80 Hadeeths Explaining ilm e Gaib

8/8/2019 80 Hadeeths Explaining ilm e Gaib

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Eighty Hadiths onthe Prophet's Knowledge of the

UnseenDr. G. F. Haddad

Introduction

Qadi Yusuf al-Nabahani said: First of all, you should know that knowledge of theunseen is the priviledge of Allah Most High, and that its appearance on the tongue ofthe Messenger of Allah and others comes from Allah (swt) either through revelationor 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 fromhim consisting in news of the unseen is nothing other than the Divine disclosure tohim as a proof for the actuality of his Prophethood and its truth.

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

Al-Nabahani said: The listing of the miracles in this chapter cannot be exhaustedbecause of their large number and the fact that they took place at his hands in most ohis states, whether they asked him questions or not, whatever circumstances dictatedThese are the most numerous of his stunning miracles Al-Qad.i Ìyad. said inal-Shifa' : "His knowledge of the unseen counts among those miracles of his that areknown categorically and definitely, coming to us through mass transmissions with avast number of narrators and congruent meanings."2

The Prophet's familiarity with and knowledge of the unseen was a well-known anduniversally recognized fact among both the believers and the unbelievers to the pointhat one of them would say to the other, "Hush! By Allah, even if there is none amonus to tell him, the very stones and pebbles would tell him."3 Al-Bukhari narrated fromIbn Ùmar (ra): "We kept away from conversation and leisurely talk to our womenlest some revelation come down concerning us. After the Prophet died we spoke mofreely."4 Al-Bayhaqi narrated from Sahl ibn Sa`d al-Saìdi (ra): "I swear by Allah thasome of us would refrain from doing something with his wife as he and she lay


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together under the same sheet for fear some Qur'anic revelation should come downconcerning them."5 `Abd Allah ibn Rawah.a said (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 Taqwiyat al- Iman that the Prophet did not know what would happen on the next day on thegrounds that he said, "Avoid saying this" to the slave-girl reciting poetry when shesaid, "Among us is a Prophet that knows what happens tomorrow."8 The reason forthis 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 everymessenger whom He has chosen" (72:26-27) and that He revealed to the Prophetknowledge of the future until the Day of Judgment and much of the Hereafter as welbut because knowledge of the unseen was attributed to him in absolute terms whenonly Allah knows the unseen in absolute terms.9 Coming from the mouth of a childnot 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, astrologersetc. 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 , inone version, added by way of explanation, "Only Allah knows what happenstomorrow"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 askedpeople 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 heknows not where his camel is." At this he praised Allah then said: "A certain man sasuch-and-such. Truly, I do not know anything except what my Lord taught me, andHe has informed me that the camel is in such-and-such a vale with its reins entanglein a tree." The people ran and found it. Narrated from the Companions Mah.mud ibn


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Labid and Ùmara ibn H.azim by Ibn Ish.aq in al-Maghazi as stated by Ibn Hisham itheSira (5:203) and al-T.abari in hisTarikh (2:184); Ibn H.azm inal-

Muh.alla (11:222) and Ibn H.ajar inFath. al-Bari (1959 ed. 13:364) andal- Is.aba (2:619), while Ibn H.ibban cites it without chain inal-Thiqat (2:93). Alsonarrated by al-Taymi in Dala'il al-Nubuwwa (p. 137) citing Ibn Qutayba's report. Thesegment quoted by al-Nabahani is also narrated from Ùqba ibn Àmir by Abu al-Shaykh inal-Àz.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, ifyou wish, you can speak first then I will answer you... You came to ask me about Dhal-Qarnayn...." The camel of the Prophet was similarly lost and found in theexpedition of H.udaybiyya.

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

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

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

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

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

7 Narrated from Hisham ibn H.ubaysh by al-T.abarani inal-Kabir (4:48-50), al-H.akim (3:9-10) with a chain he declared sound, Ibn Àbd al-Barr inal-

Istiàb (4:1958-1962), al-Taymi in Dala'il al-Nubuwwa (p. 59-60), and al-Lalika'i inhisSharh. Us.ul I`tiqad Ahl al-Sunna (4:780). Cf. al-T.abari in hisTafsir (1:447-448)Ibn H.ibban inal-Thiqat (1:128) and al-Kilaì inal-Iktifa' (1:343). Also narrated fromAbu Ma`bad al-Khuzaì by Ibn Sa`d (1:230-232) but this ismursal and Abu Ma`bad isa Tabiì as stated by Ibn H.ajar inal-Is.aba (#10545).

8 Narrated from al-Rubayyi` bint Muàwwidh in al-Bukhari, theSunan , and Ah.mad.

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

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


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11 In Ibn Majah with a fair chain.

Part 1

The Tradition: "I was given the keys of everything except the five" It is reported that the Prophet said: "Utitu mafatiha kulli shay'in illa al-khams " (I wasgiven the keys to [the knowledge of] everything, except the five). [ Encyclopedia of

Islamic Doctrine Volume 3, Shaykh Muhammad Hisham Kabbani, page 109].Narrated from Ibn Ùmar by Ahmad (2:85); Tabarani in the Kabir (12:361), Haythamin Majma` al-zawa'id (8:263), Ibn Kathir in hisTafsir 6:355, and Suyuti in hisTafsiral-Durr al-manthur (5:169). Haythami said: "The sub-narrators in Ahmad'schain are the men of sound (sahih ) narration."

Also on the same page of the Encyclopedia (3:109):1. Ibn Masùd similarly narrates:Utiya mafatihu kulli shay'in ghayr al-khams . "Hehas received the keys to everything (unseen) except the Five (which Allah aloneknows)." Narrated from Ibn Masùd by Ahmad and Ibn Àdi. 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-Àsqalani also cites, without weakening them, two very similar hadithin Fath al-Bari (Dar al-Fikr ed. 1:124 and 8:514):

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

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

And on the next page (3:110):

3. A man from Banu Àmir, after asking the Prophet certain questions, said: "Is thereany 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 aloneknows: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)."


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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 allof 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 Àli cited in the chapter of SurLuqman inKanz al-ùmma l, as a commentary for the verse 28:66 in Sura al-Qasas,"On that day tidings will be darkened for them," whereby Àli said: "Nothing wasdarkened for your Prophet except five matters from the secrets of the Unseen." (lam

yu`ma àla nabiyyikum shay'un illa khamsun min sara'ir al-ghayb. )

And also:

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

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

In his discussion al-Kattani cites al-Qadi Ìyad's statement inal-Shifa' that to know thatthe Prophet knewghayb is part of obligatory knowledge in Islam i.e. the one whoignores it is not excused. Calling themu`jiza of his knowledge of ghayb - except forthe "Five Things" - "a wild claim" iskufr because thatmu`jiza is mutawatir asestablished by al-Hafiz al-Kattani in Nazm al-Mutanathir (#249). Note thatdemanding scholars' opinions after ahukm is unambiguously established bythe Nass is also fisq or kufr . Al-Shafiì compared the person who insists on enquiringwhat the scholars think after being told the clear and explicit words of the Messengeof Allah, to akitabee .

There is also authentic evidence that the Prophet knew some of the Five Things.For further explanations and evidence on the matter see the relevant sections of Ìyad'sal-Shifa and itsShuruh by Khafaji and Qari, al-Bayhaqi's and AbuNuàym'sDala'il al-Nubuwwa , al-Suyuti'sal-Khasa'is al-Kubra , al-Nabahani's Hujjatullah àla al-Àlamin , etc. but the most thorough discussion is


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probably Ahmad Reza Khan's 150-pageal-Dawlat al-Makkiyya bil-Maddat al-Ghaybiyya (offset reprint available from Waqf Ihlas) with the author's footnotes.

Part 2

Imam Ahmad and al-Tabarani narrated from Abu Dharr (r) who said: "When theMessenger of Allah left us there was not a bird that flies but he had informed us abouit."1

Muslim narrated from Àmr ibn Akhtab [Abu Zayd] al-Ansari (r) who said: "TheProphet (s) prayed Fajr with us then climbed the pulpit and addressed us until the timcame for Zhuhr, then he descended and prayed. Then he climbed the pulpit andaddressed us until the time came for àsr, whereupon he descended and prayed. Thenhe climbed the pulpit and addressed us until the sun set. He informed us about all thawas to happen until the Day of Resurrection. The most knowledgeable of us is he whhas memorized the most."2

Al-Bukhari and Muslim narrated from Hudhayfa (r) who said: "The Prophet (s) stooamong us [speaking] for a long time and did not leave out one thing from that timeuntil the rising of the Final Hour except he told us about it. Whoever remembers itremembers 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 assomeone would remember a man who had been away and then appears before himand he instantly recognizes him."3

Muslim also narrated from Hudhayfa (r) that he said: "The Prophet (s) informed me all that would happen until the Day of Resurrection and there was nothing of it excepI 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 (r) that he said: "By Allah! I do not knowwhether my companions forgot or pretended to forget it,5but the Messenger of Allah(s) did not leave out a single instigator of sedition until the end of the world, each wia minimum of three hundred followers, except he mentioned each one of them for usby 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 (r) who said: "The Messengerof Allah (s) came out angry and addressed the people, saying: 'Today you shall notask me about anything except I shall tell you about it,' and we truly believed thatGibril was with him. Whereupon Ùmar said: 'O Messenger of Allah, only recentlywere we in a time of ignorance. We beg you, do not expose our disgrace! Forgive usand may Allah forgive you!'"7


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Abu Ya`la also narrated with a passable chain from Ibn Ùmar (r) who said: "I heardthe Messenger of Allah (s) say: 'This clan (hayy) of the Quraysh shall remain safeuntil 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, 'InParadise.' Another stood asking the same, whereupon the Prophet answered, 'InHellfire.' Then [he said], 'Say nothing to me as long as I say nothing to you. Were itnot for fear that you would stop burying one another (lawla an la tadafanu ) I shouldcertainly tell you about a great number of those who will be in the Fire and you wouknow who they are. If I am ordered to do it I shall certainly do it!'"8

NOTES

1 Narrated by al-Tabarani inal-Kabir (2:155 #1647) with trustworthy narrators per al-Haythami (8:263-264), Ahmad, Abu Dawud al-Tayalisi, Ibn Sa`d inhisTabaqat (2:354), al-Bazzar in his Musnad (9:341 #3897), al-Tabari inhisTafsir (7:189) Ibn Àbd al-Barr inal-Istiàb (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 AbuYa`la in his Musnad (9:46 #5109isnad sahih ).

2 Thus narrated by Muslim and Ahmad.

3 Narrated from Hudhayfa by al-Bukhari, Muslim, Abu Dawud, and Ahmad; andfrom Abu Saìd al-Khudri by al-Tirmidhi (hasan sahih ) and Ahmad. Al-Bukharinarrated something similar from Ùmar.

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

5 To prevent fitna. Al-Qari said in his commentary of al-Shifa' : "to turn to what ismore 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 arethose of al-Bukhari and Muslim according to al-Haythami (7:188). A longer versionnarrated in theSahihayn . The phrase "And may Allah forgive you" expresses thanksand 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 hisÌlal (2:256 #2262).


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Part 3

HIS TELLING OF UNSEEN MATTERS RELATED TO SOME OF HISCOMPANIONS (r)

ABU BAKR (r)

The Two Masters [al-Bukhari and Muslim] narrated from À'isha (r) that the Prophetsaid to her: "Call your father and brother [Àbd al-Rahman] here so I will putsomething down in writing, for truly I fear lest someone forward a claim or form somambition, and Allah and the believers refuse anyone other than Abu Bakr."1

Al-Hakim narrated - declaring itsahih - from Ibn Masùd (r) who said the Prophetsaid: "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 himthe glad tidings of Paradise before that occasion. Meaning: When he said: "Abu Bakis in Paradise, Ùmar is in Paradise, Ùthman is in Paradise, Àli is in Paradise, Talhis in Paradise, al-Zubayr [ibn al-Àwwam] is in Paradise, Àbd al-Rahman ibn Àwf in Paradise, Sa`d [ibn Abi Waqqas], Saìd [ibn Zayd ibn Àmr] is in Paradise, andAbu Ùbayda ibn al-Jarrah is in Paradise."3

ABU BAKR AND ÙMAR (r)

Ibn Majah and al-Hakim narrated from Hudhayfa (r) that the Prophet said, "Take foryour leaders the two who come after me: Abu Bakr and Ùmar."4

ABU BAKR, ÙMAR, AND ÙTHMAN (r)

Abu Nuàym, al-Bazzar, Abu Ya`la, and Ibn Abi Khaythama narrated from Anas (r)who said: "I was with the Prophet inside an enclosed garden when someone came anknocked on the gate. He said, 'Anas, let him in, give him the glad tidings of Paradiseand tell him he shall be my successor.' Lo and behold! It was Abu Bakr. Then anotheman came and knocked on the gate whereupon the Prophet said, 'Let him in, give himthe glad tidings of Paradise, and tell him he shall be my successor after Abu Bakr.' Land behold! It was Ùmar. Then another man came and knocked on the gatewhereupon the Prophet said, 'Let him in, give him the glad tidings of Paradise, and tehim he shall be my successor after Ùmar - and that he shall be killed.' Lo and beholIt was Ùthman."5


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Al-Hakim narrated - declaring it sound - and also al-Bayhaqi, from Safina (r) whosaid: "When the Prophet built the Mosque, Abu Bakr brought a stone and put it downthen Ùmar brought a stone and put it down; then Ùthman brought a stone and put itdown. Whereupon the Prophet said, 'These are the ones that shall govern afterme.'"6 There is in this narration an allusion to their order of succession - Allah bewell-pleased with them! Indeed, it was mentioned explicitly in some narrations that hwas asked about it and replied, "These are the successors after me" while anothernarration has, "These are the ones who shall govern after me." Imam Abu Zurà [al-Ìraqi] said, "Its chain is free of harm, and al-Hakim narrated it in the Mustadrak anddeclared it sound.7

Al-Bayhaqi and Abu Nuàym narrated from Àbd Allah ibn Àmr ibn al-Às (r) whosaid: "I heard the Prophet say: 'There shall be among you twelve caliphs. Abu Bakr aSiddiq shall not tarry but little after me, while the Master of the Arabs shall live ablameless life and die a martyr.' Someone asked, 'Who is he, O Messenger of Allah?He replied, 'Ùmar ibn al-Khattab!' Then he turned to Ùthman and said, 'As for you,they shall ask you to cast off a shirt that Allah vested you with. By the One Who senme with the truth! Truly, if you cast it off, you shall not enter Paradise until the camepasses through the eye of the needle.'"8

Ibn Àsakir narrated from Anas (r) who said: "The delegation of Banu al-Mustalaqinstructed me to ask the Messenger of Allah , 'If we come next year and not find youto whom should we remit our [obligatory]sadaqah (charity)?' I conveyed him thequestion and he replied, 'Remit them to Abu Bakr.' I told them his answer but theysaid, 'What if we do not find Abu Bakr?' I conveyed him the question and he replied,`Remit them to Ùmar.' They asked again, 'What if we do not find Ùmar?' He said,'Remit them to Ùthman, and may they perish the day they kill Ùthman!'"9

Abu Ya`la narrated with a sound chain from Sahl (r) that [Mount] Uhud trembledwhile the Messenger of Allah , Abu Bakr, Ùmar, and Ùthman were on it, whereupothe Messenger of Allah said: "Be firm, Uhud! There is none on you but a Prophet, aSiddiq, and two martyrs!" After that, Ùmar and Ùthman were killed as martyrs andAbu Bakr died (r).10

Al-Tabarani narrated from Ibn Ùmar (r) that the Prophet was inside an enclosedgarden when Abu Bakr sought permission to enter. He said, "Give him permission angive him the glad tidings of Paradise." Then Ùmar sought permission and he said,"Give him permission and give him the glad tidings of Paradise and martyrdom."Then Ùthman sought permission and he said, "Give him permission and give him thglad tidings of Paradise and martyrdom."11


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The Two Masters narrated from Abu Musa al-Ashàri (r) 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 shallbe the Prophet's doorkeeper.' Then Abu Bakr came so I told him, `Wait,' and went totell the Prophet , `This is Abu Bakr asking permission to enter.' He replied, 'Give himpermission and give him the glad tidings of Paradise.' Whereupon he entered and satnext to the Prophet on the edge, dangling his legs. Then Ùmar came and I said, 'Thiis Ùmar asking permission to enter.' He replied, 'Give him permission and give himthe glad tidings of Paradise.' Whereupon he entered and sat next to the Prophet on hileft, dangling his legs. Then Ùthman came and I said, this is 'Uthman askingpermission to enter.' He replied, 'Give him permission and give him the glad tidings oParadise after a trial that shall befall him.' He entered but found no room to sit on theedge of the well, so he sat opposite them on the other side of the well and dangled hilegs." Saìd ibn al-Musayyib said: "I saw in this an allusion to their graves."12

Al-Tabarani and al-Bayhaqi narrated from Zayd ibn Arqam (r) who said: "TheProphet sent me out, saying, 'Go and see Abu Bakr. You will find him sitting insidehis house wrapped up in his cloth with his legs drawn up (muhtabyan ). Give him theglad tidings of Paradise. Then go to the mountain until you find Ùmar riding adonkey and his tall frame looming in the distance. Give him the glad tidings of Paradise. Then go to Ùthman, 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 foundthem as the Messenger of Allah had said, and I told them."13

ABU BAKR, ÙMAR, AND ÀLI (r)

Al-Hakim narrated - declaring it sound - from Jabir (r) who said: "I walked with theProphet to [the house of] a woman who slaughtered a sheep for us. At that time hesaid: 'Behold! A man from the people of Paradise is about to enter.' Whereupon AbuBakr came in. Then he said: `Behold! A man from the people of Paradise is about toenter.' Whereupon Ùmar came in. Then he said: 'Behold! A man from the people ofParadise is about to enter. O Allah, if You wish, let it be Àli.' Whereupon Àlientered."14

ABU BAKR, ÙMAR, ÙTHMAN, AND ÀLI (r)

Ahmad, al-Bazzar, and al-Tabarani in al-Awsat narrated from Jabir ibn Àbd Allah (rwho said: "The Prophet went out to visit Sa`d ibn al-Rabi`. [There,] he sat down andwe sat down with him. Then he said, 'A man from the dwellers of Paradise is about tcome into your sight.' Whereupon Abu Bakr came. Then he said, 'A man from thedwellers of Paradise is about to come into your sight.' Whereupon Ùmar came. Thenhe said, 'A man from the dwellers of Paradise is about to come into your sight.'


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Whereupon Ùthman came. Then he said, 'A man from the dwellers of Paradise isabout to come into your sight. O Allah, if You wish, let it be Àli.' Whereupon Àlicame."15

ABU BAKR, ÙMAR, ÙTHMAN, ÀLI, TALHA, AND AL-ZUBAYR (r)

Muslim narrated from Abu Hurayra (r) that the Messenger of Allah was on MountHira' together with Abu Bakr, Ùmar, Ùthman, Àli, Talha, and al-Zubayr when therock moved, whereupon the Prophet said: "Be still! There is none on top of you but aProphet, 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 wason top of it with some of his other Companions.

NOTES 1 Spoken in the last days of the Prophet . Narrated from À'isha by Muslim, AbuDawud, 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 as authentic by identicalnarrations from (1) Jabir by Ahmad with four good chains, al-Tabarani - cf. al-Haythami (9:57-58; 9:116-117) - with several chains inal-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 AbiÀsim inal-Sunna (2:624 #1453), Ahmad inFada'il al-Sahaba (1:209 #233; 2:577#977), and al-Muhibb al-Tabari inal-Riyad al-Nadira (1:301 #146); (2) Abu Masùdby al-Tabarani inal-Mu`jam al-Kabir (17:250 #695); and (3) Ibn Masùd by Ahmadin Fada'il al-Sahaba (1:104 #76). Its continuation in the latter and al-Tirmidhi states,"Then the Prophet said the same thing and Ùmar came" while all the others add Àlthird, and al-Tabarani - in one narration - Ùthman instead. Other versions by al-Tabarani mention Àli alone, cf. from Ibn Masùd inal-Mu`jam al-Kabir (10:166-167#10342, #10344), from Umm Marthad inal-Ahad wa al-Mathani (6:234 #3467)andal-Kabir (24:301 #764) cf. Ibn Àbd al-Barr,al-Istiàb (4:1957 #4209), and fromJabir in Ahmad'sFada'il al-Sahaba (2:608 #1038) while one version from Ibn Àbbasin the latter (1:454 #732) mentions Ùthman alone, cf.Kanz al-Ùmmal (#36211). TheProphet also said the same of the rest of the Ten Promised Paradise; Àbd Allah ibnSalam; the Muslim combatants of Badr, some specifically such as Àmmar ibn Yasirthe Pledgers of Hudaybiyya; Ja`far al-Tayyar; Bilal ibn Abi Rabah; the Bedouin whoswore never 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


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Saìd al-Khudri's father; Muàwiya (in al-Firdaws 5:482 #8830 and Mizan al- I`tidal 2:243, 4:359); Hilal al-Habashi (Mawla al-Mughira ibn Shu`ba inal- Isaba 6:550 #8996 cf. Nawadir al-Usul #123 and Hilyat al-Awliya' 1985 ed. 2:81, thelatter also mentioning Uways al-Qarani), Jarir ( Nawadir #128), Sharik ibn Khubashaal-Numayri ( Isaba 3:384 #3987), and al-Dahhak ibn Khalifa al-Ansari (ibid. 3:475#4166).

3 Narrated from Àbd al-Rahman ibn Àwf and Saìd ibn Zayd in theSunan andAhmad.

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) andin Fada'il al-Sahaba (1:187), al-Tahawi with several sound and fair chains accordingto al-Arna'ut inSharh Mushkil al-Athar (3:256-257 #1224-1226, 3:259 #1233), IbnAbi Shayba (12:11), al-Hakim (3:75-76=1990 ed. 3:79-80) with three sound chains astated by him and al-Dhahabi, al-Bayhaqi inal-Sunan al-Kubra (8:153 #16352),al-

Madkhal (p. 122), andal-I`tiqad (p. 340-341). Ibn Hajar inTalkhis 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 Àsim inal-Sunna (2:557), Ibn Àdi inal-Kamil (4:91), and al-Khatib inTarikh Baghdad (9:339),al-Bazzar, and Ibn Àsakir, all of them with a very weak chain because of Saqr ibnÀbd al-Rahman who al-Haythami (5:175) said "is a liar." The report is confirmedindependently.

6 Narrated from Safina byal-Hakim (3:13=1990 ed. 3:14), Nuàym ibn Hammad inthe Fitan , al-Bayhaqi in the Dala'il as well as Ibn Àsakir, and from À'isha byal-

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 forged and Ibn Kathir terms it "gravely anomalous" (gharib jiddan ) inal-Bidaya. Ahlal-Sunna hold that the Prophet did not appoint Abu Bakr as his successor but concurthat he alluded to it by ordering him to lead the prayer.

8 Narrated from Àbd Allah ibn Àmr ibn al-Às by al-Bayhaqi and al-Tabarani inal- Awsat (8:319 #8749) andal-Kabir (1:54 #12, 1:90 #142) - cf. al-Haythami (5:178) -and with a different chain inal-Ahad wa al-Mathani (1:96 #67) without the mentionof Ùthman, as does Ibn Abi Àsim inal-Sunna (2:558); as well as the segment "AbuBakr al-Siddiq shall not tarry but little after me" inal-Ahad wa al-Mathani (1:73-74#13), cf. Ibn Abi Àsim (2:548), Ibn al-Jawzi inSifat al-Safwa (1:235-236) and - fromhim -al-Muhibb al-Tabari mursal from al-Zuhri inal-Riyad al-Nadira (1:408 #329).


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Al-Dhahabi declared it "completely defective" (wahin ) in theSiyar (9:133=al-Arna'uted. 10:411) and "null and void" (batil ) in his Mizan (4:443), cf. IbnÀdi'sKamil (4:207), Ibn Hibban'sal-Majruhin (2:42), and Ibn al-Qaysarani'sTadhkirat al-Mawduàt (#1032). The narration is sound only in thewording: "O Ùthman! It may be that Allah shall vest you with a shirt. If thehypocrites demand that you remove it, do not remove it." He repeated it thrice.Narrated from À'isha with sound chains by al-Tirmidhi (hasan gharib ), Ibn Hibban,Ahmad, Ibn Majah, and al-Hakim.

9 Narrated from Anas by Abu Nuàym in Hilyat al-Awliya' (1985 ed. 8:358) and IbnÀsakir inTarikh 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 inal-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'scomment) al-Tirmidhi and Ahmad. In one of Ahmad's versions Ùthman walks to hisseat saying, all the while,Allahumma sabran.

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

14 See n. 2.

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

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

Part 4

HIS TELLING OF UNSEEN MATTERS RELATED TO SOME OF HISCOMPANIONS (ra)


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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 certain shirtwhereupon he asked him, "Is it new or has it been washed already?" 'Umar replied, "has been washed already." The Prophet said, "Ùmar! wear new clothes, live ablameless life, and die a martyr!" This is amursal report:1

The Two Masters narrated that Ùmar ibn al-Khattb asked one day: "Which of youremembers what the Messenger of Allh said concerning the dissension that shallsurge 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"Ùmar said: "Will the gate be opened or broken?" Hudhayfa said: "Broken." Ùmarreplied: "That is more appropriate than that it be let open." Later, Hudhayfa was askewho that gate was and he said: "That gate was Ùmar." They asked him, "Did Ùmarknow that?" He replied, "Yes, as surely as night precedes day, and I was speaking tohim unambiguously."2

Al-Bazzr, al-Tabarn and Ab Nuàym narrated from Ùthmn ibn Maz`n - Allhbe well-pleased with him - who said: "I heard the Messenger of Allh say of Ùmar:'This is the bolt of dissension (ghalqu al-fitna ). There shall not cease to stand betweenyou and dissension a strongly shut gate as long as this man lives among you.'"3

Al-Tabarn also narrated from Ab Dharr that the Prophet said: "No dissension canreach as long as this man is among you," meaning Ùmar.4

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

ÙTHMAN - ALLAH BE WELL-PLEASED WITH HIM

Al-Tabarn narrated from Zayd ibn Thbit who said that he heard the Prophet say:"Ùthmn passed by me while one of the angels was with me and the latter said, 'Thiis a martyr, his people will kill him. Truly he puts us to shame.'"6

Al-Hkim - declaring it sound - and al-Bayhaq narrated from Ab Hurayra that hesaid at the time Ùthmn was besieged: "I heard the Messenger of Allh say: 'Thereshall be a dissension and strife.' We said, 'O Messenger of Allh! What do you order


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us to do then?' He replied, 'Stay with the leader and his friends,' pointing toÙthmn."7

Ibn Mjah, al-Hkim - declaring it sound - al-Bayhaq, and Ab Nuàym narratedfrom À'isha - Allh be well-pleased with her: "The Messenger of Allh summonedÙthmn and then spoke to him confidentially, whereupon the face of the latterchanged. The Day of the House [= when he was besieged] we told him, `Will you noput up a fight?' He said, `No! The Messenger of Allh took a covenant from me [notto fight at the time of my martyrdom] and I shall fulfill it"8

Ibn Àd and Ibn Àskir narrated from Anas who said: "The Messenger of Allh sai'O Ùthmn! You shall be given the caliphate after me but the hypocrites will wantyou to renounce it. Do not renounce it but fast on that day so that you will break youfast with me.'"9

Al-Hkim - declaring it sound - and Ibn Mjah narrated from Murra ibn Ka`b whosaid: "I heard the Messenger of Allh mention a trial, at which time a man cloaked inhis garment passed by. He said: 'This man, at that time, shall follow right guidance.' went to see him and it was Ùthmn."10

Al-Hkim narrated from Ibn Àbbs - Allh be well-pleased with both of them - whosaid that the Prophet told them that drops from the blood of Ùthmn shall fall on theverse "and Allah will suffice thee (for defense) against them " (2:137); and this is whattook place.11

The hadth Master al-Silaf narrated from Hudhayfa who said: "The beginning of dissensions is the murder of Ùthmn and the last of them is the coming out of theAnti-Christ:12 By the One in Whose Hand is my soul! None shall die with a mustardseed's worth of love for the killers of Ùthmn except he shall follow the Anti-Christif the latter comes in his lifetime and, if not, he shall believe in him in his grave." It ievident that Hudhayfa heard this from the Prophet for it is not something that can besaid on the basis of opinion.

Al-Tabarn narrated with a sound chain from [Ab] Mas`d who said: "We werewith the Prophet in some campaign at which time distress befell the people. I saw intheir faces the signs of dejection while I saw happiness in those of the hypocrites.Seeing this, the Messenger of Allh said: 'I swear by Allh that the sun shall not setbefore Allh first brings you some sustenance.' Ùthmn understood that Allh andHis Prophet would most certainly be confirmed, so he bought fourteen mounts loadewith food and conveyed nine of them to the Prophet . The signs of joy could be seenon the faces of the Muslims and those of sadness on the faces of the hypocrites. I sawthe Prophet raising his hands until one could see the whiteness of his arm-pits,


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supplicating on behalf of Ùthmn with a supplication I never heard him say foranyone before him."13

Al-Bayhaq narrated from Ùrwa that when the Prophet alighted at Hudaybiyya hesent Ùthmn to the Quraysh saying, "Tell them that we have not come to fight butonly for the Minor Pilgrimage and invite them to Islm." He also ordered him to visiall 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, Allh wills so that the faith should no longer be derided there. He went to see theQuraysh and told them this but they refused and declared that they would fight. Thenthe Messenger of Allh summoned people to pledge their loyalty, whereuponsomeone called out: "Lo! Truly the Holy Spirit has descended upon the Messenger oAllh" Then the Muslims pledged to him that they would never desert him. Allhfrightened the idolaters with this event so they released all the Muslims they hadpreviously held and asked for a truce and treaty. The Muslims said, while atHudaybiyya and before Ùthmn got back, that the latter had reached the Ka`ba andcircumambulated it The Prophet said: "I do not think that he circumambulated it whiwe are under siege." When Ùthmn returned they told him, "You circumambulatedthe House." He replied, "Perish your thought! By the One in Whose Hand is my souleven if I had taken up residence there for one year with the Messenger of Allh atHudaybiyya, I would not have circumambulated it until the Messenger of Allh did.The Quraysh invited me to circumambulate it but I refused." The Muslims said, "TheMessenger of Allh is truly the most knowing of Allh among us and the one with thbest opinion."14

ÀLI - ALLAH BE WELL-PLEASED WITH HIM

Al-Tabarn narrated from Salm the wife of Ab Rfi` - Allh be well-pleased withboth of them - who said: "I can see myself with the Messenger of Allh when he said'A man from Paradise is about to come into your presence.' Lo and behold! I heard thsound of footsteps and there was Àl ibn Ab Tlib (kw)."15

Al-Hkim and al-Bayhaq narrated from Ab Sa`d al-Khudr who said: "We werewith the Messenger of Allh one time when his sandal-strings broke, so Àl stayedbehind, mending them, after which the Prophet walked a little and said: 'In truth thershall be, among you, one who shall fight over the interpretation of the Qur'n just as fought over its revelation.' Ab Bakr asked, Àm I he?' The Prophet said no. Ùmarasked: Àm I he?' The Prophet said: 'No, but the sandal repairman (khsif al-na`l ).'"16

Ab Ya`l and al-Hkim - who graded it a sound report - narrated from Ibn Àbbs -Allah be well-pleased with both of them - that the Prophet said to Àl: "In truth, you


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shall certainly experience great hardship after me." He asked: "With my Religionsafe?" The Prophet said, "Yes."17

Al-Tabarn narrated from Àl who said: "The Prophet took my pledge that I mustfight 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] who said"Àbd Allh ibn Salm came and said to Àl 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.'Àl replied: Ì swear it by Allh: the Messenger of Allh told me the same before yodid.'"19

Ab Nuàym narrated from Àl who said: "The Messenger of Allh told me: 'Thereshall be dissensions and your people shall argue with you.' I said, 'What do you ordeme to do?' He replied: 'Rule by the Book.'"20Al-Bayhaq narrated from Àl who said:"Ftima's hand was asked in marriage from the Messenger of Allh [but he refused],so a freedwoman 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 to see theMessenger of Allh about it?' So I went to see him, and the Messenger of Allhpossessed great majesty and presence, so when I stood before him I froze. By Allh!could not say a word. The Messenger of Allh said: 'What brings you?' I stayed silenHe said: 'Perhaps you came to ask Ftima's hand?' I said, 'Yes.'"21

Al-Hkim - he declared it sound - and Ab Nuàym narrated from Àmmr ibn YsiAllah be well-pleased with both of them - that the Prophet said to Àl: "The mostcriminal of all people is he that shall strike you here" - indicating his temple - "untilblood soaks this" - indicating his beard.22

Ab Nuàym narrated something like it from Jbir ibn Samura and Suhayb. Al-Hkinarrated from Anas who said: "I went in with the Prophet to see Àl who lay sickwhile Ab Bakr and Ùmar were visiting him. One of them said to the other, 'I do nothink that he will survive,' whereupon the Messenger of Allh said: 'In truth, he shallnot die other than murdered and he shall not die until he is filled with bitterness.'"23

Al-Hkim narrated from Thawr ibn Mijz'a who said: "I passed by Talha on the Dayof 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 theBelievers.' He said, 'Stretch out your hand so that I may pledge my loyalty to you.' Istretched my hand and he pledged his loyalty to me. Then his spirit came out I wentback to Àl and told him. He said, 'Allh is greatest! The Messenger of Allh said thtruth: Allh would not have Talha enter Paradise except firmly bound by his pledge oloyalty to me.'"24


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Al-Bayhaq narrated through Ibn Ishq who said: "Yazd ibn Sufyn narrated to mefrom 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, at which time theMessenger of Allh told him: 'Write: These are the terms of the truce betweenMuhammad ibn Àbd Allh and Suhayl ibn Ùmar.' Àl stalled and would not writeanything less than 'Muhammad the Messenger of Allh' Whereupon the Messenger oAllh said: 'Write it, for truly you shall suffer something similar, and be treatedunjustly.'"25 This is what took place after the battle of Siffn when the pact of arbitration was drawn between him and Mu`wiya - Allh be well-pleased with bothof them and with the rest of the Companions of the Messenger of Allh .

Àl said: "Two types of people shall perish concerning me: a hater who forges liesabout 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: 'You shall be given leadership and caliphate; andtruly, this shall be dyed red with this,' meaning his beard with [the blood from] hishead."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 in Khaybar. Hesaid: 'How can I stay behind and not go with the Messenger of Allh ?' So he went oand caught up with him. The eve of the victory granted by Allh the Messenger of Allh said: 'I swear that, tomorrow, I shall give the standard to a man whom Allhloves and also His Messenger, by means of whom Allh shall grant victory.' Then, loand behold! There was Àl among us unexpectedly. They said, 'Here is Àl!' so hegave him the standard and Allh granted victory through him."29

[Al-Bukhr and] Muslim also narrated it with a different wording from Salama ibnal-Akwa30 adding to the above: "Then he spat into his eyes and he was cured."

The account was also narrated from Ibn Ùmar, Ibn Àbbs, Sa`d ibn Ab Waqqs,Ab Hurayra, 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 of thespitting into the eyes and their healing.32

Al-Bayhaq and Ab Nuàym narrated from Burayda that the Messenger of Allhsaid: "I swear that, tomorrow, I shall give the standard to a man who loves Allh andHis Messenger, and who shall take it by force" at a time Àl was not there yet. TheQuraysh competed for it then Àl arrived on his camel, eyes inflamed with ophtalmiThe Prophet said: "Come near" then spat into his eyes - they were never sore againuntil he died - and gave him the flag.33


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Ahmad, Ab Ya`l, al-Bayhaq, and Ab Nuàym narrated from Àl who said: "Myeyes were never sore nor inflamed ever again after the Messenger of Allh spat intomy eyes the day of Khaybar."34

Ibn Ishq narrated from Àmmr ibn Ysir - Allh be well-pleased with him - whosaid: "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 from the Ban Midlajworking near one of theirs springs and in a date orchard. Àl ibn Ab Tlib said, Àbal-Yaqzn, 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 becamesleepy so I and Àli went away until we found a low-lying sand-dune where we lieddown. There, we slept. By Allh! Nothing woke us except the Messenger of Allhhimself, moving us with his foot, and we were all covered in sand from the spot whewe had slept That day, the Messenger of Allh said to Àl ibn Ab Tlib: Àb Turb(Sand-Man)' - for he saw him covered in sand - then he said: 'Shall I not tell you of ttwo wickedest people ever?' We said, 'Do, O Messenger of Allh!' He replied: 'Thewhitish man of Thamd who hamstrung the she-camel, and the man who shall strikeyou on this, O Àl' - he placed his hand on Àl's temple - ùntil this gets soaked fromit' - he touched Àl's beard."35 Later, what the Prophet had said took place and AllhMost High ordained the killing of Àl in the exact way mentioned by the Messengerof Allh at the hand of the most wretched of latter-day men, Àbd al-Rahmn ibnMuljam al-Murd. Al-Bayhaq narrated from Àl who said: "The Prophet said: 'Aboy 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 theSra , as narrated from Ibn Àbbs - Allh be well-pleased withboth of them - who said: "When the Sra"When comes the Help of Allah, and Victory" (110) was revealed, the Messenger of Allh summoned Ftima and said, 'Myfuneral was just announced,' whereupon she wept. Then he said to her, 'Do not weepfor you shall be the first to follow me,' whereupon she laughed. Some of the wives othe Prophet saw her and asked her, 'O Ftima, we saw you cry then laugh?' Shereplied, '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 the Prophet according 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 alHasan: 'This son of mine is a leader of men (sayyid ) and Allh may use him to


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reconcile two great factions of the Muslims.'"38This took place exactly as foretold.When Àl was killed, people pledged their loyalty to al-Hasan to the death. Theirnumber was more than forty thousand and they were more obedient to him than theyhad been to his father - Allh be well-pleased with both of them. He remained caliphfor about seven months in Iraq, Khurasn, and Transoxiana, after which Mu`wiyamarched against him. When the two armies met near al-Anbr, al-Hasan realized thaeventual fighting would wipe out a great number of the Muslims and so didMu`wiya. A group of people sued for peace among the two and they reached anagreement. Thus did Allh stem the blood of the Muslims and thus did Allh bring topass the saying of His Prophet : "This son of mine is a leader of men and Allh shalluse him to reconcile etc."39 while another wording states [as above]: "and Allh mayuse him to reconcile two great factions of the Muslims."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 who said: "Iwent 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 Allbrimming with tears. He said: 'Gibrl just came and told me that my Communitywould kill this son of mine, and he brought me a handful of his resting-ground - redearth.'"41

Ibn Rhyah, al-Bayhaq, and Ab Nuàym narrated from Umm Salama - Allh bewell-pleased with her that the Messenger of Allh lay down one day and woke upsluggish, holding a handful of read earth in his hand and turning it this way and that.said: "What is this earth, O Messenger of Allh?" He replied: "Gibrl informed methat this one - meaning al-Husayn - would be killed in the land of Iraq, and this is hisresting-ground."42

Ab Nuàym narrated from Umm Salama (ra) who said: "Al-Hasan and al-Husaynwere playing in my house when Gibrl descended and said, 'O Muhammad, verilyyour 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 ) andaffliction (bal ').' Then he said, 'If this soil turns to blood, know that my son has beenkilled.' So I kept it in a jar."43

Ibn Àskir narrated from Muhammad ibn Àmr44 ibn Hasan who said: "We werewith al-Husayn at the river of Karbal'45 when he looked at Shimr ibn Dh al-Jawshanand said, 'Allh and His Messenger were right! The Messenger of Allh said: "I cansee a spotted dog drooling over the blood of the people of my House."' Shimr was aleper."46


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Ibn al-Sakan, al-Baghaw, and Ab Nuàym narrated from Anas ibn al-Hrith whosaid, "I heard the Messenger of Allh say: 'Truly this son of mine' - meaning al-Husayn - shall be killed in a land called Karbal'. Whoever among you is present thehelp him!' Hence, Anas ibn al-Hrith went to Karbal' and was killed there with al-Husayn."47

Al-Tabarn narrated from À'isha - Allh be well-pleased with her that the Prophetsaid: "Gibrl 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 itwould be his resting-place."48 Ahmad and Ibn Sa`d narrated it from Àl in thewording: "We feel he shall be killed on the shore of the Euphrates."49 Al-Baghaw narrated in his Mu`jam as reported from Anas ibn Mlik who said: "TheAngel of rain asked permission of his Lord to visit the Prophet and he obtained it. Hecame to visit him during the day he usually spent with Umm Salama. The Prophetsaid: "Umm Salama, keep the door closed and let no-one disturb us." As she reachedthe door, al-Husayn darted in and ran to the Prophet who began to hug him and kisshim. 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 placewhere 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. Thbit al-Bunn - its narratofrom Anas - said: "We considered that it was Karbal'."50

In the narration of Mull al-Mawsil Umm Salama says, "The Prophet handed me ahandful of red earth, saying: 'This is from the ground on which he [al-Husayn] shallbe killed. When it turns to blood, know that he has been killed.'" Umm Salama saidthat she placed it "in a jar that I had, and I used to apprehend the terrible day when itwould turn to blood."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 another stunningmiracle of his, namely, the disclosure that Umm Salama would live beyond the timewhen al-Husayn would be killed, as took place.

Wa Sallallahu àla Sayyidina Muhammadin wa Alihi wa Sallama Taslima.

NOTES

1 Narrated with a weakmursal chain - as Ab al-Ashhab Ja`far ibn Hayyn al-Ùtrid did not meet the Sahba - by Ibn Ab Shayba (8:453, 10:402) and Ibn Sa`d (3:329)and al-Dlb (1:109) but with a muttasil chain of trustworthy 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 inhis Musnad (Arna't ed 9:440-442 #5620) andFad'il al-Sahba (1:255 #322-323),


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Ibn Mjah, Ibn Hibbn (Arna't ed 15:320-322 #6897), al-Bazzr ( Zaw'id #2504),Ab Ya`l in his Musnad (#5545), al-Tabarn in al-Kabr (12:283 #13127) and al-Du`' (p. 143 #399), Ibn al-Sunn and al-Nas' in theirÀmal al-Yawm wa al-

Layla (respectively #269 and 1:275 #311), Ab Nuàym in Akhbr Asbahn (1:139),al-Azd in his Jmi ` (11:223), Àbd ibn Humayd in his Musnad (p. 238 #723), IbnÀbd al-Barr inal-Ist`b (3:1157), al-Baghaw inSharh al-Sunna (12:50 #3112), andal-Bayhaq in theShuàb, all through Àbd al-Razzq (#20382) whom some of theImms considered erroneous in his narration of this hadth through al-Zuhr asexplained by Ibn Rajab in Sharh Ìlal al-Tirmidh (2:585). Consequently it wasdeclared inauthentic by al-Bukhr ("l shay'") in al-Tirmidh'sÌlal (p. 373), Ibn Àd ("munkar ") inal-Kmil (5:1948), al-Nas' inAmal al-Yawm wa al-Layla quotingYahy ibn Sa`d al-Qattn - cf. al-Bayhaq inal-Sunan al-Kubr (6:85 #10143) - andIbn Ab Htim ("btil ") inal-Ìlal (1:490). Al-Tabarn narrates it through anotherchain through al-Thawr instead of al-Zuhr inal-Du`' (#400) - cf. al-Haytham, Mawrid al-Zam'n (1:536 #2381) and al-Bazzr also narrates it from Jbirwith a weak chain in his Musnad ( Zaw'id #2503). In sum, Ibn Hibbn considers itauthentic and Ibn Hajar in his Nat'ij al-Afkr (1:137-138) concludes it is at the veryleast "fair" (hasan ) as does al-Arna't in his edition of Ibn Hibbn.

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

3 Narrated by al-Tabarn inal-Kabr (9:38 #8321), al-Bazzr, al-Wsit inTrkhWsit (p. 244-245), and Ibn Qni` in Mu`jam al-Sahba (2:258 #774) with a weakchain, cf. al-Haytham (9:72), but the report is confirmed by al-Tabarn's narrationinal-Awsat that Ab Dharr called Ùmar "the padlock of dissension" (qufl al-fitna )with a chain of trustworthy narrators according to Ibn Hajar inFath al-Br (1959 ed6:606) except that al-Haytham (9:73) suspects a missing link between al-Hasan al-Basr and Ab Dharr. The same is also narrated from Ibn Àbbs by al-Daylam inal-Firdaws (1:438 #1785).

4 Narrated by al-Tabarn inal-Awsat (2:267-268 #1945) with the same chain asthequfl narration.

5 Narrated by Ahmad, al-Tabarn inal-Kabr (4:116 #3841), Nuàym ibn Hammdin al-Fitan (1:45, 1:281 #819), all with a chain containing an unknown narrator - Qayibn Khlid al-Bajal - but the undiscreditedTbi` is an acceptable narrator, hence IbnHajar inFath al-Br (1959 ed 13:15) declared the chain "fair" (hasan ). Cf. al-Haytham (7:307-308) and al-Mubrakfr inTuhfat al-Ahwadh (6:368).

6 Narrated from Zayd ibn Thbit by al-Tabarn inal-Kabr (5:159) with a chain al-Haytham (9:82) said contained "Muhammad ibn Ism`l al-Waswis who used toforge hadths."


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7 Narrated from Ab Hurayra by al-Hkim (3:99=1990 ed 3:105; 4:434=4:480) andal-Dhahab confirmed it as sound; Ibn Ab Shayba (10:363 #32049); al-Tabarn inal-

Awsat (9:175 #9457); Ibn Ab Àsim inal-Sunna (2:587 #1278); and al-Bayhaq inal- I`tiqd (p. 368).

8 Narrated from Ab Sahla, Ùthmn's freedman, by al-Tirmidh (hasan sahhgharb ), Ahmad in the Musnad andFad'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 inTrkh Dimashq (39:290), Ibn Àd inal-Kmil (3:27) and al-Dhahab in his Mzn (2:424) with a chain containing Ab al-Rahhl Khlid ibn Muhammad al-Ansr who is weak and is the only one to report it

10 Narrated from Ka`b ibn Murra al-Bahz by al-Tirmidh (hasan sahh ), Ibn Mjahwith a weak chain, Ahmad with several fair chains in his Musnad andFad'il al-Sahba (1:450), al-Hkim (1990 ed 3:109, 4:479sahh ), Ibn Ab Shayba (6:360#32025-32026, 7:442 #37090) with three chains, al-Tabarn inal-Kabr (19:161-162#359, #362, 20:315 #750), and Nuàym ibn Hammd inal-Fitan (1:174 #461).

11 Narrated from Ibn Àbbs by al-Hkim (3:103=1990 ed 3:110), from al-Zubayr ibÀbd Allh's grandmother by al-Tabar in hisTrkh (2:671), from Ùmra bint Àbdal-Rahmn by Ibn Ab Htim inal-Jarh wa al-Ta`dl (4:179 #780), and fromWaththb 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 inFad'il al-Sahba (1:234 #287) and al-Tabarn inal-Kabr (17:249-250 #694) andal-

Awsat (7:195-196 #7255) through Sa`d ibn Muhammad al-Warrq who is weakalthough al-Haytham (9:85-96=9:113-115 #14523, #14560) graded its chain fair.

14 Narrated from Ùrwa by Ibn Àskir inTrkh Dimasqh (39:76-78), al-Bayhaq inal-Sunan al-Kubr (9:218-221), and Ibn Ab Shayba; also, in part, by Ibn Sa`d(2:97). Cf. Ibn Kathr'sTafsr (4:187),Kanz (#30152), and Àwn al-Ma`bd (7:289).15 Narrated from Salm the wife of Ab Rfi` inal-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 as statedby al-Haytham (9:133), Ibn Hibbn with a sound chain as per al-Arna't (15:385


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#6937), al-Hkim (3:122) who declared it sahh while al-Dhahab said inTalkhs al-Ìlal al-Mutanhiya (fo 18): "This hadth has a good chain." Also narrated by al-Baghaw inSharh al-Sunna (10:233), Ab Ya`la in his Musnad (#1086), Sa`d ibnMansr in hisSunan , Ibn Ab Shayba (12:64), Ab Nuàym inal-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 - Ibn Ab Shayba (6:372 #32117).

18 Narrated from Àl ibn Rabà from Àl by al-Bazzr and Ab Ya`l (1:397 #519with a chain containing al-Rab` ibn Sahl who is weak cf. Ibn Hajar in Lisn al-

Mzn (2:446 #1827) but the latter considers the meaning true. Also related as a sayinof 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 3:151all with chains containing the Sh` Àbd al-Malik ibn A`yan and thus weakened by aDhahab although considered strong by al-Haytham (9:138) and fair by al-Arna'twhile al-Dy' al-Maqdis retains it among the sound hadths inal-Mukhtra (2:128-129 #498).

20 Narrated from the weak Sh` al-Hrith ibn Àbd Allh al-A`war from Àl by al-Tabarn inal-Awsat (2:29-30 #1132) andal-Saghr (2:174 #978) with a chain alsocontaining Àt' ibn Muslim al-Khafff who is weak as per al-Ùqayl inal-

Duàf' (3:405 #1143).

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

22 Narrated (1) from Àmmr ibn Ysir with a sound chain - as stated by al-Suyt inTrkh al-Khulaf ' (p. 173) - by Ahmad in his Musnad , al-Nas' inal-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 link between Àmmr and theTbi` - al-Bazzr (4:254 #1424); (2) from Jbir ibn Samura by Ab Nuàym inthe Dal'il (p. 553 #491), cf. al-Suyti inal-Khas'is al-Kubr (2:420); (3) from theSh` 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-Istiàb (3:60), and al-Nuwayr in Nihyat al-Arab (20:211); (4) from Suhayb, from Àl by al-Tabarn inal-Kabr (8:38-39 #7311), Ibn Àbd al-Barr inal-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'sSifat al-Safwa (1:332), and al-Haytham (9:136); (5) from


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Hayyn al-Asad, from Àl by al-Hkim (3:142); and (6)mawqf from Zayd ibnWahb, from Àl by al-Hkim (3:143) and Ibn Ab Asim inal-Zuhd (p. 132). Al-Tald neglected to include it inTahdhb al-Khas'is.

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

24 Narrated by al-Hkim (1990 ed 3:421) with "an extremely weak chain" accordingto Ibn Hajar inal-Atrf [ Itrf al-Musnad al-Mu`tal bi Atrf al-Musnad al-Hanbal ] asreported in theKanz (#31646).

25 Narrated by al-Bayhaq in the Dal'il after Ibn Ishq's narration in the Maghz 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 ibn Salamby Àbd Allh ibn Ahmad in al-Sunna (p. 233-234 #1266-1268), al-Hrith ibn ÀbdAllh by Ibn Àbd al-Barr inal-Ist`b (3:37), by al-Nuwayr in Nihyat al-

Arab (20:5) and in Ab al-Hadd'sSharh Nahj al-Balgha (1:372).

27 Narrated from Àl by Ab Ya`la in his Musnad (1:406 #534) and Ahmad in hiswith two weak chains which Shaykh Ahmad Shakir declared fair (hasan ) with hisusual lenience (2:167-168 #1377-1378); al-Hkim (3:123) declared its chainsahh butal-Dhahab indicated its weakness due to al-Hakam ibn Àbd al-Mlik, as did Ibn al-Jawz inal-Ìlal al-Mutanhiya (1:227 #357). Al-Haytham in Majma` al-

Zaw'id (9:133) indicated the weakness of all the above chains for the same reason bumentioned that al-Bazzr also narrated it in his Musnad . Also narrated by al-Bayhaq inal-Sunan al-Kubr (5:137 #8488) and Ahmad inFad'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 inal-Kabr (2:247 #2038) andal- 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 Ahmad30 Actually Sahl ibn Sa`d.

31 Narrated from Salama by Ibn Hishm in theSra (4:305-306) and Ibn Hibbn inal-Thiqt (2:13).


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

33 Narrated by al-Tabar in hisTrkh (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 anIbn Kathr inal-Bidya, and al-Bayhaq in the Dal'il cf. Kanz (#35467-35468).Another version states that Ab Layl asked Àl why he wore summer clothes inwinter and winter clothes in summer to which he replied: "The day of Khaybar theProphet summoned me when my eyes were sore. I said to him: Ò Messenger of Allh! I have ophtalmia.' He blew on my eyes and said: Ò Allh! remove from himhot and cold' I never felt hot nor cold after that day." Narrated from Àbd Allh ibnAb 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, #18326hasan lighayrih ) andFad'il al-Sahba (2:687), al-Bazzr (#1417),al-Bukhr inal-Trkh al-Saghr (1:71), al-Tahw inSharh Mushkil al-Athr (#811),al-Dlb inal-Asm' wa al-Kun (2:163), al-Tabar in hisTrkh (2:14), Ab Nuàymin the Hilya (1:141) andMa`rifat al-Sahb a (#675), al-Hkim (3:141=1990 ed 3:151),al-Bayhaq in Dal'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), Ibn Àskir,and al-Bayhaq in theDal'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 Ùmar by al-Bazzrand al-Bayhaq cf. Ibn Kathr,Tafsr (4:562).

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

39 Part of the sound narration of al-Hasan jumping on the Prophet's back when thelatter prostrated Narrated from Ab Bakrah by Ahmad (34:98-99 #20448 hadthsahh )and others with al-Hasan al-Basr's addendum: "By Allh, by Allh, under his rule na thimbleful of blood was shed"40 When they jeered al-Hasan, "O shame of the believers!" for making peace, hereplied: "Better shame than the Fire" and "I did not shame them but rather hated toshed their blood in the pursuit of kingdom." Narrated by Ibn Àbd al-Barr inal-

Ist`b.


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

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

43 Narrated by al-Tabarn inal-Kabr (3:108 #2817), al-Mizz inTahdhb al-Kaml (6:409), and Ibn Hajar inTahdhb al-Tahdhb (2:300-301) through the Rfid 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 fromTrkh Dimashq andKanz al-Ùmml.

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

46 Narrated by Ibn Àskir inTrkh Dimashq (23:190), cf.Kanz (#37717) andal- 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 inal-Kabr (3:107 #2814) andal- Awsat (6:249 #6316) with weak chains per al-Haytham (8:288, 9:188), cf. al-Suyt, Ziydat al-Jmi` al-Saghr (#147) andKanz (#34299). It is overall fair since itand Umm Salama's narration are mutually reinforced

49 Narrated from Àl by Ahmad, Ab Ya`l (#363), Ibn Ab Àsim inal-Ahd wa al- Mathn (1:308 #427), Ibn Ab Shayba (7:487 #37367), al-Bazzr (3:101 #884), al-Tabarn inal-Kabr (3:105 #2811), al-Mizz inTahdhb al-Kaml (6:407), and IbnHajar inTahdhb al-Tahdhb (2:300), all with a weak chain - because of Àbd Allhibn Nujayy al-Hadram and his father - as per al-Arna't in the Musnad (2:77-78#648) and al-Munw (1:204-205) as opposed to al-Haytham (9:187) and al-Maqdisin al-Mukhtra (2:375 #758) while al-Dhahab adduces a second weak chain thatreinforces the first This report contains Àl's call to his son in absentia, "Sabran Ab


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Àbd Allh! " Cf. Ibn Taymiyya, Minhj (Qurtuba ed 3:367-368) and al-Dhahab,Siyar (Risala ed 3:288=Fikr ed 4:407-408).

50 Narrated from Anas by Ahmad, Ab Ya`l (6:129 #3402), al-Bazzr (#2642), al-Tabarn inal-Kabr (3:106 #2813), Ibn Hibbn (15:142 #6742hadth hasan ), AbNuàym in the Dal'il (p. 553 #492), al-Bayhaq in the Dal'il (6:469), and al-Mizz inTahdhb 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'sKhas'is (2:450).

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

Part 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 meA man from Paradise is about to comeA man from the dwellers of Paradise is about to comeA man from the people of Paradise is about to enterA Prophet who sees around him what others do not (H.assn)Ab Bakr al-S.iddq shall not tarry but little after meAb Bakr is in Janna, Ùmar is in Janna...Ab Turb! Shall I not tell you of the two wickedest peopleAllh has brought up the whole world before my eyesAllh would not have T.alh.a enter Paradise except firmlyAmong us is the Messenger of Allh reciting His Book (Ibn Rawh.a)Anas, let him in, give him the glad tidings of ParadiseAvoid saying thisBe firm, Uh.ud!Be still [H.ir']! There is none on top of you but...Call your father and brother so I will put something in writingCome near - then he spat into his eyesDissension shall surge like the waves of the seaDo not go to the people of IraqDo not weep for you shall be the first to follow me


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Drops from the blood of Ùthmn shall fallForgive us and may Allh forgive you (Ùmar)Gibrl informed me that al-H.usayn would be killedGibrl just came and told me my Community would kill this son of mineGibrl told me that my son, al-H.usayn, would be killedGive him permission and give him the glad tidingsGo and see Ab Bakr. You will find him sitting inside his houseHe (Àl) shall not die other than murderedHe blew on my eyes (Àl)He spat into his eyes and he was curedHe told us about all that would take placefrom that very moment until the RisingHush! By Allh, even if there is none among us to tell himI can see a spotted dog drooling over the blood of the people of my HouseI could certainly tell you about a great number of those who will be in the FireI do not know whether my companions forgot or pretended toI do not think he circumambulated it while we are under siegeI know nothing except what my Lord taught meI saw the Prophet raising his hands supplicatingIf this soil turns to blood, know that my son has been killedIs it new or has it been washed already?It smells of hardship and afflictionMay 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 meMessenger of Allh, only recently were we in a time of ignorance (Ùmar)Most criminal of all people is he that shall strike you hereMy eyes were never sore nor inflamed again (Àl)My funeral has just been announcedNo [fitna] as long as Ibn al-Khat.t.b is alive (Khlid)No dissension can reach as long as this man is among youNo, it is the sandal repairmanNone shall die with a mustard seed's worth of love (H.udhayfa)

O Allh! If You wish, let it be Àl O Allh! remove from him hot and coldPerhaps you came to ask Ft.ima's hand?The Prophet handed me a handful of red earthThe Prophet informed me of all that would happenuntil the Day of ResurrectionThe Prophet prayed fajr with us then climbed the pulpit


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The Prophet stood among us [speaking] for a long timeThe Prophet took my pledge that I must fight traitorsRemit them to Ab BakrSay nothing to me as long as I say nothing to youSome of us would refrain from approaching his wifeTake for your leaders the two that come after meTell him he shall be my successor after ÙmarTell him he shall be my successor after Ab BakrTell them we have not come to fight but only for the Minor PilgrimageThe Angel of rain asked permission to visit the ProphetThe beginning of dissensions is the murder of Ùthmn (H.udhayfa)The sun shall not set before Allh first brings you some sustenanceThere is in you (Àl) a similarity to `s (àleihi salm)There is no leader of one hundred or more exceptThe Prophet named him for usThere shall be a dissension and strifeThere shall be among you twelve caliphsThere shall be dissensions and your people shall argue with youThere shall be, among you, one who shall fight overthe interpretation of the Qur'nThese are the ones that shall govern after meThis (Ùmar) is the bolt of dissensionThis clan of the Quraysh shall remain safe untilThis man (Ùthmn), at that time [fitna], shall follow right guidance

This son of mine is a leader of menThis son of mine (al-H.usayn)Today you will ask me about nothing except I shall tell you about itTomorrow I shall give the flag to a man who loves Allh and His MessengerTomorrow I shall give the flag to a man whom bothAllh and His Messenger loveTwo types of people shall perish concerning me (Àl)Umm Salama, keep the door closedÙthmn! Allh may vest you with a shirtÙthmn passed by me while one of the angels was with me

Ùthmn! You will be given the caliphate after me but the hypocritesWe feel he (al-H.usayn) shall be killed on the shore of the EuphratesWe held the Messenger of Allh in great awe and reverenceWe kept away from conversation with our womenWere it not for fear that you would stop burying one anotherWhat brings you?When the Messenger of Allh left us there was not a bird


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Write it, for truly you shall suffer something similarYou (`Al) shall be given leadership and caliphateYou (`Al) shall certainly experience great hardship after me

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

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Explanation ( sharh ) of the Hadith Regarding ProphetsKnowledge of the Unseen except five

by Shaykh 'Abdullah al-Ghumari

Shaykh 'Abdullah al-Ghumari cites two hadiths:

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1. On the authority of Ibn Umar (Allh be pleased with them) the Prophet (Allh bless him and grant himpeace) said: I was given the keys of all things except the Five: truly Allh, with Him is the knowledge of the Hour " to the

end of the verse (31:34) (narrated by A mad and al- abrn with an authentic chain)

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. 2. According to the two a s [al-Bukhr and Muslim] udhayfah (Allh be pleased with him) said:

The Messenger of Allh (Allh bless him and grant him peace) stood amongst us in a standingwherein he left nothing up until the Hour but mentioned it; he who preserved it has preserved it, and hewho has forgotten it has forgotten it. And indeed a thing from it appears which I had truly forgotten andthen I see it and remember it as a man recalls the appearance of a man when he is absent from himand then when he sees him he recognises him.

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The Shaykh then quotes Qadi Iyad in ash-Shifa who wrote: "The a dth regarding this issue [the Prophet (Allah bless him and grant him peace) conveyingthe ghayb ] is (like) an ocean whose bed is unreachable and whose flow is relentless; and this miracle


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is from his many miracles known by certainty (from) the continuous reports which reach tawtur for theabundance of reports and the agreement of their meanings upon the conveying of the unseen"

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The shaykh (al-Ghumari) then says of the part "except the Five" that the majority believe the Prophet (saw) didnot receive the knowledge of the five (1. the hour 2. the womb 3. time of death 4. what will happen tomorrowand 5. when it will rain), although some and most of the later scholars believe he did. He quotes many of thescholars with the latter view, and gives reference to their works.

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The shaykh then says: I say: that which I prefer and am inclined towards is that he (Allh bless him and grant him peace) didnot leave the world until Allh taught him these five because he does not cease to elevate inknowledge and apprehension every day, rather every moment, and the generality of the a dth testifyto this. From these (a dth) is the adth of Bukhr on the authority of Asm bint Ab Bakr that theProphet (Allh bless him and grant him peace) praised Allh and glorified Him, and then said: there isnothing that I have not seen before but I have seen now at this place of mine, even Paradise and Hell

And this sermon took place in Madnah.

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From these (a dth) is the adth of Jbir ibn Samurah who said: the moon was eclipsed and the Prophet(Allh bless him and grant him peace) prayed then said: I truly saw, by Allh, from when I stood to pray what you will (all) confront in the matters on this world and thehereafter (an authentic adth, narrated by Amad and others)


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"This is not negated by the adth in the introduction of except five because it was before he was taught theseand then he was taught these after that and this is as was(initially) proh ibited to prefer him to Ms, Ynus,Ibrhm (peace be on them) and then he mentioned that he is the best of the Prophets, and he rebuked onewho called him Sayyid saying the (only) Sayyid is Allh, and then he narrated that he is the Sayyid of thechildren of dam, and Allh Most High instructed him in the Qurn to say to the disbelievers I have not the knowledge of the greatest gathering when they dispute and then he narrated after that that Allh informed himof their dispute; thus in the adth of Ibn Abbs, Mudh and others the Prophet (Allh bless him and grant himpeace) said: I saw my Lord in the best of form and He said O Mu ammad, I said I am here Lord at Yourservice, He said Do you know of what the greatest gathering dispute, I said I do not know Lord and Heplaced his hand between my shoulders until I felt its coolness in my chest and all things became manifest to me

and I knew ( Sunan al- Tirmidh, Musnad A mad and others with various chains; it is an authentic adth and Ihave spoken on it in Qam al- Ashrr an Jarmat al -Inti r, published with al- Arban al - Ghumriyyah and IbnRajab commented on it in a published volume called Ikhtiyr al - Awl f Sharh adth Ikhti m al -Mala al- Al)

This adith is one of the proofs of his knowledge of the five also because his statement all things becamemanifest to me is general, rather it is the strongest of the general forms as agreed in U l .

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Dr. G. F. Haddad

80 Hadeeths Explaining ilm e Gaib

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