Unseen by the Prophet

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From Sayyidi al-Qadi Yusuf al-Nabahani's - Allah have mercy onhim and benefit us with him - 900-page Compendium of

80 Hadiths on the Prophet's Knowledge of the Unseenby Sh. G. F. Haddad

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

[1] Knowledge of The Unseen Is The Priviledge Of Allah Most High [2] ~[3] His 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 ofthe unseen is the priviledge of Allah Most High, and that its appearance on thetongue of the Messenger of Allah and others comes from Allah (swt) eitherthrough revelation or through inspiration. The Prophet said in the h.adith: " Is w e a r i t b y A l l a h ! T r u l y I k n o w n o t h i n g e x c e p t w h a t m y L o r d t a u g h tm e . "1[] So everything that came to us from him consisting in news of theunseen is nothing other than the Divine disclosure to him as a proof for theactuality of his Prophethood and its truth.

In other words, as expounded at length by Shaykh Ahmad Rida Khan, theProphet's ìlm al-ghayb is partial (juz'i), non-exhaustive (ghayr ihati),bestowed (àta'i) and not independent (ghayr istiqlali) as established onceand for all by the Qur'anic verse {the knower of the Unseen, and He revealsunto 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 beexhausted because of their large number and the fact that they took place athis hands in most of his states, whether they asked him questions or not,whatever circumstances dictated. These are the most numerous of hisstunning miracles Al-Qad.i Ìyad. said in al-Shifa': "His knowledge of theunseen counts among those miracles of his that are known categorically anddefinitely, coming to us through mass transmissions with a vast number ofnarrators 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 theunbelievers to the point that one of them would say to the other, " H u s h ! B yA l l a h , e v e n i f t h e r e i s n o n e a m o n g u s t o t e l l h i m , t h e v e r y s t o n e sa n d p e b b l e s w o u l d t e l l h i m . "[3] Al-Bukhari narrated from Ibn Ùmar (ra):"We kept away from conversation and leisurely talk to our women lest some

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revelation come down concerning us. After the Prophet died we spokemore freely."[4] Al-Bayhaqi narrated from Sahl ibn Sa`d al-Saìdi (ra): "Iswear by Allah that some of us would refrain from doing something with hiswife as he and she lay together under the same sheet for fear some Qur'anicrevelation should come down concerning them."[5] Àbd Allah ibn Rawah.asaid (ra):

Among us is the Messenger of Allah reciting His BookAs the radiant light cleaves the true dawn's sky.He showed us guidance after blindness and our heartsNow 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 notAnd recites the Book of Allah in every assembly!If he says something of a day which he has not yet seenWhat 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 Taqwiyatal-Iman that the Prophet did not know what would happen on the next dayon the grounds that he said, " A v o i d s a y i n g t h i s " to the slave-girl recitingpoetry when she said, "Among us is a Prophet that knows what happenstomorrow."[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 Hereveals unto none His secret save unto every messenger whom He haschosen} (72:26-27) and that He revealed to the Prophet knowledge ofthe future until the Day of Judgment and much of the Hereafter as well - butbecause knowledge of the unseen was attributed to him in absolute termswhen only Allah knows the unseen in absolute terms.[9] Coming from themouth of a child not yet qualified to pray,[10] such an assertion wasreminiscent of the popular belief unbecoming of a Prophet but typical of thefalse claims of seers, oracles, astrologers etc. that they could, of their owndevices, know the future, to which Allah (swt) said (No soul knoweth what itwill earn tomorrow) (31:34). Hence, the Prophet , in one version, added byway of explanation, " O n l y A l l a h k n o w s w h a t h a p p e n s t o m o r r o w "[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 heasked people for its whereabouts, whereupon one of the hypocrites [Zayd ibnal-Las.it al-Qaynuqaì] said, "Here is Muh.ammad to whom come news fromthe heaven and he knows not where his camel is." At this he praised Allahthen said: " A c e r t a i n m a n s a i d s u c h - a n d - s u c h . T r u l y , I d o n o t k n o wa n y t h i n g e x c e p t w h a t m y L o r d t a u g h t m e , a n d H e h a s i n f o r m e d m et h a t t h e c a m e l i s i n s u c h - a n d - s u c h a v a l e w i t h i t s r e i n s e n t a n g l e d i na t r e e . " The people ran and found it. Narrated from the CompanionsMah.mud ibn Labid and Ùmara ibn H.azim by Ibn Ish.aq in al-Maghazi asstated 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) citingIbn Qutayba's report. The segment quoted by al-Nabahani is also narratedfrom Ùqba ibn Àmir by Abu al-Shaykh in al-Àz.ama (4:1468-1469#96714) as part of a longer narration that includes: " I s h a l l i n f o r m y o u o fw h a t y o u c a m e h e r e t o a s k m e a b o u t b e f o r e y o u t e l l m e a n d , i f y o uw i s h , y o u c a n s p e a k f i r s t t h e n I w i l l a n s w e r y o u . . . Y o u c a m e t o a s km e a b o u t D h u a l - Q a r n a y n . . . . " The camel of the Prophet was similarlylost and found in the expedition of H.udaybiyya.

2 Ìyad., al-Shifa' (p. 413-414): "... and congruent meanings pointing to hisfamiliarity with the unseen."

3 Spoken by Abu Sufyan ibn H.arb to Àttab ibn Usayd and al-H.arith ibn

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Hisham outside the Ka`ba on the conquest of Makka as the Prophet wasinside with Bilal. Cited by al-Kilaì in al-Iktifa' (2:230). Cf. al-Mawardi, A`lamal-Nubuwwa (p. 165).

4 Narrated from Ibn Ùmar 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) andal-T.abarani in al-Ah.ad wa al-Mathani (4:38). Al-Qurt.ubi (14:100) and IbnKathir (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 Àbd 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 hisTafsir (1:447-448) Ibn H.ibban in al-Thiqat (1:128) and al-Kilaì in al-Iktifa'(1:343). Also narrated from Abu Ma`bad al-Khuzaì 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 inal-Is.aba (#10545).

8 Narrated from al-Rubayyi bint Muàwwidh in al-Bukhari, the Sunan, andAh.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 ành whosaid: "When the Messenger of Allah left us there was not a bird that fliesbut he had informed us about it."[1]

Muslim narrated from Àmr ibn Akhtab [Abu Zayd] al-Ansari radyAllahu ànhwho said: "The Prophet prayed fajr with us then climbed the pulpit andaddressed 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 àsr,whereupon he descended and prayed. Then he climbed the pulpit andaddressed us until the sun set. He informed us about all that was to happenuntil the Day of Resurrection. The most knowledgeable of us is he who hasmemorized the most."[2]

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

Muslim also narrated from Hudhayfa that he said: "The Prophet informedme of all that would happen until the Day of Resurrection and there wasnothing of it except I asked him about it, save that I did not ask him whatwould bring the people of Madina out of Madina."[4]

Abu Dawud also narrated from Hudhayfa that he said: "By Allah! I do notknow whether my companions forgot or pretended to forget it,[5] but theMessenger of Allah did not leave out a single instigator of sedition until theend of the world, each with a minimum of three hundred followers, except hementioned 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 ành whosaid: "The Messenger of Allah came out angry and addressed the people,saying: 'Today you shall not ask me about anything except I shall tell youabout it,' and we truly believed that Gibril was with him. Whereupon Ùmarsaid: 'O Messenger of Allah, only recently were we in a time of ignorance. Webeg you, do not expose our disgrace! Forgive us, and may Allah forgiveyou!'"[7]

Abu Ya`la also narrated with a passable chain from Ibn Ùmar radyAllahuànhuma who said: "I heard the Messenger of Allah say: ' T h i s c l a n( h a y y ) o f t h e Q u r a y s h s h a l l r e m a i n s a f e u n t i l t h e y t u r n a w a y f r o mt h e i r R e l i g i o n i n t o a p o s t a t e s . ' A man stood up saying: `Messenger ofAllah! Will I be in Paradise or in Hellfire?' The Prophet answered, ' I nP a r a d i s e . ' Another stood asking the same, whereupon the Prophet answered, ' I n H e l l f i r e . ' Then [he said], ' S a y n o t h i n g t o m e a s l o n g a s Is a y n o t h i n g t o y o u . W e r e i t n o t f o r f e a r t h a t y o u w o u l d s t o p b u r y i n go n e a n o t h e r (l a w l a a n l a t a d a f a n u) I s h o u l d c e r t a i n l y t e l l y o u a b o u ta g r e a t n u m b e r o f t h o s e w h o w i l l b e i n t h e F i r e a n d y o u w o u l d k n o ww h o t h e y a r e . I f I a m o r d e r e d t o d o i t I s h a l l c e r t a i n l y d o i t ! '"[8]

NOTES

1 Narrated by al-Tabarani in al-Kabir (2:155 #1647) with trustworthynarrators per al-Haythami (8:263-264), Ahmad, Abu Dawud al-Tayalisi, IbnSa`d in his Tabaqat (2:354), al-Bazzar in his Musnad (9:341 #3897), al-Tabari in his Tafsir (7:189) Ibn Àbd 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' byAbu 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 Saìd al-Khudri by al-Tirmidhi (hasan sahih) and Ahmad. Al-Bukhari narrated something similar from Ùmar.

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

5 To prevent fitna. Al-Qari said in his commentary of al-Shifa': "to turn towhat 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 itsnarrators are those of al-Bukhari and Muslim according to al-Haythami(7:188). A longer version is narrated in the Sahihayn. The phrase "And mayAllah forgive you" expresses thanks and good wishes.

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

[3]

HIS TELLING OF UNSEEN MATTERS RELATED TOSOME OF HIS COMPANIONS (RA)

ABU BAKR RADYALLAHU ÀNH

The Two Masters [al-Bukhari and Muslim] narrated from À'isha radyAllahuànha that the Prophet said to her: " C a l l y o u r f a t h e r a n d b r o t h e r[ ` A b d a l - R a h m a n ] h e r e s o I w i l l p u t s o m e t h i n g d o w n i n w r i t i n g , f o rt r u l y I f e a r l e s t s o m e o n e f o r w a r d a c l a i m o r f o r m s o m e a m b i t i o n ,


a n d A l l a h a n d t h e b e l i e v e r s r e f u s e a n y o n e o t h e r t h a n A b u B a k r . "[1]

Al-Hakim narrated - declaring it sahih - from Ibn Masùd radyAllahu ành whosaid the Prophet said: " A m a n f r o m t h e d w e l l e r s o f P a r a d i s e i s a b o u tt o c o m e i n t o y o u r s i g h t . " Whereupon Abu Bakr came and sat amongthem.[2] The Prophet had already given him the glad tidings of Paradisebefore that occasion. Meaning: When he said: " A b u B a k r i s i n J a n n a ,` U m a r i s i n J a n n a , ` U t h m a n i s i n J a n n a , ` A l i i s i n J a n n a , T a l h a i s i nJ a n n a , a l - Z u b a y r [ i b n a l - ` A w w a m ] i s i n J a n n a , ` A b d a l - R a h m a n i b n` A w f i s i n J a n n a , S a ` d [ i b n A b i W a q q a s ] , S a ` i d [ i b n Z a y d i b n ` A m r ]i s i n J a n n a , a n d A b u ` U b a y d a i b n a l - J a r r a h i s i n J a n n a . "[3]

ABU BAKR AND ÙMAR RADYALLAHU ÀNHUMA

Ibn Majah and al-Hakim narrated from Hudhayfa radyAllahu ành that theProphet said, " T a k e f o r y o u r l e a d e r s t h e t w o w h o c o m e a f t e r m e :A b u B a k r a n d ` U m a r . "[4]

ABU BAKR, ÙMAR, AND ÙTHMAN RADYALLAHU ÀNHUM

Abu Nuàym, al-Bazzar, Abu Ya`la, and Ibn Abi Khaythama narrated fromAnas radyAllahu ành who said: "I was with the Prophet inside an enclosedgarden when someone came and knocked on the gate. He said, ' A n a s , l e th i m i n , g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e , a n d t e l l h i m h e s h a l l b em y s u c c e s s o r . ' Lo and behold! It was Abu Bakr. Then another man cameand knocked on the gate whereupon the Prophet said, ' L e t h i m i n , g i v eh i m t h e g l a d t i d i n g s o f P a r a d i s e , a n d t e l l h i m h e s h a l l b e m ys u c c e s s o r a f t e r A b u B a k r . ' Lo and behold! It was Ùmar. Then anotherman came and knocked on the gate whereupon the Prophet said, ' L e t h i mi n , g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e , a n d t e l l h i m h e s h a l l b e m ys u c c e s s o r a f t e r ` U m a r - a n d t h a t h e s h a l l b e k i l l e d . ' Lo and behold! Itwas Ùthman."[5]

Al-Hakim narrated - declaring it sound - and also al-Bayhaqi, from SafinaradyAllahu ành who said: "When the Prophet built the Mosque Abu Bakrbrought a stone and put it down; then Ùmar brought a stone and put itdown; then Ùthman brought a stone and put it down. Whereupon theProphet said, ' T h e s e a r e t h e o n e s t h a t s h a l l g o v e r n a f t e r m e . '"[6]There is in this narration an allusion to their order of succession - Allah bewell-pleased with them! Indeed, it was mentioned explicitly in somenarrations that he was asked about it and replied, " T h e s e a r e t h es u c c e s s o r s a f t e r m e " while another narration has, " T h e s e a r e t h e o n e sw h o s h a l l g o v e r n a f t e r m e . " Imam Abu Zurà [al-Ìraqi] said, "Its chain isfree of harm, and al-Hakim narrated it in the Mustadrak and declared itsound.[7]

Al-Bayhaqi and Abu Nuàym narrated from Àbd Allah ibn Àmr ibn al-ÀsradyAllahu ànhuma who said: "I heard the Prophet say: ' T h e r e s h a l l b ea m o n g y o u t w e l v e c a l i p h s . A b u B a k r a l - S i d d i q s h a l l n o t t a r r y b u t l i t t l ea f t e r m e , w h i l e t h e M a s t e r o f t h e A r a b s s h a l l l i v e a b l a m e l e s s l i f e a n dd i e a m a r t y r . ' Someone asked, 'Who is he, O Messenger of Allah?' Hereplied, '` U m a r i b n a l - K h a t t a b ! ' Then he turned to Ùthman and said, ' A sf o r y o u , t h e y s h a l l a s k y o u t o c a s t o f f a s h i r t t h a t A l l a h v e s t e d y o uw i t h . B y t h e O n e W h o s e n t m e w i t h t h e t r u t h ! T r u l y , i f y o u c a s t i t o f f ,y o u s h a l l n o t e n t e r P a r a d i s e u n t i l t h e c a m e l p a s s e s t h r o u g h t h e e y eo f t h e n e e d l e . '"[8]

Ibn Àsakir narrated from Anas radyAllahu ành who said: "The delegation ofBanu al-Mustalaq instructed me to ask the Messenger of Allah , 'If we comenext year and not find you, to whom should we remit our [obligatory]sadaqat?' I conveyed him the question and he replied, ' R e m i t t h e m t o A b uB a k r . ' I told them his answer but they said, 'What if we do not find Abu Bakr?'I conveyed him the question and he replied, ` R e m i t t h e m t o ` U m a r . ' Theyasked again, 'What if we do not find Ùmar?' He said, ' R e m i t t h e m t o` U t h m a n , a n d m a y t h e y p e r i s h t h e d a y t h e y k i l l ` U t h m a n ! '"[9]


Abu Ya`la narrated with a sound chain from Sahl radyAllahu ành that[Mount] Uhud trembled while the Messenger of Allah , Abu Bakr, Ùmar,and Ùthman were on it, whereupon the Messenger of Allah said: " B ef i r m , U h u d ! T h e r e i s n o n e o n y o u b u t a P r o p h e t , a S i d d i q , a n d t w om a r t y r s ! " After that, Ùmar and Ùthman were killed as martyrs and AbuBakr died radyAllahu ành.[10]

Al-Tabarani narrated from Ibn Ùmar radyAllahu ànha that the Prophet was inside an enclosed garden when Abu Bakr sought permission to enter. Hesaid, " G i v e h i m p e r m i s s i o n a n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e . "Then Ùmar sought permission and he said, " G i v e h i m p e r m i s s i o n a n dg i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e a n d m a r t y r d o m . " Then Ùthmansought permission and he said, " G i v e h i m p e r m i s s i o n a n d g i v e h i m t h eg l a d t i d i n g s o f P a r a d i s e a n d m a r t y r d o m . "[11]

The Two Masters narrated from Abu Musa al-Ashàri radyAllahu ành that theProphet was inside [the garden of] the well of Aris one day and sat on thestone 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 AbuBakr came so I told him, `Wait,' and went to tell the Prophet , `This is AbuBakr asking permission to enter.' He replied, ' G i v e h i m p e r m i s s i o n a n dg i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e . ' Whereupon he entered and satnext to the Prophet on the edge, dangling his legs. Then Ùmar came and Isaid, 'This is Ùmar asking permission to enter.' He replied, ' G i v e h i mp e r m i s s i o n a n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e . ' Whereupon heentered and sat next to the Prophet on his left, dangling his legs. ThenÙthman came and I said, this is 'Uthman asking permission to enter.' Hereplied, ' G i v e h i m p e r m i s s i o n a n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s ea f t e r a t r i a l t h a t s h a l l b e f a l l h i m . ' He entered but found no room to sit onthe edge of the well, so he sat opposite them on the other side of the welland dangled his legs." Saìd ibn al-Musayyib said: "I saw in this an allusion totheir graves."[12]

Al-Tabarani and al-Bayhaqi narrated from Zayd ibn Arqam radyAllahu ànhwho said: "The Prophet sent me out, saying, ' G o a n d s e e A b u B a k r . Y o uw i l l f i n d h i m s i t t i n g i n s i d e h i s h o u s e w r a p p e d u p i n h i s c l o t h w i t h h i sl e g s d r a w n u p ( m u h t a b y a n ) . G i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e .T h e n g o t o t h e m o u n t a i n u n t i l y o u f i n d ` U m a r r i d i n g a d o n k e y a n dh i s t a l l f r a m e l o o m i n g i n t h e d i s t a n c e . G i v e h i m t h e g l a d t i d i n g s o fP a r a d i s e . T h e n g o t o ` U t h m a n , w h o m y o u w i l l f i n d i n t h e m a r k e ts e l l i n g a n d b u y i n g , a n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e a f t e r ah a r r o w i n g o r d e a l . ' I went and found them as the Messenger of Allah hadsaid, and I told them."[13]

ABU BAKR, ÙMAR, AND ÀLI RADYALLAHU ÀNHUM

Al-Hakim narrated - declaring it sound - from Jabir radyAllahu ành who said:"I walked with the Prophet to [the house of] a woman who slaughtered asheep for us. At that time he said: ' B e h o l d ! A m a n f r o m t h e p e o p l e o fP a r a d i s e i s a b o u t t o e n t e r . ' Whereupon Abu Bakr came in. Then he said:`Behold! A man from the people of Paradise is about to enter.' WhereuponÙmar came in. Then he said: ' B e h o l d ! A m a n f r o m t h e p e o p l e o fP a r a d i s e i s a b o u t t o e n t e r . O A l l a h , i f Y o u w i s h , l e t i t b e ` A l i . 'Whereupon Àli entered."(14:) 2[14]

ABU BAKR, ÙMAR, ÙTHMAN, AND ÀLI RADYALLAHU ÀNHUM

Ahmad, al-Bazzar, and al-Tabarani in al-Awsat narrated from Jabir ibn ÀbdAllah radyAllahu ànhuma who said: "The Prophet went out to visit Sa`dibn al-Rabi . [There,] he sat down and we sat down with him. Then he said,' A m a n f r o m t h e d w e l l e r s o f P a r a d i s e i s a b o u t t o c o m e i n t o y o u rs i g h t . ' Whereupon Abu Bakr came. Then he said, ' A m a n f r o m t h ed w e l l e r s o f P a r a d i s e i s a b o u t t o c o m e i n t o y o u r s i g h t . ' Whereupon


Ùmar came. Then he said, 'A man from the dwellers of Paradise is about tocome into your sight.' Whereupon Ùthman came. Then he said, ' A m a nf r o m t h e d w e l l e r s o f P a r a d i s e i s a b o u t t o c o m e i n t o y o u r s i g h t . OA l l a h , i f Y o u w i s h , l e t i t b e ` A l i . ' Whereupon Àli came."[15]

ABU BAKR, ÙMAR, ÙTHMAN, ÀLI, TALHA, AND AL-ZUBAYR RADYALLAHUÀNHUM

Muslim narrated from Abu Hurayra radyAllahu ành that the Messenger ofAllah was on Mount Hira' together with Abu Bakr, Ùmar, Ùthman, Àli,Talha, and al-Zubayr when the rock moved, whereupon the Prophet said:" B e s t i l l ! T h e r e i s n o n e o n t o p o f y o u b u t a P r o p h e t , a S i d d i q , o r am a r t y r . "[16]

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

NOTES

1 Spoken in the last days of the Prophet . Narrated from À'isha byMuslim, Abu Dawud, and Ahmad.

2 Narrated from Ibn Masùd by al-Tirmidhi (gharib) and al-Hakim(3:136=1990 ed. 3:146) who declared its chain sound. It is confirmed asauthentic by identical narrations from (1) Jabir by Ahmad with four goodchains, al-Tabarani - cf. al-Haythami (9:57-58; 9:116-117) - with severalchains 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 Àsim 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) AbuMasùd by al-Tabarani in al-Mu`jam al-Kabir (17:250 #695); and (3) IbnMasùd by Ahmad in Fada'il al-Sahaba (1:104 #76). Its continuation in thelatter and al-Tirmidhi states, "Then the Prophet said the same thing andÙmar came" while all the others add Àli third, and al-Tabarani - in onenarration - Ùthman instead. Other versions by al-Tabarani mention Àlialone, cf. from Ibn Masùd in al-Mu`jam al-Kabir (10:166-167 #10342,#10344), from Umm Marthad in al-Ahad wa al-Mathani (6:234 #3467) andal-Kabir (24:301 #764) cf. Ibn Àbd al-Barr, al-Isti ab (4:1957 #4209), andfrom Jabir in Ahmad's Fada'il al-Sahaba (2:608 #1038) while one versionfrom Ibn Àbbas in the latter (1:454 #732) mentions Ùthman alone, cf.Kanz al-Ùmmal (#36211). The Prophet also said the same of the rest ofthe Ten Promised Paradise; Àbd Allah ibn Salam; the Muslim combatants ofBadr, some specifically such as Àmmar ibn Yasir; the Pledgers ofHudaybiyya; Ja`far al-Tayyar; Bilal ibn Abi Rabah; the Bedouin who sworenever to add to nor subtract anything from the Five Pillars; the Ansari exemptof envy; al-Husayn ibn Àli and his brother al-Hasan; Thabit ibn Qays; Malik,Abu Saìd al-Khudri's father; Muàwiya (in al-Firdaws 5:482 #8830 andMizan al-I tidal 2:243, 4:359); Hilal al-Habashi (Mawla al-Mughira ibn Shu`bain al-Isaba 6:550 #8996 cf. Nawadir al-Usul #123 and Hilyat al-Awliya' 1985ed. 2:81, the latter also mentioning Uways al-Qarani), Jarir (Nawadir #128),Sharik ibn Khubasha al-Numayri (Isaba 3:384 #3987), and al-Dahhak ibnKhalifa al-Ansari (ibid. 3:475 #4166).

3 Narrated from Àbd al-Rahman ibn Àwf and Saìd ibn Zayd in the Sunanand Ahmad.

4 Part of a longer hadith narrated from Hudhayfa by al-Tirmidhi (hasangharib), 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 severalsound 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 andal-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 asauthentic.

5 Narrated from Anas by Abu Ya`la in his Mu`jam (1:178), Ibn Abi Àsim inal-Sunna (2:557), Ibn Àdi in al-Kamil (4:91), and al-Khatib in TarikhBaghdad (9:339), al-Bazzar, and Ibn Àsakir, all of them with a very weakchain because of Saqr ibn Àbd al-Rahman who al-Haythami (5:175) said "isa liar." The report is confirmed independently.

6 Narrated from Safina by al-Hakim (3:13=1990 ed. 3:14), Nuàym ibnHammad in the Fitan, al-Bayhaqi in the Dala'il as well as Ibn Àsakir, and fromÀ'isha by al-Hakim (3:96-97=1990 ed. 3:103).

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

8 Narrated from Àbd Allah ibn Àmr ibn al-Às by al-Bayhaqi and al-Tabaraniin 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 Ùthman, as does Ibn Abi Àsim in al-Sunna(2:558); as well as the segment "Abu Bakr al-Siddiq shall not tarry but littleafter me" in al-Ahad wa al-Mathani (1:73-74 #13), cf. Ibn Abi Àsim(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. IbnÀdi's Kamil (4:207), Ibn Hibban's al-Majruhin (2:42), and Ibn al-Qaysarani'sTadhkirat al-Mawduàt (#1032). The narration is sound only in the wording:"O Ùthman! It may be that Allah shall vest you with a shirt. If the hypocritesdemand that you remove it, do not remove it." He repeated it thrice.Narrated from À'isha with sound chains by al-Tirmidhi (hasan gharib), IbnHibban, Ahmad, Ibn Majah, and al-Hakim.

9 Narrated from Anas by Abu Nuàym in Hilyat al-Awliya' (1985 ed. 8:358)and Ibn Àsakir in Tarikh Dimashq (39:177). Cf. Kanz al-Ùmmal (#36333).

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

11 Narrated from Ibn Ùmar by al-Tabarani in al-Kabir (12:327) with a weakchain: al-Haythami (9:73).

12 Narrated by al-Bukhari and Muslim as well as (without Ibn al-Musayyib'scomment) al-Tirmidhi and Ahmad. In one of Ahmad's versions Ùthmanwalks 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 theSiyar, both indicating its weakness. If true, the events possibly precededthose of the narration of Abu Musa at Aris. Cf. al-Haythami (9:55-56) andIbn Kathir, al-Bidaya, section on Dala'il al-Nubuwwa, chapter on "His ( tellingof unseen future matters."

14 See n. 2.

15 Narrated from Jabir by al-Tabarani without mention of Àli in al-Awsat(7:110 #7002, al-Haythami 9:57) and without mention of Ùthman inMusnad 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 TOSOME OF HIS COMPANIONS (RA)

ÙMAR - ALLAH BE WELL-PLEASED WITH HIM

Ibn Sa`d and Ibn Ab Shayba narrated from Ab al-Ashhab, from a man fromMuzayna [near Madna], that the Prophet saw Ùmar wearing a certainshirt whereupon he asked him, " I s i t n e w o r h a s i t b e e n w a s h e da l r e a d y ? " 'Umar replied, "It has been washed already." The Prophet said," ` U m a r ! w e a r n e w c l o t h e s , l i v e a b l a m e l e s s l i f e , a n d d i e a m a r t y r ! "This is a mursal report:[1]

The Two Masters narrated that Ùmar ibn al-Khattb asked one day: "Whichof you remembers what the Messenger of Allh said concerning thedissension that shall surge like the waves of the sea?" Hudhayfa said: "Youneed not worry about it, Commander of the Believers! For between you andit there is a gate closed shut" Ùmar said: "Will the gate be opened orbroken?" Hudhayfa said: "Broken." Ùmar replied: "That is more appropriatethan that it be let open." Later, Hudhayfa was asked who that gate was andhe said: "That gate was Ùmar." They asked him, "Did Ùmar know that?"He replied, "Yes, as surely as night precedes day, and I was speaking to himunambiguously."[2]

Al-Bazzr, al-Tabarn and Ab Nuàym narrated from Ùthmn ibn Maz`n- Allh be well-pleased with him - who said: "I heard the Messenger of Allhsay of Ùmar: ' T h i s i s t h e b o l t o f d i s s e n s i o n ( g h a l q u a l - f i t n a ) . T h e r es h a l l n o t c e a s e t o s t a n d b e t w e e n y o u a n d d i s s e n s i o n a s t r o n g l y s h u tg a t e a s l o n g a s t h i s m a n l i v e s a m o n g y o u . '"[3]

Al-Tabarn also narrated from Ab Dharr that the Prophet said: " N od i s s e n s i o n c a n r e a c h a s l o n g a s t h i s m a n i s a m o n g y o u , " meaningÙmar.[4]

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

ÙTHMAN - ALLAH BE WELL-PLEASED WITH HIM

Al-Tabarn narrated from Zayd ibn Thbit who said that he heard the Prophet say: " ` U t h m n p a s s e d b y m e w h i l e o n e o f t h e a n g e l s w a s w i t h m e

a n d t h e l a t t e r s a i d , ' T h i s i s a m a r t y r , h i s p e o p l e w i l l k i l l h i m . T r u l y h ep u t s u s t o s h a m e . ' "[6]

Al-Hkim - declaring it sound - and al-Bayhaq narrated from Ab Hurayra thathe said at the time Ùthmn was besieged: "I heard the Messenger of Allh say: ' T h e r e s h a l l b e a d i s s e n s i o n a n d s t r i f e . ' We said, 'O Messenger ofAllh! What do you order us to do then?' He replied, ' S t a y w i t h t h e l e a d e ra n d h i s f r i e n d s , ' pointing to Ùthmn."[7]

Ibn Mjah, al- Hkim - declaring it sound-, al-Bayhaq, and Ab Nuàymnarrated from À'isha - Allh be well-pleased with her: "The Messenger ofAllh summoned Ùthmn and then spoke to him confidentially,whereupon the face of the latter changed. The Day of the House [= when hewas besieged] we told him, `Will you not put up a fight?' He said, `No! TheMessenger of Allh took a covenant from me [not to fight at the time ofmy martyrdom] and I shall fulfill it"[8]

Ibn Àd and Ibn Àskir narrated from Anas who said: "The Messenger ofAllh said: ' O ` U t h m n ! Y o u s h a l l b e g i v e n t h e c a l i p h a t e a f t e r m e


b u t t h e h y p o c r i t e s w i l l w a n t y o u t o r e n o u n c e i t D o n o t r e n o u n c e i tb u t f a s t o n t h a t d a y s o t h a t y o u w i l l b r e a k y o u r f a s t w i t h m e . '"[9]

Al-Hkim - declaring it sound - and Ibn Mjah narrated from Murra ibn Ka`bwho said: "I heard the Messenger of Allh mention a trial, at which time aman cloaked in his garment passed by. He said: ' T h i s m a n , a t t h a t t i m e ,s h a l l f o l l o w r i g h t g u i d a n c e . ' I went to see him and it was Ùthmn."[10]

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

The hadth Master al-Silaf narrated from Hudhayfa who said: "The beginningof dissensions is the murder of Ùthmn and the last of them is the comingout of the Anti-Christ:[12] B y t h e O n e i n W h o s e H a n d i s m y s o u l ! N o n es h a l l d i e w i t h a m u s t a r d s e e d ' s w o r t h o f l o v e f o r t h e k i l l e r s o f` U t h m n e x c e p t h e s h a l l f o l l o w t h e A n t i - C h r i s t i f t h e l a t t e r c o m e s i nh i s l i f e t i m e a n d , i f n o t , h e s h a l l b e l i e v e i n h i m i n h i s g r a v e ." It isevident that Hudhayfa heard this from the Prophet for it is not somethingthat can be said on the basis of opinion.

Al-Tabarn narrated with a sound chain from [Ab] Mas`d who said: "Wewere with the Prophet in some campaign at which time distress befell thepeople. I saw in their faces the signs of dejection while I saw happiness inthose of the hypocrites. Seeing this, the Messenger of Allh said: ' I s w e a rb y A l l h t h a t t h e s u n s h a l l n o t s e t b e f o r e A l l h f i r s t b r i n g s y o u s o m es u s t e n a n c e . ' Ùthmn understood that Allh and His Prophet would mostcertainly be confirmed, so he bought fourteen mounts loaded with food andconveyed nine of them to the Prophet . The signs of joy could be seen onthe 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 hisarm-pits, supplicating on behalf of Ùthmn with a supplication I never heardhim say for anyone before him."[13]

Al-Bayhaq narrated from Ùrwa that when the Prophet alighted atHudaybiyya he sent Ùthmn to the Quraysh saying, " T e l l t h e m t h a t w eh a v e n o t c o m e t o f i g h t b u t o n l y f o r t h e M i n o r P i l g r i m a g e a n d i n v i t et h e m t o I s l m . " He also ordered him to visit all the male and femalebelievers of Makka and give them the glad tidings of impending victory and totell them of the near appearance of his Religion in Makka, if Allh wills so thatthe faith should no longer be derided there. He went to see the Quraysh andtold them this but they refused and declared that they would fight. Then theMessenger of Allh summoned people to pledge their loyalty, whereuponsomeone called out: "Lo! Truly the Holy Spirit has descended upon theMessenger of Allh" Then the Muslims pledged to him that they would neverdesert him. Allh frightened the idolaters with this event so they released allthe Muslims they had previously held and asked for a truce and treaty. TheMuslims said, while at Hudaybiyya and before Ùthmn got back, that thelatter had reached the Ka`ba and circumambulated it The Prophet said: " Id o n o t t h i n k t h a t h e c i r c u m a m b u l a t e d i t w h i l e w e a r e u n d e r s i e g e . "When Ùthmn returned they told him, "You circumambulated the House."He replied, "Perish your thought! By the One in Whose Hand is my soul, evenif I had taken up residence there for one year with the Messenger of Allh at Hudaybiyya, I would not have circumambulated it until the Messenger ofAllh did. The Quraysh invited me to circumambulate it but I refused." TheMuslims said, "The Messenger of Allh is truly the most knowing of Allhamong us and the one with the best opinion."[14]

ÀLI - ALLAH BE WELL-PLEASED WITH HIM

Al-Tabarn narrated from Salm the wife of Ab Rfi - Allh be well-pleasedwith both of them - who said: "I can see myself with the Messenger of Allh

when he said: ' A m a n f r o m P a r a d i s e i s a b o u t t o c o m e i n t o y o u r


p r e s e n c e . ' L o a n d b e h o l d ! I h e a r d t h e s o u n d o f f o o t s t e p s a n d t h e r ew a s ` A l i b n A b T l i b ( k w )."[15]

Al-Hkim and al-Bayhaq narrated from Ab Sa`d al-Khudr who said: "Wewere with the Messenger of Allh one time when his sandal-strings broke,so Àl stayed behind, mending them, after which the Prophet walked alittle and said: ' I n t r u t h t h e r e s h a l l b e , a m o n g y o u , o n e w h o s h a l l f i g h to v e r t h e i n t e r p r e t a t i o n o f t h e Q u r ' n j u s t a s I f o u g h t o v e r i t sr e v e l a t i o n . ' Ab Bakr asked, Àm I he?' The Prophet said no. Ùmarasked: Àm I he?' The Prophet said: ' N o , b u t t h e s a n d a l r e p a i r m a n( k h s i f a l - n a ` l ) . '"[16]

Ab Ya`l and al-Hkim - who graded it a sound report - narrated from IbnÀbbs - Allah be well-pleased with both of them - that the Prophet said toÀl: " I n t r u t h , y o u s h a l l c e r t a i n l y e x p e r i e n c e g r e a t h a r d s h i p a f t e rm e . " He asked: "With my Religion safe?" The Prophet said y e s.[17]

Al-Tabarn narrated from Àl who said: "The Prophet took my pledge thatI must fight traitors, deceivers, and renegades (al-nkithn wal-qsitn wal-mriqn)."[18]

Al-Humayd, al-Hkim, and others narrated from Ab al-Aswad [al-Du'al] whosaid: "Àbd Allh ibn Salm came and said to Àl as the latter had his foot inthe stirrups: 'Do not go to the people of Iraq! If you do, the sword-bladesshall fall on you there.' Àl replied: Ì swear it by Allh: the Messenger ofAllh told me the same before you did.'"[19]

Ab Nuàym narrated from Àl who said: "The Messenger of Allh toldme: ' T h e r e s h a l l b e d i s s e n s i o n s a n d y o u r p e o p l e s h a l l a r g u e w i t hy o u . ' I said, 'What do you order me to do?' He replied: ' R u l e b y t h eB o o k . '"[20] Al-Bayhaq narrated from Àl who said: "Ftima's hand wasasked in marriage from the Messenger of Allh [but he refused], so afreedwoman that belonged to me at the time said to me: 'Did you hear thatFtima's hand was asked in marriage? Then what prevents you from going tosee the Messenger of Allh about it?' So I went to see him, and theMessenger of Allh possessed great majesty and presence, so when Istood before him I froze. By Allh! I could not say a word. The Messenger ofAllh said: ' W h a t b r i n g s y o u ? ' I stayed silent He said: ' P e r h a p s y o uc a m e t o a s k F t i m a ' s h a n d ? ' I said yes."[21]

Al-Hkim - he declared it sound - and Ab Nuàym narrated from Àmmribn Ysir - Allah be well-pleased with both of them - that the Prophet saidto Àl: " T h e m o s t c r i m i n a l o f a l l p e o p l e i s h e t h a t s h a l l s t r i k e y o uh e r e " - indicating his temple - " u n t i l b l o o d s o a k s t h i s " - indicating hisbeard.[22]

Ab Nuàym narrated something like it from Jbir ibn Samura and Suhayb.Al-Hkim narrated from Anas who said: "I went in with the Prophet to seeÀl who lay sick while Ab Bakr and Ùmar were visiting him. One of themsaid to the other, 'I do not think that he will survive,' whereupon theMessenger of Allh said: ' I n t r u t h , h e s h a l l n o t d i e o t h e r t h a nm u r d e r e d a n d h e s h a l l n o t d i e u n t i l h e i s f i l l e d w i t h b i t t e r n e s s . '"[23]

Al-Hkim narrated from Thawr ibn Mijz'a who said: "I passed by Talha onthe 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 theCommander of the Believers.' He said, 'Stretch out your hand so that I maypledge my loyalty to you.' I stretched my hand and he pledged his loyalty tome. Then his spirit came out I went back to Àl and told him. He said, 'Allh isgreatest! The Messenger of Allh said the truth: A l l h w o u l d n o t h a v eT a l h a e n t e r P a r a d i s e e x c e p t f i r m l y b o u n d b y h i s p l e d g e o f l o y a l t y t om e . '"[24]

Al-Bayhaq narrated through Ibn Ishq who said: "Yazd ibn Sufyn narratedto me from Muhammad ibn Ka`b that the scribe of the Messenger of Allh


at that truce - meaning the truce of al-Hudaybiyya - was Àl ibn Ab Tlib, atwhich time the Messenger of Allh told him: ' W r i t e : T h e s e a r e t h e t e r m so f t h e t r u c e b e t w e e n M u h a m m a d i b n ` A b d A l l h a n d S u h a y l i b n` U m a r . ' Àl stalled and would not write anything less than 'Muhammad theMessenger of Allh' Whereupon the Messenger of Allh said: ' W r i t e i t , f o rt r u l y y o u s h a l l s u f f e r s o m e t h i n g s i m i l a r , a n d b e t r e a t e d u n j u s t l y . '"[25]This is what took place after the battle of Siffn when the pact of arbitrationwas drawn between him and Mu`wiya - Allh be well-pleased with both ofthem and with the rest of the Companions of the Messenger of Allh . ÀbdAllh ibn Ahmad narrated in the appendices to the Musnad as well as al-Bazzr, Ab Ya`l, and al-Hkim from Àl who said: "The Messenger of Allh

said to me: ' T h e r e i s i n y o u i s a s i m i l a r i t y t o ` I s - u p o n h i m p e a c e :t h e J e w s h a t e d h i m t o t h e p o i n t t h a t t h e y c a l u m n i a t e d h i s m o t h e r ,a n d t h e C h r i s t i a n s l o v e d h i m t o t h e p o i n t t h a t t h e y g a v e h i m t h er a n k w h i c h i s n o t h i s . '"[26] Àl said: "Two types of people shall perishconcerning me: a hater who forges lies about me, and a lover who over-praises me."[27]

Al-Tabarn and Ab Nuàym narrated from Jbir ibn Samura who said, "TheMessenger of Allh said to Àl: ' Y o u s h a l l b e g i v e n l e a d e r s h i p a n dc a l i p h a t e ; a n d t r u l y , t h i s s h a l l b e d y e d r e d w i t h t h i s , ' meaning his beardwith [the blood from] his head."[28]

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

[Al-Bukhr and] Muslim also narrated it with a different wording from Salamaibn al-Akwa`[30] adding to the above: "Then he spat into his eyes and hewas cured." Al-Hrith and Ab Nuàym narrated it with yet another wordingfrom Salama adding: "Then Àl took it [the flag] and planted it right undertheir fort, whereupon one of the Jews looked down at him from the top ofthe fort and said: 'Who are you?' He replied: `Àl' The Jew said: 'You willovercome (ùltum), by the [Book] revealed to Ms!' Àl did not returnuntil Allh granted victory at his hands."[31] Ab Nuàym said: "There is in ita sign of the advanced knowledge of the Jews, thanks to their books, as towho is sent to fight against them and shall be granted victory." The accountwas also narrated from Ibn Ùmar, Ibn Àbbs, Sa`d ibn Ab Waqqs, AbHurayra, Ab Sa`d al-Khudr, Ìmrn ibn Husayn, Jbir, and Ab Layl al-Ansr. Ab Nuàym narrated all of them, and they all contain the account ofthe spitting into the eyes and their healing.[32]

Al-Bayhaq and Ab Nuàym narrated from Burayda that the Messenger ofAllh said: "I swear that, tomorrow, I shall give the standard to a man wholoves Allh and His Messenger, and who shall take it by force" at a time Àlwas not there yet. The Quraysh competed for it then Àl arrived on hiscamel, eyes inflamed with ophtalmia. The Prophet said: " C o m e n e a r " thenspat into his eyes - they were never sore again until he died - and gave himthe flag.[33]

Ahmad, Ab Ya`l, al-Bayhaq, and Ab Nuàym narrated from Àl who said:"My eyes were never sore nor inflamed ever again after the Messenger ofAllh spat into my eyes the day of Khaybar."[34]

Ibn Ishq narrated from Àmmr ibn Ysir - Allh be well-pleased with him -who said: "I and Àl ibn Ab Tlib were teaming up in the expedition of al-Ùshayra. When the Messenger of Allh alighted there we saw people fromthe Ban Midlaj working near one of theirs springs and in a date orchard. Àl


ibn Ab Tlib said, Àb al-Yaqzn, what if we went to see those people andlook at them working?' I said, 'If you like.' So we went to them and looked atthem work for a while. Then we became sleepy so I and Àli went away untilwe found a low-lying sand-dune where we lied down. There, we slept ByAllh! Nothing woke us except the Messenger of Allh himself, moving uswith his foot, and we were all covered in sand from the spot where we hadslept That day, the Messenger of Allh said to Àl ibn Ab Tlib: ` A b T u r b ! ( S a n d - M a n ) ' - for he saw him covered in sand - then he said: ' S h a l lI n o t t e l l y o u o f t h e t w o w i c k e d e s t p e o p l e e v e r ? ' We said, 'Do, OMessenger of Allh!' He replied: ' T h e w h i t i s h m a n o f T h a m d w h oh a m s t r u n g t h e s h e - c a m e l , a n d t h e m a n w h o s h a l l s t r i k e y o u o n t h i s ,O ` A l ' - he placed his hand on Àl's temple - ` u n t i l t h i s g e t s s o a k e df r o m i t ' - he touched Àl's beard."[35] Later, what the Prophet had saidtook place and Allh Most High ordained the killing of Àl in the exact waymentioned by the Messenger of Allh at the hand of the most wretched oflatter-day men, Àbd al-Rahmn ibn Muljam al-Murd. Al-Bayhaq narratedfrom Àl who said: "The Prophet said: ' A b o y s h a l l b e b o r n t o y o ua f t e r m e w h o m I a m g i v i n g m y n a m e a n d c o g n o m e n ( k u n y a ) '" -meaning Muhammad ibn al-Hanafiyya.[36]

FATIMA - ALLAH BE WELL-PLEASED WITH HER

It was mentioned in the Sra, as narrated from Ibn Àbbs - Allh be well-pleased with both of them - who said: "When the Sra (When comes theHelp of Allah, and Victory( (110) was revealed, the Messenger of Allh summoned Ftima and said, ' M y f u n e r a l w a s j u s t a n n o u n c e d , ' whereuponshe wept. Then he said to her, ' D o n o t w e e p , f o r y o u s h a l l b e t h e f i r s tt o f o l l o w m e , ' whereupon she laughed. Some of the wives of the Prophet saw her and asked her, 'O Ftima, we saugh you cry then laugh?' She replied,'He told me that his funeral had just been announced, so I cried. Then he saidto me, Do not cry, for you shall be the first to follow me, so I laughed.'"[37]Ftima - Allh be well-pleased with her - lived on for six months after theProphet according to the most authentic reports.

AL-HASAN IBN ÀLI - ALLAH BE WELL-PLEASED WITH HIM

Al-Bukhr narrated from Ab Bakrah who said: "The Messenger of Allh said of al-Hasan: ' T h i s s o n o f m i n e i s a l e a d e r o f m e n ( s a y y i d ) a n dA l l h m a y u s e h i m t o r e c o n c i l e t w o g r e a t f a c t i o n s o f t h eM u s l i m s . '"[38] This took place exactly as foretold. When Àl was killed,people pledged their loyalty to al-Hasan to the death. Their number was morethan forty thousand and they were more obedient to him than they had beento his father - Allh be well-pleased with both of them. He remained caliph forabout seven months in Iraq, Khurasn, and Transoxiana, after whichMu`wiya marched against him. When the two armies met near al-Anbr, al-Hasan realized that eventual fighting would wipe out a great number of theMuslims and so did Mu`wiya. A group of people sued for peace among thetwo and they reached an agreement. Thus did Allh stem the blood of theMuslims and thus did Allh bring to pass the saying of His Prophet : " T h i ss o n o f m i n e i s a l e a d e r o f m e n a n d A l l h s h a l l u s e h i m t o r e c o n c i l ee t c . "[39] while another wording states [as above]: " a n d A l l h m a y u s eh i m t o r e c o n c i l e t w o g r e a t f a c t i o n s o f t h e M u s l i m s . "40[]

AL-HUSAYN IBN ÀLI - ALLAH BE WELL-PLEASED WITH HIM

Al-Hkim and al-Bayhaq narrated from Umm al-Fad.l bint al-Hrith (? whosaid: "I went in to see the Prophet one day, carrying al-Husayn, whom Iplaced in his lap. Then when I turned to look at him again, lo! I saw the eyesof the Messenger of Allh brimming with tears. He said: ' G i b r l j u s t c a m ea n d t o l d m e t h a t m y C o m m u n i t y w o u l d k i l l t h i s s o n o f m i n e , a n d h eb r o u g h t m e a h a n d f u l o f h i s r e s t i n g - g r o u n d - r e d e a r t h . '"[41]

Ibn Rhyah, al-Bayhaq, and Ab Nuàym narrated from Umm Salama -Allh be well-pleased with her that the Messenger of Allh lay down one


day and woke up sluggish, holding a handful of read earth in his hand andturning it this way and that I said: "What is this earth, O Messenger of Allh?"He replied: " G i b r l i n f o r m e d m e t h a t t h i s o n e - m e a n i n g a l - H u s a y n -w o u l d b e k i l l e d i n t h e l a n d o f I r a q , a n d t h i s i s h i s r e s t i n g -g r o u n d . "[42]

Ab Nuàym narrated from Umm Salama (ra) who said: "Al-Hasan and al-Husayn were playing in my house when Gibrl descended and said, 'OMuhammad, 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 (bal').' Then he said, ' I f t h i s s o i lt u r n s t o b l o o d , k n o w t h a t m y s o n h a s b e e n k i l l e d . ' So I kept it in ajar."[43]

Ibn Àskir narrated from Muhammad ibn Àmr[44] ibn Hasan who said:"We were with al-Husayn at the river of Karbal'[45] when he looked atShimr ibn Dh al-Jawshan and said, 'Allh and His Messenger were right! TheMessenger of Allh said: " I c a n s e e a s p o t t e d d o g d r o o l i n g o v e r t h eb l o o d o f t h e p e o p l e o f m y H o u s e . "' Shimr was a leper."[46]

Ibn al-Sakan, al-Baghaw, and Ab Nuàym narrated from Anas ibn al-Hrithwho said, "I heard the Messenger of Allh say: ' T r u l y t h i s s o n o f m i n e ' -m e a n i n g a l - H u s a y n - s h a l l b e k i l l e d i n a l a n d c a l l e d K a r b a l ' . W h o e v e ra m o n g y o u i s p r e s e n t t h e n , h e l p h i m ! ' Hence, Anas ibn al-Hrith went toKarbal' and was killed there with al-Husayn."[47]

Al-Tabarn narrated from À'isha - Allh be well-pleased with her that theProphet said: " G i b r l t o l d m e t h a t m y s o n , a l - H u s a y n , w o u l d b e k i l l e da f t e r m e i n t h e l a n d o f a l - T a f f [ b e t w e e n S y r i a a n d I r a q ] , a n d h eb r o u g h t m e t h i s e a r t h a n d t o l d m e t h a t i n i t w o u l d b e h i s r e s t i n g -p l a c e . "[48] Ahmad and Ibn Sa`d narrated it from Àl in the wording: " W ef e e l h e s h a l l b e k i l l e d o n t h e s h o r e o f t h e E u p h r a t e s . "[49]

Al-Baghaw narrated in his Mu`jam as reported from Anas ibn Mlik who said:"The Angel of rain asked permission of his Lord to visit the Prophet and heobtained it. He came to visit him during the day he usually spent with UmmSalama. The Prophet said: " U m m S a l a m a , k e e p t h e d o o r c l o s e d a n dl e t n o - o n e d i s t u r b u s . " As she reached the door, al-Husayn darted in andran to the Prophet who began to hugh him and kiss him. The angel said tohim, "Do you love him?" He said yes. The angel continued: "Truly, yourCommunity shall kill him and, if you wish, I shall show you the place where heshall be killed." He showed it to him and brought him some reddish earth[from it], which Umm Salama took and put in her robe. Thbit al-Bunn - itsnarrator from Anas - said: "We considered that it was Karbal'."[50]

In the narration of Mull al-Mawsil Umm Salama says, "The Prophet handed me a handful of red earth, saying: ' T h i s i s f r o m t h e g r o u n d o nw h i c h h e [ a l - H u s a y n ] s h a l l b e k i l l e d . W h e n i t t u r n s t o b l o o d , k n o wt h a t h e h a s b e e n k i l l e d . '" Umm Salama said that she placed it "in a jar thatI had, and I used to apprehend the terrible day when it would turn toblood."[51] Al-Husayn was martyred as he had said, in Karbal', in Iraq,near al-Kfa, in a place also known as al-Taff. This hadth contains anotherstunning miracle of his , namely, the disclosure that Umm Salama wouldlive beyond the time when al-Husayn would be killed, as took place.

Wa Sallallahu àla Sayyidina Muhammadin wa Alihi wa Sallama Taslima.

NOTES

1 Narrated with a weak mursal chain - as Ab al-Ashhab Ja`far ibn Hayyn al-Ùtrid did not meet the Sahba - by Ibn Ab Shayba (8:453, 10:402) andIbn Sa`d (3:329) and al-Dlb (1:109) but with a muttasil chain oftrustworthy narrators through al-Zuhr as stated by al-Bsir in Misbh al-Zujja (4:82), all of them used by al-Bukhr and Muslim as stated by al-Haytham (9:73-74), from Ibn Ùmar by Ahmad in his Musnad (Arna't ed


9:440-442 #5620) and Fad'il al-Sahba (1:255 #322-323), Ibn Mjah, IbnHibbn (Arna't ed 15:320-322 #6897), al-Bazzr (Zaw'id #2504), AbYa`l in his Musnad (#5545), al-Tabarn in al-Kabr (12:283 #13127) andal-Du`' (p. 143 #399), Ibn al-Sunn and al-Nas' in their Àmal al-Yawm waal-Layla (respectively #269 and 1:275 #311), Ab Nuàym in AkhbrAsbahn (1:139), al-Azd in his Jmi (11:223), Àbd ibn Humayd in hisMusnad (p. 238 #723), Ibn Àbd al-Barr in al-Ist b (3:1157), al-Baghaw inSharh al-Sunna (12:50 #3112), and al-Bayhaq in the Shuàb, all throughÀbd al-Razzq (#20382) whom some of the Imms considered erroneousin his narration of this hadth through al-Zuhr as explained by Ibn Rajab inSharh Ìlal al-Tirmidh (2:585). Consequently it was declared inauthentic byal-Bukhr ("l shay'") in al-Tirmidh's Ìlal (p. 373), Ibn Àd ("munkar") in al-Kmil (5:1948), al-Nas' in Àmal al-Yawm wa al-Layla quoting Yahy ibnSa`d al-Qattn - cf. al-Bayhaq in al-Sunan al-Kubr (6:85 #10143) - andIbn Ab Htim ("btil") in al-Ìlal (1:490). Al-Tabarn narrates it throughanother chain through al-Thawr instead of al-Zuhr in al-Du`' (#400) - cf. al-Haytham, Mawrid al-Zam'n (1:536 #2381) and al-Bazzr also narrates itfrom Jbir with a weak chain in his Musnad (Zaw'id #2503). In sum, IbnHibbn considers it authentic and Ibn Hajar in his Nat'ij al-Afkr (1:137-138)concludes it is at the very least "fair" (hasan) as does al-Arna't in his editionof Ibn Hibbn.

2 Narrated from Ab W'il Shaqq ibn Salama by al-Bukhr and Muslim.

3 Narrated by al-Tabarn in al-Kabr (9:38 #8321), al-Bazzr, al-Wsit inTrkh Wsit (p. 244-245), and Ibn Qni in Mu`jam al-Sahba (2:258#774) with a weak chain, cf. al-Haytham (9:72), but the report is confirmedby al-Tabarn's narration in al-Awsat that Ab Dharr called Ùmar "thepadlock of dissension" (qufl al-fitna) with a chain of trustworthy narratorsaccording to Ibn Hajar in Fath al-Br (1959 ed 6:606) except that al-Haytham (9:73) suspects a missing link between al-Hasan al-Basr and AbDharr. The same is also narrated from Ibn Àbbs by al-Daylam in al-Firdaws(1:438 #1785).

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

5 Narrated by Ahmad, al-Tabarn in al-Kabr (4:116 #3841), Nuàym ibnHammd in al-Fitan (1:45, 1:281 #819), all with a chain containing anunknown narrator - Qays ibn Khlid al-Bajal - but the undiscredited Tbi isan acceptable narrator, hence Ibn Hajar in Fath al-Br (1959 ed 13:15)declared the chain "fair" (hasan). Cf. al-Haytham (7:307-308) and al-Mubrakfr in Tuhfat al-Ahwadh (6:368).

6 Narrated from Zayd ibn Thbit by al-Tabarn in al-Kabr (5:159) with achain al-Haytham (9:82) said contained "Muhammad ibn Ism`l al-Waswiswho used to forge hadths."

7 Narrated from Ab Hurayra by al-Hkim (3:99=1990 ed 3:105;4:434=4:480) and al-Dhahab confirmed it as sound; Ibn Ab Shayba(10:363 #32049); al-Tabarn in al-Awsat (9:175 #9457); Ibn Ab Àsim inal-Sunna (2:587 #1278); and al-Bayhaq in al-I tiqd (p. 368).

8 Narrated from Ab Sahla, Ùthmn's freedman, by al-Tirmidh (hasan sahhgharb), Ahmad in the Musnad and Fad'il al-Sahba (1:494), Ibn Mjah, IbnHibbn, al-Hkim (1990 ed 3:106), Ibn Sa`d (3:66), Ab Ya`l in his Musnad(8:234), and al-Bazzr (2:60) with sound chains.

9 Narrated from Anas by Ibn Àskir in Trkh Dimashq (39:290), Ibn Àd inal-Kmil (3:27) and al-Dhahab in his Mzn (2:424) with a chain containingAb al-Rahhl Khlid ibn Muhammad al-Ansr who is weak and is the onlyone to report it.

10 Narrated from Ka`b ibn Murra al-Bahz by al-Tirmidh (hasan sahh), IbnMjah with a weak chain, Ahmad with several fair chains in his Musnad and


Fad'il al-Sahba (1:450), al-Hkim (1990 ed 3:109, 4:479 sahh), Ibn AbShayba (6:360 #32025-32026, 7:442 #37090) with three chains, al-Tabarn in al-Kabr (19:161-162 #359, #362, 20:315 #750), and Nuàymibn Hammd in al-Fitan (1:174 #461).

11 Narrated from Ibn Àbbs by al-Hkim (3:103=1990 ed 3:110), from al-Zubayr ibn Àbd Allh's grandmother by al-Tabar in his Trkh (2:671), fromÙmra bint Àbd al-Rahmn by Ibn Ab Htim in al-Jarh wa al-Ta`dl (4:179#780), and from Waththb by Ibn Sa`d (3:72).

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

13 Narrated not from Ibn Mas`d but Ab Mas`d by Ahmad in Fad'il al-Sahba (1:234 #287) and al-Tabarn in al-Kabr (17:249-250 #694) andal-Awsat (7:195-196 #7255) through Sa`d ibn Muhammad al-Warrq whois weak although al-Haytham (9:85-96=9:113-115 #14523, #14560)graded its chain fair.

14 Narrated from Ùrwa by Ibn Àskir in Trkh Dimasqh (39:76-78), al-Bayhaq in al-Sunan al-Kubr (9:218-221), and Ibn Ab Shayba; also, in part,by Ibn Sa`d (2:97). Cf. Ibn Kathr's Tafsr (4:187), Kanz (#30152), andÀwn al-Ma`bd (7:289).

15 Narrated from Salm the wife of Ab Rfi in al-Kabr (24:301) cf. al-Haytham (9:156-157 #14693).

16 Narrated from Ab Sa`d al-Khudr by Imm Ahmad with a sound chain asstated by al-Haytham (9:133), Ibn Hibbn with a sound chain as per al-Arna't (15:385 #6937), al-Hkim (3:122) who declared it sahh while al-Dhahab said in Talkhs al-Ìlal al-Mutanhiya (fo 18): "This hadth has a goodchain." Also narrated by al-Baghaw in Sharh al-Sunna (10:233), Ab Ya`la inhis Musnad (#1086), Sa`d ibn Mansr in his Sunan, Ibn Ab Shayba (12:64),Ab Nuàym in al-Hilya, and al-Bayhaq in Dal'il al-Nubuwwa (6:435) andShuàb al-Imn.

17 Narrated from Ibn Àbbs by al-Hkim (3:140=3:151) and - mursal - IbnAb Shayba (6:372 #32117).

18 Narrated from Àl ibn Rab a from Àl by al-Bazzr and Ab Ya`l(1:397 #519) with a chain containing al-Rab ibn Sahl who is weak cf. IbnHajar in Lisn al-Mzn (2:446 #1827) but the latter considers the meaningtrue. Also related as a saying of Àmmr ibn Ysir by Ab Ya`l (3:194#1623).

19 Narrated from Abu al-Aswad, from Àl by al-Humayd in his Musnad (1:30#53), al-Bazzr (2:295-296 #718), Ab Ya`l (1:381 #491), al-Tabarn inal-Ahd (1:144 #172), Ibn Hibbn (15:127 #6733), and al-Hkim(3:140=1990 ed 3:151) all with chains containing the Sh Àbd al-Malik ibnA`yan and thus weakened by al-Dhahab although considered strong by al-Haytham (9:138) and fair by al-Arna't while al-Dy' al-Maqdis retains itamong the sound hadths in al-Mukhtra (2:128-129 #498).

20 Narrated from the weak Sh al-Hrith ibn Àbd Allh al-A`war from Àlby al-Tabarn in al-Awsat (2:29-30 #1132) and al-Saghr (2:174 #978)with a chain also containing Àt' ibn Muslim al-Khafff who is weak as per al-Ùqayl in al-Duàf' (3:405 #1143).

21 Narrated from Àl by al-Bayhaq in al-Sunan al-Kubr (7:234#14129)and al-Dlb in al-Dhurriyya al-Thira (p. 64) as in the Kanz (#37754)

22 Narrated (1) from Àmmr ibn Ysir with a sound chain - as stated by al-Suyt in Trkh al-Khulaf' (p. 173) - by Ahmad in his Musnad, al-Nas' in al-Sunan al-Kubr (5:153 #8538), Ab Nuàym's Dal'il al-Nubuwwa (p. 552-553 #490), and al-Hkim (3:140-141) as well as - with a chain missing a linkbetween Àmmr and the Tbi - al-Bazzr (4:254 #1424); (2) from Jbir


ibn Samura by Ab Nuàym in the Dal'il (p. 553 #491), cf. al-Suyti in al-Khas'is al-Kubr (2:420); (3) from the Sh Tha`laba ibn Yazd al-Himmn,from Àl by Ibn Sa`d (3:34), Ibn Ab Htim, Ab Nuàym in the Dal'il (p.552 #489), Ibn Àbd al-Barr in al-Isti ab (3:60), and al-Nuwayr in Nihyatal-Arab (20:211); (4) from Suhayb, from Àl by al-Tabarn in al-Kabr(8:38-39 #7311), Ibn Àbd al-Barr in al-Istab (3:1125), Ibn Àskir, al-Ryn, Ibn Mardyah, and Ab Ya`l (1:377 #485). Cf. Kanz (#36563,#36577-8, #36587), Ibn al-Jawz's Sifat al-Safwa (1:332), and al-Haytham(9:136); (5) from Hayyn al-Asad, from Àl by al-Hkim (3:142); and (6)mawqf from Zayd ibn Wahb, from Àl by al-Hkim (3:143) and Ibn AbAsim in al-Zuhd (p. 132). Al-Tald neglected to include it in Tahdhb al-Khas'is.

23 Narrated by al-Hkim (3:139=1990 ed 3:155) with a "completelydefective" (whin) chain (al-Dhahab).

24 Narrated by al-Hkim (1990 ed 3:421) with "an extremely weak chain"according to Ibn Hajar in al-Atrf [Itrf al-Musnad al-Mu`tal bi Atrf al-Musnad al-Hanbal] as reported in the Kanz (#31646).

25 Narrated by al-Bayhaq in the Dal'il after Ibn Ishq's narration in theMaghz cf. al-Suyt, Khas'is (1:188), Sra Halabiyya (2:707), and al-Khuz`, Takhrj al-Dillt (1995 ed p. 178=1985 ed p. 188).

26 Narrated from Ab Maryam and either Ab al-Bakhtar or Àbd Allh ibnSalama by Àbd Allh ibn Ahmad in al-Sunna (p. 233-234 #1266-1268), al-Hrith ibn Àbd Allh by Ibn Àbd al-Barr in al-Ist b (3:37), by al-Nuwayr inNihyat al-Arab (20:5) and in Ab al-Hadd's Sharh Nahj al-Balgha (1:372).

27 Narrated from Àl by Ab Ya`la in his Musnad (1:406 #534) and Ahmadin his with two weak chains which Shaykh Ahmad Shakir declared fair (hasan)with his usual lenience (2:167-168 #1377-1378); al-Hkim (3:123)declared its chain sahh but al-Dhahab indicated its weakness due to al-Hakam ibn Àbd al-Mlik, as did Ibn al-Jawz in al-Ìlal al-Mutanhiya (1:227#357). Al-Haytham in Majma` al-Zaw'id (9:133) indicated the weakness ofall the above chains for the same reason but mentioned that al-Bazzr alsonarrated it in his Musnad. Also narrated by al-Bayhaq in al-Sunan al-Kubr(5:137 #8488) and Ahmad in Fad'il al-Sahba (2:639 #1087, 2:713#1221, 2:713 #1222) with similarly weak chains.

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

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

30 Actually Sahl ibn Sa`d.

31 Narrated from Salama by Ibn Hishm in the Sra (4:305-306) and IbnHibbn in al-Thiqt (2:13).

32 Perhaps in Ab Nuàym's Ma`rifat al-Sahba wa Fad'ilihim.

33 Narrated by al-Tabar in his Trkh (2:137).

34 Narrated by al-Tabarn, Sa`d ibn Mansr, Ibn Ab Shayba, al-Tabar whodeclared it sound, Ahmad and Ab Ya`l with strong narrators as per al-Haytham and Ibn Kathr in al-Bidya, and al-Bayhaq in the Dal'il cf. Kanz(#35467-35468). Another version states that Ab Layl asked Àl why hewore summer clothes in winter and winter clothes in summer to which hereplied: "The day of Khaybar the Prophet summoned me when my eyes weresore. I said to him: Ò Messenger of Allh! I have ophtalmia.' He blew on myeyes and said: Ò Allh! remove from him hot and cold' I never felt hot norcold after that day." Narrated from Àbd Allh ibn Ab Layl by Ahmad and Ibn


Mjah with weak chains.

35 Narrated from Àmmr by Ibn Hishm (3:144), Ahmad in the Musnad(30:256-267 #18321, #18326 hasan lighayrih) and Fad'il al-Sahba(2:687), al-Bazzr (#1417), al-Bukhr in al-Trkh al-Saghr (1:71), al-Tahw in Sharh Mushkil al-Athr (#811), al-Dlb in al-Asm' wa al-Kun(2:163), al-Tabar in his Trkh (2:14), Ab Nuàym in the Hilya (1:141) andMa`rifat al-Sahba (#675), al-Hkim (3:141=1990 ed 3:151), al-Bayhaq inDal'il al-Nubuwwa (3:12-13), and others cf. al-Haytham (9:136).

36 I.e. Muhmmad ibn Àl ibn Ab Tlib. Narrated by Ibn Sa`d (5:92), IbnÀskir, and al-Bayhaq in the Dal'il with weak chains according to Ibn al-Jawz cf. Kanz al-Ùmml (#34330, #37854, #37858).

37 Narrated with a strong chain from Ibn Àbbs by al-Drim, al-Tabarn inal-Awsat (1:271 #883) and, in part, al-Bukhr and Ahmad; also Ibn Ùmarby al-Bazzr and al-Bayhaq cf. Ibn Kathr, Tafsr (4:562).

38 Narrated from Ab Bakrah by al-Bukhr with four chains, al-Tirmidh(hasan sahh), al-Nas', Ab Dwd, and Ahmad with four chains.

39 Part of the sound narration of al-Hasan jumping on the Prophet's backwhen the latter prostrated Narrated from Ab Bakrah by Ahmad (34:98-99#20448 hadth sahh) and others with al-Hasan al-Basr's addendum: "ByAllh, by Allh, under his rule not a thimbleful of blood was shed"

40 When they jeered al-Hasan, "O shame of the believers!" for makingpeace, he replied: "Better shame than the Fire" and "I did not shame thembut rather hated to shed their blood in the pursuit of kingdom." Narrated byIbn Àbd al-Barr in al-Ist b.

41 Narrated from Umm al-Fadl by al-Hkim (3:176-177=1990 ed 3:194)who said it is sound by the criteria of al-Bukhr and Muslim but al-Dhahabsaid: "Rather, it is da`f munqati , Shaddd did not meet Umm al-Fadl whileMuhammad ibn Musàb [al-Qirqisn] is weak." However, al-Dhahab cited asimilar report in the Siyar (al-Arna't ed 3:289) and said its chain was fair.

42 Narrated from Umm Salama by Ibn Ab Àsim in al-Ahd wa al-Mathn(1:310 #429), al-Tabarn in al-Kabr (3:109, 23:308), and al-Hkim (1990ed 4:440) with a fair chain because of Ms ibn Ya`qb al-Zam`; and fromÀ'isha by al-Tabarn in al-Kabr (3:107 #2815). Also narrated from "À'ishaor Umm Salama" by Ahmad in the Musnad and Fad'il al-Sahba but with avery weak chain.

43 Narrated by al-Tabarn in al-Kabr (3:108 #2817), al-Mizz in Tahdhb al-Kaml (6:409), and Ibn Hajar in Tahdhb al-Tahdhb (2:300-301) through theRfid Àmr ibn Thbit ibn Hurmuz al-Bakr who is weak or discarded Cf. al-Haytham (9:189).

44 Ùmar in al-Nabahn's text, corrected from Trkh Dimashq and Kanz al-Ùmml.

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

46 Narrated by Ibn Àskir in Trkh Dimashq (23:190), cf. Kanz (#37717)and al-Bidya.

47 Narrated from Suhaym, from Anas ibn Mlik by Ab Nuàym in the Dal'il(p. 554 #493) and al-Baghaw and Ibn al-Sakan in their Companion-compendiums. Cf. Ibn Hajar, Isba (1:121); al-Bukhr, al-Trkh al-Kabr(2:30 #1583); al-Ist b (1:112); al-Khas'is al-Kubr (2:451).

48 Narrated from À'isha by al-Tabarn in al-Kabr (3:107 #2814) and al-Awsat (6:249 #6316) with weak chains per al-Haytham (8:288, 9:188), cf.al-Suyt, Ziydat al-Jmi al-Saghr (#147) and Kanz (#34299). It is overallfair since it and Umm Salama's narration are mutually reinforced


49 Narrated from Àl by Ahmad, Ab Ya`l (#363), Ibn Ab Àsim in al-Ahdwa al-Mathn (1:308 #427), Ibn Ab Shayba (7:487 #37367), al-Bazzr(3:101 #884), al-Tabarn in al-Kabr (3:105 #2811), al-Mizz in Tahdhb al-Kaml (6:407), and Ibn Hajar in Tahdhb al-Tahdhb (2:300), all with a weakchain - because of Àbd Allh ibn Nujayy al-Hadram and his father - as per al-Arna't in the Musnad (2:77-78 #648) and al-Munw (1:204-205) asopposed to al-Haytham (9:187) and al-Maqdis in al-Mukhtra (2:375 #758)while al-Dhahab adduces a second weak chain that reinforces the first Thisreport contains Àl's call to his son in absentia, "Sabran Ab Àbd Allh!" Cf.Ibn Taymiyya, Minhj (Qurtuba ed 3:367-368) and al-Dhahab, Siyar (Risalaed 3:288=Fikr ed 4:407-408).

50 Narrated from Anas by Ahmad, Ab Ya`l (6:129 #3402), al-Bazzr(#2642), al-Tabarn in al-Kabr (3:106 #2813), Ibn Hibbn (15:142 #6742hadth hasan), Ab Nuàym in the Dal'il (p. 553 #492), al-Bayhaq in theDal'il (6:469), and al-Mizz in Tahdhb al-Kaml (6:408) cf. Kanz (#37672),al-Haytham (9:187-190), al-Dhahab, Siyar (3:288-289=Fikr ed 4:408),and al-Suyt's Khas'is (2:450).

51 Narrated by al-Tabarn in al-Kabr (3:108 #2817), al-Mizz in Tahdhb al-Kaml (6:409), and Ibn Hajar in Tahdhb al-Tahdhb (2:300-301) through theRfid Àmr ibn Thbit ibn Hurmuz al-Bakr who is weak or discarded. Cf. al-Haytham (9:189).

[5]

Hadith Index Entries For Knowledge of the Unseen

(There are about 100 entries for about 80 narrations because some narrations actuallycontain 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.assn)

Ab Bakr al-S.iddq shall not tarry but little after me

Ab Bakr is in Janna, Ùmar is in Janna...

Ab Turb! Shall I not tell you of the two w ickedest people

Allh has brought up the whole world before my eyes

Allh would not have T.alh.a enter Paradise except firmly

Among us is the Messenger of Allh reciting His Book (Ibn Rawh.a)

Anas, let him in, give him the glad tidings of Paradise

Avoid saying this

Be firm, Uh.ud!

Be still [H.ir']! There is none on top of you but...

Call your father and brother so I w ill 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 Ùthmn shall fall

Forgive us and may Allh forgive you (Ùmar)

Gibrl informed me that al-H.usayn would be killed

Gibrl just came and told me my Community would kill this son of mine

Gibrl told me that my son, al-H.usayn, would be killed

Give him permission and give him the glad tidings

Go and see Ab Bakr. You w ill find him sitting inside his house

He (Àl) shall not die other than murdered

He blew on my eyes (Àl)

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 Allh, 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 w ill 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 Ùthmn

(The) Messenger of Allh did not omit a single instigator

of sedition until the end of the world

(The) Messenger of Allh took a covenant from me

Messenger of Allh, only recently were we in a time of ignorance (Ùmar)

Most criminal of all people is he that shall strike you here

My eyes were never sore nor inflamed again (Àl)

My funeral has just been announced

No [fitna] as long as Ibn al-Khat.t.b is alive (Khlid)

No dissension can reach as long as this man is among you

No, it is the sandal repairman

None shall die w ith a mustard seed's worth of love (H.udhayfa)

O Allh! If You w ish, let it be Àl

O Allh! remove from him hot and cold

Perhaps you came to ask Ft.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 w ith 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 Ab Bakr

Say nothing to me as long as I say nothing to you

Some of us would refrain from approaching his w ife

Take for your leaders the two that come after me

Tell him he shall be my successor after Ùmar

Tell him he shall be my successor after Ab 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 Ùthmn (H.udhayfa)

The sun shall not set before Allh first brings you some sustenance

There is in you (Àl) a similarity to `s (àleihi salm)

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 w ith you

There shall be, among you, one who shall fight over

the interpretation of the Qur'n

These are the ones that shall govern after me

This (Ùmar) is the bolt of dissension

This clan of the Quraysh shall remain safe until

This man (Ùthmn), 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 w ill ask me about nothing except I shall tell you about it

Tomorrow I shall give the flag to a man who loves Allh and His Messenger

Tomorrow I shall give the flag to a man whom both

Allh and His Messenger love

Two types of people shall perish concerning me (Àl)

Umm Salama, keep the door closed

Ùthmn! Allh may vest you w ith a shirt

Ùthmn passed by me while one of the angels was w ith me

Ùthmn! You w ill 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 Allh in great awe and reverence

We kept away from conversation w ith our women

Were it not for fear that you would stop burying one another

What brings you?

When the Messenger of Allh left us there was not a bird

Write it, for truly you shall suffer something similar

You (Àl) shall be given leadership and caliphate

You (Àl) 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 àlaykum 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 amessage 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, Iwonder: Would you also be interested to know the explanations of theImams concerning this (and other evidence of similar meaning), or do youwish to limit yourself and me to the externalities?

And if the choice is the latter, then why do you continue to deny the externalmeaning of the hadith: I have received knowledge of everything except theFive Things? If you think it is contradicted by the hadith of the grafting, thencome 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 strategicadvantage in battle, such as the number of the enemy's troops. Allah mightgive this to those He loves and to those He does not love, indifferently (onthe surface). This took place when the Prophet interrogated someprisoners in order to find out the number of the Meccans' troops before thebattle of Badr. This way, he deduced - from *his* ijtihad - that they werebetween 900 and 1,000. Another type of knowledge is to receive informationthat Allah shall give you victory anyway. This also happened to the Prophet before Badr, and included knowledge of the exact spot where each of theKuffar was to meet his end. Does the former process contradict the latterknowledge?

In the case of the grafting of the trees, the Prophet was consulted on apurely 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 "yourworld." However, there are some things that "our world" cannot contain.Namely, the part of his knowledge that Allah (swt) reveals to him inconnection with the purposes whom Allah actualizes *only at the hands ofthose He loves*. Successful gardening may not be among them.

Anyway, what I'm sending this email regarding is to inform you that Iposed a question to Dr. Muhammad Saìd Ramada al-Buti -- whom bothI and you seem to agree on as a recognized authority -- and heanswered 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, sometimesconnected with basic evidence and sometimes connected with method andterminology. One of the problems is he uses modern or philosophicalterminologies in discussing the Divine Attributes (his training was inphilosophy), which permits those who dislike him to make Takfir of himwithout second thought. Another problem is that as an only child educatedmostly by his father (Mulla Ramadan, quddisa Sirrah), he is an individualist tothe point of sounding exactly like those he is refuting: "Let the Qur'an andSunna be your Murshid, my brother" - and more than a little impatient withobjection. He never changes his mind even when presented irrefutablecontrary evidence even with Tawatur if his mind does not receive it well. Onegenealogist told me al-Buti told him once: "Ahl al-Bayt in our time? Youshould feel ashamed, my brother! Is there such a thing anymore??" I wonderif he would show his face in Morocco again if the Ulema there knew that thiswas his belief. These are some of the things one gets to know throughfrequent contact, and they cannot be ignored although it is enough honor fora 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 onkissing/greeting each other in Riyad al-Salihin, that "kissing the hand out ofrespect was neither a àda (custom) nor a Sunna among the Salaf, nor didany of them claim it as such." Some brothers knew that I had documentationto the contrary and they asked me to show it to Dr. Buti and ask for hiscomment. I gave him four printed pages of evidence: Numerous hadiths fromthe Prophetic Sunna, sayings and reports from the Companions, those of theTabi in, Fatwas of the Mujtahid Imams from the time of al-Awzaì to ImamAhmad... then I added the fatawas of the Four Schools that I had gatheredon the topic. The third week he said something like: "A brother mentioned tome 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 partof the Sunna." In other words he took back his generalization and limited hisstatements to a personal fatwa - to which there is nothing to objectwhatsoever -, without admitting that he was taking anything back, norinforming others that the truth is other than what he had said before; and thisis 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 themaccording to separate Q and A and add asterisks so as to emphasize what heactually answered and didn't answer...

Q. How much does the Prophet (salla Allahu àlayhi wa sallam) have of theKnowledge of Unseen?

A. Allah has given His Messenger (salla Allahu àlayhi wa sallam) access towhatever 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 thequestion.

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

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 theUnknown. Whoever alleges this among the Sufi-claimers is a lying imposter.

Diversion of the (poorly framed) question on the Prophet to everyone butthe Prophet . The needless mention of "pseudo-Sufis" brought up the


spectre of some far-fetched doctrine that the Dr. might feel needs to becontrolled with an iron fist and we lost what could have been an interestinganswer had Hani simply asked: "Is it permitted to say that Rasulullah knewthe Five Things?".

I conclude that, according to your translation, he did not actually answer yourquestions but diverted them to safe ground and to what he - Allah save andkeep him - perceives as the needs of the moment. Of course "no-one ispermitted" 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 thatreaches 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 thepillars of wudu' were when I asked them. What kind of useless knowledge isthat, my brother?"

Anyway, I find your manner of asking, "Is it permissible on part of somepseudo-Sufis to claim..." a marvel of ingenuity. May Allah have mercy on theMuftis of today, and guide those who think they can lead them by the noseso 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 suchfanatical and blind allegiance to their Shaykhs. It's very unfortunatethough that such fanaticism reaches the level of distorting religious factsfor the sake of defending mere individuals.

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

(1) The evidence that outwardly supports the lack of knowledge of theProphet in certain matters, e.g. tree-grafting, military strategy, the mindsof his wives, and oth

Documents

Unseen by the Prophet