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The Tawwabin Movement

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ZulFiqar

Re: The Tawwabin Movement
« Reply #20 on: July 19, 2017, 07:25:48 AM »
Taken from my blog
http://islamsalvationfromhell.blogspot.ca/2016/10/the-reality-of-yazid-b-muawiya.html


Quote
Now let us turn to an authentically reported prophecy from the Prophet (Sallallahu ‘alayhi wasallam) concerning Yazid:
حَدَّثَنَا هَوْذَةُ بْنُ خَلِيفَةَ ، عَنْ أَبِي خَلْدَةَ ، عَنْ عَوْفٍ ، عَنْ أَبِي الْعَالِيَةِ ، عَنْ أَبِي ذَرٍّ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " أَوَّلُ مَنْ يُبَدِّلُ سُنَّتِي رَجُلٌ مِنْ بَنِي أُمَيَّةَ "

Abi Dharr (Allah be pleased with him) says: I heard Allah’s Messenger Sallallahu ‘alayhi wasallam saying: “The first person to change my Sunnah is a man from the Bani Omayya.” (Musannaf of Ibn Abi Shaybah and Al-Awa’il of Ibn ‘Asim)
According to another version from Abu Dardaa’ (Allah be pleased with him):
قَالَ أَبُو الدَّرْدَاءِ : سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " أَوَّلُ مَنْ يُبَدِّلُ سُنَّتِي رَجُلٌ مِنْ بَنِي أُمَيَّةَ , يُقَالُ لَهُ : يَزِيدُ "
I heard the Prophet (Sallallahu ‘alayhi wasallam) saying: “The first person to change my Sunnah is a man from Bani Omayya, he called him ‘Yazid’” (Tarikh al-Islam of Imam al-Dhahabi)
According to this prophecy, Yazid, who was the second of the Omayyad rulers, was the first person to go against and change the Sunnah of the Prophet (peace be upon him).
The most eminent Salafi Muhaddith of this time, Muhammad Nasir Uddin al-Albani (1914-1999), authenticated this Hadith:
Reference: Silsilat al Ahadith al-Sahiha; no. 1749
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ZulFiqar

Re: The Tawwabin Movement
« Reply #21 on: July 20, 2017, 09:44:04 AM »
The underlying theme behind the glad tidings of the emergence of the Mahdi is revenge against the Zālimūn (oppressors) who were responsible for the martyrdom of al-Imām al-Hussayn (‘alayhir-Ridwān), and usurping the rule or Wilāya over the Muslims which should have been with the Ahl-al-Bayt. Apart from certain Pan-Arab nationalists, the Muslim Umma appreciates the fact that for the vast majority of its history it has been under the rule of oppressors and tyrants since the Umayyad dynasty, the Abbasids, the Ottoman Turks and now the various modern, highly militarised states. Although Yazīd Palīd is long dead, and the actual killers acting under his authority were brought to justice by the sword of Ibrahīm b. Mālik al-Ashtar (rahimahullāh), the legacy of that horrendous crime continues to taint us. This is because the rule of those associated with the injustice that characterised that crime has continued until this day. The uprising of al-Imām al-Hussayn b. ‘Ali (‘alayhumas-Salām) was with the intention of establishing a just and pious Wilāya upon the Muslim Umma. The subsequent uprisings from the illustrious personalities of Ahl-al-Bayt such as al-Imām Zayd b. ‘Ali b. al-Hussayn, and al-Imām Muhammad al-Nafs al-Zakiya (ridwān Allāh ‘alayhim ajma’īn), though ultimately unable to culminate in the successful establishment of that vision of a just rule, nevertheless illustrate the vitality of this movement against the Zālimūn. The promised Mahdi represents the sealing of the attainment of the objectives of this movement. The Salaf of this Umma were in a state of apocalyptic expectation and interpreted the events of their lifetimes in light of the Prophetic Ahādīth. It is a fact that the Mahdi spoken of as a pious Imām who will distribute wealth freely among the Muslims without account has not yet appeared, though the time is ripe. The present conditions, especially as they have unravelled in the Arab world, ought to be deeply reflected upon and conceptualised in a way so as to relate them to the advent of the expected Mahdi. We know that he is to appear in Makka, and that he will be recognised and given the Bay’a under the shade of the Ka’ba. At present, our sacred Shrines and the holy cities of Makka and Madīnat al-Munawwara are under the custody of al-Sa’ūd so-called ‘royal’ family. After the collapse of the Ottomans during the First World War, it is safe to say that the Saudis have occupied a geopolitical position of leadership and strength in the Muslim world. So it is they who have the most to lose and constitute the greatest reaction to a coming Mahdi as things stand now. Will the Army that marches against the Mahdi with the intention of assaulting Makka a Saudi force or a Syrian one? The designated successor of the present Saudi king Salman, his son Muhammad, is undoubtedly an aggressive and ambitious personality. Likewise, the bloodthirsty ruler of Syria, Bashar al-Assad, may as well be the Sufyāni described in the Hadīth reported in the Mustadrak of al-Hākim as emerging from the depths of Damascus. At present, it is not difficult to imagine either of these two forces as being the primary antagonists who will come up to oppose al-Mahdi (‘alayhir-Ridwān). But the Mahdi will ultimately succeed and rule for several years. And perhaps Constantinople, or Istanbul, will be reconquered through his agency. The regime in Turkey is fiercely nationalist and highly militarised, aside from being a member state of NATO. It is unlikely that such a state will submit itself to a charismatic religious figure from the Ahl-al-Bayt appearing in Makka; therefore not hard to imagine the circumstances under which a battle for Constantinople will occur. Another Hadīth suggests that the city will be conquered, but not militarily, rather through the power of Dhikr and glorification of Allāh’s Name, in other words, a spiritual conquest at the hands of Edomite converts (pious Muslims of Anatolia and Syria). Although weak, a Hadīth in Sunan Ibn Māja suggests a role for the Mahdi in the conquest of Constantinople and likewise Daylam in modern Iran. Whether the Mahdi will rule over the entire Umma or only the Arabs is uncertain. What is certain is that he will be a great military hero and warrior type messiah who will rejuvenate the spirit of Islām, and be guided in all his actions by the Sunna as our Prophet ﷺ was guided by the Wahi.
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zaid_ibn_ali

Re: The Tawwabin Movement
« Reply #22 on: July 20, 2017, 11:40:29 AM »
Taken from my blog
http://islamsalvationfromhell.blogspot.ca/2016/10/the-reality-of-yazid-b-muawiya.html


Quote
Now let us turn to an authentically reported prophecy from the Prophet (Sallallahu ‘alayhi wasallam) concerning Yazid:
حَدَّثَنَا هَوْذَةُ بْنُ خَلِيفَةَ ، عَنْ أَبِي خَلْدَةَ ، عَنْ عَوْفٍ ، عَنْ أَبِي الْعَالِيَةِ ، عَنْ أَبِي ذَرٍّ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " أَوَّلُ مَنْ يُبَدِّلُ سُنَّتِي رَجُلٌ مِنْ بَنِي أُمَيَّةَ "

Abi Dharr (Allah be pleased with him) says: I heard Allah’s Messenger Sallallahu ‘alayhi wasallam saying: “The first person to change my Sunnah is a man from the Bani Omayya.” (Musannaf of Ibn Abi Shaybah and Al-Awa’il of Ibn ‘Asim)
According to another version from Abu Dardaa’ (Allah be pleased with him):
قَالَ أَبُو الدَّرْدَاءِ : سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " أَوَّلُ مَنْ يُبَدِّلُ سُنَّتِي رَجُلٌ مِنْ بَنِي أُمَيَّةَ , يُقَالُ لَهُ : يَزِيدُ "
I heard the Prophet (Sallallahu ‘alayhi wasallam) saying: “The first person to change my Sunnah is a man from Bani Omayya, he called him ‘Yazid’” (Tarikh al-Islam of Imam al-Dhahabi)
According to this prophecy, Yazid, who was the second of the Omayyad rulers, was the first person to go against and change the Sunnah of the Prophet (peace be upon him).
The most eminent Salafi Muhaddith of this time, Muhammad Nasir Uddin al-Albani (1914-1999), authenticated this Hadith:
Reference: Silsilat al Ahadith al-Sahiha; no. 1749

I've never heard about this hadith where yazid is mentioned by name. Anyone have info on it?

ZulFiqar

Re: The Tawwabin Movement
« Reply #23 on: July 20, 2017, 06:05:16 PM »
I've never heard about this hadith where yazid is mentioned by name. Anyone have info on it?



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ZulFiqar

Re: The Tawwabin Movement
« Reply #24 on: July 20, 2017, 08:16:10 PM »
A weak Hadīth suggests that the Mahdi will come from a village in Yemen called كَرِعَة Kari’a. This village is perhaps somewhere in the Sa’da governorate. Presently, that area is the scene of a fierce insurgency being waged by the Hūthis who are resisting the Saudi armed forces. It is also a very religious area with a variety of revivalist movements and sects jostling with each other for dominance. The Hūthis seek to liberate the two sacred Shrines from Saudi control. They have already penetrated into the Najrān region and bogged down the Saudi forces. This war doesn’t seem like it will end any time in the near future. Some analysts are predicting a civil war in Saudi Arabia. The recent appointment of Muhammad b. Salmān as ‘crown prince’ on 21 June 2017 is possibly setting the stage for a civil war in Saudi Arabia which may erupt once the present king dies. It is reported that Muhammad b. Nāyif was not too happy about having to be deposed from the position of ‘crown prince’ and was even placed under house arrest. Before that, Muqrin b. ‘Abd-al-‘Azīz was ‘crown prince’ but was replaced in 2015, sealing the power of the Sudayri clan. Undoubtedly, a civil war in Saudi Arabia between the feuding princes would weaken the country and present a golden opportunity to anti-Saudi factions such as the Hūthis, al-Qā’ida in the Arabian Peninsula, Daesh, and militant Shī’a of the Eastern Province. Events in the secretive kingdom are culminating into open armed conflict. As the United States pulls back from its involvement in the Middle East, having become energy independent, and Pakistan cannot be depended upon to come to anyone’s rescue in the event of a confused and chaotic civil war, except to perhaps guard the sacred Shrines. Nevertheless, once the lid is lifted on the current ‘calm before the storm’ in the Mamlaka, it will be extremely difficult to predict how events will unfold. The environment will be ripe for the emergence of the Mahdi and subsequent retribution against the conniving princes of the Khalīj.
« Last Edit: July 20, 2017, 08:19:34 PM by ZulFiqar »
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ZulFiqar

Re: The Tawwabin Movement
« Reply #25 on: July 21, 2017, 04:48:06 AM »

عَنْ ثَوْبَانَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏"‏ يَقْتَتِلُ عِنْدَ كَنْزِكُمْ ثَلاَثَةٌ كُلُّهُمُ ابْنُ خَلِيفَةٍ ثُمَّ لاَ يَصِيرُ إِلَى وَاحِدٍ مِنْهُمْ ثُمَّ تَطْلُعُ الرَّايَاتُ السُّودُ مِنْ قِبَلِ الْمَشْرِقِ فَيَقْتُلُونَكُمْ قَتْلاً لَمْ يُقْتَلْهُ قَوْمٌ ‏ثُمَّذَكَرَ شَيْئًا لاَ أَحْفَظُهُ فَقَالَ فَإِذَا رَأَيْتُمُوهُ فَبَايِعُوهُ وَلَوْ حَبْوًا عَلَى الثَّلْجِ فَإِنَّهُ خَلِيفَةُ اللَّهِ الْمَهْدِيُّ



Thawbān narrated that the Messenger of Allāh ﷺ said: “Three will fight one another for your treasure, each of them the son of a Khalīfa, but none of them will gain it. Then the black banners will come from the East, and they will kill you in an unprecedented manner.” “When you see them, then pledge your allegiance to them even if you have to crawl over the snow, for that is the Khalīfa of Allāh, the Mahdi.” (al-Sunan Ibn Māja)

It is not altogether inconceivable that the three rivals that are each the son of a Khalīfa, here simply meaning a ruler who was granted Khilāfa in the land, are princes from the Saudi ‘royal’ family. I have already explained the situation regarding two deposed crown princes, Muhammad b. Nāyif and Muqrin b. ‘Abd-al-Azīz, in favor of a third, Muhammad b. Salmān. Whether this treasure they shall fight over refers to the throne of authority, literally some valuable thing hidden beneath the Ka’ba, or altogether something else, remains to be seen. The emergence of ‘black banners’ from the East is a reference to armed factions that will descend into the Middle East from the land of Khurasān, that is, modern-day Afghanistan. Present there are various pietist armed movements such as the Tālibān. Obviously those that are free of Khārijite tendencies from among them may be interpreted as the ‘Black Banners’ of the East. Should such armed groups make their way into the Middle East and the Arabian Peninsula one can well imagine the resultant blood bath, as the hedonistic and authoritarian regimes there will definitely not welcome them with open arms. When this occurs, the Muslims, particularly the Arabs, are instructed by the Prophet ﷺ to give their allegiance to the ‘Black Banners’ and not oppose them, for among them will be the Mahdi (‘alayhir-Ridwān). This is a nightmare scenario for those that have drunk from the cup of nationalism and absolute loyalty to their respective nation states. Now it becomes apparent why the messianic figure of Islām is opposed first and foremost by ‘Muslims’ themselves. These trials are meant to delineate two distinct camps from among the Umma; the Fustāti Īmān ‘Camp of Faith’ and the Fustāti Nifāq ‘Camp of Hypocrisy’. It is only when this process of sifting of the Umma into two distinct and opposing camps reaches its logical conclusion will the stage be set for the emergence of the Dajjāl. Turks, Egyptians and Kurds are among those that are very strongly intoxicated by the wine of nationalism. Until they cleanse their hearts of this unclean idol they will be unable to perceive the reality and philosophy of the Mahdi.
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