Muslim

Hadith Commentary:

Benefits and Issues:
The phrase "will consume the towns" means that just as one who eats prevails over the food, in the same way, from here the Islamic army will achieve victories and gain dominance over various lands, and through this, the propagation and dissemination of the religion will occur everywhere. People will become obedient and submissive to them, as was manifested during the era of the Rightly Guided Caliphs (radi Allahu anhum ajma'in).

Another meaning is that the people of Madinah will gain dominance and sustenance through the spoils (ghanimah), tribute (kharaj), and fay’ from other regions.

The hypocrites and people of corrupt belief used to call Madinah by the name "Yathrib," but this name was not liked by the Prophet (sallallahu alayhi wa sallam), because if it is considered derived from "tathrib," then its meaning is reproach, rebuke, and blame, and if it is considered derived from "Yathrib," then its meaning is corruption and mischief. Both of these are disliked. If the word "Madinah" is considered derived from "deen," then "deen" means obedience and submission, and this city became the very first center of obedience. And if it is considered derived from "madn," then its meaning is gathering and assembly, and due to being the place of migration for Muslims, it became their center. The Prophet (sallallahu alayhi wa sallam) liked to give good names and disliked bad names.

2.
Some scholars have deduced from "will consume the towns" that Madinah Munawwarah is superior to Makkah Mukarramah, whereas the Prophet (sallallahu alayhi wa sallam) said during the return journey from the conquest of Makkah:

(By Allah, you are the best land of Allah, and the most beloved land of Allah to Allah, the Mighty and Majestic) (Tirmidhi, Ibn Majah).

In another narration:

(How pure you are as a city, and how beloved you are to me) (Tirmidhi).

From these hadiths, it is evident that Makkah Mukarramah is the most superior and exalted place on the face of the earth and the most beloved place to Allah, and it should be so, because here is the House of Allah (Baytullah), which is the special locus of Allah’s mercy, and it is the qiblah for all Muslims until the Day of Judgment. All the imams agree on the etiquette and respect of its sanctuary (haram) and the punishment for violating its sanctity, whereas there is a difference of opinion regarding the sanctuary of Madinah. According to Imam Malik rahimahullah and Imam Ahmad rahimahullah, Madinah is superior, and according to Imam Abu Hanifah rahimahullah and Imam Shafi'i rahimahullah, Makkah Mukarramah is superior.

Hadith Commentary:
Imam Malik bin Anas rahimahullah is one of the most renowned among the four Imams. He is the son of Anas bin Malik bin Abi Amir and is of the Asbahi tribe; his kunyah is Abu Abdullah. He was born in 95 AH and passed away in Madinah Tayyibah at the age of 84 in 179 AH.

He was not only the Imam of Hijaz but, in hadith and jurisprudence (fiqh), he was a leader for all Muslims. It is sufficient for his honor that Imam Shafi’i was among his students. He acquired knowledge of hadith from Az-Zuhri, Yahya bin Sa’id, Nafi’, Muhammad bin Munkadir, Hisham bin Urwah, Yazid bin Aslam, Rabi’ah bin Abi Abdur-Rahman, and many others. From him, such a multitude of people narrated hadith that they cannot be counted.

His students became Imams throughout the land, among whom were Imam Shafi’i, Muhammad bin Ibrahim bin Dinar, Abu Hashim Abdul Aziz bin Abi Hazim, who were considered unparalleled among his students in terms of knowledge and practice. In addition, there are countless others such as Mu’in bin Isa, Yahya bin Yahya, Abdullah bin Maslamah Qanabi, Abdullah bin Wahb. These very individuals were teachers of eminent hadith scholars such as Imam Bukhari, Muslim, Abu Dawud, Tirmidhi, Ahmad bin Hanbal, and Yahya bin Ma’in.

When he would teach hadith, he would perform ablution (wudu), then ascend the seat (of teaching). He would comb his beard, use perfume, and sit with great dignity and composure, and would say that he did this out of reverence for the greatness of the Prophetic hadith.

Abu Abdullah Imam Shafi’i said: I saw in a dream that the Messenger of Allah sallallahu alayhi wa sallam was sitting in the mosque, people were around him, and Imam Malik was standing respectfully before the Messenger of Allah sallallahu alayhi wa sallam. In front of the Messenger of Allah sallallahu alayhi wa sallam was a heap of musk, and he was giving handfuls of that musk and amber to Imam Malik, and Imam Malik was sprinkling it over the people.

Mutarrif said: I interpreted this as service to the knowledge of hadith and adherence to the Sunnah. Imam Shafi’i said: Once, at the door of Imam Malik’s house, I saw a group of horses from Khurasan and a herd of mules from Egypt, the likes of which I had never seen before. I said to the Imam: How excellent these are! He replied: O Abu Abdullah! All of these are gifts from me to you; please accept them. I requested: Please keep one animal for your own riding. He replied: I am ashamed before Allah that I should trample with the hooves of an animal upon the land which has the honor of being the resting place of the Messenger of Allah sallallahu alayhi wa sallam.

Even volumes would be insufficient to enumerate his virtues.

Rahimahullah rahmatan wasi’ah (Ameen).

Hadith Commentary:
(1)
This hadith describes the virtue of Madinah Tayyibah, that it will become the capital and seat of government over other cities. Thus, the prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) was fulfilled word for word, and Madinah Tayyibah remained for a period the capital of Iran, Turan, Egypt, and Syria. It was the center of the Islamic armies, and from here, armies would set out, achieve victories, and bring back spoils.

(2)
The hypocrites used to call it Yathrib. The Messenger of Allah (sallallahu alayhi wa sallam) did not like this name because Yathrib means "to cause shame," and this meaning is contrary to the dignity of Madinah Tayyibah—that anyone who goes there should be shamed. The Messenger of Allah (sallallahu alayhi wa sallam) preferred that it be called Madinah. In this designation, there is elevation of status, meaning Madinah Tayyibah is a complete city.

(3)
The second part of this topic, "Madinah Tayyibah will expel evil people," is not general in its application but is specific to a certain time and some people. Thus, Qadi Iyad has written: This hadith is specific to the time of the Messenger of Allah (sallallahu alayhi wa sallam), because only those who had perfect faith would endure migration and residence in Madinah. This is indicated by the hadith in which an Arab Bedouin requested to withdraw his pledge of allegiance. Imam Nawawi (rahimahullah) has written: The referent of this hadith will be at the time of the Dajjal, when many hypocrites will leave Madinah and join the Dajjal. Hafiz Ibn Hajar (rahimahullah) states: According to the hadiths, both periods can be intended, and it is not necessary that all evil people will leave Madinah; rather, the meaning is that Madinah Tayyibah will continuously sift them out, even if some remain, as is stated in the Qur'an:
"And among the people of Madinah are those who persist in hypocrisy." (al-Tawbah: 101: 9)
It is also not necessary that all those who leave Madinah will be evil, because after the Messenger of Allah (sallallahu alayhi wa sallam), Mu'adh, Abu Ubaydah, Ibn Mas'ud, Talhah, Zubayr, and Ammar (radi Allahu anhum) left Madinah Tayyibah and took up residence in other cities, even though these people were superior in religious standing.
(Fath al-Bari: 4/114)