BY SULAIMAN TASLEEM
One of the prophecies made by our master, the Holy Prophet Muhammadsa, are the prophecies with regard to the Imam Mahdi. He said the Mahdi would come in the latter days to reform Muslims and restore faith to earth.
Considering many Hadith that relate the prophecies and signs of identifying this Mahdi, in the chain of narrators of most of the traditions, there are persons who were careless, of bad memory, weak or feeble judgment, and had other faults, and there are contradictions in many of them. But when these weak and faulty traditions are taken collectively, they bear evidence to the truth of the fact that the Mahdi will appear in the latter days. There are saheeh ahadith that indicate that the Mahdi (peace be upon him) will appear at the end of time. All in all, the coming of the Mahdi cannot be rejected by anyone, even though not every hadith about it is to be accepted.
One of the descriptions of this Mahdi as found in the Hadith of the Holy Prophet Muhammad is the Hadith describing his name and his father’s name.
This article will look into this and discuss the true purport of the Hadith and the analysis of the Isnad of the addition of “His father’s name will be my father’s name.”.
The Hadith Is narrated with quite a number of Isnads (chains of narration of Hadith) as recorded by different compilers of Hadith in their books. It is recorded in Sunan Abi Dawud:
وَحَدَّثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ فِطْرٍ، – الْمَعْنَى وَاحِدٌ – كُلُّهُمْ عَنْ عَاصِمٍ، عَنْ زِرٍّ، عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” لَوْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلاَّ يَوْمٌ ” . قَالَ زَائِدَةُ فِي حَدِيثِهِ ” لَطَوَّلَ اللَّهُ ذَلِكَ الْيَوْمَ ” . ثُمَّ اتَّفَقُوا ” حَتَّى يَبْعَثَ فِيهِ رَجُلاً مِنِّي ” . أَوْ ” مِنْ أَهْلِ بَيْتِي يُوَاطِئُ اسْمُهُ اسْمِي وَاسْمُ أَبِيهِ اسْمَ أَبِي ” . زَادَ فِي حَدِيثِ فِطْرٍ ” يَمْلأُ الأَرْضَ قِسْطًا وَعَدْلاً كَمَا مُلِئَتْ ظُلْمًا وَجَوْرًا ” . وَقَالَ فِي حَدِيثِ سُفْيَانَ ” لاَ تَذْهَبُ أَوْ لاَ تَنْقَضِي الدُّنْيَا حَتَّى يَمْلِكَ الْعَرَبَ رَجُلٌ مِنْ أَهْلِ بَيْتِي يُوَاطِئُ اسْمُهُ اسْمِي ”
Narrated Abdullah ibn Mas’ud: The Prophet (ﷺ) said: If only one day of this world remained, Allah would lengthen that day (according to the version of Za’idah), till He raised up in it a man who belongs to me or to my family whose father’s name is the same as my father’s, who will fill the earth with equity and justice as it has been filled with oppression and tyranny (according to the version of Fitr). Sufyan’s version says: The world will not pass away before the Arabs are ruled by a man of my family whose name will be the same as mine.
[Sunan Abi Dawud, Kitabul Mahdi, Hadith number 4282]
The Isnad of this Hadith goes like this, from the last narrator to Imam Abu Dawud until the Holy Prophet (sa):
Ahmad bin Ibrahim: ‘Ubaidullah bin Musa Al Abbasi (Kufan,died in 219 A.H.); Fitr bin Khalifah Al Makhzumi (Kufan, died in 151 A.H.); from ‘Aasim bin Abi Najud Al Asadi (Basra Kufa, died in 127 A.H.) Zirr bin Hubaish Al Asadi; Abdullah bin Mas’ud; Holy Prophet.
Considering the riwayaat of this Hadith, all of them do not contain this addition of “Ismu Abihi Ismu Abi,” i.e., “his father’s name will be the same as my father’s name,” except this one, which was narrated through the link of Ubaidillah bin Musa from Fitr bin Khalifah Al Makhzumi from Aaṣim.
Furthermore, the Hadith under consideration is also recorded in Jami’ee Tirmidhi from the same Aaṣim bin Abi Najud as in Sunan Abi Dawud, but this time without Ubaidillah bin Musa and Fitr bin Khalifah in the chain; rather, it is reported by Sufyan bin ‘Uyainah from Aaṣim bin Abi Najud, and in this version there is no addition of the clause “His father’s name will be my father’s name.”
حَدَّثَنَا عَبْدُ الْجَبَّارِ بْنُ الْعَلاَءِ بْنِ عَبْدِ الْجَبَّارِ الْعَطَّارُ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَاصِمٍ، عَنْ زِرٍّ، عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ يَلِي رَجُلٌ مِنْ أَهْلِ بَيْتِي يُوَاطِئُ اسْمُهُ اسْمِي ” . قَالَ عَاصِمٌ وَأَخْبَرَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ لَوْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلاَّ يَوْمٌ لَطَوَّلَ اللَّهُ ذَلِكَ الْيَوْمَ حَتَّى يَلِيَ . قَالَ أَبُو عِيسَى هَذَ
Abdul Jabbar bin Al ‘Alae, Sufyan bin ‘Uyainah, from ‘Asim bin Abi Najud Al Asadi, who narrated from Zirr bin Hubaish Al Asadi, from ‘Abdullah bin Mas’ud, from the Prophet (s.a.w.), who said:
“A man is coming from the people of my family whose name agrees with my name. ‘ Asim said: Abu Salih narrated to us from Abu Hurairah, who said, ‘If there did not remain in the world but one day, then Allah would extend that day until he comes.’”
[Jami` at-Tirmidhi, Kitabul Fitan, Bab Ma Jaa fil Mahdi, Hadith number 2231]
In this Hadith, Imam Tirmidhi also showed that the Hadith is reported by Abu Salih from Abu Hurairah without the addition of “His father’s name will be my father’s name.”.
It Is also recorded in Musnad Ahmad bin Hanbal, without the addition of his father’s name as well.
حدثنا عبد الله، حدثني أبي، ثنا سفيان بن عيينة، ثنا عاصم، عن زر، عن عبد الله، عن النبي ﷺ: «لا تقوم الساعة حتى يلي رجل من أهل بيتي يواطئ اسمه اسمي».” (مسند أحمد، ج 1، ص 377)
The Holy Prophet said, “The hour will not come until a man comes from the people of my family whose name agrees with my name.”
In another Isnad of this Hadith, which is recorded in Al Mu’jamu Al Awṣat of Tabraani, it is also reported without this addition as well:
حَدَّثَنَا مُوسَى بْنُ زَكَرِيَّا، نا مُحَمَّدُ بْنُ يَحْيَى الْأَزْدِيُّ، نا دَاوُدُ بْنُ الْمُحَبَّرِ نا الْمُحَبَّرُ بْنُ قَحْذَمٍ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَتُمْلَأَنَّ الْأَرْضُ جَوْرًا وَظُلْمًا، فَإِذَا مُلِئَتْ جَوْرًا وَظُلْمًا بَعَثَ اللَّهُ رَجُلًا اسْمُهُ اسْمِي، يَمْلَأَهَا قِسْطًا وَعَدْلًا كَمَا مُلِئَتْ جَوْرًا وَظُلْمًا».” (المعجم الأوسط للطبراني، ج 8، ص 178)
Musa bin Zakariya narrated to us, from Muhammad bin Yahya Al Azdi, from Daud bin Muhabbar, from Al Muhabbar bin Qahdham, from Muawiyah bin Qurrah, and from his father, who narrated that the Holy Prophet Muhammad said:
“The world would be filled with tyranny and oppression, and when it (the world) is filled with tyranny and oppression, Allah will raise a man whose name would be my name. He would fill the earth with fairness and justice as it was filled with tyranny and oppression.”
[Al Mu’jamul Awsat of Tabrani, Hadith number 8325]
Another person, apart from Aaim bin Abi Najud Al Asadi, reported it from Zirr bin Hubaish Al Asadi, and he was ‘Amr bin Hurrah, from Abdullah bin Mas’ud. It was narrated in this report as well, but without this addition, “His name will be the same as my name” was only mentioned.
The Ahadith that are reported through the link of Aaṣim bin Abi Najud Al-Asadi all did not contain this addition of “Ismu Abihi Ismu Abi,” i.e., “his father’s name will be the same with my father’s name,” except the one from Ubaidillah bin Musa.
Criticism of the Riwayah of Ubaidullah bin Musa
The Isnad of the Hadith goes as follows, as recorded in the Sunan Abi Dawud:
Ahmad bin Ibrahim: ‘Ubaidullah bin Musa Al Abbasi (Kufan, died in 219 A.H.); Fitr bin Khalifah Al Makhzumi (Kufan, died 151 A.H.); from ‘Aasim bin Abi Najud Al Asadi (Basran & Kufan, died 127 A.H.) Zirr bin Hubaish Al Asadi; Abdullah bin Mas’ud; Holy Prophet.
The affected reporters In this hadith are the following:
‘Ubaidullah bin Musa Al Abbasi (Kufan, died in 219 A.H.) and Fitr bin Khalifah Al Makhzumi (Kufan, died 151 A.H.)
‘Ubaidullah bin Musa Al Abbasi
He’s a Kufi, born in 120 A.H., a period known for the political strifes in Islam and the growth of Shia Islam.
Imam al-Dhahabi has written the comments of scholars of Asmau Rijal (biographies of narrators of hadith) about him in his book “Siyar a’lam al-nubala.”
وحدث عنه أحمد بن حنبل قليلا ، كان يكرهه لبدعة ما فيه.
Imam Ahmad bin Hanbal reported only a few Ahadith from him, as he disliked narrating Hadith from him because of the Bid’ah (promotion of Shi’a) he was very much associated with.
قال أبو حاتم: ثقة صدوق حسن الحديث
As for Abu Hatim Ar Razi, he considered him a thiqah (reliable), honest, and fair person in his hadith.
وروى أبو عبيد الآجري عن أبي داود قال: كان شيعيا محترقا
It is reported from Abu Dawud that he was a staunch Shia
قلت : كان صاحب عبادة وليل ، صحب حمزة ، وتخلق بآدابه ، إلا في التشيع المشئوم ، فإنه أخذه عن أهل بلده المؤسس على البدعة
Imam Dhahabi himself said: He is a devout worshipper; he accompanied (and learned) from Hamza and inculcated his morals. Except that he had a defect in his Shi’a beliefs, and he learned this from the people of his town.
قال أحمد بن حنبل : حدث بأحاديث سوء ، وأخرج تلك البلايا ، فحدث بها.
Ahmad bin Hanbal said he narrated bad Ahaadith. He took these misfortunes, Ahaadith, and narrated them.
Fitr bin Khalifah Al Makhzum
He was also from Kufa, Iraq. Imam al-Dhahabi has written the comments of scholars of Asmau Rijal (biographies of narrators of hadith) about him in his book “Siyar a’lam al-nubala.”
وقال أحمد العجلي : ثقة ، حسن الحديث ، فيه تشيع يسير
Ahmad Al ‘Ajli said he is tiqah (reliable), and his hadith are fair. He was a Shi’a adherent (but not the extreme type).
وعن أبي بكر بن عياش قال: ما تركت الرواية عن فطر إلا بسوء مذهبه.
Abu Bakr bin ‘Ayash said: I negated narrating Hadith from him because of his madhab (Shi’a).
وقال أحمد بن يونس : تركته عمدا ، وكان يتشيع
I neglect narrating his hadith intentionally as he was an adherent of Shia.”.
Above are the views of scholars of Hadith regarding the acceptability of Ahadith reported by those associated with the Hadith of concern. Nonetheless, it must be understood that being attributed to Bid’ah is not the only reason for rejecting their hadith, as we have seen scholars like Imam Bukhari narrating from people attributed to one Bid’ah or the other. The fact is, if the person is a known caller to his Bid’ah and if the narration narrated supports his Bid’ah, then at that point, such a Hadith won’t be accepted. Such a case is with this hadith!
THE MEANING OF THE STATEMENT “HIS NAME WILL BE MY NAME”
The Promised Messiah, Hazrat Mirza Ghulam Ahmad (as), has offered a deep insight into the true purport of this hadith.
As for the similarities of the father’s name as well, though that part of the Hadith is not established to be authentic, if that additional part (Ismu Abihi Ism Abī) were to be admissible and accepted, the promised Messiah explained that it would eventually have a spiritual connotation rather than them sharing the same physical name.
As for the established part of this Hadith, which shows that the coming Imam Mahdi will share the same name with Holy Prophet Muhammadsa, it also requires thorough, unbiased explanation. Efforts are made to present that in this piece.
To begin with, we can relate to the instance that if, today, a man claims to be Mahdi and he completes all these names in his portfolio, it is glaring that no one would accept him based on this premise alone. Hence, waiting for all the obvious names will defeat the role of faith in accepting the Mahdi. Whenever there’s a prophecy about the coming of a prophet or someone, Allah always leaves the place of faith. If we were to get all the obvious signs, no one would reject him. Had Allah given the whole biography and details in prophecy about any past prophet before? Definitely not! Rather, the signs and description are not always direct but illustrative to give room for faith.
That someone’s father’s name should be the Prophet’s father’s name is actually something anyone can scheme tactically. One whose name is Abdullah could name his son Muhammad and just give allowance to the claim of being the Mahdi. It has happened many times in history, but the name did nothing to let people accept them. This brings to mind the event of the Grand Mosque (Ka’aba in Mecca) seizure by the Juhayman group, which lasted from November 20th, 1979, to December 4th, 1979. On the 20th of November, 1979, which happened to be the 1st of Muharram, 1400, Mohammed bin Abdullah Al-Qahtani claimed to be the Mahdi and made a claim in the Ka’aba.
His followers embellished the fact that Al-Qahtani’s name and his father’s name are identical to the Prophet Mohammed’s name and that of his father and developed a saying, “His and his father’s names were the same as Mohammed’s and his father’s, and he had come to Makkah from the north,” to justify their belief.
Instead of people accepting him, as he has fulfilled these names, he was violently rejected. In the aftermath of the seizure, the Saudi Arabian Army, supported by the French, fought the Ikhwan for almost two weeks in order to reclaim Masjid al-Haram. And finally, Muhammad bin Abdullah Al Qahtani committed suicide, and his followers were all killed by the Saudi government.
We should admit that signs of the advent of a God-sent individual cannot be altered by mere human intelligence. This lends a hand to the submission that if the prophecy that the Mahdi’s father’s name will be the same as the Prophet’s father’s name is alterable by human intelligent schemes, then definitely there must be more to the prophecy than just the literal understanding of it. In reality, the purport of this hadith is deeper than the surface meaning given to it by many Muslims.
Hazrat Mirza Ghulam Ahmad, the promised Messiah, and the Mahdi explained this in his book “Sirrul Khilafat.”
واعلم أن المراد من مواطأة الاسمين مواطأة روحانية لا جسمانية فانية، فإن لكل رجل اسم في حضرة الكبرياء، ولا يموت حتى ينكشف سرّ اسمه سعيدًا كان أو من الأشقياء والضالين. وقد يتفق توارُدُ أسماء الظاهر كما في “أحمد” و”أحمد”، ولكن الأمر الذي وجَدْنا أحقّ وأنشد، فهو أن الاتحاد اتحاد روحاني في حقيقة الاسمين، كما لا يخفى على عارفٍ ذي العينين.” (سر الخلافة)
Know that the similarity in the two names is a spiritual likeness and not a transient or physical one. Every person has a name in the eye of Allah, and he does not die until the secret of his name has become manifest as to whether he was among the fortunate ones or the unfortunate and misguided ones. Sometimes, two people can have the same name, such as ‘Ahmad’ and ‘Ahmad’, but what I have found more correct and acceptable is that the union of the two names is spiritual. This is well known to those with spiritual insight. (Sirrul Khilafat (2007), page 73)
Hazrat Mirza Ghulam Ahmad, the Messiah and this Mahdi, explained here that the name is rather a descriptive name of their attributes. The name he shared with Holy Prophet Muhammad sa is “Ahmad.”.
This is also the name of Holy Prophet Muhammad sa, the same name Prophet Isa identified him with, as recorded in the Holy Quran in the prophecy about the coming of Holy Prophet Muhammad sa:
وَاِذۡ قَالَ عِیۡسَی ابۡنُ مَرۡیَمَ یٰبَنِیۡۤ اِسۡرَآءِیۡلَ اِنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ مُّصَدِّقًا لِّمَا بَیۡنَ یَدَیَّ مِنَ التَّوۡرٰٮۃِ وَمُبَشِّرًۢا بِرَسُوۡلٍ یَّاۡتِیۡ مِنۡۢ بَعۡدِی اسۡم
And remember when Jesus, son of Mary, said, ‘O children of Israel, surely I am Allah’s Messenger unto you, fulfilling that which is before me of the Torah, and giving glad tidings of a Messenger who will come after me. His name will be Ahmad.’ And when he came to them with clear proofs, they said, ‘This is clear enchantment.’ (Surah As-Saff, chap. 61, verse 7)
The name his parents gave him was Muhammad, but Allah named him Ahmad, which is a spiritual name describing his attribute. أحمد means one who praises much or who is praised much or most (Lane & Taj).
Hazrat Mirza Bashirudeen Mahmoud Ahmad, in discussing this prophecy from the perspective of the Bible, also established that the name Jesus prophesied about, “Emeth” in Hebrew, is related to the name “Ahmad” in Arabic.
“The prophecy of Jesus about the coming of Paraclete, or the Comforter, or the Spirit of Truth, as given in the Gospels, in John 14:16–17. 15:26; 16:7; 12–14.
“Emeth” in Hebrew means “the truth,” or “the truthful one and a person of constant goodness.” Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad and Emeth) caused later writers to substitute “Emeth” for Ahmad, its Hebrew synonym.”.
[Mirza Bashirudeen Mahmud Ahmad, The Holy Quran with English Translation and Commentary, Vol. 5, p. 3146]
In short, the Holy Prophet’s name he is popularly known by is Muhammad, but the prophet Isa prophesied his coming with the name Emeth (Ahmad). Moreover, Holy Prophet Muhammad sa himself let us understand that he is also named Ahmad, not by his parents but by Allah. It is reported in the Hadith:
عَنِ الزُّهْرِيِّ، سَمِعَ مُحَمَّدَ، بْنَ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ “ أَنَا مُحَمَّدٌ وَأَنَا أَحْمَدُ…
Jubair b. Mut’im reported on the authority of his father that he heard Allah’s Messengersa saying, I am Muhammad and I am Ahmad…
[Sahih Muslim, Kitabul Fadail, Bab Fee Asmaihi, Number 2354a]
Of course, “Muhammad” was also his proper name. But ‘Ahmad,” like his other names, was only an attributive name, this being the reason why it is not to be met with, even in one single report, as forming part of the Kalima, or the Azan.
As for the similarity in their father’s name, if the Hadith is to be accepted, it also relates to spiritual resemblance, not literal.
The promised Messiah commented on this and said,
“وأمّا توارد اسم الأبوين كما جاء في حديث نبيّ الثقلَين، فاعلم أنه إشارة لطيفة إلى تطابُق السرَّين من خاتم النبيين. فإن أبا نبينا صلى الله عليه وسلم كان مستعدّا للأنوار فما اتفق حتى مضى من هذه الدار، وكان نورُ نبيّنا موّاجًا في فطرته، ولكن ما ظهر في صورته، والله أعلم بسرّ حقيقته، وقد مضى كالمستورين. وكذلك تشابهَ أبُ المهدي أبَ الرسول المقبول.” (سر الخلافة)
“As for the likeness in the names of the fathers that is mentioned in the hadith, know that this points to a subtle alignment with Khatamun-Nabiyyin [Holy Prophet Muhammad sa] in two respects. The first is that the father of our Prophet, may peace and blessings of Allah be upon him, was prepared to receive the divine light (of Muhammad sa) but left this world before he was able to do so (as he died before his claim). As such, the light of our Prophet was imbued in his nature, but It did not appear in his father’s actual experience, and only Allah knows the reality of his true nature since he departed in obscurity. In this respect, the father of the Mahdi resembles the father of the beloved Prophet (as he also died before the claim of his son too).”
The likeness in their names, in reality, points to the similarity of their states. Both couldn’t witness the greatness of their sons, nor were they able to accept them. The resemblance is attributive, not literal. الله اعلم
THE PROMISED MESSIAH as AS AHMAD.
Hazrat Mirza Ghulam Ahmad, the Holy founder of Ahmadiyya Muslim Jama’at, the Promised Messiah, and Mahdi have fulfilled this in two ways, both physically and in a spiritual sense as well.
In a spiritual sense, Allah the Almighty refers to him as Ahmad in many revelations revealed to him. He once said:
“These people inquire again and again where, in the Holy Quran, my name has been mentioned. They do not seem to be aware that Allah named me Ahmad. The pledge of bai’at is taken in the name of Ahmad. Is not this name found in the Quran?” (Al-Hakam, October 17, 1905, page 10).
The Holy Prophet Is the first manifestor of the prophecy of Hazrat Isa (Jesus) with regard to the advent of a Nabi named ‘Ahmad’. From this angle, the prophecy has been fulfilled with the advent of the promised Messiah. He is that person who has come in the name of the Holy Prophet Muhammad sa. That is why, on so many occasions, Allah refers to him by this blessed name:
يا احمد بارك اللهُ فيك
Oh Ahmad, Allah has blessed you. (Tadhkirah)
احمد مقبول
Ahmad, the accepted one (Tadhkirah [2009], p. 607)
يا احمد جُعلتَ مرسلا
Oh Ahmad, you have been made an apostle (Tadhkirah).
“O My Ahmad, you are My purpose and are with Me.” (Tadhkirah [2009], p. 777; The Will, p. 24)…and many more.
In the literal aspect, some people claim his name was ‘Ghulam Ahmad’ literally (servant of Ahmad) and not simply ‘Ahmad’. It should be clear that his name was also Ahmad, as he was named by his parents. ‘Ahmad’ forms an important part of the proper personal name of the Promised Messiah, namely, ‘Ghulam Ahmad’, wherein ‘Ghulam’ is, so to speak, the family name, common among and shared by other members of the family. As it is found in Mirza Ghulam Murtaza (his father), Ghulam Muhyideen (his father’s brother), and Ghulam Qadir (his brother), so it is found in him himself, Ghulam Ahmad.
“We note that Mirza Ghulam Murtaza (the father of the promised Messiah) founded two village settlements, which he named after his two sons, Mirza Ghulam Qadir and Mirza Ghulam Ahmad, the names he gave to the settlements being “Qadirabad” and “Ahmadabad.” The official names registered with the village were Qadir and Ahmad, as against Ghulam Qadir and Ghulam Ahmad.
Therefore, Ahmad, also being the personal name of the Promised Messiah, is the object of this prophecy, in view of the fact that Ahmad is the personal name by which he is known. (Truth Prevails by Qazi Muhammad Nazir)
SUMMARY
The part of the Hadith that claims that the Mahdi must have the same father’s name as the Holy Prophet’s is not firmly established, but the promised Messiah has explained that, if it’s established, it’s a spiritual resemblance and not a literal resemblance in the name.
As for the established part of the hadith, which says the Mahdi will share the same name with the Holy Prophet, the sharing of the name is more of a spiritual relationship than a physical one. Hazrat Mirza Ghulam Ahmad fulfilled this in two ways: Allah called him “Ahmad” in revelations received by him, and his name being “Ahmad” coincides with the name of the Holy Prophet “Ahmad,” a spiritual name of the Holy Prophet that Prophet Isa prophecised his coming with, and the name that the Holy Prophet himself confirmed as his name. Ponder over this, and do not be among the hasty rejecters.
وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلۡهُدَىٰٓ
