In the name of Allah, the Entirely Merciful, the Especially Merciful.
The Ifadah Center
for Humanities Research and Studies
presents:
An Abridgment of Sahih al-Bukhari.
The Virtues of Medina.
Chapter: The Sanctuary of Medina.
On the authority of Anas (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Medina is a sanctuary from such-and-such to such-and-such;
its trees shall not be cut down,
nor shall any religious innovation or misdeed be committed therein.
Whoever introduces an innovation or commits a misdeed therein incurs the curse of Allah, the angels, and all mankind."
Commentary on the hadith:
"Sanctuary" (Haram):
Meaning that many acts are prohibited within it that are not prohibited elsewhere.
"From such-and-such to such-and-such":
Meaning from 'Ayr to Thawr, as will be explained later.
"Nor shall any religious innovation or misdeed be committed therein":
Meaning no action shall be done within it that opposes the Book and the Sunnah.
"Incurs the curse of Allah":
What is meant by curse here
is the punishment deserved for the sin and expulsion from Paradise.
Key points of benefit from the hadith:
It is derived from the hadith that committing misdeeds or introducing innovations in Medina is among the major sins.
It shows that the one who commits an innovation and the one who shelters him are equal in sin.
It establishes that it is unlawful to cut down the trees of the sanctuary
that grew without human cultivation,
provided they are neither dry nor broken.
On the authority of Abu Hurayrah (may Allah be pleased with him),
in another narration,
that he used to say:
"If I saw gazelles grazing in Medina, I would not startle them,
for the Prophet (peace be upon him) said:
'The area between its two lava tracts has been declared a sanctuary through my tongue.'"
He said:
"The Prophet (peace be upon him) came to Banu Harithah and said:
'I see, O Banu Harithah, that you have moved outside the sanctuary.'
Then he turned around and said:
'Rather, you are within it.'"
Commentary on the hadith:
"Its two lava tracts" (labatayha):
A labah
is a tract of land covered with black basalt stones.
Medina lies between two volcanic lava plains,
an eastern one and a western one.
"Banu Harithah":
A clan from the Aws tribe,
located on the elevated side of the volcanic tract.
"I see" means: I think.
Key points of benefit from the hadith:
It is derived from the hadith
that it is permissible to act decisively upon a strong presumption,
but if certainty proves the contrary, one retracts it.
It also indicates that the boundaries of the sanctuary are divinely determined (tawqifi).
On the authority of 'Ali (may Allah be pleased with him):
In one narration,
'Ali addressed us from a pulpit of baked brick,
wearing a sword to which a parchment scroll was attached.
He said:
"We have no book that we read except the Book of Allah,
other than this scroll."
In another narration:
"We wrote down nothing from the Prophet (peace be upon him) except the Qur'an
and what is in this scroll."
He said:
He then took it out,
and within it were legal rulings concerning wound indemnities and the age-classes of camels for compensation.
He said:
"And in it was:
'Medina is a sanctuary from 'Ayr to Thawr.
Whoever introduces an innovation therein or shelters an innovator
incurs the curse of Allah, the angels, and all mankind;
neither mandatory nor voluntary acts of worship will be accepted from him on the Day of Resurrection.
And whoever aligns himself with patrons without the permission of his legitimate masters
incurs the curse of Allah, the angels, and all mankind;
neither mandatory nor voluntary acts of worship will be accepted from him on the Day of Resurrection.
The covenant of protection granted by Muslims is one,
extended by even the humblest among them.
So whoever breaches the covenant granted by a Muslim
incurs the curse of Allah, the angels, and all mankind;
neither mandatory nor voluntary acts of worship will be accepted from him on the Day of Resurrection.'"
Commentary on the hadith:
"The scroll" (al-sahifah):
Meaning sheets of parchment with writing on them.
"The age-classes of camels":
Meaning the required amounts and types of camels due in blood money and indemnities.
"'Ayr":
A mountain in Medina.
"Thawr":
A small hill in Medina near Mount Uhud.
"Shelters an innovator":
"The innovator" (al-muhdith)
is one who introduces something novel into religious matters or invents a religious innovation;
and it is also said
that it means whoever commits an injustice therein or aids an oppressor.
"Sarf"
means an obligatory act of worship.
"'Adl"
means a voluntary act of worship;
and it is also said
that sarf is repentance,
and 'adl is a ransom,
along with other interpretations.
"Aligns himself with patrons":
Meaning he disowns the patronage of his former emancipators.
"The covenant of protection granted by Muslims" (dhimmat al-Muslimin):
Meaning their pledge and guarantee of safety.
"Extended by" (yas'a biha):
Meaning it can be granted by.
"The humblest among them":
Meaning the lowest of them in social status.
"Breaches the covenant" (akhfara):
Meaning violated the treaty and guarantee of safety.
Key points of benefit from the hadith:
In the hadith is a refutation of those who claim that 'Ali possessed an exclusive, secret bequest from the Messenger of Allah (peace be upon him).
It shows the permissibility of writing down religious knowledge.
It shows that the one who commits a crime or innovation and the one who shelters him are equal in sin.
The hadith serves as evidence for those who validate a woman's right to grant safety and asylum.
It indicates that violating a covenant of protection is strictly forbidden.
It contains a condemnation of attributing one's lineage to other than one's biological father,
or a freed slave claiming clientage to other than his true emancipator,
due to its ingratitude for favors received and the forfeiture of legitimate rights,
as well as the severance of kinship ties and filial disobedience it entails.
Chapter: The Excellence of Medina
and that it expels evil people.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Messenger of Allah (peace be upon him) said:
"I was commanded to migrate to a city that will consume all other towns;
they call it Yathrib,
but it is Medina.
It purges people just as the bellows purges the dross of iron."
Commentary on the hadith:
"I was commanded to a city":
Meaning: I was commanded to emigrate to it and reside there.
"That will consume all other towns":
Meaning its people will prevail over all other lands,
for from it territories were conquered and spoils taken.
"They call it": referring to some of the hypocrites.
"Purges": meaning it expels.
"The bellows" (al-kir):
It refers to the blacksmith's or goldsmith's hearth,
and it is also said
to be the instrument through which the blacksmith blows air.
"Dross" (khabath):
Meaning impurities and slag.
Key points of benefit from the hadith:
The hadith is used as proof by those who favor Medina over Mecca,
because it was through Medina that Mecca and all other settlements entered Islam.
It also indicates that Medina's purging of its impurities
was specific to the era of the Prophet (peace be upon him).
And it is said
that the hadith refers to specific categories of people to the exclusion of others,
and to specific times rather than all times.
Chapter: Those Who Turn Away from Medina.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
I heard the Messenger of Allah (peace be upon him) say:
"They will abandon Medina while it is in the best condition it has ever been,
and none will visit it except scavenging beasts and birds."
He meant by 'awafi the beasts of prey and birds seeking food.
"And the last people to be gathered
will be two shepherds from the tribe of Muzaynah heading toward Medina,
calling out to their sheep,
only to find it deserted and wild.
Then, when they reach Thaniyyat al-Wada',
they will fall flat upon their faces."
Commentary on the hadith:
"Chapter: Those Who Turn Away from Medina":
"Turn away from" (raghiba 'an) means to forsake or avoid.
"They will abandon":
Meaning they will leave it and depart.
"In the best condition":
Meaning in its finest state of prosperity and abundant fruit.
"None will visit it":
Meaning none will approach or enter it.
"Scavengers" (al-'awaf):
Meaning beasts and birds seeking sustenance.
"Muzaynah":
A tribe belonging to the Mudar confederation.
"Heading toward Medina":
Meaning making their way toward it.
"Calling out" (yan'iqani):
Meaning shouting at and driving the sheep.
"Deserted and wild" (wahshan):
Meaning completely vacant, with no human inhabitant.
"Reach":
Meaning they arrive at.
"Thaniyyat al-Wada'":
A mountain pass near the sanctuary of Medina.
It was so named
because those departing Medina were accompanied there by well-wishers bidding them farewell.
"They will fall" (kharra):
Meaning they collapse.
Key points of benefit from the hadith:
The hadith contains one of the signs of prophethood,
as he (peace be upon him) foretold events that will occur at the end of time.
The hadith also indicates that Medina will remain inhabited until the Day of Resurrection,
even if it becomes depopulated at certain times.
The hadith also affirms the Gathering and the Resurrection.
On the authority of Sufyan Ibn Abi Zuhayr (may Allah be pleased with him),
who reported
that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
"Yemen will be conquered,
and a people will come urging their mounts onward,
carrying away their families and whoever obeys them;
yet Medina would be better for them, if they only knew.
Then the Levant will be conquered,
and a people will come urging their mounts onward,
carrying away their families and whoever obeys them;
yet Medina would be better for them, if they only knew.
Then Iraq will be conquered,
and a people will come urging their mounts onward,
carrying away their families and whoever obeys them;
yet Medina would be better for them, if they only knew."
Commentary on the hadith:
"Urging their mounts onward" (yubissun)
means driving their riding beasts eagerly.
"Carrying away their families" means departing with them toward comfort and plenty.
"Whoever obeys them" means whoever follows them.
"Better" means far superior.
"If they only knew" means if they only knew the merit of residing in Medina.
Key takeaways from the hadith:
The hadith implicitly censures anyone who yields to the false desires of the self
and the fleeting, perishable vanities of this worldly life,
turning away from dwelling in Medina.
It demonstrates the excellence of Medina and encourages residing in it,
establishing its superiority over the Levant and Yemen.
The hadith is also one of the proofs of prophecy,
wherein the Prophet (peace be upon him) foretold
the upcoming conquests and the widespread expansion of Islam.
Chapter:
Faith retreats to Medina.
On the authority of Abu Hurayrah (may Allah be pleased with him),
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Verily, faith will retreat to Medina
just as a serpent retreats to its hole."
Commentary on the hadith:
"Will retreat" (la-ya'rizu) means it draws together, coalescing back into it.
"Its hole" means its burrow.
Key takeaways from the hadith:
From this hadith it is deduced
that none truly loves Medina except a believer,
and one is driven to it only by faith and love for the Prophet (peace be upon him).
It also indicates that faith returns to Medina
just as it originally radiated from it.
Furthermore, striking parables leaves a deeper and clearer impression on the mind.
Chapter: The sin of plotting against the people of Medina.
On the authority of Sa'd (may Allah be pleased with him), who said:
I heard the Prophet (peace and blessings of Allah be upon him) say:
"No one plots against the people of Medina
without dissolving just as salt dissolves in water."
Commentary on the hadith:
"Plots against" means devises evil or schemes against them.
"Dissolves" means melts away completely.
Key takeaways from the hadith:
From this hadith it is deduced
that it is strictly forbidden to intend evil, oppression, or harm toward Medina and its people.
It affirms that Allah, Mighty and Majestic, has guaranteed to protect Medina from every evil.
It demonstrates the profound excellence and sanctity of Medina.
It shows the propriety of using tangible parables in teaching,
emphasizing the prohibition through vivid imagery so that it resonates more powerfully.
The hadith also contains a firm condemnation of injustice.
Chapter: The fortresses of Medina.
On the authority of Usamah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) looked out from one of the fortresses of Medina
and said, "Do you see what I see?
Indeed, I see the sites of tribulations falling amidst your houses like the falling of raindrops."
Commentary on the hadith:
"Looked out" means looked down from an elevated vantage point.
"The fortresses of Medina" (atam)
refers to its lofty, fortress-like structures.
"I see" here denotes visionary knowledge;
it could also denote physical ocular vision,
in that the events were visually represented before the Prophet (peace be upon him)
such that he looked directly upon them,
just as Paradise and the Fire were displayed before him in the direction of the qiblah
so that he saw them both while he was praying.
"The sites of tribulations"
refers to the places where afflictions will descend.
"Amidst" (khilal)
means between them and throughout their quarters.
"Raindrops" (al-qatr)
refers to rain.
He likened the descent and vast proliferation of tribulations in Medina
to the torrential, all-encompassing descent of raindrops.
Key takeaways from the hadith:
From this hadith it is deduced
that it is obligatory to beware of tribulations and avoid them.
It also demonstrates that employing tangible parables
leaves a deeper, more lucid impression on the soul.
It contains a prophecy foretelling the abundance of trials in Medina.
Chapter:
The Dajjal cannot enter Medina.
On the authority of Abu Bakrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"The terror of the False Messiah (al-Masih al-Dajjal) will not enter Medina;
on that day, it will have seven gates,
and at each gate will be two angels."
Commentary on the hadith:
"Terror" (ru'b)
means intense fear.
"Al-Masih" (the Messiah):
he was so named because he sweeps through the entire earth,
or because he is blind and smooth in one eye,
being one-eyed,
or because of his constant roaming.
"Al-Dajjal":
meaning the arch-liar and consummate deceiver.
Key takeaways from the hadith:
From this hadith it is deduced:
a clear statement on the virtue of Medina.
It affirms the existence of angels
who actively guard Medina from the Dajjal.
It establishes that Medina provides sanctuary from the tribulation of the Dajjal.
On the authority of Abu Hurayrah (may Allah be pleased with him),
who said
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"At the approaches to Medina are angels;
neither plague nor the Dajjal shall enter it."
In another narration:
"The Messiah shall not enter Medina."
Commentary on the hadith:
"The approaches to Medina" (anqab)
refers to its entryways and mountain passes,
and it is also said to mean its gates and the openings of roads leading into it.
"Plague" (al-ta'un) refers to death caused by the well-known epidemic.
Key takeaways from the hadith:
From this hadith it is deduced
that Medina is protected against the Dajjal and the plague.
It highlights the virtue and honor of residing in Medina.
It affirms the existence of angels.
On the authority of Anas Ibn Malik (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him),
who said:
"There is no land that the Dajjal will not tread,
except Mecca and Medina;
there is no approach among their approaches
but has angels arranged in ranks guarding it."
In another narration:
"The Dajjal will advance until he halts on the outskirts of Medina."
And in another narration:
"The Dajjal shall not approach it."
He said:
"Nor shall the plague, if Allah wills."
"Then Medina will shake its inhabitants with three tremors,
and Allah will drive out every disbeliever and hypocrite."
Commentary on the hadith:
"Will tread" means will enter it.
"Guarding it" means protecting it.
"Will shake"
means an earthquake will strike it.
"The outskirts of Medina"
means in close proximity to it.
Key takeaways from the hadith:
From this hadith it is deduced
that Allah the Exalted has shielded Mecca and Medina
from the Dajjal gaining mastery over them.
It highlights the virtue of Medina
and that it expels disbelief and hypocrisy.
On the authority of Abu Sa'id, who said:
The Messenger of Allah (peace and blessings of Allah be upon him) delivered to us
one day a lengthy discourse regarding the Dajjal,
and among the things he related to us was his saying:
"The Dajjal will come,
while it is forbidden for him to enter the mountain passes of Medina,
so he will encamp at some of the salt flats bordering Medina.
Thereupon, a man will come out to confront him on that day,
who is the best of people, or among the best of people,
and he will say:
'I testify that you are the Dajjal about whom the Messenger of Allah (peace and blessings of Allah be upon him) informed us!'
The Dajjal will then say:
'Do you think that if I kill this man and then bring him back to life,
you will have any doubt about the matter?'
They will say: 'No.'
So he will slay him and then restore him to life.
The man will then say:
'By Allah, I have never had clearer insight concerning you than I do today!'
The Dajjal will seek to kill him again,
but he will not be granted power over him."
Commentary on the hadith:
"Forbidden for him"
means he is barred from it.
"The mountain passes of Medina"
refers to its entryways and pathways;
and it is said: its gates and the openings of roads leading into it.
"The salt flats" (al-sibakh)
refers to barren land encrusted with salt.
"Bordering Medina"
means lying just outside it.
"Do you think"
means tell me your view.
"They will say"
refers to his followers who believe in him.
"Clearer insight"
means even firmer certainty that you are indeed the Dajjal,
because the Messenger of Allah (peace and blessings of Allah be upon him) foretold this exact sign,
which is that he will revive the slain man,
but he will not be given power over him thereafter,
meaning he will not be able to kill him again.
Among the benefits of the hadith:
From this hadith, it is derived:
An explanation of the virtue of Medina;
that the hadith is among the signs of Prophethood;
that Medina is a sanctuary from the tribulation of the Dajjal;
an indication that adhering to the Sunnah is a safeguard against tribulations;
and an exposition of the enormity of the Dajjal's tribulation.
Chapter:
Medina Expels Impurity.
On the authority of Jabir ibn 'Abdillah:
A Bedouin pledged allegiance to the Messenger of Allah (peace and blessings of Allah be upon him) upon Islam,
but the Bedouin was struck by a fever in Medina.
So the Bedouin came to the Messenger of Allah (peace be upon him) and said,
"O Messenger of Allah, release me from my pledge!"
But the Messenger of Allah refused.
Then he came to him again and said,
"Release me from my pledge!"
But he refused.
Then he came to him once more and said,
"Release me from my pledge!"
But he refused.
So the Bedouin departed [from Medina],
whereupon the Messenger of Allah (peace be upon him) said:
"Medina is only like the bellows:
it expels its impurity
and brightens its good."
Commentary
on the hadith:
"Wa'k" (fever):
refers to the pain of fever,
for he returned the next day feverish.
"Release me":
meaning he wished to renounce Islam.
"So he refused":
meaning he declined his request.
"Like the bellows":
The bellows (al-kir) is the smithy of the blacksmith
and the goldsmith;
and it is said to be the instrument into which the blacksmith
blows.
"Expels":
meaning it banishes and casts out.
"Its impurity":
meaning its dross.
"Brightens":
meaning it purifies and clarifies.
Among the benefits of the hadith:
From this hadith, it is derived:
Therein is that no one has
any choice in abandoning the truth
and returning to falsehood;
and in the hadith is that the soundness of one's religion
is more vital than the wellness of one's body.
On the authority of Zayd ibn Thabit (may Allah be pleased with him),
who said:
When the Prophet (peace and blessings of Allah be upon him) marched out
to Uhud,
some of the people who had gone out returned
from accompanying him,
and the Companions of the Prophet (peace be upon him) split
into two factions:
one faction said, "We should fight them,"
while the other faction said,
"We should not fight them."
Thereupon it was revealed:
“What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road.” (4:88)
﴾[Why should you be] two parties, when Allah has cast them back [into disbelief]
for what they have earned?﴿
And he said:
"It is Taybah (the Goodly City);
it expels sins—"
and in a narration: "it expels [wicked] men—"
and in another narration:
"it expels impurity
just as fire expels
the dross of silver;"
and in a narration: "of iron."
Commentary
on the hadith:
"Some people returned": they were the hypocrites,
at the head of whom was
'Abdullah ibn Ubayy ibn Salul.
"And Allah has cast them back
for what they have earned":
meaning He returned them to disbelief and perdition.
"Taybah":
that is, Medina.
"Expels": meaning it drives out
and removes
its dross and filth.
Among the benefits
of the hadith:
From this hadith, it is derived:
Whoever makes
a covenant with Allah the Exalted
ought never to annul it;
and that striking parables
with tangible things makes a deeper impression
upon the soul.
Chapter:
On the authority of Anas (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him),
who said:
"O Allah, bestow upon Medina
twice the amount You have bestowed upon Mecca
of blessing."
Commentary on the hadith:
"Twice the amount":
that is, double.
"Blessing":
meaning the abundance and constancy of good.
Among the benefits of the hadith:
From this hadith, it is derived:
An explanation of the virtue of Medina
and Mecca,
and an encouragement to reside in both;
and in the hadith is evidence for whoever
favors Medina over Mecca;
and that the multiplication
of blessing in Medina
is a perceptible reality.
The hadith is among the signs of Prophethood,
for everyone who has resided in Medina
has experienced the blessing in its sa'
and its mudd;
and it demonstrates the profound love
of the Prophet (peace be upon him)
for Medina.
Chapter:
On the authority of 'A'ishah (may Allah be pleased with her),
who said: When
the Messenger of Allah (peace and blessings of Allah be upon him) arrived in
Medina,
Abu Bakr and Bilal fell sick with fever.
In another narration:
She said: I entered upon them
and said,
"O my father, how do you find yourself?
And Bilal, how do you find yourself?"
Whenever
Abu Bakr was seized by
the fever, he would recite:
"Every man is greeted with good morning
among his family,
yet death is nearer to him than the strap of his sandal."
And whenever the fever
subsided from Bilal,
he would raise his voice and recite:
"Would that
I knew whether I shall spend
a night in a valley
surrounded by Idhkhir and Jalil;
and whether I shall go down
one day to the waters of Majannah,
and whether Shama
and Tafil will ever appear to me!"
He would say:
"O Allah, curse Shaybah
ibn Rabi'ah, 'Utbah,
and Umayyah ibn Khalaf,
just as they drove us
from our land to the land of pestilence."
Then the Messenger
of Allah (peace be upon him) said—
and in another narration:
'A'ishah said:
So I went to the Messenger of Allah
(peace and blessings of Allah be upon him)
and informed him,
so he said: "O Allah,
make Medina beloved to us
as our love for Mecca or even more!
O Allah, bless
us in our sa'
and in our mudd—"
and in a narration:
"and bless us in its sa'
and its mudd;
make it healthy for us,
and transfer its fever
to al-Juhfah."
She said: We arrived in Medina
when it was the most epidemic-ridden land of Allah.
She said:
But-han used to flow with stagnant, putrid water—
meaning foul water.
Commentary
on the hadith:
"Wa'k": meaning he was stricken by fever
and its pain.
"Musabbah" (greeted in the morning): one says
to him, "May Allah grant you a good morning,"
and "May Allah the Exalted bless
your morning," yet death
may overtake him suddenly so that he does not live to see the evening.
"Adna":
meaning closer
than the strap of his sandal,
referring to the straps of the sandal that lie
across its top surface.
"The fever left him"
means it subsided and departed from him.
"He raises his voice"
means he lifts his voice
when singing, reciting,
or weeping.
"Would that I knew!"
is an expression of wishing.
"Whether I will spend the night," meaning whether I will sleep,
"Idhkhir and Jalil"
are two well-known aromatic plants.
"Whether I will arrive at,"
derived from arriving at a watering place.
"Majannah"
is a watering place near 'Ukaz,
a few miles from Mecca
in the direction of Marr al-Zahran.
"Appear"
means to become visible to me.
"Shamah and Tafil"
are two mountains,
and it is said they are two springs.
"And make it healthy"
means purify Medina from
diseases.
Al-Juhfah is a place
about three stages of travel from Mecca.
"Most plagued with sickness"
means plagued with many diseases and fevers.
But-han
is a valley in the open country of
Medina.
"Najlan" means wide.
"Ajinan"
means altered in taste and color.
Among the benefits
of the hadith:
It is derived from the hadith
that the virtue of Abu Bakr
(may Allah be pleased with him) is clarified, along with
his high rank in being pleased with Allah's
divine decree.
It also demonstrates the virtue of supplication,
and that praying for the removal of
epidemics and illness is a Sunnah,
whether the epidemic is
widespread or confined to specific individuals.
It also proves the permissibility of this
type of chanting mentioned
in the narration.
It shows the permissibility of virtuous people
reciting poetry as an example.
It shows that praying for physical health
and the removal of afflictions
does not contradict reliance on Allah, certainty of faith,
contentment, and patience.
The narration also contains an indication
that death is an inevitable reality
that every living soul must face.
It also demonstrates the legitimacy
of loving one's homeland and yearning
for it.
Furthermore, the hadith is one of the signs of Prophethood;
for everyone who has lived in Medina
has witnessed the blessing of its Sa'
and its Mudd.
It also highlights the great blessing of good health.
On the authority of 'Umar (may Allah be pleased with him),
who said:
"O Allah, grant me martyrdom
in Your cause,
and make my death be in the city of Your Messenger,
peace and blessings of Allah be upon him."
Commentary
on the hadith:
"In the city of Your Messenger,
peace be upon him,"
refers to Medina.
Among the benefits of the hadith:
It is derived from the hadith
that wishing for martyrdom is permissible,
as is wishing to die
in blessed places.
It also highlights the virtue of 'Umar,
may Allah be pleased with him,
and the virtue of Medina.
It likewise demonstrates the excellence of jihad
and martyrdom in the cause of Allah Almighty.