
“And rule between them with what Allah has revealed” [TMQ Al-Ma’idah: 48].
“But no, by your Lord, they do not believe until they make you judge between them in all their disputes” [TMQ An-Nisa’: 65] “And hold fast, all together, by the Rope of Allah and be not divided among yourselves” [TMQ Al-‘Imran: 103].

The first ayah addresses the Messenger of Allah (saw). An address to him (saw) is an address to his Ummah, unless there is an evidence to make it specific to him (saw); and, the rule by what Allah (swt) has revealed cannot be performed except by the ruler. Similarly, the second ayah, also cannot be fulfilled except by the ruler, and what is necessary to complete an obligation, is in itself an obligation. As for the third ayah, Allah (swt) orders us to be one Jama’a (group) and forbids us from separation. Since the Jama’a cannot be achieved except with the existence of a Khalifah, as is understood from all the evidences regarding the Jama’a, this makes appointing a Khalifah an obligation, based on the previously mentioned principle.
Secondly, let us look to the evidence in the Messenger’s (saw) Sunnah. Abdullah b. ‘Umar (ra) said that he heard the Messenger of Allah (saw): “Whosoever removes his hand from the obedience of Allah will meet Allah on the Day of Resurrection with no excuse for him, and whoever dies without a Bay’ah (pledgeof allegiance) on his neck, has died a death of Jahiliyyah (the days of Ignorance)” [Muslim].

The obligation imposed by this hadith is that every Muslim must have a Bay’ah on his neck, not that each Muslim must give the Khalifah the Bay’ah personally; rather, it is the existence of the Khalifah that establishes the Bay’ah upon every Muslims neck, whether he gave the Bay’ah personally or not. Therefore, the hadith is an evidence for the obligation of appointing a Khalifah, as the Bay’ah is not to be given to anyone but him. It was also narrated by Muslim, from the hadith of Abu Hurairah (ra), who said he heard the Prophet (saw): “The Imam is a shield; you fight from behind him and you seek protection with him.” This is a notification with the intent of an order; in other words, it informs us that the Imam is a Shield, but also makes it an obligation for this to exist. It was narrated by Imam Ahmad, Al-Tirmidhi, Al-Nisaa’i and Al-Tayalasi from the Hadith of Al-Harith Al-Ash’ari: “…and I order you five (things) that Allah has ordered me to do: to (stay with) the Jama’a, to listen and to obey, to emigrate (to Dar Al-Islam) and to perform Jihad for the sake of Allah; for whoever leaves the Jama’a, even the measure of an inch, has removed the rope of Islam from around his neck, unless he returns…” The Jama’a cannot be achieved except by having one man as the Imam, as is narrated in the hadith of Huthayfah, narrated by Muslim. In this hadith, the Prophet (saw) was recorded, “You keep to the Jama’a of the Muslims and their Imam…” This is further corroborated by a hadith by ‘Arfajah, narrated by Muslim, “Whoever comes to you while you are united upon one man, and wishes to sow dissension amongst you or break your unity, kill him.” In another hadith, the hadith of Fadhaalah b. ‘Ubayd, narrated by Ahmad and Al-Bayhaqi: “Three (people), do not ask of them: a man who abandoned the Jama’a, and disobeyed him Imam and died in (that state of) disobedience…” Thus, the Messenger of Allah (saw) orders us to have a Jama’a and clarifies that this cannot be achieved except by having one man as the Imam. Since the Jama’a cannot be achieved except by having an Imam, appointing one becomes an obligation based on the principle: what is necessary to complete an obligation is in itself an obligation.

Third we shall look to evidences from the Ijmaa’ (consensus). The Companions (ra) have established a consensus regarding the appointing of a Khalifah within three days, and there is no need for further detail in this area. Therefore, the work to re-establish the Khilafah is an obligation, and through it all other obligations are implemented. Whether the Khilafah is re-established or not has nothing to do with it being an obligation, nor is it permissible for the one upon whom the obligation falls to use the knowledge of Allah (swt) and His (swt) decree as an excuse to sit and not undertake this obligation. Just like one who has an obligation to support someone financially but does not possess the necessary funds to do so, it becomes obligatory upon him to work to attain the funds. Evidence for this may be found in the hadith, “It is enough of a sin for a person to neglect his family (under his care) or those who need financial support (who are his responsibility).” Thus, it is not permissible to sit idle, not seeking money and financial gain, based on the excuse that Allah (swt) will give one sustenance.

Victory is through the re-establishment of the Khilafah, and sustenance is in the hands of Allah (swt). Allah (swt) is the One who gives victory and sustenance, and this has nothing to do with the slave of Allah (swt). It is the slave’s duty to work to attain the necessary sustenance to meet the obligatory expenditures and undertake the necessary work to re-establish the Khilafah. Allah (swt) has not placed a burden upon us that we cannot bare. The fact that America and many other countries are powerful does not give us an excuse to sit idle, for as long as we are obligated to work, we must continue to work. Allah (swt) will take care of the victory.
Allah (swt), having revealed some of His (swt) knowledge of this issue through definite evidences that prove that the Khilafah will return, gave us hope for the impending justice. This knowledge should increase our Iman, determination and seriousness in our work, for the narrations have become Mutawaatir in meaning, which leaves no room for doubt, or to sit idle.

The following are the evidences of this:

Firstly: The hadith of the Khilafah on the way of the Prophet It was narrated by Ahmed in his Musnad, from Al-Nu’man b. Bashir, who said: “We were sitting in the mosque of the Messenger of Allah (saw), and Bashir was a man who did not speak much, so Abu Tha’labah Al-Khashnee came and said: ‘Oh, Bashir bin Sa’ad, have you memorised the words of the Messenger of Allah (saw) regarding the rulers?’ Huthayfah replied, ‘I have memorised his words’. So Abu Tha’labah sat down and Huthayfah said, ‘The Messenger of Allah (saw) said ‘Prophethood will be amongst you whatever Allah wishes it to be, then He will lift it up if He wished to lift it up. Then there will be a Khilafah on the way of the Prophet, and it will be whatever Allah wishes it to be, then He will lift it up if Allah wished to lift it up. Then there will be an inheritance rule, and it will be whatever Allah wishes it to be, then He will lift it up if He wished to lift it up. Then there will be a coercive rule, and it will be whatever Allah wishes it to be, then He will lift it up if He wished to lift it up. Then there will be a Khilafah on the way of Prophethood.’ Then he was silent.”

Secondly: The hadith regarding the entering of Islam into every home on the face of the Earth

It was narrated by Ahmad in his Musnad, from Tameem Al-Daari, who said that he heard the Prophet (saw) say: “Verily, this matter (Islam) will reach where day and night have reached, and it will not leave a house of Madar (mud or clay) or a house of Wabar (fur of camels and goats, i.e. tents) except Allah will bring it into this Deen, (either) with the honour of an honoured one, or the disgrace of a disgraced one; honour with which Allah honours Islam, and disgrace with which Allah disgraces Kufr.” Al-Haithami said: This was narrated by Ahmad and Al-Tabarani, and the men of the narration of Ahmad are the men of authentic Ahadith.
This hadith was also narrated by Al-Haakim in Al-Mustadrik, who declared it Sahih (authentic) according to the conditions of the two Shaykhs (Bukhari and Muslim). Al- Haakim’s Al-Mustadrik is a work of Sahih Ahadith that met the conditions of both Bukhari and Muslim with regards to Ahadith. The Ahadith in discussion, was, however, omitted from both of their works.

It was also narrated by Al-Haakim in Al-Mustadrik, on the authority of Al-Miqdad b. Al-Aswad Al-Kindi (ra), who said that he heard the Messenger of Allah (saw) say: “There will not be one house on the face of the earth, made of either Madar or Wabar (meaning all homes), except Allah will bring the word of Islam upon them, (either) with the honour of an honoured one, or the disgrace of a disgraced one; Where Allah will honour them and make them of its people, or He will disgrace them and they will not submit to it.” Al-Haakim declared this hadith to be Sahih according to the conditions of the two Shaykhs.

This hadith was also narrated by Al-Baihaqi in his book: “Al-Sunan Al-Kubrah.” In this narration, however, the end of it reads: “…or He will disgrace them and they will submit to its authority.”

This hadith by Al-Miqdad was also narrated by Ahmad in his Musnad, as well as Al-Tabarani in his book “Al-Kabeer.” Al-Haythami said that the men of the narration of Al-Tabarani are the men of authentic Ahadith. It was also narrated by Ibn Habban in his book of authentic Ahadith.

It was also narrated by Al-Haakim, from the Hadith of Abi Tha’labah Al-Khashni, who said: “When the Messenger of Allah (saw) would return from a battle or travel, he would first come to the mosque and pray two Rakahs, then he (saw) would go to his daughter Fatimah (ra), then he (saw) would go to his wives (ra). So after he (saw) returned, he left the mosque and was met by his daughter Fatimah (ra) at the door of his (saw) home, and she began kissing his mouth while her eyes cried, so he (saw) said to her: ‘My daughter, what makes you cry?’ She replied: ‘Oh, Messenger of Allah, it is because I see you all ruffled and exhausted, and your clothing are all worn out!’ He said: ‘Do not cry, for Allah, Azza Wa Jall, has sent your father with a matter that not one house made of Madar or Sha’ar (fur, i.e. tents), will be left on the face of the earth, except Allah will enter them into it, with honour or disgrace, until it reaches where night has reached.’” According to Al-Haakim, this hadith has a Sahih chain of narration, and it was not narrated by the two Shaykhs.

This hadith by Abi Tha’labah was also narrated by Al-Tabarani in ‘Musnad Al-Shamiyeen.’

The above hadith was narrated by three of the Sahaba (the companions of the Prophet (saw)), to at least three of the Tabi’een (those who followed the Sahaba, but did not meet the Prophet (saw)), to at least nine of the Tabi’ Tabi’een (those who followed the Tabi’een, but did not meet the Sahaba). It conveys information regarding the entering of Islam into every house on the face of the earth. Most of Western Europe has not entered into Islam, neither have the Americas, Australia, nor much of Africa. The meaning of the entering of Islam into every house in the hadith was interpreted as either becoming Muslim, or submitting to its authority. Their submission cannot be achieved except by ruling over them.

All the narrations speak of submission to Islam, except one hadith narrated by Al-Haakim. This hadith can be understood that they will not submit to the belief in Islam, but they will be degraded by paying the Jizyah and by submitting to its ruling authority. Thus, it does not have the same context as the other narrations. Furthermore, submission to the rule of Islam necessitates the existence of the Islamic State; therefore, the hadith indicates that the Islamic State is coming, and that it will bring the whole of the earth under its authority.

Thirdly: The Hadith of the hanging papers

It was narrated by Al-Haakim, in Al-Mustadrik, on the authority of ‘Umar (ra), who said that while sitting with the Prophet (saw), he heard the Messenger of Allah (saw) say: “Do you know whom amongst the believers have the best Iman? He replied, ‘the angels, oh Messenger of Allah?’ The reply came, ‘They are so, and they have the right to be so, for what stops them when Allah has given them such a status that He has given them; but it is other than them.’ He then said, ‘Then it is the prophets whom Allah (swt) has honoured with prophethood and the message. The reply came, ‘They are so, and they have the right to be so, for what stops them when Allah has given them such a status that He has given them; but it is other than them.’ ‘Then who are they, oh Messenger of Allah?’ The answer came, ‘They are Aqwaam (groups of people) that come after me, in the loins of men (meaning that they have not been born yet); so they believe in me, (even though) they have never seen me, and they find the hanging papers, so they work according to what is in it; they are the best of the believers in Iman.’” According to Al-Haakim this hadith has a Sahih chain of narration, and was not narrated by the two Shaykhs.

It was narrated by Al-Bazzar, on the authority of ‘Umar (ra), “…they are the very best of creation in status and the very best of creation in Iman with Allah on the Day of Resurrection.”

This hadith was narrated by at least three Tabi’ Tabi’een, from three Tabi’een, from one of the Sahaba. It indicates that the Khilafah State will return after it has been destroyed. This indication lies in the words: “…so they work according to what is in it.” In the Arabic language, the word ‘Maa’ (in English: ‘what’) indicates generality (i.e. everything). This includes all the duties of an individual, such as Salat, fasting, carrying out the duties of the state, carrying the da’wa, forming treaties and implementing all the Ahkam that Allah (swt) has made the responsibility of the State. As for the indication that this will be after the destruction of the Islamic State, this comes from the words: “…and they find the hanging papers.” The hanging papers (Al-Waraq Al-Mu’allaq) include the Qur’an and the Sunnah. These papers existed during the time of the Sahaba (ra). Generally, these were Ayat written down and hung in homes. They were also hung in homes in the generations that followed the Sahaba, so what is the difference between them and us? The difference, and Allah (swt) knows best, is that they found the hanging papers and found the State which implements it, whereas we found nothing but the hanging papers, and did not find the State, so we worked to re-establish it and will work according to what the papers say when it returns, Insha’Allah (swt). Here, the meaning of the hadith becomes: ‘…and they find the hanging papers abandoned, so they begin to work according to it completely.’ In other words, the hanging papers were not implemented, so worked to implement it. The Believers will put the words of the hanging papers into practice.

There is an important point that must be clarified in this hadith, which is that these groups of people are not better than the angels and prophets. The Messenger of Allah (saw), when he spoke of the angels and the prophets used the words: “They are so.” This choice of words implies that they are the best of the believers in Iman, for it is clear to see that they are so, and such a question is unnecessary. The ones who should be asked about are those who are not given this status, rather the level of their Iman is what makes them deserving of this status that Allah (swt) has given them. These groups of people are the best of the believers in Iman, other than the angels and the prophets. Furthermore, their status as the best of the believers in Iman, however, does not make them better than the Sahaba. This is because their status is limited to their Iman and is not an unrestricted superiority. This is made clear by the Prophet (saw) mentioning: “…in Iman.” As superiority can be in Iman, Taqwa or actions, these groups of people are superior in Iman due to their believing in the hanging papers without ever seeing a prophet, revelation or a State. Thus, their status is restricted to this specific characteristic. If we were to gather all areas of superiority that a Muslim can be characterised with, i.e. superiority in general, we would find that the Sahaba are better than them, without argument.

Fourth: The hadith of the coming of the Khilafah to the land of Al-Quds

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.

Fifth: The hadith regarding the ‘Uqr (origin) of the land of the believers (Dar Al-Islam) being in€ Al-Shaam

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 five Tabi’ Tabi’een, from two Tabi’een, from two 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.

Sixth: The hadith of justice and injustice It was narrated by Ahmad in his Musnad, on the authority of Mu’qal b. Yassaar: “Injustice will not remain dormant after me for long before it comes out; where every time something of injustice comes out, the same amount of justice disappears, until (people) will be born into (a world of) injustice who know nothing other than it. Then Allah (swt) will come with justice, where every time something of justice comes, the same amount of injustice disappears, until (people) will be born into (a world of) justice who know nothing other than it.”

Al-Shafi’i said in ‘Akham Al-Qur’an’ in the Tafseer of the following ayah means ‘to abide by His revealed legislation”:
“That you judge with justice” [TMQ An-Nisa’: 58].

This hadith was narrated by one Tabi’ Tabi’een, from two Tabi’een from one of the Sahaba. It indicates that there will come a time when the people will rule by Islam alone, after going through a period of ruling by other than what Allah (swt) has revealed. We have seen people born into this world who know of nothing but injustice, and Allah (swt) will soon come with justice, the Islamic State. Only then can the legislation revealed by Allah (swt) be implemented, and it will be untouched by foreign influences.

It is incorrect to say that justice will come gradually. It would be incorrect to say that there will be a time where people will rule with a mix of justice and injustice, then afterwards justice would be freed of all injustice and become pure. This is incorrect because justice cannot be combined with injustice, nor can it then be called ‘justice’. The ruler who seizes all public property but cuts the hand of the thief, is not a just ruler. The ruler that allows the existence of Islamic groups that calls to individual acts of worship and prints books on Islamic culture, but forbids the existence of political Islamic groups, is also not just. Neither is the ruler who buys weapons from foreign Kafir countries and forbids its production domestically just. Likewise, the ruler who encourages reviving dead land by permitting interest-based loans is also unjust. Furthermore, any ruler who permits free mixing between the sexes while permitting the seclusion of men and women, but implements the Hadd (prescribed punishment) for fornication, is unjust. Therefore, justice can come gradually to different places on earth, but cannot enter into its description and laws. Hence, every time a region is added to the State, justice is brought to it and injustice is removed.
Seventh: The hadith of the location of the Hijra of Ibrahim, and the Hijrah after the Hijrah
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.

Eighth: The hadith regarding the strangers, who separate away from their tribes
It was narrated by Muslim in his book of Sahih Ahadith, on the authority of Abu Hurairah (ra): “Islam began as a stranger and it will return as a stranger, so, blessed are the strangers.”

Ibn Majah, also narrated this hadith on the authority of Anas b. Malik (ra) of the Messenger of Allah (saw), who said…then he mentioned the hadith.

In the narration by Ibn Majah, from Abi Al-Ahwas, from Abdullah: “Islam began as a stranger and it will return as a stranger, so, blessed are the strangers. It was asked: And who are the strangers? He replied: Those who separate away from the tribes.”

In the narration of Ibn Majah also, on the authority of Abu Hurairah (ra), who said: The Messenger of Allah (saw) said…then he mentioned the hadith.

It was also narrated by Al-Tirmidhi from two different chains of narration, and said that they are Hasan Sahih:

The first: From Abi Al-Ahwas, from Abdullah, who said: The Messenger of Allah (saw) said…and mentioned the hadith; and in the same section from Sa’ad, and Ibn ‘Umar, and Jaber, and Anas, and Abdullah b. ‘Amr.

The second: On the authority of Katheer b. Abdullah b. ‘Amr b. ‘Awf b. Zayd b. Malha (ra), from his father (ra), from his grandfather (ra): “The Deen will slither its way to Al-Hijaz (region surrounding Makkah and Al-Madinah) the same as the snake slithers its way to its burrow; and the Deen will be linked to Al-Hijaz, the same as mountain goats are linked to the top of the mountain (i.e. place of return).”

This hadith was also narrated by Ahmad, from Abu Hurairah, of the Messenger of Allah(saw)…and mentioned the hadith.

The chains of narration of the above Ahadith include seven of the Sahaba, from nine of the Tabi’een, from nine of the Tabi’ Tabi’een. This hadith gives the news that Islam will come back, returning the same way it came the first time. The return of Islam means the return of its state.

In conclusion, the news of the coming of the Islamic State and its return has become Mutawaatir (firmly established due to recurring narrations). At least 25 of the Sahaba narrated to 39 Tabi’een, who narrated to 62 of the Tabi’ Tabi’een. This overrules the possibility of them conspiring to lie, and thus Tawaatur of the subject is established. There are other Ahadith and narrations in this section that do not need to be mentioned, which confirm the Tawaatur of this matter. 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).” There are also others narrated by Ibn ‘Asaakir, which I did not include, 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).” I believe that what he (saw) meant by ‘the city’ is the city of Heraclius. 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.” Furthermore, there are other narrations by Al-Haakim such as the hadith from Abu Hurairah (ra), who said that he heard the Messenger of Allah (saw): “If the fierce battles take place, a delegation of supporters will come out of Damascus who are the best of the Arabs in riding and the most skilled in weaponry, and Allah will assist the Deen through them.”

It was narrated by Al-Haakim, and classified as Sahih, the narration of Abdullah b. ‘Amr, who said: “There will come a time when there will not be one believer left, but will rush to Al-Shaam.”

Hence, the happy one is he who begins to work with those working to re-establish the state by putting in sincere effort for the sake of Allah (swt). He does this work so that Allah (swt) may accept his actions and make him of the strangers who separate away from their tribes, whom Allah (swt) employs to serve this Deen. Miserable is the one who helps the Kuffar and the hypocrites in their work to obstruct the path of this Deen. Truly the loser is the one who follows his vain desires and stands watching, waiting to see to whom the tables will turn to next.

Received from A.A.