Among the areas of interest in Ākhiruz Zamān, Jerusalem is by far a key area for the emergence of some of the major signs. Madīnah has also been mentioned, but as we will soon discover (in forthcoming chapters of the book or articles on website), that the city of the Prophet صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ will not play a major role during that time. Constantinople has been earmarked as an area of Muslim conquest and ipso facto the emergence of Dajjāl shortly thereafter.[1]. The narration which has discussed these significant details is as follows,

 

عَنْ مُعَاذِ بْنِ جَبَلٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏ عُمْرَانُ بَيْتِ الْمَقْدِسِ خَرَابُ يَثْرِبَ وَخَرَابُ يَثْرِبَ خُرُوجُ الْمَلْحَمَةِ وَخُرُوجُ الْمَلْحَمَةِ فَتْحُ قُسْطَنْطِينِيَّةَ وَفَتْحُ الْقُسْطَنْطِينِيَّةِ خُرُوجُ الدَّجَّالِ.‏ ثُمَّ ضَرَبَ بِيَدِهِ عَلَى فَخِذِ الَّذِي حَدَّثَ – أَوْ مَنْكِبِهِ – ثُمَّ قَالَ إِنَّ هَذَا لَحَقٌّ كَمَا أَنَّكَ هَا هُنَا أَوْ كَمَا أَنَّكَ قَاعِدٌ ‏.‏ يَعْنِي مُعَاذَ بْنَ جَبَلٍ

Sayyidunā Muāzh bin Jabal رَضِیَ اللّٰہُ عَنْہُ reports, The Prophet صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ said , “The flourishing state of Jerusalem will be when Yathrib (Madīnah) is in ruins. The ruined state of Yathrib will be when the Great War comes. The outbreak of the Great War will be at the conquest of Constantinople and conquest of Constantinople will be when Dajjāl comes forth.” He (the Prophet صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ) struck his thigh or his shoulder with his hand and said, ‘This is as true as you are here or as you are sitting (oh Muāzh)” [2]

 

  This particular narration is indeed a prophecy which discusses a domino effect of events in the end-time. If taken literally, the implication is that Madīnatul Munawwarah will be in actual ruin. If this interpretation is taken, then the dilemma will be the reconciliation of those ahādīth which have indicated that the Dajjāl -after his release – will make his way to Madīnah but will be unsuccessful in his attempt to enter it. Why would Dajjāl make his way to enter upon a city which is literally ruined? Since the intellect rejects such a contradiction based on the collated information on the subject, the interpretation of a literal ruin poses more questions that it does provide answers.

  The hadīth regarding the flourishing state of Jerusalem indicates that by the time of Dajjāl’s emergence, Madīnah will already be in ruin. Hence many of the contemporary scholars on the subject of eschatology prefer to adopt the allegorical route pertaining to the ‘ruin’ of Madīnah.

  Allegorically, the ruin of Madīnah may be deemed as a ‘ruin’ in the state of affairs. This conclusion is based on the common ground of Madīnah, Jerusalem and Constantinople as areas of power and rule at some point in its history.

  1. Jerusalem –During the reign of Nabi Sulaymān عَلَیْہِ السَّلَامُ, Jerusalem was the ruling state in the world.[3] Since then, it was conquered and had been laid to literal ruin by the Babylonians and Byzantines respectively. Following the reign of Nabi Sulaymān عَلَیْہِ السَّلَامُ, Jerusalem has remained silent in world politics, that is, until the fall of the Ottoman rule which consequently led to rise of the Zionist State of Israel. Only a person with blinkers on will fail to acknowledge the political power and influence that the illegal State of Israel has amassed all over the world. The fact that Israel contravenes every known secular law pertaining to Human Rights without a hint of criticism from the world leaders is proof of their political power.

“To determine the true rulers of any society, all you must do is ask yourself this question, Who is it that I am not permitted to criticize?”[4]

  Evidently, Jerusalem is ‘flourishing’ as a political power under the rule of the illegal Zionist occupiers, whilst Madīnah has been reserved to being a place possessing only historical significance.

  1. Madīnah – In the sīrah of the Prophet r, it is clear that in the early years, the Muslims suffered a great deal of persecution. It was only after the Hijrah, when Islām progressed to develop its first political state viz. Madīnah that it became the home of Islāmic affairs for many decades to follow. Forward the clock some 1300 years later, and Madīnah still had a part to play in international affairs under the rule of the Ottomans who albeit ruled from Turkey, but still maintained control over Madīnah and Jerusalem respectively. In this age, despite the fact that Madīnah falls under the supposed ‘Islāmic rule’ of the house of Saud, it is no longer consulted in international affairs pertaining to the deen of Allāh تَعَالٰی. Madīnah as a political power in international affairs is in figurative ruin.

  1. Constantinople – The home of the Ottoman Empire until its fall from glory in the 1900s. It too was a place wherefrom Islām partook in international affairs.

  The implications from the above mentioned narration seems to be indicative of the concept of power and rule as opposed to literal destruction of these significant lands. In the end Allāh knows best.

For more in-depth study about the city of Jerusalem, please refer to my book The Forgotten Haram

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[1] The Conquest of Constantinople has been uploaded to the website.

[2] Sunan Abū Daūd, Book of Malāhim, Chapter – Signs Of The Battles, Hadīth 4294

[3] See chapter one of ‘The Forgotten Haram – 40 Narrations Concerning Jerusalem’ titled ‘Jerusalem and the Prophets’ for more detail.

[4] Kevin Alfred Strom