thefinalmessage|THE FRIDAY NOTE
Our Ummah, Our As-Sham - Part One;
Geographical Area of As Sham;
The Arabic word al-Sham (As-Sham) has been left untranslated for lack of an English equivalent. It is originally written and pronounced al-Sha'm and means "the North" with relation to the Hijaz, covering the lands of present-day Syria, Palestine, Lebanon, and Jordan from the Euphrates to Sinai.
As Sham References from Qur’an;
If Allah has chosen to mention these blessed places in The Qur’an then we need to pay attention to and protect these blessed places.
In the Hadiths (Part Two Next week) there is more clear mention on the relevance of these bless areas.
In the Noble Qur'an:
1. Allah Most High blessed the land of Sham when He said:
Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] Who took His slave (Muhammad ) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.
The Prophet said:
"I was brought the Burâq, a tall white beast, bigger than a donkey but smaller than a mule. He could place his hooves at the farthest boundary of his gaze. I mounted it until I arrived at the Hallowed House (Bayt al-Maqdis). I tied it at the ring where the Prophets tied it before him. I entered the mosque and prayed two rak`as there…”
[Narrated as part of a long hadith from Anas by Muslim and Ahmad]
2. Allah Most High also said:
And We caused the folk who were devised to inherit the eastern parts of the land and the western parts thereof which We had blessed.
Meaning Sham, as narrated from the authorities in tafsir among the Tabi`in.
[Narrated from al-Hasan and Qatada by `Abd al-Razzaq, `Abd ibn Humayd in his Musnad, al-Tarabi in his Tafsir, Ibn al-Mundhir, Ibn Abi Hatim, Abu al-Shaykh, and Ibn `Asakir as mentioned in al-Suyuti's al-Durr al-Manthur and Ibn `Abd al-Salam in Targhib Ahl al-Islam (p. 13-14)]
3. Allah Most High also said:
And We verily did allot unto the Children of Israel a beautiful abode (mubawwa'a sidq), and provided them with good things
The scholars of the Tâbi`în explained the beautiful abode to mean Sham.
[Narrated from Qatada, al-Dahhak, and Ibn Zayd by Ibn al-Mundhir as stated by al-Suyuti in Mufhimat al-Aqran fi Mubhamat al-Qur'an (p. 115) and Ibn `Abd al-Salam in Targhib Ahl al-Islam (p. 14). See the Tafsirs of Abu al-Su`ud (4:174), al-Jalalayn (p. 281), al-Durr al-Manthur (4:389), al-Tabari (11:166-167), `Abd al-Razzaq (2:297), Ibn al-Jawzi (4:62), al-Shawkani (2:485), al-Nahhas (3:316)]
4. Allah Most High also said:
And We rescued him [Ibrahim] and Lot (and brought them) to the land which We have blessed for (all) peoples
Meaning Sham according to the Salaf as reported by the commentators
[See the Tafsirs of Abu al-Su`ud (6:77), Ibn Kathir (3:186), al-Jalalayn (p. 427), al-Durr al-Manthur (5:642-643), al-Tabari (11:166, 17:45-47), al-Qurtubi (11:305), al-Wahidi (2:720), Ibn al-Jawzi (5:368), al-Shawkani (3:416)]
5. Allah Most High also said:
And unto Solomon (We subdued) the wind in its raging. It set by His command toward the land which We had blessed
[See the Tafsirs of Abu al-Su`ud (6:80), al-Jalalayn (p. 428), al-Tabari (17:55), al-Qurtubi (11:322), Ibn al-Jawzi (5:370-374), al-Shawkani (3:419)]
6. Allah Most High also said:
And We set, between them and the towns which We had blessed, towns easy to be seen, and We made the stage between them easy, (saying): Travel in them safely both by night and day
The early scholars have identified those blessed towns as Sham
[See the Tafsirs of Abu al-Su`ud (7:128), Ibn Kathir (3:534), al-Tha`alibi (3:244), al-Jalalayn (p. 566), al-Durr al-Manthur (6:692), al-Tabari (22:83-84), al-Qurtubi (14:289), al-Wahidi (2:882), Mujahid (2:525), Ibn al-Jawzi (6:448), al-Shawkani (4:321), al-Nahhas (5:410)]
7. Allah Most High also swore:
By the fig and the olive, By Mount Sina
Meaning by "the fig" al-Sham and by "the olive" Palestine, which is also in Sham, as is Sina.
Each of these three symbols and the places they stand for refers in turn to a Prophet, respectively Ibrahim `alayhi as-Salam, `Isa `alayhi as-Salam, and Musa `alayhi as-Salam.
[See the Tafsirs of Abu al-Su`ud (9:174), Ibn Kathir (4:527), al-Jalalayn (p. 813), al-Durr al-Manthur (8:554-555), al-Tabari (30:239), `Abd al-Razzaq (3:382), al-Qurtubi (20:111), al-Wahidi (2:1214), Ibn al-Jawzi (9:168-170), al-Shawkani (5:464-465), etc. and al-Bakri's Mu`jam ma Ustu`jam (3:898)]
8. The divine mention of "the first gathering" in the verse:
He it is Who drove out the disbelievers among the people of the Scripture (i.e. the Jews of the tribe of Bani An-Nadir) from their homes at the first gathering
Is an allusion to the second and final gathering, both of which take place in Sham
[See the Tafsirs of al-Jassas (5:316), Abu al-Su`ud (8:225), al-Tha`alibi (4:281-282), al-Jalalayn (p. 730), al-Durr al-Manthur (1:730), al-Tabari (28:28-29), `Abd al-Razzaq (3:282), al-Qurtubi (18:2), al-Wahidi (2:1080), Ibn al-Jawzi (8:204), al-Shawkani (5:195, 5:199), etc. and al-Hakim (1990 ed. 2:525)]
9. The land of refuge for `Isa ibn Maryam `alayhi as-Salam and his mother in the verse:
And We made the son of Mary and his mother a portent, and We gave them refuge on a height (rabwa), a place of flocks and water springs
was Damascus according to Ibn `Abbas, `Abd Allah ibn Salam, Sa`id ibn al-Musayyib, and al-Hasan al-Basri.
[Ibn Abi Shayba (6:409) with a sound chain to Sa`id ibn al-Musayyib, al-Suyuti in Mufhamat al-Aqran (p. 148), al-Haythami (7:72), Ibn `Abd al-Salam in Targhib Ahl al-Islam (p. 27), and the Tafsirs of Abu al-Su`ud (6:137), Ibn Kathir (3:247), al-Thawri (p. 216), al-Durr al-Manthur (6:101-102), al-Tabari (18:26), `Abd al-Razzaq (3:45), al-Qurtubi (12:126), al-Wahidi (2:748), Ibn al-Jawzi (5:476), al-Shawkani (3:486-487), al-Nahhas (4:461-462), etc. as well as Yaqut's Mu`jam al-Buldan (2:464) and al-Bakri's Mu`jam ma Ustu`jam (2:637)]
10. His - the Most High – statement:
Who were very tall like lofty pillars, The like of which were not created in the land?
Was explained by Bishr ibn al-Harith to refer to Sham
[Narrated from al-Maqbiri by al-Tabari in his Tafsir (30:111) and others]
Forty Narrations on The Immense Merits of al-Shâm
Compiled and Translated by GF Haddad