Gaza and Ashkelon: Lessons from Hadith and History

Ahmed bin Al-Nadr Al-Askari told us, Sa'id bin Hafs Al-Nufaili told us, Musa bin A'in bin Shihab narrated from Fudhail bin Khalifa, who narrated from Mujahid, who narrated from Ibn Abbas. He said: The Messenger of Allah, peace be upon him, said, 

 

'The beginning of this matter is 'Prophethood and mercy', then it will be followed by 'Caliphate and mercy', then it will be followed by 'Kingdom and mercy', then it will be followed by 'Emirate and mercy'. Then, people will confront it just as camels confront each other. You must strive in jihad, and the best of your jihad is steadfastness. The best of your steadfastness is at Ashkelon.' 

 And it is an authentic hadith, as Al-Albani, may Allah have mercy on him, said in his authentic compilation.

 

روى الطبراني في معجمه الكبير قال: حدثنا أحمد بن النضر العسكري ثنا سعيد بن حفص النفيلي ثنا موسى بن أعين بن شهاب عن فِطرِ بن خليفة عن مجاهد عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم: 

 أول هذا الأمر نبوة ورحمة ثم يكون خلافة ورحمة ثم يكون ملكاً ورحمة ثم يكون إمارة ورحمة ثم يتكادمون عليه تكادم الحمر فعليكم بالجهاد وإن أفضل جهادكم الرباط وإن أفضل رباطكم عسقلان. 

 وهو حديث صحيح كما قال الألباني رحمه الله في السلسلة الصحيحة.

والله أعلم.

Gaza and Ashkelon are two Canaanite towns. Unearthed excavations indicate that they were inhabited since the Neolithic era.
The first mention of Ashkelon in history dates back to a Pharaonic text from the nineteenth century BC.
As for Gaza: it is also an ancient city, and its name changed with the changes of the nations that came over it. The Canaanites called it “Hazati,” the Egyptian Pharaohs called it “Ghazatu” and “Gadatu,” the Hebrews “Azza,” and the Assyrians “Azzati.” As for the Arabs, they called it “Red Yemen,” “Gaza,” or “Hashem’s Gaza.”

The cities of Gaza and Ashkelon are located in the south of Palestine. Gaza is located southwest of Ashkelon. From the Islamic conquest until the Crusader invasion, Gaza was affiliated with Ashkelon. It was known as “Gaza-Ashkelon.” Between Ashkelon and Gaza there are four farsakhs (about 21 km), and between Gaza and Jaffa 80 km, and between Jaffa and Ashkelon. 56 km. Gaza and Ashkelon are separated from Jerusalem by the town of Beit Jibreen, which is less than two kilometers away from Gaza, and between Beit Jibreen and Ashkelon is 32 km.

 

 

See: “Scientific life in Gaza and Ashkelon from the beginning of the Abbasid era until the Crusader invasion” (pp. 2-5) Dr. Zuhair Abdullah Saeed Abu Rahma.

It is clear from the above that Gaza is very close to Ashkelon, and that Gaza was part of it from the Islamic conquest until the Crusader invasion. For this reason, the scholars mentioned that Imam al-Shafi’i, may God have mercy on him, was born in Gaza, and it was said that in Ashkelon.

Al-Nawawi, may God have mercy on him, said in “Al-Majmoo’” (1/8). :

“The well-known opinion held by the majority is that al-Shāfiʿī was born in Gaza, and it is said that he was born in Ashkelon. Both cities are among the holy lands in which God has blessed. They are both about two stages away from Jerusalem (Bayt al-Maqdis)." . End quote.

Main Reference: Islamqa Fatwa

The Mercy in Islamic Sacrifices: A Scientific and Rational Response to Islamophobes

Some Islamophobes say:
"Be compassionate to animals, as they are beings like you who feel exactly as you feel, and it is not your right to slaughter them!!"

The scientific and rational response, God willing👇

With the arrival of each Eid al-Adha, we hear the cries and objections of some of those who fight any Islamic ritual. The objection to the sacrifices has two aspects:

The first aspect: Slaughtering sacrifices contradicts mercy ?!

Answer:

Firstly, the world and history have never witnessed a religion with mercy like the mercy in Islam. There are many pieces of evidence for this, which we will not list here, but one example of compassion towards animals during slaughter is the saying of the Prophet (peace be upon him):

Messenger of Allah ﷺ said, "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain)."

“إن الله كتب الإحسان على كل شئ، فإذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبحة، وليحد أحدكم شفرته وليرح ذبيحته” ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

If you search left and right, you will not find ethics in slaughtering animals like the ethics established by Islam.

Secondly, we draw closer to Allah Almighty with this ritual, and it benefits the poor and needy. It would be more appropriate for you to direct your cries to those who enjoy and indulge in bullfighting, torturing rabbits that fall under cosmetic experiments, or those who make large holes in the bellies of cows from the outside to increase their weight.

Thirdly, why do you eat plants when they are living beings? Doesn't this act also harm plants?!
They are also living beings that feel and suffer, so when you chew cucumber or peas, your body should feel the pain of what you are chewing.

Fourthly, it would be more appropriate for you to refrain from buying insecticides because if mosquitoes and flies enter your homes, you will not be at ease unless you spray these weak, poor creatures as if they are not living beings. Perhaps if a mosquito lands on someone's hand, they would slap it hard. So why this double standard?

Fifthly, the slaughtering of sacrifices helps maintain ecological balance and stability. All living creatures on the Earth's surface share existence, and every type of living being must have a chance to live to the extent that life stabilizes. For example, if there were no animals to prey on deer, their numbers would increase to the point where they could not find food or drink, and the same goes for insects and birds. In light of this, environmental and genetic scientist John William Klunzinger said that when the first settlers migrated to Australia, there were no mammals except for the dingo (wild dog). Settlers were used to rabbit hunting in Europe, so one of them imported about 12 pairs of rabbits and released them there in 1859. Since there were no animal enemies to prey on the rabbits, their numbers increased astonishingly, and the result was disastrous. They destroyed the grass and pastures on which the sheep grazed. Many attempts were made to control the rabbits, and fences were built across the continent, extending 7,000 miles. However, it was proven that they were useless, as the rabbits managed to overcome them. Then, a type of poisonous bait was used, but this attempt also failed. It was not until recent years that a solution was found by using a specific virus that causes a deadly disease in these rabbits, called myxomatosis. This led to a significant decrease in the number of rabbits, and barren wilderness areas turned into lush green areas. Slaughtering some animals that Allah has made permissible helps balance life and the environment, while leaving them would corrupt the world.

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The second aspect:

 (Objecting to sacrifices and claiming that donating their money is more beneficial!!!).

This is absurd.

Where is the contradiction between establishing God's law and giving charity?
The religion that made slaughtering sacrifices a ritual and a means of drawing closer to Allah is the same religion that imposed Zakat. In fact, we are the only religion with a large number of Zakat categories, Zakat on everything (Zakat al-Fitr, Zakat on gold and silver, Zakat on wealth, crops, trade, camels, cattle, etc.).
If Zakat were applied correctly, we would not find a poor person in Muslim countries.

It would be more appropriate for those who object to sacrifices and claim that donating their money is more beneficial to refrain from buying the latest cars and mobile phones, not to own the most expensive houses, and to be content with buying simple things that serve their purpose and save money for the poor. At least, buying the latest iPhone and Mercedes models is not a priority.

Similarly, they should refrain from going on vacations, buying villas and chalets that they visit for a few days a year, and save their money for the poor and needy, who are more deserving.

Also, they should refrain from going to theaters, cinemas, and concerts so that the poor can benefit from the price of those tickets. And they should avoid other distractions that have no benefit or can be dispensed with.

If they say that they donate and still buy things that provide them comfort, we tell them that we also sacrifice to draw closer to Allah and donate as well, so there is no contradiction.

However, they will not do so, and their primary goal will remain to fight all Islamic laws, but it is in vain.

From the book "One Hundred Doubts about Islam" by the author Mohammed Sayed Saleh.

 

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