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titled: 
Telling of Unseen Matters Related To Some of His Companions
(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.
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).
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
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."
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.
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 `Amr44 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
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
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).
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
Wa `alaykum as-Salam Brother H:
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.
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.
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!
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.
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 ©
+
Salam `alaykum:
(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:
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 darke