Many a times we meet ignorant wahabis in life who say that NAJD is Iraq. This statement ensures that the person has been reading Wahabi FABRICATED materials and has been brain washed by the wahabi speakers.
If one does not have interest in reading , please analyse these evidence.
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The etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range.
Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.
Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.
Here is a clear proof that our beloved prophet CLEARLY meant , knew and told that NAJD is DIFFERENT FROM IRAQ. Please Analyse this
Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’
Book 007, Number 2666: Sahih Muslim
Abu Zubair heard Jabir b. 'Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-'Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.
These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.
PART 3 IS FOR THOSE WHO WANT TO HAVE IN DEPTH UNDERSTANDING OF THE ISSUE