From Sayyidi al-Qadi Yusuf al-Nabahani's - Allah have mercy on him and benefit us with him - 900-page Compendium of
80 Hadiths on the Prophet's
Knowledge of the Unseen

by Sh. G. F. Haddad

The Miracles of the Prophet titled:
HUJJATULLAH `ALA AL-`ALAMIN FI MU`JIZAT SAYYID AL-MURSALIN, (1317/1899)

[1] Knowledge of The Unseen Is The Priviledge Of Allah Most High
[2] ~
[3] His MHMD  Telling of Unseen Matters Related To Some of His Companions (1)
[4] ~ (2)
[5] index: with reader-friendly hyperlink-index


[1]

Qadi Yusuf al-Nabahani said: First of all, you should know that knowledge of the unseen is the priviledge of Allah Most High, and that its appearance on the tongue of the Messenger of Allah and others comes from Allah (swt) either through revelation or through inspiration. The Prophet said in the h.adith: "I swear it by Allah! Truly I know nothing except what my Lord taught me."1[] So everything that came to us from him consisting in news of the unseen is nothing other than the Divine disclosure to him as a proof for the actuality of his Prophethood and its truth.

In other words, as expounded at length by Shaykh Ahmad Rida Khan, the Prophet's `ilm al-ghayb is partial (juz'i), non-exhaustive (ghayr ihati), bestowed (`ata'i) and not independent (ghayr istiqlali) as established once and for all by the Qur'anic verse {the knower of the Unseen, and He reveals unto none His secret save unto every messenger whom He has chosen} (72:26-27).

Al-Nabahani said: The listing of the miracles in this chapter cannot be exhausted because of their large number and the fact that they took place at his hands in most of his states, whether they asked him questions or not, whatever circumstances dictated. These are the most numerous of his stunning miracles Al-Qad.i `Iyad. said in al-Shifa': "His knowledge of the unseen counts among those miracles of his that are known categorically and definitely, coming to us through mass transmissions with a vast number of narrators and congruent meanings."[2]

The Prophet's familiarity with and knowledge of the unseen was a well-known and universally recognized fact among both the believers and the unbelievers to the point that one of them would say to the other, "Hush! By Allah, even if there is none among us to tell him, the very stones and pebbles would tell him."[3] Al-Bukhari narrated from Ibn `Umar (ra): "We kept away from conversation and leisurely talk to our women lest some revelation come down concerning us. After the Prophet died we spoke more freely."[4] Al-Bayhaqi narrated from Sahl ibn Sa`d al-Sa`idi (ra): "I swear by Allah that some of us would refrain from doing something with his wife as he and she lay together under the same sheet for fear some Qur'anic revelation should come down concerning them."[5] `Abd Allah ibn Rawah.a said (ra):

Among us is the Messenger of Allah reciting His Book
As the radiant light cleaves the true dawn's sky.
He showed us guidance after blindness and our hearts
Now firmly know that all he says will take place.[6]

and H.assan ibn Thabit said (ra):

A Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day.[7]

The above two quatrains put to rest the odd claim of the author of Taqwiyat al-Iman that the Prophet did not know what would happen on the next day on the grounds that he said, "Avoid saying this" to the slave-girl reciting poetry when she said, "Among us is a Prophet that knows what happens tomorrow."[8] The reason for this order is not because he did not know - since it is established that Allah (swt) is {the knower of the Unseen, and He reveals unto none His secret save unto every messenger whom He has chosen} (72:26-27) and that He revealed to the Prophet knowledge of the future until the Day of Judgment and much of the Hereafter as well - but because knowledge of the unseen was attributed to him in absolute terms when only Allah knows the unseen in absolute terms.[9] Coming from the mouth of a child not yet qualified to pray,[10] such an assertion was reminiscent of the popular belief unbecoming of a Prophet but typical of the false claims of seers, oracles, astrologers etc. that they could, of their own devices, know the future, to which Allah (swt) said (No soul knoweth what it will earn tomorrow) (31:34). Hence, the Prophet , in one version, added by way of explanation, "Only Allah knows what happens tomorrow"[11] i.e. independently of anyone and with an absolute knowledge.

NOTES

1 When the camel of the Prophet was lost during the Tabuk expedition he asked people for its whereabouts, whereupon one of the hypocrites [Zayd ibn al-Las.it al-Qaynuqa`i] said, "Here is Muh.ammad to whom come news from the heaven and he knows not where his camel is." At this he praised Allah then said: "A certain man said such-and-such. Truly, I do not know anything except what my Lord taught me, and He has informed me that the camel is in such-and-such a vale with its reins entangled in a tree." The people ran and found it. Narrated from the Companions Mah.mud ibn Labid and `Umara ibn H.azim by Ibn Ish.aq in al-Maghazi as stated by Ibn Hisham in the Sira (5:203) and al-T.abari in his Tarikh (2:184); Ibn H.azm in al-Muh.alla (11:222) and Ibn H.ajar in Fath. al-Bari (1959 ed. 13:364) and al-Is.aba (2:619), while Ibn H.ibban cites it without chain in al-Thiqat (2:93). Also narrated by al-Taymi in Dala'il al-Nubuwwa (p. 137) citing Ibn Qutayba's report. The segment quoted by al-Nabahani is also narrated from `Uqba ibn `Amir by Abu al-Shaykh in al-`Az.ama (4:1468-1469 #96714) as part of a longer narration that includes: "I shall inform you of what you came here to ask me about before you tell me and, if you wish, you can speak first then I will answer you... You came to ask me about Dhu al-Qarnayn...." The camel of the Prophet was similarly lost and found in the expedition of H.udaybiyya.

2 `Iyad., al-Shifa' (p. 413-414): "... and congruent meanings pointing to his familiarity with the unseen."

3 Spoken by Abu Sufyan ibn H.arb to `Attab ibn Usayd and al-H.arith ibn Hisham outside the Ka`ba on the conquest of Makka as the Prophet was inside with Bilal. Cited by al-Kila`i in al-Iktifa' (2:230). Cf. al-Mawardi, A`lam al-Nubuwwa (p. 165).

4 Narrated from Ibn `Umar by al-Bukhari, Ibn Majah, and Ah.mad.

5 Narrated by al-T.abarani in al-Kabir (6:196 #5985) through Sah.ih. narrators per al-Haythami (10:284).

6 Narrated from Abu Hurayra by al-Bukhari in al-Tarikh al-S.aghir (1:23) and al-T.abarani in al-Ah.ad wa al-Mathani (4:38). Al-Qurt.ubi (14:100) and Ibn Kathir (3:460) cite it in their Tafsirs.

7 Narrated from Hisham ibn H.ubaysh by al-T.abarani in al-Kabir (4:48-50), al-H.akim (3:9-10) with a chain he declared sound, Ibn `Abd al-Barr in al-Isti`ab (4:1958-1962), al-Taymi in Dala'il al-Nubuwwa (p. 59-60), and al-Lalika'i in his Sharh. Us.ul I`tiqad Ahl al-Sunna (4:780). Cf. al-T.abari in his Tafsir (1:447-448) Ibn H.ibban in al-Thiqat (1:128) and al-Kila`i in al-Iktifa' (1:343). Also narrated from Abu Ma`bad al-Khuza`i by Ibn Sa`d (1:230-232) but this is mursal and Abu Ma`bad is a Tabi`i as stated by Ibn H.ajar in al-Is.aba (#10545).

8 Narrated from al-Rubayyi` bint Mu`awwidh in al-Bukhari, the Sunan, and Ah.mad.

9 As stated by Ibn H.ajar in his commentary of this narration in Fath. al-Bari.

10 As stated by Ibn al-Qayyim in his marginalia on Abu Dawud' Sunan.

11 In Ibn Majah with a fair chain.

[2]

Imam Ahmad and al-Tabarani narrated from Abu Dharr radyAllahu `anh who said: "When the Messenger of Allah left us there was not a bird that flies but he had informed us about it."[1]

Muslim narrated from `Amr ibn Akhtab [Abu Zayd] al-Ansari radyAllahu `anh who said: "The Prophet prayed fajr with us then climbed the pulpit and addressed us until the time came for zuhr, then he descended and prayed. Then he climbed the pulpit and addressed us until the time came for `asr, whereupon he descended and prayed. Then he climbed the pulpit and addressed us until the sun set. He informed us about all that was to happen until the Day of Resurrection. The most knowledgeable of us is he who has memorized the most."[2]

Al-Bukhari and Muslim narrated from Hudhayfa radyAllahu `anh who said: "The Prophet stood among us [speaking] for a long time and did not leave out one thing from that time until the rising of the Final Hour except he told us about it. Whoever remembers it remembers it and whoever forgot it forgot it. All those who are present know this. Some of it I might have forgotten, then I see it [happen] and remember it just as someone would remember a man who had been away and then appears before him and he instantly recognizes him."[3]

Muslim also narrated from Hudhayfa that he said: "The Prophet informed me of all that would happen until the Day of Resurrection and there was nothing of it except I asked him about it, save that I did not ask him what would bring the people of Madina out of Madina."[4]

Abu Dawud also narrated from Hudhayfa that he said: "By Allah! I do not know whether my companions forgot or pretended to forget it,[5] but the Messenger of Allah did not leave out a single instigator of sedition until the end of the world, each with a minimum of three hundred followers, except he mentioned each one of them for us by his own name, the name of his father, and the name of his tribe."[6]

Abu Ya`la also narrated with a sound chain from Anas radyAllahu `anh who said: "The Messenger of Allah came out angry and addressed the people, saying: 'Today you shall not ask me about anything except I shall tell you about it,' and we truly believed that Gibril was with him. Whereupon `Umar said: 'O Messenger of Allah, only recently were we in a time of ignorance. We beg you, do not expose our disgrace! Forgive us, and may Allah forgive you!'"[7]

Abu Ya`la also narrated with a passable chain from Ibn `Umar radyAllahu `anhuma who said: "I heard the Messenger of Allah say: 'This clan (hayy) of the Quraysh shall remain safe until they turn away from their Religion into apostates.' A man stood up saying: `Messenger of Allah! Will I be in Paradise or in Hellfire?' The Prophet answered, 'In Paradise.' Another stood asking the same, whereupon the Prophet answered, 'In Hellfire.' Then [he said], 'Say nothing to me as long as I say nothing to you. Were it not for fear that you would stop burying one another (lawla an la tadafanu) I should certainly tell you about a great number of those who will be in the Fire and you would know who they are. If I am ordered to do it I shall certainly do it!'"[8]

NOTES

1 Narrated by al-Tabarani in al-Kabir (2:155 #1647) with trustworthy narrators per al-Haythami (8:263-264), Ahmad, Abu Dawud al-Tayalisi, Ibn Sa`d in his Tabaqat (2:354), al-Bazzar in his Musnad (9:341 #3897), al-Tabari in his Tafsir (7:189) Ibn `Abd al-Barr in al-Isti`ab (4:1655), Ibn Hibban (1:267 #65 isnad sahih), and al-Daraqutni in his 'Ilal (6:290 #1148). Cf. al-Haythami, Mawarid al-Zam'an (p. 47). Also narrated from Abu al-Darda' by Abu Ya`la in his Musnad (9:46 #5109 isnad sahih).

2 Thus narrated by Muslim and Ahmad.

3 Narrated from Hudhayfa by al-Bukhari, Muslim, Abu Dawud, and Ahmad; and from Abu Sa`id al-Khudri by al-Tirmidhi (hasan sahih) and Ahmad. Al-Bukhari narrated something similar from `Umar.

4 Narrated from Hudhayfa by Muslim and Ahmad with the wording: "until the rising of the Hour."

5 To prevent fitna. Al-Qari said in his commentary of al-Shifa': "to turn to what is more important."

6 Narrated from Hudhayfa by Abu Dawud.

7 Narrated from Anas by Abu Ya`la in his Musnad (6:360 #3689) and its narrators are those of al-Bukhari and Muslim according to al-Haythami (7:188). A longer version is narrated in the Sahihayn. The phrase "And may Allah forgive you" expresses thanks and good wishes.

8 Narrated from Ibn `Umar by Abu Ya`la in his Musnad (10:66 #5702) and, as part of a longer narration, by Ibn Abu Hatim in his `Ilal (2:256 #2262).

[3]

HIS TELLING OF UNSEEN MATTERS RELATED TO SOME OF HIS COMPANIONS (RA)

ABU BAKR RADYALLAHU `ANH

The Two Masters [al-Bukhari and Muslim] narrated from `A'isha radyAllahu `anha that the Prophet said to her: "Call your father and brother [`Abd al-Rahman] here so I will put something down in writing, for truly I fear lest someone forward a claim or form some ambition, and Allah and the believers refuse anyone other than Abu Bakr."[1]

Al-Hakim narrated - declaring it sahih - from Ibn Mas`ud radyAllahu `anh who said the Prophet said: "A man from the dwellers of Paradise is about to come into your sight." Whereupon Abu Bakr came and sat among them.[2] The Prophet had already given him the glad tidings of Paradise before that occasion. Meaning: When he said: "Abu Bakr is in Janna, `Umar is in Janna, `Uthman is in Janna, `Ali is in Janna, Talha is in Janna, al-Zubayr [ibn al-`Awwam] is in Janna, `Abd al-Rahman ibn `Awf is in Janna, Sa`d [ibn Abi Waqqas], Sa`id [ibn Zayd ibn `Amr] is in Janna, and Abu `Ubayda ibn al-Jarrah is in Janna."[3]

ABU BAKR AND `UMAR RADYALLAHU `ANHUMA

Ibn Majah and al-Hakim narrated from Hudhayfa radyAllahu `anh that the Prophet said, "Take for your leaders the two who come after me: Abu Bakr and `Umar."[4]

ABU BAKR, `UMAR, AND `UTHMAN RADYALLAHU `ANHUM

Abu Nu`aym, al-Bazzar, Abu Ya`la, and Ibn Abi Khaythama narrated from Anas radyAllahu `anh who said: "I was with the Prophet inside an enclosed garden when someone came and knocked on the gate. He said, 'Anas, let him in, give him the glad tidings of Paradise, and tell him he shall be my successor.' Lo and behold! It was Abu Bakr. Then another man came and knocked on the gate whereupon the Prophet said, 'Let him in, give him the glad tidings of Paradise, and tell him he shall be my successor after Abu Bakr.' Lo and behold! It was `Umar. Then another man came and knocked on the gate whereupon the Prophet said, 'Let him in, give him the glad tidings of Paradise, and tell him he shall be my successor after `Umar - and that he shall be killed.' Lo and behold! It was `Uthman."[5]

Al-Hakim narrated - declaring it sound - and also al-Bayhaqi, from Safina radyAllahu `anh who said: "When the Prophet built the Mosque Abu Bakr brought a stone and put it down; then `Umar brought a stone and put it down; then `Uthman brought a stone and put it down. Whereupon the Prophet said, 'These are the ones that shall govern after me.'"[6] There is in this narration an allusion to their order of succession - Allah be well-pleased with them! Indeed, it was mentioned explicitly in some narrations that he was asked about it and replied, "These are the successors after me" while another narration has, "These are the ones who shall govern after me." Imam Abu Zur`a [al-`Iraqi] said, "Its chain is free of harm, and al-Hakim narrated it in the Mustadrak and declared it sound.[7]

Al-Bayhaqi and Abu Nu`aym narrated from `Abd Allah ibn `Amr ibn al-`As radyAllahu `anhuma who said: "I heard the Prophet say: 'There shall be among you twelve caliphs. Abu Bakr al-Siddiq shall not tarry but little after me, while the Master of the Arabs shall live a blameless life and die a martyr.' Someone asked, 'Who is he, O Messenger of Allah?' He replied, '`Umar ibn al-Khattab!' Then he turned to `Uthman and said, 'As for you, they shall ask you to cast off a shirt that Allah vested you with. By the One Who sent me with the truth! Truly, if you cast it off, you shall not enter Paradise until the camel passes through the eye of the needle.'"[8]

Ibn `Asakir narrated from Anas radyAllahu `anh who said: "The delegation of Banu al-Mustalaq instructed me to ask the Messenger of Allah , 'If we come next year and not find you, to whom should we remit our [obligatory] sadaqat?' I conveyed him the question and he replied, 'Remit them to Abu Bakr.' I told them his answer but they said, 'What if we do not find Abu Bakr?' I conveyed him the question and he replied, `Remit them to `Umar.' They asked again, 'What if we do not find `Umar?' He said, 'Remit them to `Uthman, and may they perish the day they kill `Uthman!'"[9]

Abu Ya`la narrated with a sound chain from Sahl radyAllahu `anh that [Mount] Uhud trembled while the Messenger of Allah , Abu Bakr, `Umar, and `Uthman were on it, whereupon the Messenger of Allah said: "Be firm, Uhud! There is none on you but a Prophet, a Siddiq, and two martyrs!" After that, `Umar and `Uthman were killed as martyrs and Abu Bakr died radyAllahu `anh.[10]

Al-Tabarani narrated from Ibn `Umar radyAllahu `anha that the Prophet was inside an enclosed garden when Abu Bakr sought permission to enter. He said, "Give him permission and give him the glad tidings of Paradise." Then `Umar sought permission and he said, "Give him permission and give him the glad tidings of Paradise and martyrdom." Then `Uthman sought permission and he said, "Give him permission and give him the glad tidings of Paradise and martyrdom."[11]

The Two Masters narrated from Abu Musa al-Ash`ari radyAllahu `anh that the Prophet was inside [the garden of] the well of Aris one day and sat on the stone promontory of the well, in the middle, baring his shanks. "I [Abu Musa] said to myself: `Surely, today I shall be the Prophet's doorkeeper.' Then Abu Bakr came so I told him, `Wait,' and went to tell the Prophet , `This is Abu Bakr asking permission to enter.' He replied, 'Give him permission and give him the glad tidings of Paradise.' Whereupon he entered and sat next to the Prophet on the edge, dangling his legs. Then `Umar came and I said, 'This is `Umar asking permission to enter.' He replied, 'Give him permission and give him the glad tidings of Paradise.' Whereupon he entered and sat next to the Prophet on his left, dangling his legs. Then `Uthman came and I said, this is 'Uthman asking permission to enter.' He replied, 'Give him permission and give him the glad tidings of Paradise after a trial that shall befall him.' He entered but found no room to sit on the edge of the well, so he sat opposite them on the other side of the well and dangled his legs." Sa`id ibn al-Musayyib said: "I saw in this an allusion to their graves."[12]

Al-Tabarani and al-Bayhaqi narrated from Zayd ibn Arqam radyAllahu `anh who said: "The Prophet sent me out, saying, 'Go and see Abu Bakr. You will find him sitting inside his house wrapped up in his cloth with his legs drawn up (muhtabyan). Give him the glad tidings of Paradise. Then go to the mountain until you find `Umar riding a donkey and his tall frame looming in the distance. Give him the glad tidings of Paradise. Then go to `Uthman, whom you will find in the market selling and buying, and give him the glad tidings of Paradise after a harrowing ordeal.' I went and found them as the Messenger of Allah had said, and I told them."[13]

ABU BAKR, `UMAR, AND `ALI RADYALLAHU `ANHUM

Al-Hakim narrated - declaring it sound - from Jabir radyAllahu `anh who said: "I walked with the Prophet to [the house of] a woman who slaughtered a sheep for us. At that time he said: 'Behold! A man from the people of Paradise is about to enter.' Whereupon Abu Bakr came in. Then he said: `Behold! A man from the people of Paradise is about to enter.' Whereupon `Umar came in. Then he said: 'Behold! A man from the people of Paradise is about to enter. O Allah, if You wish, let it be `Ali.' Whereupon `Ali entered."(14:) 2[14]

ABU BAKR, `UMAR, `UTHMAN, AND `ALI RADYALLAHU `ANHUM

Ahmad, al-Bazzar, and al-Tabarani in al-Awsat narrated from Jabir ibn `Abd Allah radyAllahu `anhuma who said: "The Prophet went out to visit Sa`d ibn al-Rabi`. [There,] he sat down and we sat down with him. Then he said, 'A man from the dwellers of Paradise is about to come into your sight.' Whereupon Abu Bakr came. Then he said, 'A man from the dwellers of Paradise is about to come into your sight.' Whereupon `Umar came. Then he said, 'A man from the dwellers of Paradise is about to come into your sight.' Whereupon `Uthman came. Then he said, 'A man from the dwellers of Paradise is about to come into your sight. O Allah, if You wish, let it be `Ali.' Whereupon `Ali came."[15]

ABU BAKR, `UMAR, `UTHMAN, `ALI, TALHA, AND AL-ZUBAYR RADYALLAHU `ANHUM

Muslim narrated from Abu Hurayra radyAllahu `anh that the Messenger of Allah was on Mount Hira' together with Abu Bakr, `Umar, `Uthman, `Ali, Talha, and al-Zubayr when the rock moved, whereupon the Prophet said: "Be still! There is none on top of you but a Prophet, a Siddiq, or a martyr."[16]

Indeed, they all were killed as martyrs except Abu Bakr al-Siddiq - Allah be well-pleased with all of them! The trembling of the mountain repeated itself when he was on top of it with some of his other Companions.

NOTES

1 Spoken in the last days of the Prophet . Narrated from `A'isha by Muslim, Abu Dawud, and Ahmad.

2 Narrated from Ibn Mas`ud by al-Tirmidhi (gharib) and al-Hakim (3:136=1990 ed. 3:146) who declared its chain sound. It is confirmed as authentic by identical narrations from (1) Jabir by Ahmad with four good chains, al-Tabarani - cf. al-Haythami (9:57-58; 9:116-117) - with several chains in al-Awsat (7:110 #7002; 8:41 #7897), Musnad al-Shamiyyin (1:375 #651), al-Mu`jam al-Kabir (10:167 #10343), al-Harith in his Musnad (2:889 #961), al-Tayalisi in his Musnad (p. 234 #1674), Ibn Abi `Asim in al-Sunna (2:624 #1453), Ahmad in Fada'il al-Sahaba (1:209 #233; 2:577 #977), and al-Muhibb al-Tabari in al-Riyad al-Nadira (1:301 #146); (2) Abu Mas`ud by al-Tabarani in al-Mu`jam al-Kabir (17:250 #695); and (3) Ibn Mas`ud by Ahmad in Fada'il al-Sahaba (1:104 #76). Its continuation in the latter and al-Tirmidhi states, "Then the Prophet said the same thing and `Umar came" while all the others add `Ali third, and al-Tabarani - in one narration - `Uthman instead. Other versions by al-Tabarani mention `Ali alone, cf. from Ibn Mas`ud in al-Mu`jam al-Kabir (10:166-167 #10342, #10344), from Umm Marthad in al-Ahad wa al-Mathani (6:234 #3467) and al-Kabir (24:301 #764) cf. Ibn `Abd al-Barr, al-Isti`ab (4:1957 #4209), and from Jabir in Ahmad's Fada'il al-Sahaba (2:608 #1038) while one version from Ibn `Abbas in the latter (1:454 #732) mentions `Uthman alone, cf. Kanz al-`Ummal (#36211). The Prophet also said the same of the rest of the Ten Promised Paradise; `Abd Allah ibn Salam; the Muslim combatants of Badr, some specifically such as `Ammar ibn Yasir; the Pledgers of Hudaybiyya; Ja`far al-Tayyar; Bilal ibn Abi Rabah; the Bedouin who swore never to add to nor subtract anything from the Five Pillars; the Ansari exempt of envy; al-Husayn ibn `Ali and his brother al-Hasan; Thabit ibn Qays; Malik, Abu Sa`id al-Khudri's father; Mu`awiya (in al-Firdaws 5:482 #8830 and Mizan al-I`tidal 2:243, 4:359); Hilal al-Habashi (Mawla al-Mughira ibn Shu`ba in al-Isaba 6:550 #8996 cf. Nawadir al-Usul #123 and Hilyat al-Awliya' 1985 ed. 2:81, the latter also mentioning Uways al-Qarani), Jarir (Nawadir #128), Sharik ibn Khubasha al-Numayri (Isaba 3:384 #3987), and al-Dahhak ibn Khalifa al-Ansari (ibid. 3:475 #4166).

3 Narrated from `Abd al-Rahman ibn `Awf and Sa`id ibn Zayd in the Sunan and Ahmad.

4 Part of a longer hadith narrated from Hudhayfa by al-Tirmidhi (hasan gharib), Ahmad in the Musnad with a sound chain according to al-Zayn (16:611 #23279) and in Fada'il al-Sahaba (1:187), al-Tahawi with several sound and fair chains according to al-Arna'ut in Sharh Mushkil al-Athar (3:256-257 #1224-1226, 3:259 #1233), Ibn Abi Shayba (12:11), al-Hakim (3:75-76=1990 ed. 3:79-80) with three sound chains as stated by him and al-Dhahabi, al-Bayhaqi in al-Sunan al-Kubra (8:153 #16352), al-Madkhal (p. 122), and al-I`tiqad (p. 340-341). Ibn Hajar in Talkhis al-Habir (4:190) declared that the chains of the hadith are good and firmly established as authentic.

5 Narrated from Anas by Abu Ya`la in his Mu`jam (1:178), Ibn Abi `Asim in al-Sunna (2:557), Ibn `Adi in al-Kamil (4:91), and al-Khatib in Tarikh Baghdad (9:339), al-Bazzar, and Ibn `Asakir, all of them with a very weak chain because of Saqr ibn `Abd al-Rahman who al-Haythami (5:175) said "is a liar." The report is confirmed independently.

6 Narrated from Safina by al-Hakim (3:13=1990 ed. 3:14), Nu`aym ibn Hammad in the Fitan, al-Bayhaqi in the Dala'il as well as Ibn `Asakir, and from `A'isha by al-Hakim (3:96-97=1990 ed. 3:103).

7 But al-Bukhari declares this narration "condemned" (munkar) cf. Ibn `Adi in al-Kamil (2:440) while al-Dhahabi in his marginalia on the Mustadrak (3:97) considers it forged and Ibn Kathir terms it "gravely anomalous" (gharib jiddan) in al-Bidaya. Ahl al-Sunna hold that the Prophet did not appoint Abu Bakr as his successor but concur that he alluded to it by ordering him to lead the prayer.

8 Narrated from `Abd Allah ibn `Amr ibn al-`As by al-Bayhaqi and al-Tabarani in al-Awsat (8:319 #8749) and al-Kabir (1:54 #12, 1:90 #142) - cf. al-Haythami (5:178) - and with a different chain in al-Ahad wa al-Mathani (1:96 #67) without the mention of `Uthman, as does Ibn Abi `Asim in al-Sunna (2:558); as well as the segment "Abu Bakr al-Siddiq shall not tarry but little after me" in al-Ahad wa al-Mathani (1:73-74 #13), cf. Ibn Abi `Asim (2:548), Ibn al-Jawzi in Sifat al-Safwa (1:235-236) and - from him - al-Muhibb al-Tabari mursal from al-Zuhri in al-Riyad al-Nadira (1:408 #329). Al-Dhahabi declared it "completely defective" (wahin) in the Siyar (9:133=al-Arna'ut ed. 10:411) and "null and void" (batil) in his Mizan (4:443), cf. Ibn `Adi's Kamil (4:207), Ibn Hibban's al-Majruhin (2:42), and Ibn al-Qaysarani's Tadhkirat al-Mawdu`at (#1032). The narration is sound only in the wording: "O `Uthman! It may be that Allah shall vest you with a shirt. If the hypocrites demand that you remove it, do not remove it." He repeated it thrice. Narrated from `A'isha with sound chains by al-Tirmidhi (hasan gharib), Ibn Hibban, Ahmad, Ibn Majah, and al-Hakim.

9 Narrated from Anas by Abu Nu`aym in Hilyat al-Awliya' (1985 ed. 8:358) and Ibn `Asakir in Tarikh Dimashq (39:177). Cf. Kanz al-`Ummal (#36333).

10 Narrated from Anas by al-Bukhari, al-Tirmidhi (hasan sahih), Abu Dawud, al-Nasa'i, and Ahmad.

11 Narrated from Ibn `Umar by al-Tabarani in al-Kabir (12:327) with a weak chain: al-Haythami (9:73).

12 Narrated by al-Bukhari and Muslim as well as (without Ibn al-Musayyib's comment) al-Tirmidhi and Ahmad. In one of Ahmad's versions `Uthman walks to his seat saying, all the while, Allahumma sabran.

13 Part of a longer hadith narrated from Zayd ibn Arqam by al-Tabarani in al-Awsat (1:266-267 #868), al-Bayhaqi in the Dala'il, and al-Dhahabi in the Siyar, both indicating its weakness. If true, the events possibly preceded those of the narration of Abu Musa at Aris. Cf. al-Haythami (9:55-56) and Ibn Kathir, al-Bidaya, section on Dala'il al-Nubuwwa, chapter on "His ( telling of unseen future matters."

14 See n. 2.

15 Narrated from Jabir by al-Tabarani without mention of `Ali in al-Awsat (7:110 #7002, al-Haythami 9:57) and without mention of `Uthman in Musnad al-Shamiyyin (1:375 #651). Cf. n. 2.

16 Narrated from Abu Hurayra by Muslim, al-Tirmidhi (sahih), and Ahmad.

[4]

HIS TELLING OF UNSEEN MATTERS RELATED TO SOME OF HIS COMPANIONS (RA)

`UMAR - ALLAH BE WELL-PLEASED WITH HIM

Ibn Sa`d and Ibn Abî Shayba narrated from Abû al-Ashhab, from a man from Muzayna [near Madîna], that the Prophet saw `Umar wearing a certain shirt whereupon he asked him, "Is it new or has it been washed already?" 'Umar replied, "It has been washed already." The Prophet said, "`Umar! wear new clothes, live a blameless life, and die a martyr!" This is a mursal report:[1]

The Two Masters narrated that `Umar ibn al-Khattâb asked one day: "Which of you remembers what the Messenger of Allâh said concerning the dissension that shall surge like the waves of the sea?" Hudhayfa said: "You need not worry about it, Commander of the Believers! For between you and it there is a gate closed shut" `Umar said: "Will the gate be opened or broken?" Hudhayfa said: "Broken." `Umar replied: "That is more appropriate than that it be let open." Later, Hudhayfa was asked who that gate was and he said: "That gate was `Umar." They asked him, "Did `Umar know that?" He replied, "Yes, as surely as night precedes day, and I was speaking to him unambiguously."[2]

Al-Bazzâr, al-Tabarânî and Abû Nu`aym narrated from `Uthmân ibn Maz`ûn - Allâh be well-pleased with him - who said: "I heard the Messenger of Allâh say of `Umar: 'This is the bolt of dissension (ghalqu al-fitna). There shall not cease to stand between you and dissension a strongly shut gate as long as this man lives among you.'"[3]

Al-Tabarânî also narrated from Abû Dharr that the Prophet said: "No dissension can reach as long as this man is among you," meaning `Umar.[4]

Khâlid ibn al-Walîd addressed the people in al-Shâm one day and a man said to him: "The dissensions have appeared!" Khâlid replied: "As long as Ibn al-Khattâb is alive then no! That shall only happen after his time."[5] Khâlid would not say such a thing of his own opinion, so it appears he heard it from the Prophet or from whoever heard it from him.

`UTHMAN - ALLAH BE WELL-PLEASED WITH HIM

Al-Tabarânî narrated from Zayd ibn Thâbit who said that he heard the Prophet say: "`Uthmân passed by me while one of the angels was with me and the latter said, 'This is a martyr, his people will kill him. Truly he puts us to shame.'"[6]

Al-Hâkim - declaring it sound - and al-Bayhaqî narrated from Abû Hurayra that he said at the time `Uthmân was besieged: "I heard the Messenger of Allâh say: 'There shall be a dissension and strife.' We said, 'O Messenger of Allâh! What do you order us to do then?' He replied, 'Stay with the leader and his friends,' pointing to `Uthmân."[7]

Ibn Mâjah, al- Hâkim - declaring it sound-, al-Bayhaqî, and Abû Nu`aym narrated from `A'isha - Allâh be well-pleased with her: "The Messenger of Allâh summoned `Uthmân and then spoke to him confidentially, whereupon the face of the latter changed. The Day of the House [= when he was besieged] we told him, `Will you not put up a fight?' He said, `No! The Messenger of Allâh took a covenant from me [not to fight at the time of my martyrdom] and I shall fulfill it"[8]

Ibn `Adî and Ibn `Asâkir narrated from Anas who said: "The Messenger of Allâh said: 'O `Uthmân! You shall be given the caliphate after me but the hypocrites will want you to renounce it Do not renounce it but fast on that day so that you will break your fast with me.'"[9]

Al-Hâkim - declaring it sound - and Ibn Mâjah narrated from Murra ibn Ka`b who said: "I heard the Messenger of Allâh mention a trial, at which time a man cloaked in his garment passed by. He said: 'This man, at that time, shall follow right guidance.' I went to see him and it was `Uthmân."[10]

Al-Hâkim narrated from Ibn `Abbâs - Allâh be well-pleased with both of them - who said that the Prophet told them that drops from the blood of `Uthmân shall fall on the verse (and Allah will suffice thee (for defense) against them( (2:137); and this is what took place.[11]

The hadîth Master al-Silafî narrated from Hudhayfa who said: "The beginning of dissensions is the murder of `Uthmân and the last of them is the coming out of the Anti-Christ:[12] By the One in Whose Hand is my soul! None shall die with a mustard seed's worth of love for the killers of `Uthmân except he shall follow the Anti-Christ if the latter comes in his lifetime and, if not, he shall believe in him in his grave." It is evident that Hudhayfa heard this from the Prophet for it is not something that can be said on the basis of opinion.

Al-Tabarânî narrated with a sound chain from [Abû] Mas`ûd who said: "We were with the Prophet in some campaign at which time distress befell the people. I saw in their faces the signs of dejection while I saw happiness in those of the hypocrites. Seeing this, the Messenger of Allâh said: 'I swear by Allâh that the sun shall not set before Allâh first brings you some sustenance.' `Uthmân understood that Allâh and His Prophet would most certainly be confirmed, so he bought fourteen mounts loaded with food and conveyed nine of them to the Prophet . The signs of joy could be seen on the faces of the Muslims and those of sadness on the faces of the hypocrites. I saw the Prophet raising his hands until one could see the whiteness of his arm-pits, supplicating on behalf of `Uthmân with a supplication I never heard him say for anyone before him."[13]

Al-Bayhaqî narrated from `Urwa that when the Prophet alighted at Hudaybiyya he sent `Uthmân to the Quraysh saying, "Tell them that we have not come to fight but only for the Minor Pilgrimage and invite them to Islâm." He also ordered him to visit all the male and female believers of Makka and give them the glad tidings of impending victory and to tell them of the near appearance of his Religion in Makka, if Allâh wills so that the faith should no longer be derided there. He went to see the Quraysh and told them this but they refused and declared that they would fight. Then the Messenger of Allâh summoned people to pledge their loyalty, whereupon someone called out: "Lo! Truly the Holy Spirit has descended upon the Messenger of Allâh" Then the Muslims pledged to him that they would never desert him. Allâh frightened the idolaters with this event so they released all the Muslims they had previously held and asked for a truce and treaty. The Muslims said, while at Hudaybiyya and before `Uthmân got back, that the latter had reached the Ka`ba and circumambulated it The Prophet said: "I do not think that he circumambulated it while we are under siege." When `Uthmân returned they told him, "You circumambulated the House." He replied, "Perish your thought! By the One in Whose Hand is my soul, even if I had taken up residence there for one year with the Messenger of Allâh at Hudaybiyya, I would not have circumambulated it until the Messenger of Allâh did. The Quraysh invited me to circumambulate it but I refused." The Muslims said, "The Messenger of Allâh is truly the most knowing of Allâh among us and the one with the best opinion."[14]

`ALI - ALLAH BE WELL-PLEASED WITH HIM

Al-Tabarânî narrated from Salmâ the wife of Abû Râfi` - Allâh be well-pleased with both of them - who said: "I can see myself with the Messenger of Allâh when he said: 'A man from Paradise is about to come into your presence.' Lo and behold! I heard the sound of footsteps and there was `Alî ibn Abî Tâlib (kw)."[15]

Al-Hâkim and al-Bayhaqî narrated from Abû Sa`îd al-Khudrî who said: "We were with the Messenger of Allâh one time when his sandal-strings broke, so `Alî stayed behind, mending them, after which the Prophet walked a little and said: 'In truth there shall be, among you, one who shall fight over the interpretation of the Qur'ân just as I fought over its revelation.' Abû Bakr asked, `Am I he?' The Prophet said no. `Umar asked: `Am I he?' The Prophet said: 'No, but the sandal repairman (khâsif al-na`l).'"[16]

Abû Ya`lâ and al-Hâkim - who graded it a sound report - narrated from Ibn `Abbâs - Allah be well-pleased with both of them - that the Prophet said to `Alî: "In truth, you shall certainly experience great hardship after me." He asked: "With my Religion safe?" The Prophet said yes.[17]

Al-Tabarânî narrated from `Alî who said: "The Prophet took my pledge that I must fight traitors, deceivers, and renegades (al-nâkithîn wal-qâsitîn wal-mâriqîn)."[18]

Al-Humaydî, al-Hâkim, and others narrated from Abû al-Aswad [al-Du'alî] who said: "`Abd Allâh ibn Salâm came and said to `Alî as the latter had his foot in the stirrups: 'Do not go to the people of Iraq! If you do, the sword-blades shall fall on you there.' `Alî replied: `I swear it by Allâh: the Messenger of Allâh told me the same before you did.'"[19]

Abû Nu`aym narrated from `Alî who said: "The Messenger of Allâh told me: 'There shall be dissensions and your people shall argue with you.' I said, 'What do you order me to do?' He replied: 'Rule by the Book.'"[20] Al-Bayhaqî narrated from `Alî who said: "Fâtima's hand was asked in marriage from the Messenger of Allâh [but he refused], so a freedwoman that belonged to me at the time said to me: 'Did you hear that Fâtima's hand was asked in marriage? Then what prevents you from going to see the Messenger of Allâh about it?' So I went to see him, and the Messenger of Allâh possessed great majesty and presence, so when I stood before him I froze. By Allâh! I could not say a word. The Messenger of Allâh said: 'What brings you?' I stayed silent He said: 'Perhaps you came to ask Fâtima's hand?' I said yes."[21]

Al-Hâkim - he declared it sound - and Abû Nu`aym narrated from `Ammâr ibn Yâsir - Allah be well-pleased with both of them - that the Prophet said to `Alî: "The most criminal of all people is he that shall strike you here" - indicating his temple - "until blood soaks this" - indicating his beard.[22]

Abû Nu`aym narrated something like it from Jâbir ibn Samura and Suhayb. Al-Hâkim narrated from Anas who said: "I went in with the Prophet to see `Alî who lay sick while Abû Bakr and `Umar were visiting him. One of them said to the other, 'I do not think that he will survive,' whereupon the Messenger of Allâh said: 'In truth, he shall not die other than murdered and he shall not die until he is filled with bitterness.'"[23]

Al-Hâkim narrated from Thawr ibn Mijzâ'a who said: "I passed by Talha on the Day of the Camel as he was [lying on the ground and] about to expire. He said to me: 'What side are you on?' I replied, 'With the friends of the Commander of the Believers.' He said, 'Stretch out your hand so that I may pledge my loyalty to you.' I stretched my hand and he pledged his loyalty to me. Then his spirit came out I went back to `Alî and told him. He said, 'Allâh is greatest! The Messenger of Allâh said the truth: Allâh would not have Talha enter Paradise except firmly bound by his pledge of loyalty to me.'"[24]

Al-Bayhaqî narrated through Ibn Ishâq who said: "Yazîd ibn Sufyân narrated to me from Muhammad ibn Ka`b that the scribe of the Messenger of Allâh at that truce - meaning the truce of al-Hudaybiyya - was `Alî ibn Abî Tâlib, at which time the Messenger of Allâh told him: 'Write: These are the terms of the truce between Muhammad ibn `Abd Allâh and Suhayl ibn `Umar.' `Alî stalled and would not write anything less than 'Muhammad the Messenger of Allâh' Whereupon the Messenger of Allâh said: 'Write it, for truly you shall suffer something similar, and be treated unjustly.'"[25] This is what took place after the battle of Siffîn when the pact of arbitration was drawn between him and Mu`âwiya - Allâh be well-pleased with both of them and with the rest of the Companions of the Messenger of Allâh . `Abd Allâh ibn Ahmad narrated in the appendices to the Musnad as well as al-Bazzâr, Abû Ya`lâ, and al-Hâkim from `Alî who said: "The Messenger of Allâh said to me: 'There is in you is a similarity to `Isâ - upon him peace: the Jews hated him to the point that they calumniated his mother, and the Christians loved him to the point that they gave him the rank which is not his.'"[26] `Alî said: "Two types of people shall perish concerning me: a hater who forges lies about me, and a lover who over-praises me."[27]

Al-Tabarânî and Abû Nu`aym narrated from Jâbir ibn Samura who said, "The Messenger of Allâh said to `Alî: 'You shall be given leadership and caliphate; and truly, this shall be dyed red with this,' meaning his beard with [the blood from] his head."[28]

The Two Masters narrated from Salama [ibn `Amr] ibn al-Akwa` who said: "`Alî stayed behind due to ophtalmia when the Messenger of Allâh was in Khaybar. He said: 'How can I stay behind and not go with the Messenger of Allâh ?' So he went out and caught up with him. The eve of the victory granted by Allâh the Messenger of Allâh said: 'I swear that, tomorrow, I shall give the standard to a man whom Allâh loves and also His Messenger, by means of whom Allâh shall grant victory.' Then, lo and behold! There was `Alî among us unexpectedly. They said, 'Here is `Alî!' so he gave him the standard and Allâh granted victory through him."[29]

[Al-Bukhârî and] Muslim also narrated it with a different wording from Salama ibn al-Akwa`[30] adding to the above: "Then he spat into his eyes and he was cured." Al-Hârith and Abû Nu`aym narrated it with yet another wording from Salama adding: "Then `Alî took it [the flag] and planted it right under their fort, whereupon one of the Jews looked down at him from the top of the fort and said: 'Who are you?' He replied: ``Alî' The Jew said: 'You will overcome (`ulûtum), by the [Book] revealed to Mûsâ!' `Alî did not return until Allâh granted victory at his hands."[31] Abû Nu`aym said: "There is in it a sign of the advanced knowledge of the Jews, thanks to their books, as to who is sent to fight against them and shall be granted victory." The account was also narrated from Ibn `Umar, Ibn `Abbâs, Sa`d ibn Abî Waqqâs, Abû Hurayra, Abû Sa`îd al-Khudrî, `Imrân ibn Husayn, Jâbir, and Abû Laylâ al-Ansârî. Abû Nu`aym narrated all of them, and they all contain the account of the spitting into the eyes and their healing.[32]

Al-Bayhaqî and Abû Nu`aym narrated from Burayda that the Messenger of Allâh said: "I swear that, tomorrow, I shall give the standard to a man who loves Allâh and His Messenger, and who shall take it by force" at a time `Alî was not there yet. The Quraysh competed for it then `Alî arrived on his camel, eyes inflamed with ophtalmia. The Prophet said: "Come near" then spat into his eyes - they were never sore again until he died - and gave him the flag.[33]

Ahmad, Abû Ya`lâ, al-Bayhaqî, and Abû Nu`aym narrated from `Alî who said: "My eyes were never sore nor inflamed ever again after the Messenger of Allâh spat into my eyes the day of Khaybar."[34]

Ibn Ishâq narrated from `Ammâr ibn Yâsir - Allâh be well-pleased with him - who said: "I and `Alî ibn Abî Tâlib were teaming up in the expedition of al-`Ushayra. When the Messenger of Allâh alighted there we saw people from the Banû Midlaj working near one of theirs springs and in a date orchard. `Alî ibn Abî Tâlib said, `Abû al-Yaqzân, what if we went to see those people and look at them working?' I said, 'If you like.' So we went to them and looked at them work for a while. Then we became sleepy so I and `Ali went away until we found a low-lying sand-dune where we lied down. There, we slept By Allâh! Nothing woke us except the Messenger of Allâh himself, moving us with his foot, and we were all covered in sand from the spot where we had slept That day, the Messenger of Allâh said to `Alî ibn Abî Tâlib: `Abû Turâb! (Sand-Man)' - for he saw him covered in sand - then he said: 'Shall I not tell you of the two wickedest people ever?' We said, 'Do, O Messenger of Allâh!' He replied: 'The whitish man of Thamûd who hamstrung the she-camel, and the man who shall strike you on this, O `Alî' - he placed his hand on `Alî's temple - `until this gets soaked from it' - he touched `Alî's beard."[35] Later, what the Prophet had said took place and Allâh Most High ordained the killing of `Alî in the exact way mentioned by the Messenger of Allâh at the hand of the most wretched of latter-day men, `Abd al-Rahmân ibn Muljam al-Murâdî. Al-Bayhaqî narrated from `Alî who said: "The Prophet said: 'A boy shall be born to you after me whom I am giving my name and cognomen (kunya)'" - meaning Muhammad ibn al-Hanafiyya.[36]

FATIMA - ALLAH BE WELL-PLEASED WITH HER

It was mentioned in the Sîra, as narrated from Ibn `Abbâs - Allâh be well-pleased with both of them - who said: "When the Sûra (When comes the Help of Allah, and Victory( (110) was revealed, the Messenger of Allâh summoned Fâtima and said, 'My funeral was just announced,' whereupon she wept. Then he said to her, 'Do not weep, for you shall be the first to follow me,' whereupon she laughed. Some of the wives of the Prophet saw her and asked her, 'O Fâtima, we saugh you cry then laugh?' She replied, 'He told me that his funeral had just been announced, so I cried. Then he said to me, Do not cry, for you shall be the first to follow me, so I laughed.'"[37] Fâtima - Allâh be well-pleased with her - lived on for six months after the Prophet according to the most authentic reports.

AL-HASAN IBN `ALI - ALLAH BE WELL-PLEASED WITH HIM

Al-Bukhârî narrated from Abû Bakrah who said: "The Messenger of Allâh said of al-Hasan: 'This son of mine is a leader of men (sayyid) and Allâh may use him to reconcile two great factions of the Muslims.'"[38] This took place exactly as foretold. When `Alî was killed, people pledged their loyalty to al-Hasan to the death. Their number was more than forty thousand and they were more obedient to him than they had been to his father - Allâh be well-pleased with both of them. He remained caliph for about seven months in Iraq, Khurasân, and Transoxiana, after which Mu`âwiya marched against him. When the two armies met near al-Anbâr, al-Hasan realized that eventual fighting would wipe out a great number of the Muslims and so did Mu`âwiya. A group of people sued for peace among the two and they reached an agreement. Thus did Allâh stem the blood of the Muslims and thus did Allâh bring to pass the saying of His Prophet : "This son of mine is a leader of men and Allâh shall use him to reconcile etc."[39] while another wording states [as above]: "and Allâh may use him to reconcile two great factions of the Muslims."40[]

AL-HUSAYN IBN `ALI - ALLAH BE WELL-PLEASED WITH HIM

Al-Hâkim and al-Bayhaqî narrated from Umm al-Fad.l bint al-Hârith (? who said: "I went in to see the Prophet one day, carrying al-Husayn, whom I placed in his lap. Then when I turned to look at him again, lo! I saw the eyes of the Messenger of Allâh brimming with tears. He said: 'Gibrîl just came and told me that my Community would kill this son of mine, and he brought me a handful of his resting-ground - red earth.'"[41]

Ibn Râhûyah, al-Bayhaqî, and Abû Nu`aym narrated from Umm Salama - Allâh be well-pleased with her that the Messenger of Allâh lay down one day and woke up sluggish, holding a handful of read earth in his hand and turning it this way and that I said: "What is this earth, O Messenger of Allâh?" He replied: "Gibrîl informed me that this one - meaning al-Husayn - would be killed in the land of Iraq, and this is his resting-ground."[42]

Abû Nu`aym narrated from Umm Salama (ra) who said: "Al-Hasan and al-Husayn were playing in my house when Gibrîl descended and said, 'O Muhammad, verily your Community shall kill this son of yours,' signaling to al-Husayn and bringing him [some of] his resting-ground; he smelled it and said, 'It smells of hardship (karb) and affliction (balâ').' Then he said, 'If this soil turns to blood, know that my son has been killed.' So I kept it in a jar."[43]

Ibn `Asâkir narrated from Muhammad ibn `Amr[44] ibn Hasan who said: "We were with al-Husayn at the river of Karbalâ'[45] when he looked at Shimr ibn Dhî al-Jawshan and said, 'Allâh and His Messenger were right! The Messenger of Allâh said: "I can see a spotted dog drooling over the blood of the people of my House."' Shimr was a leper."[46]

Ibn al-Sakan, al-Baghawî, and Abû Nu`aym narrated from Anas ibn al-Hârith who said, "I heard the Messenger of Allâh say: 'Truly this son of mine' - meaning al-Husayn - shall be killed in a land called Karbalâ'. Whoever among you is present then, help him!' Hence, Anas ibn al-Hârith went to Karbalâ' and was killed there with al-Husayn."[47]

Al-Tabarânî narrated from `A'isha - Allâh be well-pleased with her that the Prophet said: "Gibrîl told me that my son, al-Husayn, would be killed after me in the land of al-Taff [between Syria and Iraq], and he brought me this earth and told me that in it would be his resting-place."[48] Ahmad and Ibn Sa`d narrated it from `Alî in the wording: "We feel he shall be killed on the shore of the Euphrates."[49]

Al-Baghawî narrated in his Mu`jam as reported from Anas ibn Mâlik who said: "The Angel of rain asked permission of his Lord to visit the Prophet and he obtained it. He came to visit him during the day he usually spent with Umm Salama. The Prophet said: "Umm Salama, keep the door closed and let no-one disturb us." As she reached the door, al-Husayn darted in and ran to the Prophet who began to hugh him and kiss him. The angel said to him, "Do you love him?" He said yes. The angel continued: "Truly, your Community shall kill him and, if you wish, I shall show you the place where he shall be killed." He showed it to him and brought him some reddish earth [from it], which Umm Salama took and put in her robe. Thâbit al-Bunânî - its narrator from Anas - said: "We considered that it was Karbalâ'."[50]

In the narration of Mullâ al-Mawsilî Umm Salama says, "The Prophet handed me a handful of red earth, saying: 'This is from the ground on which he [al-Husayn] shall be killed. When it turns to blood, know that he has been killed.'" Umm Salama said that she placed it "in a jar that I had, and I used to apprehend the terrible day when it would turn to blood."[51] Al-Husayn was martyred as he had said, in Karbalâ', in Iraq, near al-Kûfa, in a place also known as al-Taff. This hadîth contains another stunning miracle of his , namely, the disclosure that Umm Salama would live beyond the time when al-Husayn would be killed, as took place.

Wa Sallallahu `ala Sayyidina Muhammadin wa Alihi wa Sallama Taslima.

NOTES

1 Narrated with a weak mursal chain - as Abû al-Ashhab Ja`far ibn Hayyân al-`Utâridî did not meet the Sahâba - by Ibn Abî Shayba (8:453, 10:402) and Ibn Sa`d (3:329) and al-Dûlâbî (1:109) but with a muttasil chain of trustworthy narrators through al-Zuhrî as stated by al-Bûsirî in Misbâh al-Zujâja (4:82), all of them used by al-Bukhârî and Muslim as stated by al-Haythamî (9:73-74), from Ibn `Umar by Ahmad in his Musnad (Arna'ût ed 9:440-442 #5620) and Fadâ'il al-Sahâba (1:255 #322-323), Ibn Mâjah, Ibn Hibbân (Arna'ût ed 15:320-322 #6897), al-Bazzâr (Zawâ'id #2504), Abû Ya`lâ in his Musnad (#5545), al-Tabarânî in al-Kabîr (12:283 #13127) and al-Du`â' (p. 143 #399), Ibn al-Sunnî and al-Nasâ'î in their `Amal al-Yawm wa al-Layla (respectively #269 and 1:275 #311), Abû Nu`aym in Akhbâr Asbahân (1:139), al-Azdî in his Jâmi` (11:223), `Abd ibn Humayd in his Musnad (p. 238 #723), Ibn `Abd al-Barr in al-Istî`âb (3:1157), al-Baghawî in Sharh al-Sunna (12:50 #3112), and al-Bayhaqî in the Shu`ab, all through `Abd al-Razzâq (#20382) whom some of the Imâms considered erroneous in his narration of this hadîth through al-Zuhrî as explained by Ibn Rajab in Sharh `Ilal al-Tirmidhî (2:585). Consequently it was declared inauthentic by al-Bukhârî ("lâ shay'") in al-Tirmidhî's `Ilal (p. 373), Ibn `Adî ("munkar") in al-Kâmil (5:1948), al-Nasâ'î in `Amal al-Yawm wa al-Layla quoting Yahyâ ibn Sa`îd al-Qattân - cf. al-Bayhaqî in al-Sunan al-Kubrâ (6:85 #10143) - and Ibn Abî Hâtim ("bâtil") in al-`Ilal (1:490). Al-Tabarânî narrates it through another chain through al-Thawrî instead of al-Zuhrî in al-Du`â' (#400) - cf. al-Haythamî, Mawârid al-Zam'ân (1:536 #2381) and al-Bazzâr also narrates it from Jâbir with a weak chain in his Musnad (Zawâ'id #2503). In sum, Ibn Hibbân considers it authentic and Ibn Hajar in his Natâ'ij al-Afkâr (1:137-138) concludes it is at the very least "fair" (hasan) as does al-Arna'ût in his edition of Ibn Hibbân.

2 Narrated from Abû Wâ'il Shaqîq ibn Salama by al-Bukhârî and Muslim.

3 Narrated by al-Tabarânî in al-Kabîr (9:38 #8321), al-Bazzâr, al-Wâsitî in Târîkh Wâsit (p. 244-245), and Ibn Qâni` in Mu`jam al-Sahâba (2:258 #774) with a weak chain, cf. al-Haythamî (9:72), but the report is confirmed by al-Tabarânî's narration in al-Awsat that Abû Dharr called `Umar "the padlock of dissension" (qufl al-fitna) with a chain of trustworthy narrators according to Ibn Hajar in Fath al-Bârî (1959 ed 6:606) except that al-Haythamî (9:73) suspects a missing link between al-Hasan al-Basrî and Abû Dharr. The same is also narrated from Ibn `Abbâs by al-Daylamî in al-Firdaws (1:438 #1785).

4 Narrated by al-Tabarânî in al-Awsat (2:267-268 #1945) with the same chain as the qufl narration.

5 Narrated by Ahmad, al-Tabarânî in al-Kabîr (4:116 #3841), Nu`aym ibn Hammâd in al-Fitan (1:45, 1:281 #819), all with a chain containing an unknown narrator - Qays ibn Khâlid al-Bajalî - but the undiscredited Tâbi`î is an acceptable narrator, hence Ibn Hajar in Fath al-Bârî (1959 ed 13:15) declared the chain "fair" (hasan). Cf. al-Haythamî (7:307-308) and al-Mubârakfûrî in Tuhfat al-Ahwadhî (6:368).

6 Narrated from Zayd ibn Thâbit by al-Tabarânî in al-Kabîr (5:159) with a chain al-Haythamî (9:82) said contained "Muhammad ibn Ismâ`îl al-Wasâwisî who used to forge hadîths."

7 Narrated from Abû Hurayra by al-Hâkim (3:99=1990 ed 3:105; 4:434=4:480) and al-Dhahabî confirmed it as sound; Ibn Abî Shayba (10:363 #32049); al-Tabarânî in al-Awsat (9:175 #9457); Ibn Abî `Asim in al-Sunna (2:587 #1278); and al-Bayhaqî in al-I`tiqâd (p. 368).

8 Narrated from Abû Sahla, `Uthmân's freedman, by al-Tirmidhî (hasan sahîh gharîb), Ahmad in the Musnad and Fadâ'il al-Sahâba (1:494), Ibn Mâjah, Ibn Hibbân, al-Hâkim (1990 ed 3:106), Ibn Sa`d (3:66), Abû Ya`lâ in his Musnad (8:234), and al-Bazzâr (2:60) with sound chains.

9 Narrated from Anas by Ibn `Asâkir in Târîkh Dimashq (39:290), Ibn `Adî in al-Kâmil (3:27) and al-Dhahabî in his Mîzân (2:424) with a chain containing Abû al-Rahhâl Khâlid ibn Muhammad al-Ansârî who is weak and is the only one to report it.

10 Narrated from Ka`b ibn Murra al-Bahzî by al-Tirmidhî (hasan sahîh), Ibn Mâjah with a weak chain, Ahmad with several fair chains in his Musnad and Fadâ'il al-Sahâba (1:450), al-Hâkim (1990 ed 3:109, 4:479 sahîh), Ibn Abî Shayba (6:360 #32025-32026, 7:442 #37090) with three chains, al-Tabarânî in al-Kabîr (19:161-162 #359, #362, 20:315 #750), and Nu`aym ibn Hammâd in al-Fitan (1:174 #461).

11 Narrated from Ibn `Abbâs by al-Hâkim (3:103=1990 ed 3:110), from al-Zubayr ibn `Abd Allâh's grandmother by al-Tabarî in his Târîkh (2:671), from `Umra bint `Abd al-Rahmân by Ibn Abî Hâtim in al-Jarh wa al-Ta`dîl (4:179 #780), and from Waththâb by Ibn Sa`d (3:72).

12 Narrated to here from Hudhayfa by Ibn Abî Shayba with two chains (7:264 #35919-35920).

13 Narrated not from Ibn Mas`ûd but Abû Mas`ûd by Ahmad in Fadâ'il al-Sahâba (1:234 #287) and al-Tabarânî in al-Kabîr (17:249-250 #694) and al-Awsat (7:195-196 #7255) through Sa`îd ibn Muhammad al-Warrâq who is weak although al-Haythamî (9:85-96=9:113-115 #14523, #14560) graded its chain fair.

14 Narrated from `Urwa by Ibn `Asâkir in Târîkh Dimasqh (39:76-78), al-Bayhaqî in al-Sunan al-Kubrâ (9:218-221), and Ibn Abî Shayba; also, in part, by Ibn Sa`d (2:97). Cf. Ibn Kathîr's Tafsîr (4:187), Kanz (#30152), and `Awn al-Ma`bûd (7:289).

15 Narrated from Salmâ the wife of Abû Râfi` in al-Kabîr (24:301) cf. al-Haythamî (9:156-157 #14693).

16 Narrated from Abû Sa`îd al-Khudrî by Imâm Ahmad with a sound chain as stated by al-Haythamî (9:133), Ibn Hibbân with a sound chain as per al-Arna'ût (15:385 #6937), al-Hâkim (3:122) who declared it sahîh while al-Dhahabî said in Talkhîs al-`Ilal al-Mutanâhiya (fo 18): "This hadîth has a good chain." Also narrated by al-Baghawî in Sharh al-Sunna (10:233), Abû Ya`la in his Musnad (#1086), Sa`îd ibn Mansûr in his Sunan, Ibn Abî Shayba (12:64), Abû Nu`aym in al-Hilya, and al-Bayhaqî in Dalâ'il al-Nubuwwa (6:435) and Shu`ab al-Imân.

17 Narrated from Ibn `Abbâs by al-Hâkim (3:140=3:151) and - mursal - Ibn Abî Shayba (6:372 #32117).

18 Narrated from `Alî ibn Rabî`a from `Alî by al-Bazzâr and Abû Ya`lâ (1:397 #519) with a chain containing al-Rabî` ibn Sahl who is weak cf. Ibn Hajar in Lisân al-Mîzân (2:446 #1827) but the latter considers the meaning true. Also related as a saying of `Ammâr ibn Yâsir by Abû Ya`lâ (3:194 #1623).

19 Narrated from Abu al-Aswad, from `Alî by al-Humaydî in his Musnad (1:30 #53), al-Bazzâr (2:295-296 #718), Abû Ya`lâ (1:381 #491), al-Tabarânî in al-Ahâd (1:144 #172), Ibn Hibbân (15:127 #6733), and al-Hâkim (3:140=1990 ed 3:151) all with chains containing the Shî`î `Abd al-Malik ibn A`yan and thus weakened by al-Dhahabî although considered strong by al-Haythamî (9:138) and fair by al-Arna'ût while al-Dyâ' al-Maqdisî retains it among the sound hadîths in al-Mukhtâra (2:128-129 #498).

20 Narrated from the weak Shî`î al-Hârith ibn `Abd Allâh al-A`war from `Alî by al-Tabarânî in al-Awsat (2:29-30 #1132) and al-Saghîr (2:174 #978) with a chain also containing `Atâ' ibn Muslim al-Khaffâf who is weak as per al-`Uqaylî in al-Du`afâ' (3:405 #1143).

21 Narrated from `Alî by al-Bayhaqî in al-Sunan al-Kubrâ (7:234#14129) and al-Dûlâbî in al-Dhurriyya al-Tâhira (p. 64) as in the Kanz (#37754)

22 Narrated (1) from `Ammâr ibn Yâsir with a sound chain - as stated by al-Suyûtî in Târîkh al-Khulafâ' (p. 173) - by Ahmad in his Musnad, al-Nasâ'î in al-Sunan al-Kubrâ (5:153 #8538), Abû Nu`aym's Dalâ'il al-Nubuwwa (p. 552-553 #490), and al-Hâkim (3:140-141) as well as - with a chain missing a link between `Ammâr and the Tâbi`î - al-Bazzâr (4:254 #1424); (2) from Jâbir ibn Samura by Abû Nu`aym in the Dalâ'il (p. 553 #491), cf. al-Suyûti in al-Khasâ'is al-Kubrâ (2:420); (3) from the Shî`î Tha`laba ibn Yazîd al-Himmânî, from `Alî by Ibn Sa`d (3:34), Ibn Abî Hâtim, Abû Nu`aym in the Dalâ'il (p. 552 #489), Ibn `Abd al-Barr in al-Isti`ab (3:60), and al-Nuwayrî in Nihâyat al-Arab (20:211); (4) from Suhayb, from `Alî by al-Tabarânî in al-Kabîr (8:38-39 #7311), Ibn `Abd al-Barr in al-Istîab (3:1125), Ibn `Asâkir, al-Rûyânî, Ibn Mardûyah, and Abû Ya`lâ (1:377 #485). Cf. Kanz (#36563, #36577-8, #36587), Ibn al-Jawzî's Sifat al-Safwa (1:332), and al-Haythamî (9:136); (5) from Hayyân al-Asadî, from `Alî by al-Hâkim (3:142); and (6) mawqûf from Zayd ibn Wahb, from `Alî by al-Hâkim (3:143) and Ibn Abî Asim in al-Zuhd (p. 132). Al-Talîdî neglected to include it in Tahdhîb al-Khasâ'is.

23 Narrated by al-Hâkim (3:139=1990 ed 3:155) with a "completely defective" (wâhin) chain (al-Dhahabî).

24 Narrated by al-Hâkim (1990 ed 3:421) with "an extremely weak chain" according to Ibn Hajar in al-Atrâf [Itrâf al-Musnad al-Mu`talî bi Atrâf al-Musnad al-Hanbalî] as reported in the Kanz (#31646).

25 Narrated by al-Bayhaqî in the Dalâ'il after Ibn Ishâq's narration in the Maghâzî cf. al-Suyûtî, Khasâ'is (1:188), Sîra Halabiyya (2:707), and al-Khuzâ`î, Takhrîj al-Dilâlât (1995 ed p. 178=1985 ed p. 188).

26 Narrated from Abû Maryam and either Abû al-Bakhtarî or `Abd Allâh ibn Salama by `Abd Allâh ibn Ahmad in al-Sunna (p. 233-234 #1266-1268), al-Hârith ibn `Abd Allâh by Ibn `Abd al-Barr in al-Istî`âb (3:37), by al-Nuwayrî in Nihâyat al-Arab (20:5) and in Abû al-Hadîd's Sharh Nahj al-Balâgha (1:372).

27 Narrated from `Alî by Abû Ya`la in his Musnad (1:406 #534) and Ahmad in his with two weak chains which Shaykh Ahmad Shakir declared fair (hasan) with his usual lenience (2:167-168 #1377-1378); al-Hâkim (3:123) declared its chain sahîh but al-Dhahabî indicated its weakness due to al-Hakam ibn `Abd al-Mâlik, as did Ibn al-Jawzî in al-`Ilal al-Mutanâhiya (1:227 #357). Al-Haythamî in Majma` al-Zawâ'id (9:133) indicated the weakness of all the above chains for the same reason but mentioned that al-Bazzâr also narrated it in his Musnad. Also narrated by al-Bayhaqî in al-Sunan al-Kubrâ (5:137 #8488) and Ahmad in Fadâ'il al-Sahâba (2:639 #1087, 2:713 #1221, 2:713 #1222) with similarly weak chains.

28 Narrated from Jâbir ibn Samura by al-Tabarânî in al-Kabîr (2:247 #2038) and al-Awsat (7:218 #7318) both with a very weak chain as per al-Haythamî (9:136). Cf. n. 22 for the last part.

29 Narrated from Salama ibn al-Akwa`, Sahl ibn Sa`d and Abû Hurayra by al-Bukhârî, Muslim, and Ahmad

30 Actually Sahl ibn Sa`d.

31 Narrated from Salama by Ibn Hishâm in the Sîra (4:305-306) and Ibn Hibbân in al-Thiqât (2:13).

32 Perhaps in Abû Nu`aym's Ma`rifat al-Sahâba wa Fadâ'ilihim.

33 Narrated by al-Tabarî in his Târîkh (2:137).

34 Narrated by al-Tabarânî, Sa`îd ibn Mansûr, Ibn Abî Shayba, al-Tabarî who declared it sound, Ahmad and Abû Ya`lâ with strong narrators as per al-Haythamî and Ibn Kathîr in al-Bidâya, and al-Bayhaqî in the Dalâ'il cf. Kanz (#35467-35468). Another version states that Abû Laylâ asked `Alî why he wore summer clothes in winter and winter clothes in summer to which he replied: "The day of Khaybar the Prophet summoned me when my eyes were sore. I said to him: `O Messenger of Allâh! I have ophtalmia.' He blew on my eyes and said: `O Allâh! remove from him hot and cold' I never felt hot nor cold after that day." Narrated from `Abd Allâh ibn Abî Laylâ by Ahmad and Ibn Mâjah with weak chains.

35 Narrated from `Ammâr by Ibn Hishâm (3:144), Ahmad in the Musnad (30:256-267 #18321, #18326 hasan lighayrih) and Fadâ'il al-Sahâba (2:687), al-Bazzâr (#1417), al-Bukhârî in al-Târîkh al-Saghîr (1:71), al-Tahâwî in Sharh Mushkil al-Athâr (#811), al-Dûlâbî in al-Asmâ' wa al-Kunâ (2:163), al-Tabarî in his Târîkh (2:14), Abû Nu`aym in the Hilya (1:141) and Ma`rifat al-Sahâba (#675), al-Hâkim (3:141=1990 ed 3:151), al-Bayhaqî in Dalâ'il al-Nubuwwa (3:12-13), and others cf. al-Haythamî (9:136).

36 I.e. Muhmmad ibn `Alî ibn Abî Tâlib. Narrated by Ibn Sa`d (5:92), Ibn `Asâkir, and al-Bayhaqî in the Dalâ'il with weak chains according to Ibn al-Jawzî cf. Kanz al-`Ummâl (#34330, #37854, #37858).

37 Narrated with a strong chain from Ibn `Abbâs by al-Dârimî, al-Tabarânî in al-Awsat (1:271 #883) and, in part, al-Bukhârî and Ahmad; also Ibn `Umar by al-Bazzâr and al-Bayhaqî cf. Ibn Kathîr, Tafsîr (4:562).

38 Narrated from Abû Bakrah by al-Bukhârî with four chains, al-Tirmidhî (hasan sahîh), al-Nasâ'î, Abû Dâwûd, and Ahmad with four chains.

39 Part of the sound narration of al-Hasan jumping on the Prophet's back when the latter prostrated Narrated from Abû Bakrah by Ahmad (34:98-99 #20448 hadîth sahîh) and others with al-Hasan al-Basrî's addendum: "By Allâh, by Allâh, under his rule not a thimbleful of blood was shed"

40 When they jeered al-Hasan, "O shame of the believers!" for making peace, he replied: "Better shame than the Fire" and "I did not shame them but rather hated to shed their blood in the pursuit of kingdom." Narrated by Ibn `Abd al-Barr in al-Istî`âb.

41 Narrated from Umm al-Fadl by al-Hâkim (3:176-177=1990 ed 3:194) who said it is sound by the criteria of al-Bukhârî and Muslim but al-Dhahabî said: "Rather, it is da`îf munqati`, Shaddâd did not meet Umm al-Fadl while Muhammad ibn Mus`ab [al-Qirqisânî] is weak." However, al-Dhahabî cited a similar report in the Siyar (al-Arna'ût ed 3:289) and said its chain was fair.

42 Narrated from Umm Salama by Ibn Abî `Asim in al-Ahâd wa al-Mathânî (1:310 #429), al-Tabarânî in al-Kabîr (3:109, 23:308), and al-Hâkim (1990 ed 4:440) with a fair chain because of Mûsâ ibn Ya`qûb al-Zam`î; and from `A'isha by al-Tabarânî in al-Kabîr (3:107 #2815). Also narrated from "`A'isha or Umm Salama" by Ahmad in the Musnad and Fadâ'il al-Sahâba but with a very weak chain.

43 Narrated by al-Tabarânî in al-Kabîr (3:108 #2817), al-Mizzî in Tahdhîb al-Kamâl (6:409), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded Cf. al-Haythamî (9:189).

44 `Umar in al-Nabahânî's text, corrected from Târîkh Dimashq and Kanz al-`Ummâl.

45 Twenty-four miles North-West of al-Kûfa.

46 Narrated by Ibn `Asâkir in Târîkh Dimashq (23:190), cf. Kanz (#37717) and al-Bidâya.

47 Narrated from Suhaym, from Anas ibn Mâlik by Abû Nu`aym in the Dalâ'il (p. 554 #493) and al-Baghawî and Ibn al-Sakan in their Companion-compendiums. Cf. Ibn Hajar, Isâba (1:121); al-Bukhârî, al-Târîkh al-Kabîr (2:30 #1583); al-Istî`âb (1:112); al-Khasâ'is al-Kubrâ (2:451).

48 Narrated from `A'isha by al-Tabarânî in al-Kabîr (3:107 #2814) and al-Awsat (6:249 #6316) with weak chains per al-Haythamî (8:288, 9:188), cf. al-Suyûtî, Ziyâdat al-Jâmi` al-Saghîr (#147) and Kanz (#34299). It is overall fair since it and Umm Salama's narration are mutually reinforced

49 Narrated from `Alî by Ahmad, Abû Ya`lâ (#363), Ibn Abî `Asim in al-Ahâd wa al-Mathânî (1:308 #427), Ibn Abî Shayba (7:487 #37367), al-Bazzâr (3:101 #884), al-Tabarânî in al-Kabîr (3:105 #2811), al-Mizzî in Tahdhîb al-Kamâl (6:407), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300), all with a weak chain - because of `Abd Allâh ibn Nujayy al-Hadramî and his father - as per al-Arna'ût in the Musnad (2:77-78 #648) and al-Munâwî (1:204-205) as opposed to al-Haythamî (9:187) and al-Maqdisî in al-Mukhtâra (2:375 #758) while al-Dhahabî adduces a second weak chain that reinforces the first This report contains `Alî's call to his son in absentia, "Sabran Abâ `Abd Allâh!" Cf. Ibn Taymiyya, Minhâj (Qurtuba ed 3:367-368) and al-Dhahabî, Siyar (Risala ed 3:288=Fikr ed 4:407-408).

50 Narrated from Anas by Ahmad, Abû Ya`lâ (6:129 #3402), al-Bazzâr (#2642), al-Tabarânî in al-Kabîr (3:106 #2813), Ibn Hibbân (15:142 #6742 hadîth hasan), Abû Nu`aym in the Dalâ'il (p. 553 #492), al-Bayhaqî in the Dalâ'il (6:469), and al-Mizzî in Tahdhîb al-Kamâl (6:408) cf. Kanz (#37672), al-Haythamî (9:187-190), al-Dhahabî, Siyar (3:288-289=Fikr ed 4:408), and al-Suyûtî's Khasâ'is (2:450).

51 Narrated by al-Tabarânî in al-Kabîr (3:108 #2817), al-Mizzî in Tahdhîb al-Kamâl (6:409), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded. Cf. al-Haythamî (9:189).

[5]

Hadith Index Entries For Knowledge of the Unseen

(There are about 100 entries for about 80 narrations because some narrations actually contain two or several indexable sayings.)


A boy shall be born to you after me
A man from Paradise is about to come
A man from the dwellers of Paradise is about to come
A man from the people of Paradise is about to enter
A Prophet who sees around him what others do not (H.assân)
Abû Bakr al-S.iddîq shall not tarry but little after me
Abû Bakr is in Janna, `Umar is in Janna...
Abû Turâb! Shall I not tell you of the two wickedest people
Allâh has brought up the whole world before my eyes
Allâh would not have T.alh.a enter Paradise except firmly
Among us is the Messenger of Allâh reciting His Book (Ibn Rawâh.a)
Anas, let him in, give him the glad tidings of Paradise
Avoid saying this
Be firm, Uh.ud!
Be still [H.irâ']! There is none on top of you but...
Call your father and brother so I will put something in writing
Come near - then he spat into his eyes
Dissension shall surge like the waves of the sea
Do not go to the people of Iraq
Do not weep for you shall be the first to follow me
Drops from the blood of `Uthmân shall fall
Forgive us and may Allâh forgive you (`Umar)
Gibrîl informed me that al-H.usayn would be killed
Gibrîl just came and told me my Community would kill this son of mine
Gibrîl told me that my son, al-H.usayn, would be killed
Give him permission and give him the glad tidings
Go and see Abû Bakr. You will find him sitting inside his house
He (`Alî) shall not die other than murdered
He blew on my eyes (`Alî)
He spat into his eyes and he was cured
He told us about all that would take place
from that very moment until the Rising
Hush! By Allâh, even if there is none among us to tell him
I can see a spotted dog drooling over the blood of the people of my House
I could certainly tell you about a great number of those who will be in the Fire
I do not know whether my companions forgot or pretended to
I do not think he circumambulated it while we are under siege
I know nothing except what my Lord taught me
I saw the Prophet raising his hands supplicating
If this soil turns to blood, know that my son has been killed
Is it new or has it been washed already?
It smells of hardship and affliction
May they perish the day they kill `Uthmân
(The) Messenger of Allâh did not omit a single instigator
of sedition until the end of the world
(The) Messenger of Allâh took a covenant from me
Messenger of Allâh, only recently were we in a time of ignorance (`Umar)
Most criminal of all people is he that shall strike you here
My eyes were never sore nor inflamed again (`Alî)
My funeral has just been announced
No [fitna] as long as Ibn al-Khat.t.âb is alive (Khâlid)
No dissension can reach as long as this man is among you
No, it is the sandal repairman
None shall die with a mustard seed's worth of love (H.udhayfa)
O Allâh! If You wish, let it be `Alî
O Allâh! remove from him hot and cold
Perhaps you came to ask Fât.ima's hand?
The Prophet handed me a handful of red earth
The Prophet informed me of all that would happen
until the Day of Resurrection
The Prophet prayed fajr with us then climbed the pulpit
The Prophet stood among us [speaking] for a long time
The Prophet took my pledge that I must fight traitors
Remit them to Abû Bakr
Say nothing to me as long as I say nothing to you
Some of us would refrain from approaching his wife
Take for your leaders the two that come after me
Tell him he shall be my successor after `Umar
Tell him he shall be my successor after Abû Bakr
Tell them we have not come to fight but only for the Minor Pilgrimage
The Angel of rain asked permission to visit the Prophet
The beginning of dissensions is the murder of `Uthmân (H.udhayfa)
The sun shall not set before Allâh first brings you some sustenance
There is in you (`Alî) a similarity to `Îsâ (`aleihi salâm)
There is no leader of one hundred or more except
The Prophet named him for us
There shall be a dissension and strife
There shall be among you twelve caliphs
There shall be dissensions and your people shall argue with you
There shall be, among you, one who shall fight over
the interpretation of the Qur'ân
These are the ones that shall govern after me
This (`Umar) is the bolt of dissension
This clan of the Quraysh shall remain safe until
This man (`Uthmân), at that time [fitna], shall follow right guidance
This son of mine is a leader of men
This son of mine (al-H.usayn)
Today you will ask me about nothing except I shall tell you about it
Tomorrow I shall give the flag to a man who loves Allâh and His Messenger
Tomorrow I shall give the flag to a man whom both
Allâh and His Messenger love
Two types of people shall perish concerning me (`Alî)
Umm Salama, keep the door closed
`Uthmân! Allâh may vest you with a shirt
`Uthmân passed by me while one of the angels was with me
`Uthmân! You will be given the caliphate after me but the hypocrites
We feel he (al-H.usayn) shall be killed on the shore of the Euphrates
We held the Messenger of Allâh in great awe and reverence
We kept away from conversation with our women
Were it not for fear that you would stop burying one another
What brings you?
When the Messenger of Allâh left us there was not a bird
Write it, for truly you shall suffer something similar
You (`Alî) shall be given leadership and caliphate
You (`Alî) shall certainly experience great hardship after me

Blessings and peace on the Prophet, his Family, and his Companions.

GF Haddad©


Related Questions

He who rams the mountain

Wa `alaykum as-Salam Brother H:

I thought then to compile a number of ahadith showing how the Prophet did not know everything (e.g. the famous hadith of "ta'bir al-nakhl"), but, on second thought, I declined from doing so because such a message might seem to carry a negative image of the Prophet .

On the face of it you are correct, the hadith of the grafting of the datepalm-trees forms evidence that the Prophet did not know everything. However, I wonder: Would you also be interested to know the explanations of the Imams concerning this (and other evidence of similar meaning), or do you wish to limit yourself and me to the externalities?

And if the choice is the latter, then why do you continue to deny the external meaning of the hadith: I have received knowledge of everything except the Five Things? If you think it is contradicted by the hadith of the grafting, then come out and say so!

There are two types of knowledge. One that is strictly connected with dunya, for example, obtaining knowledge that might give one a certain strategic advantage in battle, such as the number of the enemy's troops. Allah might give this to those He loves and to those He does not love, indifferently (on the surface). This took place when the Prophet interrogated some prisoners in order to find out the number of the Meccans' troops before the battle of Badr. This way, he deduced - from *his* ijtihad - that they were between 900 and 1,000. Another type of knowledge is to receive information that Allah shall give you victory anyway. This also happened to the Prophet before Badr, and included knowledge of the exact spot where each of the Kuffar was to meet his end. Does the former process contradict the latter knowledge?

In the case of the grafting of the trees, the Prophet was consulted on a purely worldly matter and gave what one might call a "non-expert opinion" just as he had before the battle of the Trench. That is what he called "your world." However, there are some things that "our world" cannot contain. Namely, the part of his knowledge that Allah (swt) reveals to him in connection with the purposes whom Allah actualizes *only at the hands of those He loves*. Successful gardening may not be among them.

Anyway, what I'm sending this email regarding is to inform you that I posed a question to Dr. Muhammad Sa`id Ramada al-Buti -- whom both I and you seem to agree on as a recognized authority -- and he answered me on-line. His answer can be found in Arabic at: www.bouti.com/ulamaa/bouti/bouti_fatawa_c27.htm#1

It is good that you asked him, but not in the manner you did!

Yes, Dr. Buti - Allah bless him - is a foremost Sunni authority but nevertheless it is a reality that he holds views peculiar to himself at times, sometimes connected with basic evidence and sometimes connected with method and terminology. One of the problems is he uses modern or philosophical terminologies in discussing the Divine Attributes (his training was in philosophy), which permits those who dislike him to make Takfir of him without second thought. Another problem is that as an only child educated mostly by his father (Mulla Ramadan, quddisa Sirrah), he is an individualist to the point of sounding exactly like those he is refuting: "Let the Qur'an and Sunna be your Murshid, my brother" - and more than a little impatient with objection. He never changes his mind even when presented irrefutable contrary evidence even with Tawatur if his mind does not receive it well. One genealogist told me al-Buti told him once: "Ahl al-Bayt in our time? You should feel ashamed, my brother! Is there such a thing anymore??" I wonder if he would show his face in Morocco again if the Ulema there knew that this was his belief. These are some of the things one gets to know through frequent contact, and they cannot be ignored although it is enough honor for a Shaykh that his mistakes can be counted, and to Allah is our return.

Once, I heard him say - two weeks in a row, over the chapter on kissing/greeting each other in Riyad al-Salihin, that "kissing the hand out of respect was neither a `ada (custom) nor a Sunna among the Salaf, nor did any of them claim it as such." Some brothers knew that I had documentation to the contrary and they asked me to show it to Dr. Buti and ask for his comment. I gave him four printed pages of evidence: Numerous hadiths from the Prophetic Sunna, sayings and reports from the Companions, those of the Tabi`in, Fatwas of the Mujtahid Imams from the time of al-Awza`i to Imam Ahmad... then I added the fatawas of the Four Schools that I had gathered on the topic. The third week he said something like: "A brother mentioned to me some objections etc., but I still don't find this convincing and I still say: *I* don't like the kissing of the hand and don't believe it is an important part of the Sunna." In other words he took back his generalization and limited his statements to a personal fatwa - to which there is nothing to object whatsoever -, without admitting that he was taking anything back, nor informing others that the truth is other than what he had said before; and this is his custom. May Allah forgive me and him.

Below is my translation of my question and his answer:

Thank you for posting them. I have taken the liberty of splitting them according to separate Q and A and add asterisks so as to emphasize what he actually answered and didn't answer...

Q. How much does the Prophet (salla Allahu `alayhi wa sallam) have of the Knowledge of Unseen?

A. Allah has given His Messenger (salla Allahu `alayhi wa sallam) access to whatever He chose of the Unseen matters -- [only] Allah knows of them. Allah did not ask you [though] to enumerate them or memorize them.

Excellent and safe, though partial answer leaving out the essence of the question.

Q. Did Allah endow him with the knowledge of everything except "The 5 Things"?

A. [No answer!]

Q. Is it permissible on part of some pseudo-Sufis to claim that *he knew* "The 5 Things"?

A. *No-one is permitted to claim to know* any of the [5] Keys of the Unknown. Whoever alleges this among the Sufi-claimers is a lying imposter.

Diversion of the (poorly framed) question on the Prophet to everyone but the Prophet . The needless mention of "pseudo-Sufis" brought up the spectre of some far-fetched doctrine that the Dr. might feel needs to be controlled with an iron fist and we lost what could have been an interesting answer had Hani simply asked: "Is it permitted to say that Rasulullah knew the Five Things?".

I conclude that, according to your translation, he did not actually answer your questions but diverted them to safe ground and to what he - Allah save and keep him - perceives as the needs of the moment. Of course "no-one is permitted" etc. and "whoever claims" etc. But we are not talking about "no-one" and "whoever", are we?

One time he told us, "Someone asked me a question about a creature that reaches the farthest ends of the universe, makes Tawaf around the Ka`ba, and lives in the vicinity of the Throne, and they could not tell me what the pillars of wudu' were when I asked them. What kind of useless knowledge is that, my brother?"

Anyway, I find your manner of asking, "Is it permissible on part of some pseudo-Sufis to claim..." a marvel of ingenuity. May Allah have mercy on the Muftis of today, and guide those who think they can lead them by the nose so as to obtain their wish from them!

It doesn't really surprise me to what extent you had to go to defend your "mountain". I have seen countless members of Sufi Tariqas with such fanatical and blind allegiance to their Shaykhs. It's very unfortunate though that such fanaticism reaches the level of distorting religious facts for the sake of defending mere individuals.

Try, as hard as it may be, to stick to the evidence and sparing others the sermons. Is it so hard to understand that the issue here is not about Shaykh and Tariqas but about learning the authentic evidence and studying it according to Sunni principles? If you object to these basic objectives, perhaps you should stick to posting daily news and spare yourself buhtan - or worse since, yes, to deny a mutawatir aspect of Nubuwwaat *is* kufr. But if you agree to them then start by reading al-Dawla al-Makkiyya and anything connected with it such as my recent response, insha Allah. We have a long way to go since we have to cover:

(1) The evidence that outwardly supports the lack of knowledge of the Prophet in certain matters, e.g. tree-grafting, military strategy, the minds of his wives, and other matters that are also related to the discussion on `Isma or immunity from sin. (2) The evidence that outwardly supports the knowledge of the Prophet in all matters that pertain to the ultimate welfare of the Umma both as a whole and individually.

Please note that -- as I stressed in my past Email-message with the same (offensive) subject-line -- no insult is intended here; only clarification of religious matters, nothing else.

But of course. And you should find the subject-line less offensive now that you've incited Dr. al-Buti to share it with you.

Hajj Gibril
GF Haddad © +

more questions:

Salam `alaykum:

1) NOT A SINGLE SCHOLAR WAS QUOTED to support any of these wild claims. Instead all the responders either:

(a) Base their "understandings" on their own interpretation of Qur'anic verses and Prophetic ahadith (which is the very methodology that those very people have been condemning Wahhabis for their use of which), (b) Claimed the existence of some opinions in Islam, without giving a single reference, or

Calling the mu`jiza of his knowledge of ghayb - except for the "Five Things" - "a wild claim" is kufr because that mu`jiza is mutawatir as established by al-Hafiz al-Kattani in Nazm al-Mutanathir (#249). In his discussion al-Kattani cites al-Qadi `Iyad's statement in al-Shifa' that to know that the Prophet knew ghayb is part of obligatory knowledge in Islam i.e. the one who ignores it is not excused. See also the discussion by Ibn Hajar in Fath al-Bari, at the pages I cited in the original post in this thread. Note that demanding scholars' opinions after a hukm is *unambiguously* established by the Nass is also fisq or kufr. Al-Shafi`i compared the person who insists on enquiring what the scholars think after being told the clear and explicit words of the Messenger of Allah , to a Christian or a Jew.

There is also authentic evidence that the Prophet knew some of the Five Things also, as I showed in my post of May 1, 2000 on msa-ec in the thread Re: Newsweek: What Miracles Mean.

For further explanations and evidence on the matter see the relevant sections of `Iyad's al-Shifa and its Shuruh by Khafaji and Qari, al-Bayhaqi's and Abu Nu`aym's Dala'il al-Nubuwwa, al-Suyuti's al-Khasa'is al-Kubra, al-Nabahani's Hujjatullah `ala al-`Alamin, etc. but the most thorough discussion is probably Ahmad Reza Khan's 150-page al-Dawlat al-Makkiyya bil-Maddat al-Ghaybiyya (offset reprint available from Waqf Ihlas) with the author's footnotes.

Hajj Gibril
GF Haddad ©

+
related questions:

Concerning:

he reports the Prophet saying: "Utitu mafatiha kulli shay'in illa al-khams" (I was given the keys to [the knowledge of] everything, except the five). [Volume 3, page 109]

Narrated from Ibn `Umar by Ahmad (2:85); Tabarani in the Kabir (12:361), Haythami in Majma` al-zawa'id (8:263), Ibn Kathir in his Tafsir 6:355, and Suyuti in his Tafsir al-Durr al-manthur (5:169). Haythami said: "The sub-narrators in Ahmad's chain are the men of sound (sahih) narration."

Also on the same page of the Encyclopedia (3:109):

1. Ibn Mas`ud similarly narrates: Utiya mafatihu kulli shay'in ghayr al-khams. "He has received the keys to everything (unseen) except the Five (which Allah alone knows)." Narrated from Ibn Mas`ud by Ahmad and Ibn `Adi. Haythami in Majma` al-zawa'id (8:263) says: "The sub-narrators in both chains are the men of sound (sahih) narration."

2. Ibn Hajar al-`Asqalani also cites, without weakening them, two very similar hadiths in Fath al-Bari (Dar al-Fikr ed. 1:124 and 8:514):

Utiya nabiyyukum `ilmu kulli shay'in siwa hadhihi al-khams. Utiytu mafatih al-ghayb.

"Your Prophet has received everything except these Five." "I have received the keys of the Unseen."

And on the next page (3:110):

3. A man from Banu `Amir, after asking the Prophet certain questions, said: "Is there any knowledge left which you do not know?" whereupon the Prophet said: "Allah knows better than that, and there is a kind of Unseen knowledge which Allah alone knows: With Him is knowledge of the Hour. He sends down the rain, He knows what is in the wombs, no soul knows what it will earn tomorrow, and no soul knows in what land it will die (31:34)."

Ahmad narrated it and Ibn Kathir mentions it in his Tafsir for Sura Luqman. Al-Haythami said in Majma` al-zawa'id (#116): "Abu Dawud narrates part of it, and all of the sub-narrators in Ahmad's chain are trustworthy and they are Imams."

And also:

4. It is confirmed by Ibn Mardawayh's narration from `Ali cited in the chapter of Sura Luqman in Kanz al-`ummal, as a commentary for the verse 28:66 in Sura al-Qasas, "On that day tidings will be darkened for them," whereby `Ali said: "Nothing was darkened for your Prophet except five matters from the secrets of the Unseen." (lam yu`ma `ala nabiyyikum shay'un illa khamsun min sara'ir al-ghayb.)

And also:

5. "My Lord came to me in the best form" - the narrator said: "I think he said: 'in my sleep'" - "and asked me over what did the Highest Assembly (al-mala'u al-a`l?) vie [I.e. "the angels brought near" according to Ibn al-Athir in al-Nih?ya and others]; I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and knowledge of all things between the East and the West came to me."

I.e. He himself stressed he knows all but the five things and it was confirmed by the major Companions for the benefit of the Umma. This is the Nass, to deny which is impermissible.

As for knowledge of the Final Hour:

Again, due to me having received no *first-hand* report from Shaykh Nazim al-Haqqani of his stating the specific date of the Last Day, I'm still interested in receiving such information from his associates.

If { It comes not to you save unawares} (7:187) then why this interest in invalidating the Nass of the Qur'an? There is confusion here between the specifically-revealed prediction of the sequence of signs leading to the unspecifically-revealed Last Day.

Even in his blessed lifetime he would speak, leave, then some of those present would ask the others: "What did he just say?" As for the "political motives" barb -- some of suspicion, also, is sin. "Do not fear for the mountain you ram but fear for your head." Was-Salam.

Hajj Gibril
GF Haddad ©







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