Part 5: A Brief Survey: Was Prophet (sal Allau alayhi wasallam) given the Knowledge of Unseen?

From the Layman’s Desk: Islamic Article No.18:

Part 5:  A Brief Survey: Was Prophet (sal Allau alayhi wasallam) given the Knowledge of Unseen?

In the Name of Allah, Most Beneficent, Most Merciful.

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family and all his Companions.

After having examined a plethora of evidence from the Holy Qur’an and the numerous ahadith, it is well to mention that it is proven from the aforesaid evidence that  Allah Most High bestowed our Prophet (may Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he (may Allah bless him and grant him peace) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb (Unseen) he is not committing kufr or shirk by holding such a belief. 

It is to be remembered that Allah has bestowed the Ilm-e-Ghayb not only on Ambiya (a.s.) and Awliya Allah but also on other individuals, infants and creatures. Consider the following verses that prove Ilme Ghaib has been bestowed by Allah on His creatures:

1)Bee

‘And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build…’ (Surah Nahl (16): Verse 68)  The bee receives inspiration about building houses proving that knowledge was bestowed.

2)Ant of Hazrat Sulaiman (a.s.)

‘Until when they came to the valley of the ants, an ant said: O ant! Enter your houses, (that) Sulaiman and his hosts may not crush you while they do not know.’ (Surah Naml (27): Verse 18).  The ant was inspired to make this observation which was a reminder for Hazrat Sulaiman (a.s.) as the next verse proves. Also the ensuing conversation between the ant and Hazrat Sulaiman (a.s.) proves that the ant was blessed with Ilme Ghaib including details of Hazrat Dawood’s (a.s.) real name which Hazrat Sulaiman (a.s.) despite being the son did not know. 

3) Fish of Hazrat Yunus (a.s.)

‘So the fish swallowed him while he did that for which he blamed himself. But had it not been that he was of those who glorify (Us), he would certainly have tarried in its belly to the day when they are raised.’ (Surah Saaffaat (37): Verses 142-144).  These verses prove that the fish was inspired with instructions to swallow Hazrat Yunus (a.s.) and keep him inside until he was among the glorifying ones proving that knowledge was bestowed.

4) Infant in Zulekha’s room

‘…and a witness of her own family bore witness…’

The infant in Zulekha’s room was inspired with Ilme Ghaib and passed a verdict based on divine wisdom that proved Hazrat Yusuf’s (a.s.) innocence and safeguarded his infallibility.

5)Hazrat Musa’s (a.s.) mother

‘And We revealed to Musa’s mothers, saying: Give him suck,then when you fear for him, cast him into the river and do not fear nor grieve; surely We will bring him back to you and make him one of the apostles.’ (Surah Qasas (28): Verse 7).  Hazrat Musa’s (a.s.) mother was inspired by Allah to cast Hazrat Musa (a.s.) in the river. Moreover, she was informed about the child being a Prophet and that he would be re-united with her in future. 

6)Hazrat Maryam: 

‘He said: I am only a messenger of your Lord: That I will give you a pure boy.’ (Surah Maryam (19): Verse 19).  Hazrat Maryam was informed about birth of a son. In fact, Hazrat Imran (a.s.) father of of Hazrat Maryam was informed of Hazrat Esa’s (a.s.) birth a generation before Hazrat Maryam.

So far we have seen instances of animals, children and mothers of Prophets (a.s.) blessed with Ilme Ghaib. Prophets (a.s.) were greater than all these and therefore it must come as no surprise if they were granted Ilme Ghaib.  Earlier we had outlined a few cases of ambiya (a.s.) being recipients of Ilme Ghaib and this is by no means an exhaustive list.

Let’s check out some more hadith shareef regarding the Prophet’s (sal Allahu alayhi wasallam) knowledge of unseen:

Hazrat Abu Huraira ® reported:

We were in the company of Allah's Messenger (sal Allahu alayhi wasallam) that we heard a terrible sound.  Thereupon Allah's Apostle (sal Allahu alayhi wasallam) said: Do you know what (sound) is this? We said:  Allah and His Messenger know best. Thereupon he said: That is a stone which was thrown seventy years before in Hell and it has been constantly slipping down and aired in Hell now it has reached its base. [Sahih Muslim 2844 a]

If the prophet (sal Allahu alayhi wasallam) informed us concerning the next world this signifies that he knew what is hidden and knowledge of the hidden is known as ‘ilm ul Ghaib.  Everyone knows that our Prophet (may Allah bless him and grant him peace) knew about the future events up to the Day of Judgment and even after; how else could he have told us about the Mahdi, the Dajjal, the second coming of Jesus, the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the mizan (scales) in which everyones' actions shall be weighed etc.

Hafiz Ibn Kathir and Muhammad ibn 'Abd al-Wahhab an-Najdi write:  

"Suad ibn Qarib recited a poem in front of the Prophet (may Allah bless him and grant him peace): 'I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the Ghayb' "

[Ibn Kathir, Sirat an-Nabi; and Ibn 'Abd al-Wahhab, Mukhtasar Sirat ar-Rasul, story of 'Suad ibn Qarib']

Hazrat Ibn `Abbas ®) said: The Prophet (sal Allahu alayhi wasallam) said, "The people were displayed in front of me and I saw one prophet passing by with a large group of his followers, and another prophet passing by with only a small group of people, and another prophet passing by with only ten (persons), and another prophet passing by with only five (persons), and another prophet passed by alone. And then I looked and saw a large multitude of people, so I asked Gabriel, "Are these people my followers?' He said, 'No, but look towards the horizon.' I looked and saw a very large multitude of people. Gabriel said. 'Those are your followers, and those are seventy thousand (persons) in front of them who will neither have any reckoning of their accounts nor will receive any punishment.' I asked, 'Why?' He said, 'For they used not to treat themselves with branding (cauterization) nor with Ruqya (get oneself treated by the recitation of some Verses of the Qur'an) and not to see evil omen in things, and they used to put their trust (only) in their Lord." On hearing that, 'Ukasha bin Mihsan got up and said (to the Prophet), "Invoke Allah to make me one of them." The Prophet (sal Allahu alayhi wasallam) said, "O Allah, make him one of them." Then another man got up and said (to the Prophet), "Invoke Allah to make me one of them." The Prophet (sal Allahu alayhi wasallam) said, 'Ukasha has preceded you." [This hadith is Agreed Upon, i.e. it is mentioned in both Sahih Bukhari and Sahim Muslim at several places.  Additionally, it is also mentioned in Jami’ al Tirmidhi Vol. 4, Book 11, Hadith 2446] 

This is further confirmed by another Mutaffaq ‘Alaih (Agreed upon) hadiths: 

Hazrat Abu Huraira ® reported: The Messenger of Allah (sal Allahu alayhi wasallam) said: Seventy thousand (persons) would enter Paradise as one group and among them (there would be people) whom faces would be bright like the moon. [Also mentioned in Ibn Majah Vol. 1, Book 37, Hadith 4286 Jami’ Tirmidhi, Vol. 4, Book 11, Hadith 2437 and Imam Bukhari’s ‘Adab ul Mufrad Book 39, Hadith 5.]

From the above two hadiths too, it is crystal clear that unless the Prophet (sal Allahu alayhi wasallam) had the knowledge of the Unseen he could not have known how many followers would be following each Prophet from their ummah or that 70000 People of His ‘Ummah would be going to the Jannah without rendering accounts.  Similarly, he could have have known the condition of their faces as “bright like the moon”.  

Narrated Hazrat Umm Waraqah ® daughter of Nawfal: When the Prophet (sal Allahu alayhi wasallam) proceeded for the Battle of Badr, I said to him: Messenger of Allah allow me to accompany you in the battle. I shall act as a nurse for patients. It is possible that Allah might bestow martyrdom upon me. He said: Stay at your home. Allah, the Almighty, will bestow martyrdom upon you. The narrator said:  Hence she was called martyr. She read the Qur'an. She sought permission from the Prophet (sal Allahu alayhi wasallam) to have a mu'adhdhin in her house. He, therefore, permitted her (to do so). She announced that her slave and slave-girl would be free after her death.  One night they went to her and strangled her with a sheet of cloth until she died, and they ran away. Next day Umar announced among the people, "Anyone who has knowledge about them, or has seen them, should bring them (to him)." Umar (after their arrest) ordered (to crucify them) and they were crucified. This was the first crucifixion at Medina. [Sunan Abi Dawud 591]

From the above hadith shareef which has been graded as Hasan by the Wahhabi Shaykh Albani, it is clear that in 2nd Hijri at the time of going for the battle Badr Prophet (sal Allahu alayhi wasallam) had advised Umm Waraqah ® to stay at home rather than join the battle, telling her that she would attain martyrdom at her home itself.  True enough, in 13th Hijri during the Caliphate of Umar ® she was killed and thus martyred at home.  How could Prophet (sal Allahu alayhi wasallam) know about this unless he had the Ilm-e-Ghayb! 

Next, Hazrat Sa'd ® narrated: I suffered from an illness. The Messenger of Allah (sal Allahu alayhi wasallam) came to pay a visit to me.  He put his hands between my nipples and I felt its coolness at my heart. He said:  You are a man suffering from heart sickness. Go to al-Harith ibn Kaladah, brother of Thaqif. He is a man who gives medical treatment. He should take seven ajwah dates of Medina and grind them with their kernels, and then put them into your mouth. [Sunan Abi Dawud 3875)

We note from the above hadith that owing to Ilm-e-Ghayb, Prophet (sal Allahu alayhi wasallam) diagnosed Sa’d ® illness as disease of the heart just by putting his hand on his chest,  and also prescribed the treatment.   

We also find the following clear-cut hadith, without any ambigious meanings, from Sahih Muslim:  "The Prophet (may Allah bless him and grant him peace) stated, 'Allah put the earth before me and I saw it from the East to the West'. [Muslim, chapter on 'Excellence of the Prophet']  This hadith is a proof that the Prophet (may Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.

The Prophet's "knowledge of all things between the East and the West" is confirmed by the famous narration with a grade of hasan (fair) from al-Bara' ibn `Azib whereby: At the time of the Battle of Ahzab or the battle of the Trench, the Prophet went down to hit a rock with his pick, whereupon he said: "Bismillah" and shattered one third of the rock. Then he exclaimed: "Allahu akbar! I have been given the keys of Syria. By Allah, verily I can see her red palaces right from where I stand." Then he said: "Bismillah," and shattered another third and exclaimed: "Allahu akbar! I have been given the keys of Persia. By Allah, I can see her cities and her white palace right from where I stand." Then he said: "Bismillah" and shattered the remainder of the rock and exclaimed: "Allahu akbar! I have been given the keys of Yemen. By Allah, I can see the gates of San`a' right from where I stand."

Another version of the above is related from Salman al-Farisi.  Ibn Hisham relates it in his Sira through Ibn Ishaq thus: Salman al-Farisi said: "I was digging in one corner of the trench at which time one rock gave me difficulty. Allah's Messenger came near me and saw my difficulty as I was digging. He came down and took the pick from my hands. Then he struck and a great spark flashed under the pick. He struck again and another spark flashed. He struck a third time and a third spark flashed. I said to him: My father and mother (be ransomed) for you, O Messenger of Allah! What is that I saw flashing under the pick as you were striking? He said: Did you see this, O Salman? I said: Yes! He said: The first time, Allah opened Yemen [in the South] for me; the second time, He opened the North (al-Sham) and the West (al-Maghrib) for me; and the third time, he opened the East (al-Mashriq)."

The above two narrations are confirmed by Abu Hurayra's words related by Ibn Hisham in his Sira directly after the above narration: Ibn Ishaq said: A reliable source narrated to me that Abu Hurayra used to say, when these countries were conquered in the time of `Umar and in the time of `Uthman and after `Uthman: "Conquer what comes within your sight. By the One in Whose hand lies Abu Hurayra's soul, you do not conquer any city nor will you conquer any city until the Day of resurrection except that Allah the Exalted gave Muhammad its keys beforehand." 

And all this profusion of knowledge of the Unseen on the part of the Prophet has been characterized by Allah as perspicuity and ability to reveal knowledge of the Unseen in the two verses:

His sight swerved not, nor swept astray. (53:17)

He is not stingy of (his knowledge of) the Unseen. (81:24)

Nor is the Prophet's (sal Allahu alayhi wasallam) knowledge after his life in dunya in any way lessened. Rather, the contrary is true, as established in the following hadith:

My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you.

[Haythami says in Majma` al-zawa’id (9:24 #91): “al-Bazzar relates it and its sub-narrators are all sound (rijaluhu rijal al-sahih).” Qadi `Iyad cites it in al-Shifa (1:56 of the Amman edition). Suyuti said in his Manahil al-safa fi takhrij ahadith al-shifa (Beirut 1988/1408) p. 31 (#8): “Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Muzani, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.” Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, and also mentions the version through Aws ibn Aws with a sound chain: “The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday.” See also Fath al-Bari 10:415, al-Mundhiri’s al-Targhib wa al-Tarhib 3:343, and Musnad Ahmad 4:484.]

In Tirmidhi (hasan sahih) and Baghawi in Sharh al-Sunna on the authority of Mu`adh ibn Jabal: The Prophet said: "My Lord came to me in the best image and asked me over what did the angels of the higher heaven vie, and I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and the knowledge of all things between the East and the West came to me." 

`Ali al-Qari wrote about this hadith in the chapter on the Prophet's turban in his book Jam` al-wasa'il fi sharh al-shama'il, a commentary on Tirmidhi's Shama'il or Characteristics of the Prophet: Whether the Prophet saw his Lord during his sleep or whether Allah the Glorious and Exalted manifested Himself to him with a form (bi al-tajalli al-suwari), this type of manifestation is known among the masters of spiritual states and stations (arbab al-hal wa al-maqam), and it consists in being reminded of His qualities (hay'atihi) and reflecting upon His vision (ru'yatihi), which is the outcome of the perfection of one's inner detachment (takhliyatihi) and self-adornment (tahliyatihi). 

And Allah knows best about the states of His Prophets and Intimate Friends whom He has raised with His most excellent upbringing, and the mirrors of whose hearts He has polished with His most excellent polish, until they witnessed the Station of Divine Presence and Abiding (maqam al-hudur wa al-baqa'), and they rid themselves of the rust of screens and extinction (sada' al-huzur wa al-fana').

May Allah bestow on us their yearnings, may He make us taste their states and manners, and may He make us die in the condition of loving them and raise us in their group.

al-Qari also said in al-Asrar al-marfu`a: Ibn Sadaqa said that Ibn Zar`a said: "The hadith of Ibn `Abbas [about the Prophet seeing His Lord] is sound (sahih), and no-one denies it except a Mu`tazili" [!]... Ibn al-Humam answered that "this (representation) is the veil of form (hijab al-sura)." It seems that he meant by this that the entire goal can be visualized if it is interpreted as a formal manifestation (tajalli suwari), as it is incontrovertibly absurd to interpret it as a real or literal manifestation (tajalli haqiqi)... for Allah is exalted from possessing a body, a form (sura), and directions with regard to His essence... And if the hadith is shown to have something in its chain that indicates forgery, then fine; otherwise: the door of figurative interpretation is wide and imposes itself (bab al-ta'wil wasi`un muhattam).

Allah Ta’ala states in the Holy Quran: “And the Apostle is a Witness over yourselves.” (Sura al-Baqarah: 144)  Commenting on this Ayah, Shah Abdul Aziz Muhaddith Dehlwi (alaihir rahmah) writes: “The Prophet (sal Allahu alayhi wasallam) is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress.” (Tafsir Azizi)

Again, Allah Ta’ala states in the Holy Quran: “How then if I brought from each people a Witness and brought you (O Muhammad) as a Witness against these people”. (Sura al-Nisa: 41)  Regarding verse (4:41) it is written in ad-Dawlaat al-Makiyya p 58 of [Imam] Ahmad Rida Khan that it is proven that “the Prophets know, rather they see and watch over all that which happened and all that which will happen from the first day to the last."  Thus, each Prophet is the witness of his people, which means that he sees everything in connection with those people from beginning to end - which is the precondition of witnessing - and our Prophet is a witness over all of them put together.  According to Tafseer Khaazin, this proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta’ala and those who reject Him. It also proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was present before each Ummah, witnessing their deeds.  On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta’ala will bring the Final Messenger (sallal laahu alaihi wasallam) as a Witness and he will testify because he was present there when they were practising evil.  Imam Khaazin states, “To be a witness means to be ‘Haazir’ or present.” (Tafseer Khaazin) However, here we are not discussing the subject of Haazir wa Naazir. 

Shaykh al-Islam, Hafiz Ibn Hajar al-'Asqalani, writes:  "One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future". [Fath al-Bari, chapter on 'The Anbiya']

Hafiz ibn Kathir and Muhammad ibn 'Abd al-Wahhab an-Najdi both narrate:

"Malik ibn 'Awf an-Nazri has written a poem about our Prophet (may Allah bless him and grant him peace) and has written:  

'I have not seen any one like you in this world that I can compare with,

Who always fulfill all that he promises.

There is no one more generous than him,

When you ask him something he will inform you of what is going to happen tomorrow' "

[Ibn Kathir, Sirat an-Nabi; and Ibn Kathir & Ibn 'Abd al-Wahhab., Muktasar Sirat ar-Rasul, chapter on 'Gazwa Hawazan']

There are many other ahadith that prove that the Prophet (sal Allahu alayhi wasallam) does have ilm e ghaib such as when the prophet sal Allahu alayhi wasallam told hazrat Umar ® and hazrat Ali ® about hazrat Owais Qarni, he mentioned all the signs and the way hazrat Owaise Qarni looked despite the fact that Prophet (sal Allahu alayhi wasallam) had not even met him.  It is significant to note that this information was imparted to hazrat Umar ® and hazrat Ali ® which proves that he had knowledge of the unseen as he never told hazrat Abu Bakar ® or hazrat Uthman ® because he knew that they would never meet him.  

Next, Allah says,'Are they waiting for anything except the Hour, to come to them suddenly? But its Signs have already come!" [Quran 47:18].  The Qur'aan and the numerous ahadeeth have however informed us about various signs which will occur prior to Qiyaamah and which will be indicative of the closeness of the event. It is indeed very unfortunate to note that despite having before us the various warnings and signs regarding Qiyaamah which have been mentioned by none other than Rasulullah sallallahu alayhi wasallam, and handed down to us via the authentic narrations of the noble companions, yet certain people professing to be Muslims attach no importance whatsoever to these teachings.  Broadly, the Minor Signs are from the birth of Rasulullah (sal Allahu alayhi wasallam) to the time of the appearance of Mahdi (a.s.); whereas the Major Signs are from the appearance of Imam Mahdi to the Blowing of Trumpet by Israfil (a.s.).  We know that there are many ahadith where the Prophet (sal Allahu alayhi wasallam) has described the minor and the major signs of the End of Times or The Hour.  However, discussing those signs would be voluminous and hence just a very few are hinted over here:

For example, some of the signs of the Last Day heralded by our Prophet (sal Allahu alayhi wasallam) are:

Allah's Messenger (sal Allahu alayhi wasallam) said: "The Harj (will increase)." They asked, "What is the Harj?" He replied, "(It is) killing (murdering), (it is) murdering (killing)." (Bukhari)  The meaning of harj mentioned in the above hadith of the Prophet Muhammad (sal Allahu alayhi wasallam) is "utter confusion" and "disorder," which is not to be limited to one particular area, but will be widespread throughout the world.

Again, on this topic, the following words of the Prophet (sal Allahu alayhi wasallam) have come down to us:  The Hour (Last Day) will not be established until ... earthquakes will be very frequent. (Bukhari)

‘Abdullah ibn ‘Umar said, “The Prophet, peace be upon him, came to us and said, ‘O Muhajirun, (emigrants from Makkah to al-Madinah) you may be afflicted by five things; God forbid that you should live to see them. If fornication should become widespread, you should realise that this has never happened without new diseases befalling the people which their forebears never suffered. If people should begin to cheat in weighing out goods, you should realise that this has never happened without drought and famine befalling the people, and their rulers oppressing them. If people should withhold zakat, you should realise that this has never happened without the rain being stopped from falling; and were it not for the animals’ sake, it would never rain again. If people should break their covenant with Allah and His Messenger, you should realise that his has never happened without Allah sending an enemy against them to take some of their possessions by force. If the leaders do not govern according to the Book of Allah, you should realise that this has never happened without Allah making them into groups and making them fight one another.’ ” [Ibn Majah]

The Holy Prophet (Sal Allahu alayhi wasallam) described conflicts, disorder, murder, war to involve the whole earth, and outbreaks of terror, prevalence of earthquakes, appearances of comets, mass killings  as well as degeneration of morality and profusion of illicit and unnatural sex in the societies, revealing these events thereby as some of the signs of the Last Day.  At  that time the rulers will be tyrants, the ministers transgressors and the trustees embezzlers; Women will be rulers and the concubines will be consulted, and the lie will be considered as cleverness; man will be tyrant to his parents and generous to his friend; and at that time comets will appear;  males will satisfy their lust with males; and females will satisfy their lust with females; and minor boys will be mounted upon like women; and the males will liken themselves to females;  "and at that time the rich of my Ummat will go to pilgrimage for recreation, and the middle class for trade, and the poor to show off"; there will be people who will learn the Qur’an for other than Allah (i.e., for earning worldly benefits)....

Among the major signs of the End of Times, the Holy Prophet (sal Allahu alayhi wasallam) revealed was the coming of Dajjal: 

Hazrat Abu Sa`id Al-Khudri ® said:  Allah's Messenger (sal Allahu alayhi wasallam) told us a long narrative about Ad-Dajjal and among the many things he mentioned was his saying, "Ad-Dajjal will come and it will be forbidden for him to pass through the entrances of Medina. He will land in some of the salty barren areas (outside) Medina; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjal whose

description was given to us by Allah's Messenger (sal Allahu alayhi wasallam) Ad-Dajjal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Ad-Dajjal will kill that man and bring him back to life.  That man will say, 'Now I know your reality better than before.' Ad-Dajjal will say, 'I want to kill him but I cannot.' "  [The above hadith is Agreed Upon or Muttafaq alaih, mentioned by both Imam Bukhari and Imam Muslim.]

  

This is further confirmed by the hadith narrated by Hazrat Anas bin Malik ®:  The Prophet (sal Allahu alayhi wasallam) said, "Ad-Dajjal will come to Medina and find the angels guarding it. So Allah willing, neither Ad-Dajjal, nor plague will be able to come near it."

[Narrated by both Bukhari and Muslim.  Also in Jami’ at-Tirmidhi 2242, Book 33, Hadith 85 and in Al-Muwatta Book 45, Hadith 16.] 

This is again confirmed by the Sahihain reported in several books: 

Hazrat Ibn Umar ® reported that Allah’s Messenger (sal Allahu alaihi wasallam) made a mention of Dajjal in the presence of the people and said: No doubt Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape. [Also in Jami` at-Tirmidhi 2241 (Book 33, Hadith 84) Al Muwatta Book 49, Hadith 2]

Hazrat Anas b. Malik ® reported that Allah's Messenger (sal Allahu alayhi wasallam) said: Dajjal is blind of one eye and there is written between his eyes the word" Kafir". He then spelled the word as k. f. r., which every Muslim would be able to read. [Mentioned by both Bukhari and Muslim in their Sahihs.  Also mentioned by Ibn Majah Vol. 3, Book 21, Hadith 2620; Sunan Abi Dawud 4316 (Book 39, Hadith 26); Tirmidhi Vol. 4, Book 7, Hadith 2245]

From the above ahadith which give the details about Dajjal, his description, and his actions it is clear that all this could not have been known unless Prophet (sal Allahu alayhi wasallam) had the knowledge of Unseen.

Of course, as we all know, there are ahadith shareef regarding the advent of Mahdi (a.s.) and the second coming of ‘Isa (a.s.).   According  to a Hadith, Imaam Mahdi will appear first, and Hadhrat Eisa alayhis salaam will appear during Imaam Mahdi's lifetime. Imam Mahdi will remain for 7 years during which Islam will spread throughout the world.  According to a hadith, when he passes away, Sayyidunaa Eisa alayhis salaam will lead the Janaazah of Imaam Mahdi alayhis salaam. Furthermore, only Hadhrat Eisa alayhis salaam will be able to kill Dajjaal (the "anti-Christ").  After his descension on earth, Hadhrat Eisa alayhis salaam will marry. He will have children, and he will remain on earth 19 years after marriage. It’s during his time that Yajooj and Majooj will appear.  According to Tirmidhi shareef, he will pass away and Muslims will perform his Janaza Salaat and bury him next to Rasulullah sallallahu alayhi wasallam. 

The beloved Prophet (sal Allahu alayhi wasallam) has revealed in great details about the signs of the End of Times.  There is overwhelming evidence to show that Allah (swt) bestowed on our Prophet (sal Allahu alayhi wasallam) tremendous knowledge of the unseen.  Qadi` Iyad in his al-Shifa' fi ma`rifat huquq al-mustafa (The Healing Concerning the Knowledge of the Rights of the Elect One), al-Qastallani in his al-Mawahib al-laduniyya bi al-minah al-muhammadiyya (The Gifts from Allah: the Muhammadan Dispensations), and other scholars of Ahl al-Sunna included in their excellent books on the Prophet (sal Allahu alayhi wasallam) extensive chapters establishing his knowledge of the unseen and future events.

  

In the light of the above evidence, such statements as that of Muhammad ibn `Abd al-Wahhab at the end of his leaflet paradoxically entitled "The Three Principles of Oneness" are false whereby:  One who claims to know something from knowledge of the Unseen is a taghut or false deity (Ibn `Abd al-Wahhab, Three Principles of Oneness)! This is utterly rejected as false and gross falsehood spoken against the Prophet (sal Allahu alayhi wasallam) by those who would deny his status and the prerogatives of his rank established by Allah in His speech and by the sound hadith of the Prophet. We seek refuge in Allah from such statements as signify extreme ignorance, indeed enmity to the Prophet and to Allah's Pure Religion.

Continued in Part 6…

NASIR.

Part 4 : A Brief Survey: Was Prophet (sal Allau alayhi wasallam) given the Knowledge of Unseen?

Imam al-Qadhi Yusuf an-Nabhani q.s.(1849-1932 ce)

From the Layman’s Desk: Islamic Article No.18:

Part 4 : A Brief Survey: Was Prophet (sal Allau alayhi wasallam) given the Knowledge of Unseen?

In the Name of Allah, Most Beneficent, Most Merciful.

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family and all his Companions.

As we pointed out before, Al-Qad.i `Iyad. said in al-Shifa': "His (sal Allahu alayhi wasallam) knowledge of the unseen counts among those miracles of his that are known categorically and definitely, coming to us through mass transmissions with a vast number of narrators and congruent meanings. 

After having mentioned many ahadith in previous parts, let us check out some more ahadith that throw light on the Prophet’s (sal Allahu alayhi wasallam) knowledge of the Unseen.  It may be noted that there are Hadiths that not only mention the successors of Prophet (sal Allahu alayhi wasallam) or the ones who shall govern after him,  but also fortell the names of people who shall be the inheritors of Paradise and who among them would be martyred.  From his 900-page compendium which Shaykh Gibril Haddad has compiled from the work of Yusuf al-Nabhani’s The Miracles of the Prophet entitled HUJJATULLAH `ALA AL-`ALAMIN FI MU`JIZAT SAYYID AL-MURSALIN, (1317/1899) it will be relevant to quote some of the hadiths on Prophet’s (sal Allahu alayhi wasallam) knowledge of the unseen. We learn from this translation that Qadi Yusuf al-Nabahani said: First of all, you should know that knowledge of the unseen is the priviledge of Allah Most High, and that its appearance on the tongue of the Messenger of Allah and others comes from Allah (swt) either through revelation or through inspiration. The Prophet said in the h.adith: “I swear it by Allah! Truly I know nothing except what my Lord taught me.”1[]  So everything that came to us from him consisting in news of the unseen is nothing other than the Divine disclosure to him as a proof for the actuality of his Prophethood and its truth.

Now to quote from the above translations of Shaykh Gibril Haddad (whose works have greatly benefited the English-knowing Muslims of Ahlus Sunnah.  May Allah (swt) grant him immense rewards here and in the hereafter):  

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

ABU BAKR RADYALLAHU `ANH

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

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

ABU BAKR AND `UMAR RADYALLAHU `ANHUMA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

`UMAR - ALLAH BE WELL-PLEASED WITH HIM

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

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

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

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

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

`UTHMAN - ALLAH BE WELL-PLEASED WITH HIM

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

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

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

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

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

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

The hadîth Master al-Silafî narrated from Hudhayfa who said: "The beginning of dissensions is the murder of `Uthmân and the last of them is the coming out of the Anti-Christ:[12]

By the One in Whose Hand is my soul! None shall die with a mustard seed's worth of love for the killers of `Uthmân except he shall follow the Anti-Christ if the latter comes in his lifetime and, if not, he shall believe in him in his grave." It is evident that Hudhayfa heard this from the Prophet   for it is not something that can be said on the basis of opinion.

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

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

`ALI - ALLAH BE WELL-PLEASED WITH HIM

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

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

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

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

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

Abû Nu`aym narrated from `Alî who said: "The Messenger of Allâh   told me:'There shall be dissensions and your people shall argue with you.' I said, 'What do you order me to do?' He replied: 'Rule by the Book.'"[20]

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

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

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

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

Al-Bayhaqî narrated through Ibn Ishâq who said: "Yazîd ibn Sufyân narrated to me from Muhammad ibn Ka`b that the scribe of the Messenger of Allâh  at that truce - meaning the truce of al-Hudaybiyya - was `Alî ibn Abî Tâlib, at which time the Messenger of Allâh   told him: 'Write: These are the terms of the truce between Muhammad ibn `Abd Allâh and Suhayl ibn `Umar.' `Alî stalled and would not write anything less than 'Muhammad the Messenger of Allâh' Whereupon the Messenger of Allâh   said: 'Write it, for truly you shall suffer something similar, and be treated unjustly.'"[25]

This is what took place after the battle of Siffîn when the pact of arbitration was drawn between him and Mu`âwiya - Allâh be well-pleased with both of them and with the rest of the Companions of the Messenger of Allâh  . `Abd Allâh ibn Ahmad narrated in the appendices to the Musnad as well as al-Bazzâr, Abû Ya`lâ, and al-Hâkim from `Alî who said: "The Messenger of Allâh   said to me: 'There is in you is a similarity to `Isâ - upon him peace: the Jews hated him to the point that they calumniated his mother, and the Christians loved him to the point that they gave him the rank which is not his.'"[26]

`Alî said: "Two types of people shall perish concerning me: a hater who forges lies about me, and a lover who over-praises me."[27]

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

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

[Al-Bukhârî and] Muslim also narrated it with a different wording from Salama ibn al-Akwa`[30] adding to the above: "Then he spat into his eyes and he was cured." Al-Hârith and Abû Nu`aym narrated it with yet another wording from Salama adding: "Then `Alî took it [the flag] and planted it right under their fort, whereupon one of the Jews looked down at him from the top of the fort and said: 'Who are you?' He replied: ``Alî' The Jew said: 'You will overcome (`ulûtum), by the [Book] revealed to Mûsâ!' `Alî did not return until Allâh granted victory at his hands."[31]

Abû Nu`aym said: "There is in it a sign of the advanced knowledge of the Jews, thanks to their books, as to who is sent to fight against them and shall be granted victory." The account was also narrated from Ibn `Umar, Ibn `Abbâs, Sa`d ibn Abî Waqqâs, Abû Hurayra, Abû Sa`îd al-Khudrî, `Imrân ibn Husayn, Jâbir, and Abû Laylâ al-Ansârî. Abû Nu`aym narrated all of them, and they all contain the account of the spitting into the eyes and their healing.[32]

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

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

Ibn Ishâq narrated from `Ammâr ibn Yâsir - Allâh be well-pleased with him - who said: "I and `Alî ibn Abî Tâlib were teaming up in the expedition of al-`Ushayra. When the Messenger of Allâh   alighted there we saw people from the Banû Midlaj working near one of theirs springs and in a date orchard. `Alî ibn Abî Tâlib said, `Abû al-Yaqzân, what if we went to see those people and look at them working?' I said, 'If you like.' So we went to them and looked at them work for a while. Then we became sleepy so I and `Ali went away until we found a low-lying sand-dune where we lied down. There, we slept By Allâh! Nothing woke us except the Messenger of Allâh   himself, moving us with his foot, and we were all covered in sand from the spot where we had slept That day, the Messenger of Allâh   said to `Alî ibn Abî Tâlib: `Abû Turâb! (Sand-Man)' - for he saw him covered in sand - then he said: 'Shall I not tell you of the two wickedest people ever?' We said, 'Do, O Messenger of Allâh!' He replied: 'The whitish man of Thamûd who hamstrung the she-camel, and the man who shall strike you on this, O `Alî' - he placed his hand on `Alî's temple - `until this gets soaked from it' - he touched `Alî's beard."[35]

Later, what the Prophet   had said took place and Allâh Most High ordained the killing of `Alî in the exact way mentioned by the Messenger of Allâh   at the hand of the most wretched of latter-day men, `Abd al-Rahmân ibn Muljam al-Murâdî. Al-Bayhaqî narrated from `Alî who said: "The Prophet   said: 'A boy shall be born to you after me whom I am giving my name and cognomen (kunya)'" - meaning Muhammad ibn al-Hanafiyya.[36]

FATIMA - ALLAH BE WELL-PLEASED WITH HER

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

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

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

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

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

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

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

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

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

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

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

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

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

Continued in Part 5….

NASIR