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From Sayyidi al-Qadi Yusuf al-Nabahani's - Allah have mercy
onhim and benefit us with him - 900-page Compendium of
80 Hadiths on the Prophet's Knowledge of the Unseenby Sh. G. F.
Haddad
The Miracles of the Prophet titled: HUJJATULLAH `ALA AL-`ALAMIN
FI MU`JIZAT SAYYID AL-MURSALIN,(1317/1899)
[1] Knowledge of The Unseen Is The Priviledge Of Allah Most High
[2] ~[3] His Telling of Unseen Matters Related To Some of His
Companions(1)[4] ~ (2)[5] index: with reader-friendly
hyperlink-index
[1]
Qadi Yusuf al-Nabahani said: First of all, you should know that
knowledge ofthe unseen is the priviledge of Allah Most High, and
that its appearance on thetongue of the Messenger of Allah and
others comes from Allah (swt) eitherthrough revelation or through
inspiration. The Prophet said in the h.adith: " Is w e a r i t b y
A l l a h ! T r u l y I k n o w n o t h i n g e x c e p t w h a t m
y L o r d t a u g h tm e . "1[] So everything that came to us from
him consisting in news of theunseen is nothing other than the
Divine disclosure to him as a proof for theactuality of his
Prophethood and its truth.
In other words, as expounded at length by Shaykh Ahmad Rida
Khan, theProphet's `ilm al-ghayb is partial (juz'i), non-exhaustive
(ghayr ihati),bestowed (`ata'i) and not independent (ghayr
istiqlali) as established onceand for all by the Qur'anic verse
{the knower of the Unseen, and He revealsunto none His secret save
unto every messenger whom He has chosen}(72:26-27).
Al-Nabahani said: The listing of the miracles in this chapter
cannot beexhausted because of their large number and the fact that
they took place athis hands in most of his states, whether they
asked him questions or not,whatever circumstances dictated. These
are the most numerous of hisstunning miracles Al-Qad.i `Iyad. said
in al-Shifa': "His knowledge of theunseen counts among those
miracles of his that are known categorically anddefinitely, coming
to us through mass transmissions with a vast number ofnarrators and
congruent meanings."[2]
The Prophet's familiarity with and knowledge of the unseen was a
well-known and universally recognized fact among both the believers
and theunbelievers to the point that one of them would say to the
other, " H u s h ! B yA l l a h , e v e n i f t h e r e i s n o n e
a m o n g u s t o t e l l h i m , t h e v e r y s t o n e sa n d p
e b b l e s w o u l d t e l l h i m . "[3] Al-Bukhari narrated from
Ibn `Umar (ra):"We kept away from conversation and leisurely talk
to our women lest some
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revelation come down concerning us. After the Prophet died we
spokemore freely."[4] Al-Bayhaqi narrated from Sahl ibn Sa`d
al-Sa`idi (ra): "Iswear by Allah that some of us would refrain from
doing something with hiswife as he and she lay together under the
same sheet for fear some Qur'anicrevelation should come down
concerning them."[5] `Abd Allah ibn Rawah.asaid (ra):
Among us is the Messenger of Allah reciting His BookAs the
radiant light cleaves the true dawn's sky.He showed us guidance
after blindness and our heartsNow firmly know that all he says will
take place.[6]
and H.assan ibn Thabit said (ra):
A Prophet who sees around him what others do notAnd recites the
Book of Allah in every assembly!If he says something of a day which
he has not yet seenWhat he says is confirmed on the morrow or the
next day.[7]
The above two quatrains put to rest the odd claim of the author
of Taqwiyatal-Iman that the Prophet did not know what would happen
on the next dayon the grounds that he said, " A v o i d s a y i n g
t h i s " to the slave-girl recitingpoetry when she said, "Among us
is a Prophet that knows what happenstomorrow."[8] The reason for
this order is not because he did not know -since it is established
that Allah (swt) is {the knower of the Unseen, and Hereveals unto
none His secret save unto every messenger whom He haschosen}
(72:26-27) and that He revealed to the Prophet knowledge ofthe
future until the Day of Judgment and much of the Hereafter as well
- butbecause knowledge of the unseen was attributed to him in
absolute termswhen only Allah knows the unseen in absolute
terms.[9] Coming from themouth of a child not yet qualified to
pray,[10] such an assertion wasreminiscent of the popular belief
unbecoming of a Prophet but typical of thefalse claims of seers,
oracles, astrologers etc. that they could, of their owndevices,
know the future, to which Allah (swt) said (No soul knoweth what
itwill earn tomorrow) (31:34). Hence, the Prophet , in one version,
added byway of explanation, " O n l y A l l a h k n o w s w h a t h
a p p e n s t o m o r r o w "[11]i.e. independently of anyone and
with an absolute knowledge.
NOTES
1 When the camel of the Prophet was lost during the Tabuk
expedition heasked people for its whereabouts, whereupon one of the
hypocrites [Zayd ibnal-Las.it al-Qaynuqa`i] said, "Here is
Muh.ammad to whom come news fromthe heaven and he knows not where
his camel is." At this he praised Allahthen said: " A c e r t a i n
m a n s a i d s u c h - a n d - s u c h . T r u l y , I d o n o t k
n o wa n y t h i n g e x c e p t w h a t m y L o r d t a u g h t m
e , a n d H e h a s i n f o r m e d m et h a t t h e c a m e l i s
i n s u c h - a n d - s u c h a v a l e w i t h i t s r e i n s e n
t a n g l e d i na t r e e . " The people ran and found it.
Narrated from the CompanionsMah.mud ibn Labid and `Umara ibn H.azim
by Ibn Ish.aq in al-Maghazi asstated by Ibn Hisham in the Sira
(5:203) and al-T.abari in his Tarikh (2:184);Ibn H.azm in
al-Muh.alla (11:222) and Ibn H.ajar in Fath. al-Bari (1959
ed.13:364) and al-Is.aba (2:619), while Ibn H.ibban cites it
without chain in al-Thiqat (2:93). Also narrated by al-Taymi in
Dala'il al-Nubuwwa (p. 137) citingIbn Qutayba's report. The segment
quoted by al-Nabahani is also narratedfrom `Uqba ibn `Amir by Abu
al-Shaykh in al-`Az.ama (4:1468-1469#96714) as part of a longer
narration that includes: " I s h a l l i n f o r m y o u o fw h a t
y o u c a m e h e r e t o a s k m e a b o u t b e f o r e y o u t e
l l m e a n d , i f y o uw i s h , y o u c a n s p e a k f i r s t
t h e n I w i l l a n s w e r y o u . . . Y o u c a m e t o a s km
e a b o u t D h u a l - Q a r n a y n . . . . " The camel of the
Prophet was similarlylost and found in the expedition of
H.udaybiyya.
2 `Iyad., al-Shifa' (p. 413-414): "... and congruent meanings
pointing to hisfamiliarity with the unseen."
3 Spoken by Abu Sufyan ibn H.arb to `Attab ibn Usayd and
al-H.arith ibn
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Hisham outside the Ka`ba on the conquest of Makka as the Prophet
wasinside with Bilal. Cited by al-Kila`i in al-Iktifa' (2:230). Cf.
al-Mawardi, A`lamal-Nubuwwa (p. 165).
4 Narrated from Ibn `Umar by al-Bukhari, Ibn Majah, and
Ah.mad.
5 Narrated by al-T.abarani in al-Kabir (6:196 #5985) through
Sah.ih.narrators per al-Haythami (10:284).
6 Narrated from Abu Hurayra by al-Bukhari in al-Tarikh
al-S.aghir (1:23) andal-T.abarani in al-Ah.ad wa al-Mathani (4:38).
Al-Qurt.ubi (14:100) and IbnKathir (3:460) cite it in their
Tafsirs.
7 Narrated from Hisham ibn H.ubaysh by al-T.abarani in al-Kabir
(4:48-50),al-H.akim (3:9-10) with a chain he declared sound, Ibn
`Abd al-Barr in al-Isti ab (4:1958-1962), al-Taymi in Dala'il
al-Nubuwwa (p. 59-60), and al-Lalika'i in his Sharh. Us.ul I tiqad
Ahl al-Sunna (4:780). Cf. al-T.abari in hisTafsir (1:447-448) Ibn
H.ibban in al-Thiqat (1:128) and al-Kila`i in al-Iktifa'(1:343).
Also narrated from Abu Ma`bad al-Khuza`i by Ibn Sa`d (1:230-232)
but this is mursal and Abu Ma`bad is a Tabi i as stated by Ibn
H.ajar inal-Is.aba (#10545).
8 Narrated from al-Rubayyi bint Mu`awwidh in al-Bukhari, the
Sunan, andAh.mad.
9 As stated by Ibn H.ajar in his commentary of this narration in
Fath. al-Bari.
10 As stated by Ibn al-Qayyim in his marginalia on Abu Dawud'
Sunan.
11 In Ibn Majah with a fair chain.
[2]
Imam Ahmad and al-Tabarani narrated from Abu Dharr radyAllahu
`anh whosaid: "When the Messenger of Allah left us there was not a
bird that fliesbut he had informed us about it."[1]
Muslim narrated from `Amr ibn Akhtab [Abu Zayd] al-Ansari
radyAllahu `anhwho said: "The Prophet prayed fajr with us then
climbed the pulpit andaddressed us until the time came for zuhr,
then he descended and prayed.Then he climbed the pulpit and
addressed us until the time came for `asr,whereupon he descended
and prayed. Then he climbed the pulpit andaddressed us until the
sun set. He informed us about all that was to happenuntil the Day
of Resurrection. The most knowledgeable of us is he who
hasmemorized the most."[2]
Al-Bukhari and Muslim narrated from Hudhayfa radyAllahu `anh who
said:"The Prophet stood among us [speaking] for a long time and did
not leaveout one thing from that time until the rising of the Final
Hour except he toldus about it. Whoever remembers it remembers it
and whoever forgot itforgot it. All those who are present know
this. Some of it I might haveforgotten, then I see it [happen] and
remember it just as someone wouldremember a man who had been away
and then appears before him and heinstantly recognizes him."[3]
Muslim also narrated from Hudhayfa that he said: "The Prophet
informedme of all that would happen until the Day of Resurrection
and there wasnothing of it except I asked him about it, save that I
did not ask him whatwould bring the people of Madina out of
Madina."[4]
Abu Dawud also narrated from Hudhayfa that he said: "By Allah! I
do notknow whether my companions forgot or pretended to forget
it,[5] but theMessenger of Allah did not leave out a single
instigator of sedition until theend of the world, each with a
minimum of three hundred followers, except hementioned each one of
them for us by his own name, the name of his father,
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and the name of his tribe."[6]
Abu Ya`la also narrated with a sound chain from Anas radyAllahu
`anh whosaid: "The Messenger of Allah came out angry and addressed
the people,saying: 'Today you shall not ask me about anything
except I shall tell youabout it,' and we truly believed that Gibril
was with him. Whereupon `Umarsaid: 'O Messenger of Allah, only
recently were we in a time of ignorance. Webeg you, do not expose
our disgrace! Forgive us, and may Allah forgiveyou!'"[7]
Abu Ya`la also narrated with a passable chain from Ibn `Umar
radyAllahu`anhuma who said: "I heard the Messenger of Allah say: '
T h i s c l a n( h a y y ) o f t h e Q u r a y s h s h a l l r e m
a i n s a f e u n t i l t h e y t u r n a w a y f r o mt h e i r R
e l i g i o n i n t o a p o s t a t e s . ' A man stood up saying:
`Messenger ofAllah! Will I be in Paradise or in Hellfire?' The
Prophet answered, ' I nP a r a d i s e . ' Another stood asking the
same, whereupon the Prophet answered, ' I n H e l l f i r e . '
Then [he said], ' S a y n o t h i n g t o m e a s l o n g a s Is a
y n o t h i n g t o y o u . W e r e i t n o t f o r f e a r t h a t
y o u w o u l d s t o p b u r y i n go n e a n o t h e r (l a w l a
a n l a t a d a f a n u) I s h o u l d c e r t a i n l y t e l l y
o u a b o u ta g r e a t n u m b e r o f t h o s e w h o w i l l b
e i n t h e F i r e a n d y o u w o u l d k n o ww h o t h e y a r
e . I f I a m o r d e r e d t o d o i t I s h a l l c e r t a i n l
y d o i t ! '"[8]
NOTES
1 Narrated by al-Tabarani in al-Kabir (2:155 #1647) with
trustworthynarrators per al-Haythami (8:263-264), Ahmad, Abu Dawud
al-Tayalisi, IbnSa`d in his Tabaqat (2:354), al-Bazzar in his
Musnad (9:341 #3897), al-Tabari in his Tafsir (7:189) Ibn `Abd
al-Barr in al-Isti ab (4:1655), Ibn Hibban(1:267 #65 isnad sahih),
and al-Daraqutni in his 'Ilal (6:290 #1148). Cf. al-Haythami,
Mawarid al-Zam'an (p. 47). Also narrated from Abu al-Darda' byAbu
Ya`la in his Musnad (9:46 #5109 isnad sahih).
2 Thus narrated by Muslim and Ahmad.
3 Narrated from Hudhayfa by al-Bukhari, Muslim, Abu Dawud, and
Ahmad;and from Abu Sa`id al-Khudri by al-Tirmidhi (hasan sahih) and
Ahmad. Al-Bukhari narrated something similar from `Umar.
4 Narrated from Hudhayfa by Muslim and Ahmad with the wording:
"until therising of the Hour."
5 To prevent fitna. Al-Qari said in his commentary of al-Shifa':
"to turn towhat is more important."
6 Narrated from Hudhayfa by Abu Dawud.
7 Narrated from Anas by Abu Ya`la in his Musnad (6:360 #3689)
and itsnarrators are those of al-Bukhari and Muslim according to
al-Haythami(7:188). A longer version is narrated in the Sahihayn.
The phrase "And mayAllah forgive you" expresses thanks and good
wishes.
8 Narrated from Ibn `Umar by Abu Ya`la in his Musnad (10:66
#5702) and,as part of a longer narration, by Ibn Abu Hatim in his
`Ilal (2:256 #2262).
[3]
HIS TELLING OF UNSEEN MATTERS RELATED TOSOME 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: " C a l l y o u r f a
t h e r a n d b r o t h e r[ ` A b d a l - R a h m a n ] h e r e s
o I w i l l p u t s o m e t h i n g d o w n i n w r i t i n g , f o
rt r u l y I f e a r l e s t s o m e o n e f o r w a r d a c l a i
m o r f o r m s o m e a m b i t i o n ,
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a n d A l l a h a n d t h e b e l i e v e r s r e f u s e a n y
o n e o t h e r t h a n A b u B a k r . "[1]
Al-Hakim narrated - declaring it sahih - from Ibn Mas`ud
radyAllahu `anh whosaid the Prophet said: " A m a n f r o m t h e d
w e l l e r s o f P a r a d i s e i s a b o u tt o c o m e i n t o
y o u r s i g h t . " Whereupon Abu Bakr came and sat amongthem.[2]
The Prophet had already given him the glad tidings of
Paradisebefore that occasion. Meaning: When he said: " A b u B a k
r i s i n J a n n a ,` U m a r i s i n J a n n a , ` U t h m a n i
s i n J a n n a , ` A l i i s i n J a n n a , T a l h a i s i nJ a
n n a , a l - Z u b a y r [ i b n a l - ` A w w a m ] i s i n J a n
n a , ` A b d a l - R a h m a n i b n` A w f i s i n J a n n a , S
a ` d [ i b n A b i W a q q a s ] , S a ` i d [ i b n Z a y d i b n
` A m r ]i s i n J a n n a , a n d A b u ` U b a y d a i b n a l -
J a r r a h i s i n J a n n a . "[3]
ABU BAKR AND `UMAR RADYALLAHU `ANHUMA
Ibn Majah and al-Hakim narrated from Hudhayfa radyAllahu `anh
that theProphet said, " T a k e f o r y o u r l e a d e r s t h e t
w o w h o c o m e a f t e r m e :A b u B a k r a n d ` U m a r .
"[4]
ABU BAKR, `UMAR, AND `UTHMAN RADYALLAHU `ANHUM
Abu Nu`aym, al-Bazzar, Abu Ya`la, and Ibn Abi Khaythama narrated
fromAnas radyAllahu `anh who said: "I was with the Prophet inside
an enclosedgarden when someone came and knocked on the gate. He
said, ' A n a s , l e th i m i n , g i v e h i m t h e g l a d t i
d i n g s o f P a r a d i s e , a n d t e l l h i m h e s h a l l b
em y s u c c e s s o r . ' Lo and behold! It was Abu Bakr. Then
another man cameand knocked on the gate whereupon the Prophet said,
' L e t h i m i n , g i v eh i m t h e g l a d t i d i n g s o f P
a r a d i s e , a n d t e l l h i m h e s h a l l b e m ys u c c e
s s o r a f t e r A b u B a k r . ' Lo and behold! It was `Umar.
Then anotherman came and knocked on the gate whereupon the Prophet
said, ' L e t h i mi n , g i v e h i m t h e g l a d t i d i n g s
o f P a r a d i s e , a n d t e l l h i m h e s h a l l b e m ys u
c c e s s o r a f t e r ` U m a r - a n d t h a t h e s h a l l b e
k i l l e d . ' Lo and behold! Itwas `Uthman."[5]
Al-Hakim narrated - declaring it sound - and also al-Bayhaqi,
from SafinaradyAllahu `anh who said: "When the Prophet built the
Mosque Abu Bakrbrought a stone and put it down; then `Umar brought
a stone and put itdown; then `Uthman brought a stone and put it
down. Whereupon theProphet said, ' T h e s e a r e t h e o n e s t
h a t s h a l l g o v e r n a f t e r m e . '"[6]There is in this
narration an allusion to their order of succession - Allah
bewell-pleased with them! Indeed, it was mentioned explicitly in
somenarrations that he was asked about it and replied, " T h e s e
a r e t h es u c c e s s o r s a f t e r m e " while another
narration has, " T h e s e a r e t h e o n e sw h o s h a l l g o v
e r n a f t e r m e . " Imam Abu Zur`a [al-`Iraqi] said, "Its chain
isfree of harm, and al-Hakim narrated it in the Mustadrak and
declared itsound.[7]
Al-Bayhaqi and Abu Nu`aym narrated from `Abd Allah ibn `Amr ibn
al-`AsradyAllahu `anhuma who said: "I heard the Prophet say: ' T h
e r e s h a l l b ea m o n g y o u t w e l v e c a l i p h s . A b
u B a k r a l - S i d d i q s h a l l n o t t a r r y b u t l i t t
l ea f t e r m e , w h i l e t h e M a s t e r o f t h e A r a b s
s h a l l l i v e a b l a m e l e s s l i f e a n dd i e a m a r t
y r . ' Someone asked, 'Who is he, O Messenger of Allah?'
Hereplied, '` U m a r i b n a l - K h a t t a b ! ' Then he turned
to `Uthman and said, ' A sf o r y o u , t h e y s h a l l a s k y o
u t o c a s t o f f a s h i r t t h a t A l l a h v e s t e d y o
uw i t h . B y t h e O n e W h o s e n t m e w i t h t h e t r u t
h ! T r u l y , i f y o u c a s t i t o f f ,y o u s h a l l n o t
e n t e r P a r a d i s e u n t i l t h e c a m e l p a s s e s t h
r o u g h t h e e y eo f t h e n e e d l e . '"[8]
Ibn `Asakir narrated from Anas radyAllahu `anh who said: "The
delegation ofBanu al-Mustalaq instructed me to ask the Messenger of
Allah , 'If we comenext year and not find you, to whom should we
remit our [obligatory]sadaqat?' I conveyed him the question and he
replied, ' R e m i t t h e m t o A b uB a k r . ' I told them his
answer but they said, 'What if we do not find Abu Bakr?'I conveyed
him the question and he replied, ` R e m i t t h e m t o ` U m a r
. ' Theyasked again, 'What if we do not find `Umar?' He said, ' R e
m i t t h e m t o` U t h m a n , a n d m a y t h e y p e r i s h t
h e d a y t h e y k i l l ` U t h m a n ! '"[9]
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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: " B ef i r m , U h u d ! T h e r e i s n o n e o n y o u b u
t a P r o p h e t , a S i d d i q , a n d t w om a r t y r s ! "
After that, `Umar and `Uthman were killed as martyrs and AbuBakr
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. Hesaid, " G i v e h i m p e r m i s s i o n a
n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e .
"Then `Umar sought permission and he said, " G i v e h i m p e r m
i s s i o n a n dg i v e h i m t h e g l a d t i d i n g s o f P a
r a d i s e a n d m a r t y r d o m . " Then `Uthmansought
permission and he said, " G i v e h i m p e r m i s s i o n a n d g
i v e h i m t h eg l a d t i d i n g s o f P a r a d i s e a n d m
a r t y r d o m . "[11]
The Two Masters narrated from Abu Musa al-Ash`ari radyAllahu
`anh that theProphet was inside [the garden of] the well of Aris
one day and sat on thestone promontory of the well, in the middle,
baring his shanks. "I [Abu Musa]said to myself: `Surely, today I
shall be the Prophet's doorkeeper.' Then AbuBakr came so I told
him, `Wait,' and went to tell the Prophet , `This is AbuBakr asking
permission to enter.' He replied, ' G i v e h i m p e r m i s s i o
n a n dg i v e h i m t h e g l a d t i d i n g s o f P a r a d i s
e . ' Whereupon he entered and satnext to the Prophet on the edge,
dangling his legs. Then `Umar came and Isaid, 'This is `Umar asking
permission to enter.' He replied, ' G i v e h i mp e r m i s s i o
n a n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s
e . ' Whereupon heentered and sat next to the Prophet on his left,
dangling his legs. Then`Uthman came and I said, this is 'Uthman
asking permission to enter.' Hereplied, ' G i v e h i m p e r m i s
s i o n a n d g i v e h i m t h e g l a d t i d i n g s o f P a r a
d i s ea f t e r a t r i a l t h a t s h a l l b e f a l l h i m .
' He entered but found no room to sit onthe edge of the well, so he
sat opposite them on the other side of the welland dangled his
legs." Sa`id ibn al-Musayyib said: "I saw in this an allusion
totheir graves."[12]
Al-Tabarani and al-Bayhaqi narrated from Zayd ibn Arqam
radyAllahu `anhwho said: "The Prophet sent me out, saying, ' G o a
n d s e e A b u B a k r . Y o uw i l l f i n d h i m s i t t i n g
i n s i d e h i s h o u s e w r a p p e d u p i n h i s c l o t h w
i t h h i sl e g s d r a w n u p ( m u h t a b y a n ) . G i v e h
i m t h e g l a d t i d i n g s o f P a r a d i s e .T h e n g o t
o t h e m o u n t a i n u n t i l y o u f i n d ` U m a r r i d i n
g a d o n k e y a n dh i s t a l l f r a m e l o o m i n g i n t h
e d i s t a n c e . G i v e h i m t h e g l a d t i d i n g s o fP
a r a d i s e . T h e n g o t o ` U t h m a n , w h o m y o u w i l
l f i n d i n t h e m a r k e ts e l l i n g a n d b u y i n g , a
n d g i v e h i m t h e g l a d t i d i n g s o f P a r a d i s e a
f t e r ah a r r o w i n g o r d e a l . ' I went and found them as
the Messenger of Allah hadsaid, and I told them."[13]
ABU BAKR, `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 asheep for us. At that time he said: ' B e h o l d
! A m a n f r o m t h e p e o p l e o fP a r a d i s e i s a b o u
t t o e n t e r . ' Whereupon Abu Bakr came in. Then he
said:`Behold! A man from the people of Paradise is about to enter.'
Whereupon`Umar came in. Then he said: ' B e h o l d ! A m a n f r o
m t h e p e o p l e o fP a r a d i s e i s a b o u t t o e n t e r
. O A l l a h , i f Y o u w i s h , l e t i t b e ` A l i .
'Whereupon `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 `AbdAllah radyAllahu `anhuma who said: "The Prophet went
out to visit Sa`dibn al-Rabi . [There,] he sat down and we sat down
with him. Then he said,' A m a n f r o m t h e d w e l l e r s o f
P a r a d i s e i s a b o u t t o c o m e i n t o y o u rs i g h t
. ' Whereupon Abu Bakr came. Then he said, ' A m a n f r o m t h ed
w e l l e r s o f P a r a d i s e i s a b o u t t o c o m e i n t o
y o u r s i g h t . ' Whereupon
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`Umar came. Then he said, 'A man from the dwellers of Paradise
is about tocome into your sight.' Whereupon `Uthman came. Then he
said, ' A m a nf r o m t h e d w e l l e r s o f P a r a d i s e i
s a b o u t t o c o m e i n t o y o u r s i g h t . OA l l a h , i
f Y o u w i s h , l e t i t b e ` A l i . ' Whereupon `Ali
came."[15]
ABU BAKR, `UMAR, `UTHMAN, `ALI, TALHA, AND AL-ZUBAYR
RADYALLAHU`ANHUM
Muslim narrated from Abu Hurayra radyAllahu `anh that the
Messenger ofAllah was on Mount Hira' together with Abu Bakr, `Umar,
`Uthman, `Ali,Talha, and al-Zubayr when the rock moved, whereupon
the Prophet said:" B e s t i l l ! T h e r e i s n o n e o n t o p
o f y o u b u t a P r o p h e t , a S i d d i q , o r am a r t y r
. "[16]
Indeed, they all were killed as martyrs except Abu Bakr
al-Siddiq - Allah bewell-pleased with all of them! The trembling of
the mountain repeated itselfwhen he was on top of it with some of
his other Companions.
NOTES
1 Spoken in the last days of the Prophet . Narrated from `A'isha
byMuslim, Abu Dawud, and Ahmad.
2 Narrated from Ibn Mas`ud by al-Tirmidhi (gharib) and
al-Hakim(3:136=1990 ed. 3:146) who declared its chain sound. It is
confirmed asauthentic by identical narrations from (1) Jabir by
Ahmad with four goodchains, al-Tabarani - cf. al-Haythami (9:57-58;
9:116-117) - with severalchains in al-Awsat (7:110 #7002; 8:41
#7897), Musnad al-Shamiyyin(1:375 #651), al-Mu`jam al-Kabir (10:167
#10343), al-Harith in his Musnad(2:889 #961), al-Tayalisi in his
Musnad (p. 234 #1674), Ibn Abi `Asim in al-Sunna (2:624 #1453),
Ahmad in Fada'il al-Sahaba (1:209 #233; 2:577#977), and al-Muhibb
al-Tabari in al-Riyad al-Nadira (1:301 #146); (2) AbuMas`ud by
al-Tabarani in al-Mu`jam al-Kabir (17:250 #695); and (3) IbnMas`ud
by Ahmad in Fada'il al-Sahaba (1:104 #76). Its continuation in
thelatter and al-Tirmidhi states, "Then the Prophet said the same
thing and`Umar came" while all the others add `Ali third, and
al-Tabarani - in onenarration - `Uthman instead. Other versions by
al-Tabarani mention `Alialone, cf. from Ibn Mas`ud in al-Mu`jam
al-Kabir (10:166-167 #10342,#10344), from Umm Marthad in al-Ahad wa
al-Mathani (6:234 #3467) andal-Kabir (24:301 #764) cf. Ibn `Abd
al-Barr, al-Isti ab (4:1957 #4209), andfrom Jabir in Ahmad's
Fada'il al-Sahaba (2:608 #1038) while one versionfrom Ibn `Abbas in
the latter (1:454 #732) mentions `Uthman alone, cf.Kanz al-`Ummal
(#36211). The Prophet also said the same of the rest ofthe Ten
Promised Paradise; `Abd Allah ibn Salam; the Muslim combatants
ofBadr, some specifically such as `Ammar ibn Yasir; the Pledgers
ofHudaybiyya; Ja`far al-Tayyar; Bilal ibn Abi Rabah; the Bedouin
who sworenever to add to nor subtract anything from the Five
Pillars; the Ansari exemptof envy; al-Husayn ibn `Ali and his
brother al-Hasan; Thabit ibn Qays; Malik,Abu Sa`id al-Khudri's
father; Mu`awiya (in al-Firdaws 5:482 #8830 andMizan al-I tidal
2:243, 4:359); Hilal al-Habashi (Mawla al-Mughira ibn Shu`bain
al-Isaba 6:550 #8996 cf. Nawadir al-Usul #123 and Hilyat al-Awliya'
1985ed. 2:81, the latter also mentioning Uways al-Qarani), Jarir
(Nawadir #128),Sharik ibn Khubasha al-Numayri (Isaba 3:384 #3987),
and al-Dahhak ibnKhalifa al-Ansari (ibid. 3:475 #4166).
3 Narrated from `Abd al-Rahman ibn `Awf and Sa`id ibn Zayd in
the Sunanand Ahmad.
4 Part of a longer hadith narrated from Hudhayfa by al-Tirmidhi
(hasangharib), Ahmad in the Musnad with a sound chain according to
al-Zayn(16:611 #23279) and in Fada'il al-Sahaba (1:187), al-Tahawi
with severalsound and fair chains according to al-Arna'ut in Sharh
Mushkil al-Athar(3:256-257 #1224-1226, 3:259 #1233), Ibn Abi Shayba
(12:11), al-Hakim(3:75-76=1990 ed. 3:79-80) with three sound chains
as stated by him andal-Dhahabi, al-Bayhaqi in al-Sunan al-Kubra
(8:153 #16352), al-Madkhal (p.
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122), and al-I tiqad (p. 340-341). Ibn Hajar in Talkhis al-Habir
(4:190)declared that the chains of the hadith are good and firmly
established asauthentic.
5 Narrated from Anas by Abu Ya`la in his Mu`jam (1:178), Ibn Abi
`Asim inal-Sunna (2:557), Ibn `Adi in al-Kamil (4:91), and
al-Khatib in TarikhBaghdad (9:339), al-Bazzar, and Ibn `Asakir, all
of them with a very weakchain because of Saqr ibn `Abd al-Rahman
who al-Haythami (5:175) said "isa liar." The report is confirmed
independently.
6 Narrated from Safina by al-Hakim (3:13=1990 ed. 3:14), Nu`aym
ibnHammad in the Fitan, al-Bayhaqi in the Dala'il as well as Ibn
`Asakir, and from`A'isha by al-Hakim (3:96-97=1990 ed. 3:103).
7 But al-Bukhari declares this narration "condemned" (munkar)
cf. Ibn `Adi inal-Kamil (2:440) while al-Dhahabi in his marginalia
on the Mustadrak (3:97)considers it forged and Ibn Kathir terms it
"gravely anomalous" (gharibjiddan) in al-Bidaya. Ahl al-Sunna hold
that the Prophet did not appoint AbuBakr as his successor but
concur that he alluded to it by ordering him to leadthe prayer.
8 Narrated from `Abd Allah ibn `Amr ibn al-`As by al-Bayhaqi and
al-Tabaraniin al-Awsat (8:319 #8749) and al-Kabir (1:54 #12, 1:90
#142) - cf. al-Haythami (5:178) - and with a different chain in
al-Ahad wa al-Mathani (1:96#67) without the mention of `Uthman, as
does Ibn Abi `Asim in al-Sunna(2:558); as well as the segment "Abu
Bakr al-Siddiq shall not tarry but littleafter me" in al-Ahad wa
al-Mathani (1:73-74 #13), cf. Ibn Abi `Asim(2:548), Ibn al-Jawzi in
Sifat al-Safwa (1:235-236) and - from him - al-Muhibb al-Tabari
mursal from al-Zuhri in al-Riyad al-Nadira (1:408 #329). Al-Dhahabi
declared it "completely defective" (wahin) in the Siyar
(9:133=al-Arna'ut ed. 10:411) and "null and void" (batil) in his
Mizan (4:443), cf. Ibn`Adi's Kamil (4:207), Ibn Hibban's
al-Majruhin (2:42), and Ibn al-Qaysarani'sTadhkirat al-Mawdu`at
(#1032). The narration is sound only in the wording:"O `Uthman! It
may be that Allah shall vest you with a shirt. If the
hypocritesdemand that you remove it, do not remove it." He repeated
it thrice.Narrated from `A'isha with sound chains by al-Tirmidhi
(hasan gharib), IbnHibban, Ahmad, Ibn Majah, and al-Hakim.
9 Narrated from Anas by Abu Nu`aym in Hilyat al-Awliya' (1985
ed. 8:358)and Ibn `Asakir in Tarikh Dimashq (39:177). Cf. Kanz
al-`Ummal (#36333).
10 Narrated from Anas by al-Bukhari, al-Tirmidhi (hasan sahih),
Abu Dawud,al-Nasa'i, and Ahmad.
11 Narrated from Ibn `Umar by al-Tabarani in al-Kabir (12:327)
with a weakchain: al-Haythami (9:73).
12 Narrated by al-Bukhari and Muslim as well as (without Ibn
al-Musayyib'scomment) al-Tirmidhi and Ahmad. In one of Ahmad's
versions `Uthmanwalks to his seat saying, all the while, Allahumma
sabran.
13 Part of a longer hadith narrated from Zayd ibn Arqam by
al-Tabarani in al-Awsat (1:266-267 #868), al-Bayhaqi in the
Dala'il, and al-Dhahabi in theSiyar, both indicating its weakness.
If true, the events possibly precededthose of the narration of Abu
Musa at Aris. Cf. al-Haythami (9:55-56) andIbn Kathir, al-Bidaya,
section on Dala'il al-Nubuwwa, chapter on "His ( tellingof unseen
future matters."
14 See n. 2.
15 Narrated from Jabir by al-Tabarani without mention of `Ali in
al-Awsat(7:110 #7002, al-Haythami 9:57) and without mention of
`Uthman inMusnad al-Shamiyyin (1:375 #651). Cf. n. 2.
16 Narrated from Abu Hurayra by Muslim, al-Tirmidhi (sahih), and
Ahmad.
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[4]
HIS TELLING OF UNSEEN MATTERS RELATED TOSOME OF HIS COMPANIONS
(RA)
`UMAR - 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 `Umar wearing a
certainshirt whereupon he asked him, " I s i t n e w o r h a s i t
b e e n w a s h e da l r e a d y ? " 'Umar replied, "It has been
washed already." The Prophet said," ` U m a r ! w e a r n e w c l o
t h e s , l i v e a b l a m e l e s s l i f e , a n d d i e a m a r
t y r ! "This is a mursal report:[1]
The Two Masters narrated that `Umar ibn al-Khattb asked one day:
"Whichof you remembers what the Messenger of Allh said concerning
thedissension that shall surge like the waves of the sea?" Hudhayfa
said: "Youneed not worry about it, Commander of the Believers! For
between you andit there is a gate closed shut" `Umar said: "Will
the gate be opened orbroken?" Hudhayfa said: "Broken." `Umar
replied: "That is more appropriatethan that it be let open." Later,
Hudhayfa was asked who that gate was andhe 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
himunambiguously."[2]
Al-Bazzr, al-Tabarn and Ab Nu`aym narrated from `Uthmn ibn
Maz`n- Allh be well-pleased with him - who said: "I heard the
Messenger of Allhsay of `Umar: ' T h i s i s t h e b o l t o f d i
s s e n s i o n ( g h a l q u a l - f i t n a ) . T h e r es h a l
l n o t c e a s e t o s t a n d b e t w e e n y o u a n d d i s s e
n s i o n a s t r o n g l y s h u tg a t e a s l o n g a s t h i s
m a n l i v e s a m o n g y o u . '"[3]
Al-Tabarn also narrated from Ab Dharr that the Prophet said: " N
od i s s e n s i o n c a n r e a c h a s l o n g a s t h i s m a n
i s a m o n g y o u , " meaning`Umar.[4]
Khlid ibn al-Wald addressed the people in al-Shm one day and a
man saidto him: "The dissensions have appeared!" Khlid replied: "As
long as Ibn al-Khattb is alive then no! That shall only happen
after his time."[5] Khlidwould not say such a thing of his own
opinion, so it appears he heard it fromthe Prophet or from whoever
heard it from him.
`UTHMAN - ALLAH BE WELL-PLEASED WITH HIM
Al-Tabarn narrated from Zayd ibn Thbit who said that he heard
the Prophet say: " ` U t h m n p a s s e d b y m e w h i l e o n e
o f t h e a n g e l s w a s w i t h m e
a n d t h e l a t t e r s a i d , ' T h i s i s a m a r t y r ,
h i s p e o p l e w i l l k i l l h i m . T r u l y h ep u t s u s
t o s h a m e . ' "[6]
Al-Hkim - declaring it sound - and al-Bayhaq narrated from Ab
Hurayra thathe said at the time `Uthmn was besieged: "I heard the
Messenger of Allh say: ' T h e r e s h a l l b e a d i s s e n s i
o n a n d s t r i f e . ' We said, 'O Messenger ofAllh! What do you
order us to do then?' He replied, ' S t a y w i t h t h e l e a d e
ra n d h i s f r i e n d s , ' pointing to `Uthmn."[7]
Ibn Mjah, al- Hkim - declaring it sound-, al-Bayhaq, and Ab
Nu`aymnarrated from `A'isha - Allh be well-pleased with her: "The
Messenger ofAllh summoned `Uthmn and then spoke to him
confidentially,whereupon the face of the latter changed. The Day of
the House [= when hewas besieged] we told him, `Will you not put up
a fight?' He said, `No! TheMessenger of Allh took a covenant from
me [not to fight at the time ofmy martyrdom] and I shall fulfill
it"[8]
Ibn `Ad and Ibn `Askir narrated from Anas who said: "The
Messenger ofAllh said: ' O ` U t h m n ! Y o u s h a l l b e g i v
e n t h e c a l i p h a t e a f t e r m e
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b u t t h e h y p o c r i t e s w i l l w a n t y o u t o r e n
o u n c e i t D o n o t r e n o u n c e i tb u t f a s t o n t h a
t d a y s o t h a t y o u w i l l b r e a k y o u r f a s t w i t h
m e . '"[9]
Al-Hkim - declaring it sound - and Ibn Mjah narrated from Murra
ibn Ka`bwho said: "I heard the Messenger of Allh mention a trial,
at which time aman cloaked in his garment passed by. He said: ' T h
i s m a n , a t t h a t t i m e ,s h a l l f o l l o w r i g h t g
u i d a n c e . ' I went to see him and it was `Uthmn."[10]
Al-Hkim narrated from Ibn `Abbs - Allh be well-pleased with both
of them- who said that the Prophet told them that drops from the
blood of`Uthmn shall fall on the verse (and Allah will suffice thee
(for defense)against them( (2:137); and this is what took
place.[11]
The hadth Master al-Silaf narrated from Hudhayfa who said: "The
beginningof dissensions is the murder of `Uthmn and the last of
them is the comingout of the Anti-Christ:[12] B y t h e O n e i n W
h o s e H a n d i s m y s o u l ! N o n es h a l l d i e w i t h a
m u s t a r d s e e d ' s w o r t h o f l o v e f o r t h e k i l l
e r s o f` U t h m n e x c e p t h e s h a l l f o l l o w t h e A
n t i - C h r i s t i f t h e l a t t e r c o m e s i nh i s l i f
e t i m e a n d , i f n o t , h e s h a l l b e l i e v e i n h i m
i n h i s g r a v e ." It isevident that Hudhayfa heard this from
the Prophet for it is not somethingthat can be said on the basis of
opinion.
Al-Tabarn narrated with a sound chain from [Ab] Mas`d who said:
"Wewere with the Prophet in some campaign at which time distress
befell thepeople. I saw in their faces the signs of dejection while
I saw happiness inthose of the hypocrites. Seeing this, the
Messenger of Allh said: ' I s w e a rb y A l l h t h a t t h e s u
n s h a l l n o t s e t b e f o r e A l l h f i r s t b r i n g s y
o u s o m es u s t e n a n c e . ' `Uthmn understood that Allh and
His Prophet would mostcertainly be confirmed, so he bought fourteen
mounts loaded with food andconveyed nine of them to the Prophet .
The signs of joy could be seen onthe faces of the Muslims and those
of sadness on the faces of the hypocrites.I saw the Prophet raising
his hands until one could see the whiteness of hisarm-pits,
supplicating on behalf of `Uthmn with a supplication I never
heardhim say for anyone before him."[13]
Al-Bayhaq narrated from `Urwa that when the Prophet alighted
atHudaybiyya he sent `Uthmn to the Quraysh saying, " T e l l t h e
m t h a t w eh a v e n o t c o m e t o f i g h t b u t o n l y f o
r t h e M i n o r P i l g r i m a g e a n d i n v i t et h e m t o
I s l m . " He also ordered him to visit all the male and
femalebelievers of Makka and give them the glad tidings of
impending victory and totell them of the near appearance of his
Religion in Makka, if Allh wills so thatthe faith should no longer
be derided there. He went to see the Quraysh andtold them this but
they refused and declared that they would fight. Then theMessenger
of Allh summoned people to pledge their loyalty, whereuponsomeone
called out: "Lo! Truly the Holy Spirit has descended upon
theMessenger of Allh" Then the Muslims pledged to him that they
would neverdesert him. Allh frightened the idolaters with this
event so they released allthe Muslims they had previously held and
asked for a truce and treaty. TheMuslims said, while at Hudaybiyya
and before `Uthmn got back, that thelatter had reached the Ka`ba
and circumambulated it The Prophet said: " Id o n o t t h i n k t h
a t h e c i r c u m a m b u l a t e d i t w h i l e w e a r e u n d
e r s i e g e . "When `Uthmn returned they told him, "You
circumambulated the House."He replied, "Perish your thought! By the
One in Whose Hand is my soul, evenif I had taken up residence there
for one year with the Messenger of Allh at Hudaybiyya, I would not
have circumambulated it until the Messenger ofAllh did. The Quraysh
invited me to circumambulate it but I refused." TheMuslims said,
"The Messenger of Allh is truly the most knowing of Allhamong us
and the one with the best opinion."[14]
`ALI - ALLAH BE WELL-PLEASED WITH HIM
Al-Tabarn narrated from Salm the wife of Ab Rfi - Allh be
well-pleasedwith both of them - who said: "I can see myself with
the Messenger of Allh
when he said: ' A m a n f r o m P a r a d i s e i s a b o u t t
o c o m e i n t o y o u r
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p r e s e n c e . ' L o a n d b e h o l d ! I h e a r d t h e s
o u n d o f f o o t s t e p s a n d t h e r ew a s ` A l i b n A b
T l i b ( k w )."[15]
Al-Hkim and al-Bayhaq narrated from Ab Sa`d al-Khudr who said:
"Wewere with the Messenger of Allh one time when his sandal-strings
broke,so `Al stayed behind, mending them, after which the Prophet
walked alittle and said: ' I n t r u t h t h e r e s h a l l b e ,
a m o n g y o u , o n e w h o s h a l l f i g h to v e r t h e i n
t e r p r e t a t i o n o f t h e Q u r ' n j u s t a s I f o u g h
t o v e r i t sr e v e l a t i o n . ' Ab Bakr asked, `Am I he?'
The Prophet said no. `Umarasked: `Am I he?' The Prophet said: ' N o
, b u t t h e s a n d a l r e p a i r m a n( k h s i f a l - n a `
l ) . '"[16]
Ab Ya`l and al-Hkim - who graded it a sound report - narrated
from Ibn`Abbs - Allah be well-pleased with both of them - that the
Prophet said to`Al: " I n t r u t h , y o u s h a l l c e r t a i n
l y e x p e r i e n c e g r e a t h a r d s h i p a f t e rm e . "
He asked: "With my Religion safe?" The Prophet said y e s.[17]
Al-Tabarn narrated from `Al who said: "The Prophet took my
pledge thatI must fight traitors, deceivers, and renegades
(al-nkithn wal-qsitn wal-mriqn)."[18]
Al-Humayd, al-Hkim, and others narrated from Ab al-Aswad
[al-Du'al] whosaid: "`Abd Allh ibn Salm came and said to `Al as the
latter had his foot inthe stirrups: 'Do not go to the people of
Iraq! If you do, the sword-bladesshall fall on you there.' `Al
replied: `I swear it by Allh: the Messenger ofAllh told me the same
before you did.'"[19]
Ab Nu`aym narrated from `Al who said: "The Messenger of Allh
toldme: ' T h e r e s h a l l b e d i s s e n s i o n s a n d y o u
r p e o p l e s h a l l a r g u e w i t hy o u . ' I said, 'What do
you order me to do?' He replied: ' R u l e b y t h eB o o k .
'"[20] Al-Bayhaq narrated from `Al who said: "Ftima's hand wasasked
in marriage from the Messenger of Allh [but he refused], so
afreedwoman that belonged to me at the time said to me: 'Did you
hear thatFtima's hand was asked in marriage? Then what prevents you
from going tosee the Messenger of Allh about it?' So I went to see
him, and theMessenger of Allh possessed great majesty and presence,
so when Istood before him I froze. By Allh! I could not say a word.
The Messenger ofAllh said: ' W h a t b r i n g s y o u ? ' I stayed
silent He said: ' P e r h a p s y o uc a m e t o a s k F t i m a '
s h a n d ? ' I said yes."[21]
Al-Hkim - he declared it sound - and Ab Nu`aym narrated from
`Ammribn Ysir - Allah be well-pleased with both of them - that the
Prophet saidto `Al: " T h e m o s t c r i m i n a l o f a l l p e o
p l e i s h e t h a t s h a l l s t r i k e y o uh e r e " -
indicating his temple - " u n t i l b l o o d s o a k s t h i s " -
indicating hisbeard.[22]
Ab Nu`aym narrated something like it from Jbir ibn Samura and
Suhayb.Al-Hkim narrated from Anas who said: "I went in with the
Prophet to see`Al who lay sick while Ab Bakr and `Umar were
visiting him. One of themsaid to the other, 'I do not think that he
will survive,' whereupon theMessenger of Allh said: ' I n t r u t h
, h e s h a l l n o t d i e o t h e r t h a nm u r d e r e d a n d
h e s h a l l n o t d i e u n t i l h e i s f i l l e d w i t h b i
t t e r n e s s . '"[23]
Al-Hkim narrated from Thawr ibn Mijz'a who said: "I passed by
Talha onthe Day of the Camel as he was [lying on the ground and]
about to expire.He said to me: 'What side are you on?' I replied,
'With the friends of theCommander of the Believers.' He said,
'Stretch out your hand so that I maypledge my loyalty to you.' I
stretched my hand and he pledged his loyalty tome. Then his spirit
came out I went back to `Al and told him. He said, 'Allh
isgreatest! The Messenger of Allh said the truth: A l l h w o u l d
n o t h a v eT a l h a e n t e r P a r a d i s e e x c e p t f i r
m l y b o u n d b y h i s p l e d g e o f l o y a l t y t om e .
'"[24]
Al-Bayhaq narrated through Ibn Ishq who said: "Yazd ibn Sufyn
narratedto me from Muhammad ibn Ka`b that the scribe of the
Messenger of Allh
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at that truce - meaning the truce of al-Hudaybiyya - was `Al ibn
Ab Tlib, atwhich time the Messenger of Allh told him: ' W r i t e :
T h e s e a r e t h e t e r m so f t h e t r u c e b e t w e e n M
u h a m m a d i b n ` A b d A l l h a n d S u h a y l i b n` U m a
r . ' `Al stalled and would not write anything less than 'Muhammad
theMessenger of Allh' Whereupon the Messenger of Allh said: ' W r i
t e i t , f o rt r u l y y o u s h a l l s u f f e r s o m e t h i
n g s i m i l a r , a n d b e t r e a t e d u n j u s t l y .
'"[25]This is what took place after the battle of Siffn when the
pact of arbitrationwas drawn between him and Mu`wiya - Allh be
well-pleased with both ofthem and with the rest of the Companions
of the Messenger of Allh . `AbdAllh ibn Ahmad narrated in the
appendices to the Musnad as well as al-Bazzr, Ab Ya`l, and al-Hkim
from `Al who said: "The Messenger of Allh
said to me: ' T h e r e i s i n y o u i s a s i m i l a r i t y
t o ` I s - u p o n h i m p e a c e :t h e J e w s h a t e d h i m
t o t h e p o i n t t h a t t h e y c a l u m n i a t e d h i s m o
t h e r ,a n d t h e C h r i s t i a n s l o v e d h i m t o t h e
p o i n t t h a t t h e y g a v e h i m t h er a n k w h i c h i s
n o t h i s . '"[26] `Al said: "Two types of people shall
perishconcerning me: a hater who forges lies about me, and a lover
who over-praises me."[27]
Al-Tabarn and Ab Nu`aym narrated from Jbir ibn Samura who said,
"TheMessenger of Allh said to `Al: ' Y o u s h a l l b e g i v e n
l e a d e r s h i p a n dc a l i p h a t e ; a n d t r u l y , t h
i s s h a l l b e d y e d r e d w i t h t h i s , ' meaning his
beardwith [the blood from] his head."[28]
The Two Masters narrated from Salama [ibn `Amr] ibn al-Akwa` who
said:"`Al stayed behind due to ophtalmia when the Messenger of Allh
was inKhaybar. He said: 'How can I stay behind and not go with the
Messenger ofAllh ?' So he went out and caught up with him. The eve
of the victorygranted by Allh the Messenger of Allh said: 'I swear
that, tomorrow, Ishall give the standard to a man whom Allh loves
and also His Messenger,by means of whom Allh shall grant victory.'
Then, lo and behold! There was`Al among us unexpectedly. They said,
'Here is `Al!' so he gave him thestandard and Allh granted victory
through him."[29]
[Al-Bukhr and] Muslim also narrated it with a different wording
from Salamaibn al-Akwa`[30] adding to the above: "Then he spat into
his eyes and hewas cured." Al-Hrith and Ab Nu`aym narrated it with
yet another wordingfrom Salama adding: "Then `Al took it [the flag]
and planted it right undertheir fort, whereupon one of the Jews
looked down at him from the top ofthe fort and said: 'Who are you?'
He replied: ``Al' The Jew said: 'You willovercome (`ultum), by the
[Book] revealed to Ms!' `Al did not returnuntil Allh granted
victory at his hands."[31] Ab Nu`aym said: "There is in ita sign of
the advanced knowledge of the Jews, thanks to their books, as towho
is sent to fight against them and shall be granted victory." The
accountwas also narrated from Ibn `Umar, Ibn `Abbs, Sa`d ibn Ab
Waqqs, AbHurayra, Ab Sa`d al-Khudr, `Imrn ibn Husayn, Jbir, and Ab
Layl al-Ansr. Ab Nu`aym narrated all of them, and they all contain
the account ofthe spitting into the eyes and their healing.[32]
Al-Bayhaq and Ab Nu`aym narrated from Burayda that the Messenger
ofAllh said: "I swear that, tomorrow, I shall give the standard to
a man wholoves Allh and His Messenger, and who shall take it by
force" at a time `Alwas not there yet. The Quraysh competed for it
then `Al arrived on hiscamel, eyes inflamed with ophtalmia. The
Prophet said: " C o m e n e a r " thenspat into his eyes - they
were never sore again until he died - and gave himthe flag.[33]
Ahmad, Ab Ya`l, al-Bayhaq, and Ab Nu`aym narrated from `Al who
said:"My eyes were never sore nor inflamed ever again after the
Messenger ofAllh spat into my eyes the day of Khaybar."[34]
Ibn Ishq narrated from `Ammr ibn Ysir - Allh be well-pleased
with him -who said: "I and `Al ibn Ab Tlib were teaming up in the
expedition of al-`Ushayra. When the Messenger of Allh alighted
there we saw people fromthe Ban Midlaj working near one of theirs
springs and in a date orchard. `Al
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ibn Ab Tlib said, `Ab al-Yaqzn, what if we went to see those
people andlook at them working?' I said, 'If you like.' So we went
to them and looked atthem work for a while. Then we became sleepy
so I and `Ali went away untilwe found a low-lying sand-dune where
we lied down. There, we slept ByAllh! Nothing woke us except the
Messenger of Allh himself, moving uswith his foot, and we were all
covered in sand from the spot where we hadslept That day, the
Messenger of Allh said to `Al ibn Ab Tlib: ` A b T u r b ! ( S a n
d - M a n ) ' - for he saw him covered in sand - then he said: ' S
h a l lI n o t t e l l y o u o f t h e t w o w i c k e d e s t p e
o p l e e v e r ? ' We said, 'Do, OMessenger of Allh!' He replied:
' T h e w h i t i s h m a n o f T h a m d w h oh a m s t r u n g t
h e s h e - c a m e l , a n d t h e m a n w h o s h a l l s t r i k
e y o u o n t h i s ,O ` A l ' - he placed his hand on `Al's temple
- ` u n t i l t h i s g e t s s o a k e df r o m i t ' - he touched
`Al's beard."[35] Later, what the Prophet had saidtook place and
Allh Most High ordained the killing of `Al in the exact
waymentioned by the Messenger of Allh at the hand of the most
wretched oflatter-day men, `Abd al-Rahmn ibn Muljam al-Murd.
Al-Bayhaq narratedfrom `Al who said: "The Prophet said: ' A b o y s
h a l l b e b o r n t o y o ua f t e r m e w h o m I a m g i v i n
g m y n a m e a n d c o g n o m e n ( k u n y a ) '" -meaning
Muhammad ibn al-Hanafiyya.[36]
FATIMA - ALLAH BE WELL-PLEASED WITH HER
It was mentioned in the Sra, as narrated from Ibn `Abbs - Allh
be well-pleased with both of them - who said: "When the Sra (When
comes theHelp of Allah, and Victory( (110) was revealed, the
Messenger of Allh summoned Ftima and said, ' M y f u n e r a l w a
s j u s t a n n o u n c e d , ' whereuponshe wept. Then he said to
her, ' D o n o t w e e p , f o r y o u s h a l l b e t h e f i r s
tt o f o l l o w m e , ' whereupon she laughed. Some of the wives
of the Prophet saw her and asked her, 'O Ftima, we saugh you cry
then laugh?' She replied,'He told me that his funeral had just been
announced, so I cried. Then he saidto me, Do not cry, for you shall
be the first to follow me, so I laughed.'"[37]Ftima - Allh be
well-pleased with her - lived on for six months after theProphet
according to the most authentic reports.
AL-HASAN IBN `ALI - ALLAH BE WELL-PLEASED WITH HIM
Al-Bukhr narrated from Ab Bakrah who said: "The Messenger of
Allh said of al-Hasan: ' T h i s s o n o f m i n e i s a l e a d e
r o f m e n ( s a y y i d ) a n dA l l h m a y u s e h i m t o r e
c o n c i l e t w o g r e a t f a c t i o n s o f t h eM u s l i m
s . '"[38] This took place exactly as foretold. When `Al was
killed,people pledged their loyalty to al-Hasan to the death. Their
number was morethan forty thousand and they were more obedient to
him than they had beento his father - Allh be well-pleased with
both of them. He remained caliph forabout seven months in Iraq,
Khurasn, and Transoxiana, after whichMu`wiya marched against him.
When the two armies met near al-Anbr, al-Hasan realized that
eventual fighting would wipe out a great number of theMuslims and
so did Mu`wiya. A group of people sued for peace among thetwo and
they reached an agreement. Thus did Allh stem the blood of
theMuslims and thus did Allh bring to pass the saying of His
Prophet : " T h i ss o n o f m i n e i s a l e a d e r o f m e n a
n d A l l h s h a l l u s e h i m t o r e c o n c i l ee t c .
"[39] while another wording states [as above]: " a n d A l l h m a
y u s eh i m t o r e c o n c i l e t w o g r e a t f a c t i o n s
o f t h e M u s l i m s . "40[]
AL-HUSAYN IBN `ALI - ALLAH BE WELL-PLEASED WITH HIM
Al-Hkim and al-Bayhaq narrated from Umm al-Fad.l bint al-Hrith
(? whosaid: "I went in to see the Prophet one day, carrying
al-Husayn, whom Iplaced in his lap. Then when I turned to look at
him again, lo! I saw the eyesof the Messenger of Allh brimming with
tears. He said: ' G i b r l j u s t c a m ea n d t o l d m e t h a
t m y C o m m u n i t y w o u l d k i l l t h i s s o n o f m i n e
, a n d h eb r o u g h t m e a h a n d f u l o f h i s r e s t i n
g - g r o u n d - r e d e a r t h . '"[41]
Ibn Rhyah, al-Bayhaq, and Ab Nu`aym narrated from Umm Salama
-Allh be well-pleased with her that the Messenger of Allh lay down
one
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day and woke up sluggish, holding a handful of read earth in his
hand andturning it this way and that I said: "What is this earth, O
Messenger of Allh?"He replied: " G i b r l i n f o r m e d m e t h
a t t h i s o n e - m e a n i n g a l - H u s a y n -w o u l d b e
k i l l e d i n t h e l a n d o f I r a q , a n d t h i s i s h i s
r e s t i n g -g r o u n d . "[42]
Ab Nu`aym narrated from Umm Salama (ra) who said: "Al-Hasan and
al-Husayn were playing in my house when Gibrl descended and said,
'OMuhammad, verily your Community shall kill this son of yours,'
signaling to al-Husayn and bringing him [some of] his
resting-ground; he smelled it and said,'It smells of hardship
(karb) and affliction (bal').' Then he said, ' I f t h i s s o i lt
u r n s t o b l o o d , k n o w t h a t m y s o n h a s b e e n k i
l l e d . ' So I kept it in ajar."[43]
Ibn `Askir narrated from Muhammad ibn `Amr[44] ibn Hasan who
said:"We were with al-Husayn at the river of Karbal'[45] when he
looked atShimr ibn Dh al-Jawshan and said, 'Allh and His Messenger
were right! TheMessenger of Allh said: " I c a n s e e a s p o t t
e d d o g d r o o l i n g o v e r t h eb l o o d o f t h e p e o p
l e o f m y H o u s e . "' Shimr was a leper."[46]
Ibn al-Sakan, al-Baghaw, and Ab Nu`aym narrated from Anas ibn
al-Hrithwho said, "I heard the Messenger of Allh say: ' T r u l y t
h i s s o n o f m i n e ' -m e a n i n g a l - H u s a y n - s h a
l l b e k i l l e d i n a l a n d c a l l e d K a r b a l ' . W h o
e v e ra m o n g y o u i s p r e s e n t t h e n , h e l p h i m !
' Hence, Anas ibn al-Hrith went toKarbal' and was killed there with
al-Husayn."[47]
Al-Tabarn narrated from `A'isha - Allh be well-pleased with her
that theProphet said: " G i b r l t o l d m e t h a t m y s o n , a
l - H u s a y n , w o u l d b e k i l l e da f t e r m e i n t h e
l a n d o f a l - T a f f [ b e t w e e n S y r i a a n d I r a q ]
, a n d h eb r o u g h t m e t h i s e a r t h a n d t o l d m e t
h a t i n i t w o u l d b e h i s r e s t i n g -p l a c e . "[48]
Ahmad and Ibn Sa`d narrated it from `Al in the wording: " W ef e e
l h e s h a l l b e k i l l e d o n t h e s h o r e o f t h e E u p
h r a t e s . "[49]
Al-Baghaw narrated in his Mu`jam as reported from Anas ibn Mlik
who said:"The Angel of rain asked permission of his Lord to visit
the Prophet and heobtained it. He came to visit him during the day
he usually spent with UmmSalama. The Prophet said: " U m m S a l a
m a , k e e p t h e d o o r c l o s e d a n dl e t n o - o n e d i
s t u r b u s . " As she reached the door, al-Husayn darted in
andran to the Prophet who began to hugh him and kiss him. The angel
said tohim, "Do you love him?" He said yes. The angel continued:
"Truly, yourCommunity shall kill him and, if you wish, I shall show
you the place where heshall be killed." He showed it to him and
brought him some reddish earth[from it], which Umm Salama took and
put in her robe. Thbit al-Bunn - itsnarrator from Anas - said: "We
considered that it was Karbal'."[50]
In the narration of Mull al-Mawsil Umm Salama says, "The Prophet
handed me a handful of red earth, saying: ' T h i s i s f r o m t h
e g r o u n d o nw h i c h h e [ a l - H u s a y n ] s h a l l b e
k i l l e d . W h e n i t t u r n s t o b l o o d , k n o wt h a t
h e h a s b e e n k i l l e d . '" Umm Salama said that she placed
it "in a jar thatI had, and I used to apprehend the terrible day
when it would turn toblood."[51] Al-Husayn was martyred as he had
said, in Karbal', in Iraq,near al-Kfa, in a place also known as
al-Taff. This hadth contains anotherstunning miracle of his ,
namely, the disclosure that Umm Salama wouldlive beyond the time
when al-Husayn would be killed, as took place.
Wa Sallallahu `ala Sayyidina Muhammadin wa Alihi wa Sallama
Taslima.
NOTES
1 Narrated with a weak mursal chain - as Ab al-Ashhab Ja`far ibn
Hayyn al-`Utrid did not meet the Sahba - by Ibn Ab Shayba (8:453,
10:402) andIbn Sa`d (3:329) and al-Dlb (1:109) but with a muttasil
chain oftrustworthy narrators through al-Zuhr as stated by al-Bsir
in Misbh al-Zujja (4:82), all of them used by al-Bukhr and Muslim
as stated by al-Haytham (9:73-74), from Ibn `Umar by Ahmad in his
Musnad (Arna't ed
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9:440-442 #5620) and Fad'il al-Sahba (1:255 #322-323), Ibn Mjah,
IbnHibbn (Arna't ed 15:320-322 #6897), al-Bazzr (Zaw'id #2504),
AbYa`l in his Musnad (#5545), al-Tabarn in al-Kabr (12:283 #13127)
andal-Du`' (p. 143 #399), Ibn al-Sunn and al-Nas' in their `Amal
al-Yawm waal-Layla (respectively #269 and 1:275 #311), Ab Nu`aym in
AkhbrAsbahn (1:139), al-Azd in his Jmi (11:223), `Abd ibn Humayd in
hisMusnad (p. 238 #723), Ibn `Abd al-Barr in al-Ist b (3:1157),
al-Baghaw inSharh al-Sunna (12:50 #3112), and al-Bayhaq in the
Shu`ab, all through`Abd al-Razzq (#20382) whom some of the Imms
considered erroneousin his narration of this hadth through al-Zuhr
as explained by Ibn Rajab inSharh `Ilal al-Tirmidh (2:585).
Consequently it was declared inauthentic byal-Bukhr ("l shay'") in
al-Tirmidh's `Ilal (p. 373), Ibn `Ad ("munkar") in al-Kmil
(5:1948), al-Nas' in `Amal al-Yawm wa al-Layla quoting Yahy ibnSa`d
al-Qattn - cf. al-Bayhaq in al-Sunan al-Kubr (6:85 #10143) - andIbn
Ab Htim ("btil") in al-`Ilal (1:490). Al-Tabarn narrates it
throughanother chain through al-Thawr instead of al-Zuhr in al-Du`'
(#400) - cf. al-Haytham, Mawrid al-Zam'n (1:536 #2381) and al-Bazzr
also narrates itfrom Jbir with a weak chain in his Musnad (Zaw'id
#2503). In sum, IbnHibbn considers it authentic and Ibn Hajar in
his Nat'ij al-Afkr (1:137-138)concludes it is at the very least
"fair" (hasan) as does al-Arna't in his editionof Ibn Hibbn.
2 Narrated from Ab W'il Shaqq ibn Salama by al-Bukhr and
Muslim.
3 Narrated by al-Tabarn in al-Kabr (9:38 #8321), al-Bazzr,
al-Wsit inTrkh Wsit (p. 244-245), and Ibn Qni in Mu`jam al-Sahba
(2:258#774) with a weak chain, cf. al-Haytham (9:72), but the
report is confirmedby al-Tabarn's narration in al-Awsat that Ab
Dharr called `Umar "thepadlock of dissension" (qufl al-fitna) with
a chain of trustworthy narratorsaccording to Ibn Hajar in Fath
al-Br (1959 ed 6:606) except that al-Haytham (9:73) suspects a
missing link between al-Hasan al-Basr and AbDharr. The same is also
narrated from Ibn `Abbs by al-Daylam in al-Firdaws(1:438
#1785).
4 Narrated by al-Tabarn in al-Awsat (2:267-268 #1945) with the
samechain as the qufl narration.
5 Narrated by Ahmad, al-Tabarn in al-Kabr (4:116 #3841), Nu`aym
ibnHammd in al-Fitan (1:45, 1:281 #819), all with a chain
containing anunknown narrator - Qays ibn Khlid al-Bajal - but the
undiscredited Tbi isan acceptable narrator, hence Ibn Hajar in Fath
al-Br (1959 ed 13:15)declared the chain "fair" (hasan). Cf.
al-Haytham (7:307-308) and al-Mubrakfr in Tuhfat al-Ahwadh
(6:368).
6 Narrated from Zayd ibn Thbit by al-Tabarn in al-Kabr (5:159)
with achain al-Haytham (9:82) said contained "Muhammad ibn Ism`l
al-Waswiswho used to forge hadths."
7 Narrated from Ab Hurayra by al-Hkim (3:99=1990 ed
3:105;4:434=4:480) and al-Dhahab confirmed it as sound; Ibn Ab
Shayba(10:363 #32049); al-Tabarn in al-Awsat (9:175 #9457); Ibn Ab
`Asim inal-Sunna (2:587 #1278); and al-Bayhaq in al-I tiqd (p.
368).
8 Narrated from Ab Sahla, `Uthmn's freedman, by al-Tirmidh
(hasan sahhgharb), Ahmad in the Musnad and Fad'il al-Sahba (1:494),
Ibn Mjah, IbnHibbn, al-Hkim (1990 ed 3:106), Ibn Sa`d (3:66), Ab
Ya`l in his Musnad(8:234), and al-Bazzr (2:60) with sound
chains.
9 Narrated from Anas by Ibn `Askir in Trkh Dimashq (39:290), Ibn
`Ad inal-Kmil (3:27) and al-Dhahab in his Mzn (2:424) with a chain
containingAb al-Rahhl Khlid ibn Muhammad al-Ansr who is weak and is
the onlyone to report it.
10 Narrated from Ka`b ibn Murra al-Bahz by al-Tirmidh (hasan
sahh), IbnMjah with a weak chain, Ahmad with several fair chains in
his Musnad and
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Fad'il al-Sahba (1:450), al-Hkim (1990 ed 3:109, 4:479 sahh),
Ibn AbShayba (6:360 #32025-32026, 7:442 #37090) with three chains,
al-Tabarn in al-Kabr (19:161-162 #359, #362, 20:315 #750), and
Nu`aymibn Hammd in al-Fitan (1:174 #461).
11 Narrated from Ibn `Abbs by al-Hkim (3:103=1990 ed 3:110),
from al-Zubayr ibn `Abd Allh's grandmother by al-Tabar in his Trkh
(2:671), from`Umra bint `Abd al-Rahmn by Ibn Ab Htim in al-Jarh wa
al-Ta`dl (4:179#780), and from Waththb by Ibn Sa`d (3:72).
12 Narrated to here from Hudhayfa by Ibn Ab Shayba with two
chains(7:264 #35919-35920).
13 Narrated not from Ibn Mas`d but Ab Mas`d by Ahmad in Fad'il
al-Sahba (1:234 #287) and al-Tabarn in al-Kabr (17:249-250 #694)
andal-Awsat (7:195-196 #7255) through Sa`d ibn Muhammad al-Warrq
whois weak although al-Haytham (9:85-96=9:113-115 #14523,
#14560)graded its chain fair.
14 Narrated from `Urwa by Ibn `Askir in Trkh Dimasqh (39:76-78),
al-Bayhaq in al-Sunan al-Kubr (9:218-221), and Ibn Ab Shayba; also,
in part,by Ibn Sa`d (2:97). Cf. Ibn Kathr's Tafsr (4:187), Kanz
(#30152), and`Awn al-Ma`bd (7:289).
15 Narrated from Salm the wife of Ab Rfi in al-Kabr (24:301) cf.
al-Haytham (9:156-157 #14693).
16 Narrated from Ab Sa`d al-Khudr by Imm Ahmad with a sound
chain asstated by al-Haytham (9:133), Ibn Hibbn with a sound chain
as per al-Arna't (15:385 #6937), al-Hkim (3:122) who declared it
sahh while al-Dhahab said in Talkhs al-`Ilal al-Mutanhiya (fo 18):
"This hadth has a goodchain." Also narrated by al-Baghaw in Sharh
al-Sunna (10:233), Ab Ya`la inhis Musnad (#1086), Sa`d ibn Mansr in
his Sunan, Ibn Ab Shayba (12:64),Ab Nu`aym in al-Hilya, and
al-Bayhaq in Dal'il al-Nubuwwa (6:435) andShu`ab al-Imn.
17 Narrated from Ibn `Abbs by al-Hkim (3:140=3:151) and - mursal
- IbnAb Shayba (6:372 #32117).
18 Narrated from `Al ibn Rab a from `Al by al-Bazzr and Ab
Ya`l(1:397 #519) with a chain containing al-Rab ibn Sahl who is
weak cf. IbnHajar in Lisn al-Mzn (2:446 #1827) but the latter
considers the meaningtrue. Also related as a saying of `Ammr ibn
Ysir by Ab Ya`l (3:194#1623).
19 Narrated from Abu al-Aswad, from `Al by al-Humayd in his
Musnad (1:30#53), al-Bazzr (2:295-296 #718), Ab Ya`l (1:381 #491),
al-Tabarn inal-Ahd (1:144 #172), Ibn Hibbn (15:127 #6733), and
al-Hkim(3:140=1990 ed 3:151) all with chains containing the Sh `Abd
al-Malik ibnA`yan and thus weakened by al-Dhahab although
considered strong by al-Haytham (9:138) and fair by al-Arna't while
al-Dy' al-Maqdis retains itamong the sound hadths in al-Mukhtra
(2:128-129 #498).
20 Narrated from the weak Sh al-Hrith ibn `Abd Allh al-A`war
from `Alby al-Tabarn in al-Awsat (2:29-30 #1132) and al-Saghr
(2:174 #978)with a chain also containing `At' ibn Muslim al-Khafff
who is weak as per al-`Uqayl in al-Du`af' (3:405 #1143).
21 Narrated from `Al by al-Bayhaq in al-Sunan al-Kubr
(7:234#14129)and al-Dlb in al-Dhurriyya al-Thira (p. 64) as in the
Kanz (#37754)
22 Narrated (1) from `Ammr ibn Ysir with a sound chain - as
stated by al-Suyt in Trkh al-Khulaf' (p. 173) - by Ahmad in his
Musnad, al-Nas' in al-Sunan al-Kubr (5:153 #8538), Ab Nu`aym's
Dal'il al-Nubuwwa (p. 552-553 #490), and al-Hkim (3:140-141) as
well as - with a chain missing a linkbetween `Ammr and the Tbi -
al-Bazzr (4:254 #1424); (2) from Jbir
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ibn Samura by Ab Nu`aym in the Dal'il (p. 553 #491), cf.
al-Suyti in al-Khas'is al-Kubr (2:420); (3) from the Sh Tha`laba
ibn Yazd al-Himmn,from `Al by Ibn Sa`d (3:34), Ibn Ab Htim, Ab
Nu`aym in the Dal'il (p.552 #489), Ibn `Abd al-Barr in al-Isti ab
(3:60), and al-Nuwayr in Nihyatal-Arab (20:211); (4) from Suhayb,
from `Al by al-Tabarn in al-Kabr(8:38-39 #7311), Ibn `Abd al-Barr
in al-Istab (3:1125), Ibn `Askir, al-Ryn, Ibn Mardyah, and Ab Ya`l
(1:377 #485). Cf. Kanz (#36563,#36577-8, #36587), Ibn al-Jawz's
Sifat al-Safwa (1:332), and al-Haytham(9:136); (5) from Hayyn
al-Asad, from `Al by al-Hkim (3:142); and (6)mawqf from Zayd ibn
Wahb, from `Al by al-Hkim (3:143) and Ibn AbAsim in al-Zuhd (p.
132). Al-Tald neglected to include it in Tahdhb al-Khas'is.
23 Narrated by al-Hkim (3:139=1990 ed 3:155) with a
"completelydefective" (whin) chain (al-Dhahab).
24 Narrated by al-Hkim (1990 ed 3:421) with "an extremely weak
chain"according to Ibn Hajar in al-Atrf [Itrf al-Musnad al-Mu`tal
bi Atrf al-Musnad al-Hanbal] as reported in the Kanz (#31646).
25 Narrated by al-Bayhaq in the Dal'il after Ibn Ishq's
narration in theMaghz cf. al-Suyt, Khas'is (1:188), Sra Halabiyya
(2:707), and al-Khuz`, Takhrj al-Dillt (1995 ed p. 178=1985 ed p.
188).
26 Narrated from Ab Maryam and either Ab al-Bakhtar or `Abd Allh
ibnSalama by `Abd Allh ibn Ahmad in al-Sunna (p. 233-234
#1266-1268), al-Hrith ibn `Abd Allh by Ibn `Abd al-Barr in al-Ist b
(3:37), by al-Nuwayr inNihyat al-Arab (20:5) and in Ab al-Hadd's
Sharh Nahj al-Balgha (1:372).
27 Narrated from `Al by Ab Ya`la in his Musnad (1:406 #534) and
Ahmadin his with two weak chains which Shaykh Ahmad Shakir declared
fair (hasan)with his usual lenience (2:167-168 #1377-1378); al-Hkim
(3:123)declared its chain sahh but al-Dhahab indicated its weakness
due to al-Hakam ibn `Abd al-Mlik, as did Ibn al-Jawz in al-`Ilal
al-Mutanhiya (1:227#357). Al-Haytham in Majma` al-Zaw'id (9:133)
indicated the weakness ofall the above chains for the same reason
but mentioned that al-Bazzr alsonarrated it in his Musnad. Also
narrated by al-Bayhaq in al-Sunan al-Kubr(5:137 #8488) and Ahmad in
Fad'il al-Sahba (2:639 #1087, 2:713#1221, 2:713 #1222) with
similarly weak chains.
28 Narrated from Jbir ibn Samura by al-Tabarn in al-Kabr (2:247
#2038)and al-Awsat (7:218 #7318) both with a very weak chain as per
al-Haytham (9:136). Cf. n. 22 for the last part.
29 Narrated from Salama ibn al-Akwa`, Sahl ibn Sa`d and Ab
Hurayra by al-Bukhr, Muslim, and Ahmad
30 Actually Sahl ibn Sa`d.
31 Narrated from Salama by Ibn Hishm in the Sra (4:305-306) and
IbnHibbn in al-Thiqt (2:13).
32 Perhaps in Ab Nu`aym's Ma`rifat al-Sahba wa Fad'ilihim.
33 Narrated by al-Tabar in his Trkh (2:137).
34 Narrated by al-Tabarn, Sa`d ibn Mansr, Ibn Ab Shayba,
al-Tabar whodeclared it sound, Ahmad and Ab Ya`l with strong
narrators as per al-Haytham and Ibn Kathr in al-Bidya, and
al-Bayhaq in the Dal'il cf. Kanz(#35467-35468). Another version
states that Ab Layl asked `Al why hewore summer clothes in winter
and winter clothes in summer to which hereplied: "The day of
Khaybar the Prophet summoned me when my eyes weresore. I said to
him: `O Messenger of Allh! I have ophtalmia.' He blew on myeyes and
said: `O Allh! remove from him hot and cold' I never felt hot
norcold after that day." Narrated from `Abd Allh ibn Ab Layl by
Ahmad and Ibn
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Mjah with weak chains.
35 Narrated from `Ammr by Ibn Hishm (3:144), Ahmad in the
Musnad(30:256-267 #18321, #18326 hasan lighayrih) and Fad'il
al-Sahba(2:687), al-Bazzr (#1417), al-Bukhr in al-Trkh al-Saghr
(1:71), al-Tahw in Sharh Mushkil al-Athr (#811), al-Dlb in al-Asm'
wa al-Kun(2:163), al-Tabar in his Trkh (2:14), Ab Nu`aym in the
Hilya (1:141) andMa`rifat al-Sahba (#675), al-Hkim (3:141=1990 ed
3:151), al-Bayhaq inDal'il al-Nubuwwa (3:12-13), and others cf.
al-Haytham (9:136).
36 I.e. Muhmmad ibn `Al ibn Ab Tlib. Narrated by Ibn Sa`d
(5:92), Ibn`Askir, and al-Bayhaq in the Dal'il with weak chains
according to Ibn al-Jawz cf. Kanz al-`Umml (#34330, #37854,
#37858).
37 Narrated with a strong chain from Ibn `Abbs by al-Drim,
al-Tabarn inal-Awsat (1:271 #883) and, in part, al-Bukhr and Ahmad;
also Ibn `Umarby al-Bazzr and al-Bayhaq cf. Ibn Kathr, Tafsr
(4:562).
38 Narrated from Ab Bakrah by al-Bukhr with four chains,
al-Tirmidh(hasan sahh), al-Nas', Ab Dwd, and Ahmad with four
chains.
39 Part of the sound narration of al-Hasan jumping on the
Prophet's backwhen the latter prostrated Narrated from Ab Bakrah by
Ahmad (34:98-99#20448 hadth sahh) and others with al-Hasan
al-Basr's addendum: "ByAllh, by Allh, under his rule not a
thimbleful of blood was shed"
40 When they jeered al-Hasan, "O shame of the believers!" for
makingpeace, he replied: "Better shame than the Fire" and "I did
not shame thembut rather hated to shed their blood in the pursuit
of kingdom." Narrated byIbn `Abd al-Barr in al-Ist b.
41 Narrated from Umm al-Fadl by al-Hkim (3:176-177=1990 ed
3:194)who said it is sound by the criteria of al-Bukhr and Muslim
but al-Dhahabsaid: "Rather, it is da`f munqati , Shaddd did not
meet Umm al-Fadl whileMuhammad ibn Mus`ab [al-Qirqisn] is weak."
However, al-Dhahab cited asimilar report in the Siyar (al-Arna't ed
3:289) and said its chain was fair.
42 Narrated from Umm Salama by Ibn Ab `Asim in al-Ahd wa
al-Mathn(1:310 #429), al-Tabarn in al-Kabr (3:109, 23:308), and
al-Hkim (1990ed 4:440) with a fair chain because of Ms ibn Ya`qb
al-Zam`; and from`A'isha by al-Tabarn in al-Kabr (3:107 #2815).
Also narrated from "`A'ishaor Umm Salama" by Ahmad in the Musnad
and Fad'il al-Sahba but with avery weak chain.
43 Narrated by al-Tabarn in al-Kabr (3:108 #2817), al-Mizz in
Tahdhb al-Kaml (6:409), and Ibn Hajar in Tahdhb al-Tahdhb
(2:300-301) through theRfid `Amr ibn Thbit ibn Hurmuz al-Bakr who
is weak or discarded Cf. al-Haytham (9:189).
44 `Umar in al-Nabahn's text, corrected from Trkh Dimashq and
Kanz al-`Umml.
45 Twenty-four miles North-West of al-Kfa.
46 Narrated by Ibn `Askir in Trkh Dimashq (23:190), cf. Kanz
(#37717)and al-Bidya.
47 Narrated from Suhaym, from Anas ibn Mlik by Ab Nu`aym 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 `A'isha by al-Tabarn in al-Kabr (3:107 #2814)
and al-Awsat (6:249 #6316) with weak chains per al-Haytham (8:288,
9:188), cf.al-Suyt, Ziydat al-Jmi al-Saghr (#147) and Kanz
(#34299). It is overallfair since it and Umm Salama's narration are
mutually reinforced
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49 Narrated from `Al by Ahmad, Ab Ya`l (#363), Ibn Ab `Asim in
al-Ahdwa al-Mathn (1:308 #427), Ibn Ab Shayba (7:487 #37367),
al-Bazzr(3:101 #884), al-Tabarn in al-Kabr (3:105 #2811), al-Mizz
in Tahdhb al-Kaml (6:407), and Ibn Hajar in Tahdhb al-Tahdhb
(2:300), all with a weakchain - because of `Abd Allh ibn Nujayy
al-Hadram and his father - as per al-Arna't in the Musnad (2:77-78
#648) and al-Munw (1:204-205) asopposed to al-Haytham (9:187) and
al-Maqdis in al-Mukhtra (2:375 #758)while al-Dhahab adduces a
second weak chain that reinforces the first Thisreport contains
`Al's call to his son in absentia, "Sabran Ab `Abd Allh!" Cf.Ibn
Taymiyya, Minhj (Qurtuba ed 3:367-368) and al-Dhahab, Siyar
(Risalaed 3:288=Fikr ed 4:407-408).
50 Narrated from Anas by Ahmad, Ab Ya`l (6:129 #3402),
al-Bazzr(#2642), al-Tabarn in al-Kabr (3:106 #2813), Ibn Hibbn
(15:142 #6742hadth hasan), Ab Nu`aym in the Dal'il (p. 553 #492),
al-Bayhaq in theDal'il (6:469), and al-Mizz in Tahdhb al-Kaml
(6:408) cf. Kanz (#37672),al-Haytham (9:187-190), al-Dhahab, Siyar
(3:288-289=Fikr ed 4:408),and al-Suyt's Khas'is (2:450).
51 Narrated by al-Tabarn in al-Kabr (3:108 #2817), al-Mizz in
Tahdhb al-Kaml (6:409), and Ibn Hajar in Tahdhb al-Tahdhb
(2:300-301) through theRfid `Amr ibn Thbit ibn Hurmuz al-Bakr who
is weak or discarded. Cf. al-Haytham (9:189).
[5]
Hadith Index Entries For Knowledge of the Unseen
(There are about 100 entries for about 80 narrations because
some narrations actuallycontain two or several indexable
sayings.)
A boy shall be born to you after me
A man from Paradise is about to come
A man from the dwellers of Paradise is about to come
A man from the people of Paradise is about to enter
A Prophet who sees around him what others do not (H.assn)
Ab Bakr al-S.iddq shall not tarry but little after me
Ab Bakr is in Janna, `Umar is in Janna...
Ab Turb! Shall I not tell you of the two w ickedest people
Allh has brought up the whole world before my eyes
Allh would not have T.alh.a enter Paradise except firmly
Among us is the Messenger of Allh reciting His Book (Ibn
Rawh.a)
Anas, let him in, give him the glad tidings of Paradise
Avoid saying this
Be firm, Uh.ud!
Be still [H.ir']! There is none on top of you but...
Call your father and brother so I w ill put something in
writing
Come near - then he spat into his eyes
Dissension shall surge like the waves of the sea
Do not go to the people of Iraq
Do not weep for you shall be the first to follow me
Drops from the blood of `Uthmn shall fall
Forgive us and may Allh forgive you (`Umar)
Gibrl informed me that al-H.usayn would be killed
Gibrl just came and told me my Community would kill this son of
mine
Gibrl told me that my son, al-H.usayn, would be killed
Give him permission and give him the glad tidings
Go and see Ab Bakr. You w ill find him sitting inside his
house
He (`Al) shall not die other than murdered
He blew on my eyes (`Al)
He spat into his eyes and he was cured
He told us about all that would take place
from that very moment until the Rising
Hush! By Allh, even if there is none among us to tell him
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I can see a spotted dog drooling over the blood of the people of
my House
I could certainly tell you about a great number of those who w
ill be in the Fire
I do not know whether my companions forgot or pretended to
I do not think he circumambulated it while we are under
siege
I know nothing except what my Lord taught me
I saw the Prophet raising his hands supplicating
If this soil turns to blood, know that my son has been
killed
Is it new or has it been washed already?
It smells of hardship and affliction
May they perish the day they kill `Uthmn
(The) Messenger of Allh did not omit a single instigator
of sedition until the end of the world
(The) Messenger of Allh took a covenant from me
Messenger of Allh, only recently were we in a time of ignorance
(`Umar)
Most criminal of all people is he that shall strike you here
My eyes were never sore nor inflamed again (`Al)
My funeral has just been announced
No [fitna] as long as Ibn al-Khat.t.b is alive (Khlid)
No dissension can reach as long as this man is among you
No, it is the sandal repairman
None shall die w ith a mustard seed's worth of love
(H.udhayfa)
O Allh! If You w ish, let it be `Al
O Allh! remove from him hot and cold
Perhaps you came to ask Ft.ima's hand?
The Prophet handed me a handful of red earth
The Prophet informed me of all that would happen
until the Day of Resurrection
The Prophet prayed fajr w ith us then climbed the pulpit
The Prophet stood among us [speaking] for a long time
The Prophet took my pledge that I must fight traitors
Remit them to Ab Bakr
Say nothing to me as long as I say nothing to you
Some of us would refrain from approaching his w ife
Take for your leaders the two that come after me
Tell him he shall be my successor after `Umar
Tell him he shall be my successor after Ab Bakr
Tell them we have not come to fight but only for the Minor
Pilgrimage
The Angel of rain asked permission to visit the Prophet
The beginning of dissensions is the murder of `Uthmn
(H.udhayfa)
The sun shall not set before Allh first brings you some
sustenance
There is in you (`Al) a similarity to `s (`aleihi salm)
There is no leader of one hundred or more except
The Prophet named him for us
There shall be a dissension and strife
There shall be among you twelve caliphs
There shall be dissensions and your people shall argue w ith
you
There shall be, among you, one who shall fight over
the interpretation of the Qur'n
These are the ones that shall govern after me
This (`Umar) is the bolt of dissension
This clan of the Quraysh shall remain safe until
This man (`Uthmn), at that time [fitna], shall follow right
guidance
This son of mine is a leader of men
This son of mine (al-H.usayn)
Today you w ill ask me about nothing except I shall tell you
about it
Tomorrow I shall give the flag to a man who loves Allh and His
Messenger
Tomorrow I shall give the flag to a man whom both
Allh and His Messenger love
Two types of people shall perish concerning me (`Al)
Umm Salama, keep the door closed
`Uthmn! Allh may vest you w ith a shirt
`Uthmn passed by me while one of the angels was w ith me
`Uthmn! You w ill be given the caliphate after me but the
hypocrites
We feel he (al-H.usayn) shall be killed on the shore of the
Euphrates
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We held the Messenger of Allh in great awe and reverence
We kept away from conversation w ith our women
Were it not for fear that you would stop burying one another
What brings you?
When the Messenger of Allh left us there was not a bird
Write it, for truly you shall suffer something similar
You (`Al) shall be given leadership and caliphate
You (`Al) shall certainly experience great hardship after me
Blessings and peace on the Prophet, his Family, and his
Companions.
GF Haddad
Related Questions
He who rams the mountain
Wa `alaykum as-Salam Brother H:
I thought then to compile a number of ahadith showing how the
Prophet did not know everything (e.g. the famous hadith of "ta'bir
al-nakhl"),
but, on second thought, I declined from doing so because such
amessage might seem to carry a negative image of the Prophet .
On the face of it you are correct, the hadith of the grafting of
the datepalm-trees forms evidence that the Prophet did not know
everything. However, Iwonder: Would you also be interested to know
the explanations of theImams concerning this (and other evidence of
similar meaning), or do youwish to limit yourself and me to the
externalities?
And if the choice is the latter, then why do you continue to
deny the externalmeaning of the hadith: I have received knowledge
of everything except theFive Things? If you think it is
contradicted by the hadith of the grafting, thencome out and say
so!
There are two types of knowledge. One that is strictly connected
with dunya,for example, obtaining knowledge that might give one a
certain strategicadvantage in battle, such as the number of the
enemy's troops. Allah mightgive this to those He loves and to those
He does not love, indifferently (onthe surface). This took place
when the Prophet interrogated someprisoners in order to find out
the number of the Meccans' troops before thebattle of Badr. This
way, he deduced - from *his* ijtihad - that they werebetween 900
and 1,000. Another type of knowledge is to receive informationthat
Allah shall give you victory anyway. This also happened to the
Prophet before Badr, and included knowledge of the exact spot where
each of theKuffar was to meet his end. Does the former process
contradict the latterknowledge?
In the case of the grafting of the trees, the Prophet was
consulted on apurely worldly matter and gave what one might call a
"non-expert opinion"just as he had before the battle of the Trench.
That is what he called "yourworld." However, there are some things
that "our world" cannot contain.Namely, the part of his knowledge
that Allah (swt) reveals to him inconnection with the purposes whom
Allah actualizes *only at the hands ofthose He loves*. Successful
gardening may not be among them.
Anyway, what I'm sending this email regarding is to inform you
that Iposed a question to Dr. Muhammad Sa`id Ramada al-Buti -- whom
bothI and you seem to agree on as a recognized authority -- and
heanswered me on-line. His answer can be found in Arabic
at:www.bouti.com/ulamaa/bouti/bouti_fatawa_c27.htm#1
It is good that you asked him, but not in the manner you
did!
Yes, Dr. Buti - Allah bless him - is a foremost Sunni authority
but nevertheless
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it is a reality that he holds views peculiar to himself at
times, sometimesconnected with basic evidence and sometimes
connected with method andterminology. One of the problems is he
uses modern or philosophicalterminologies in discussing the Divine
Attributes (his training was inphilosophy), which permits those who
dislike him to make Takfir of himwithout second thought. Another
problem is that as an only child educatedmostly by his father
(Mulla Ramadan, quddisa Sirrah), he is an individualist tothe point
of sounding exactly like those he is refuting: "Let the Qur'an
andSunna be your Murshid, my brother" - and more than a little
impatient withobjection. He never changes his mind even when
presented irrefutablecontrary evidence even with Tawatur if his
mind does not receive it well. Onegenealogist told me al-Buti told
him once: "Ahl al-Bayt in our time? Youshould feel ashamed, my
brother! Is there such a thing anymore??" I wonderif he would show
his face in Morocco again if the Ulema there knew that thiswas his
belief. These are some of the things one gets to know
throughfrequent contact, and they cannot be ignored although it is
enough honor fora Shaykh that his mistakes can be counted, and to
Allah is our return.
Once, I heard him say - two weeks in a row, over the chapter
onkissing/greeting each other in Riyad al-Salihin, that "kissing
the hand out ofrespect was neither a `ada (custom) nor a Sunna
among the Salaf, nor didany of them claim it as such." Some
brothers knew that I had documentationto the contrary and they
asked me to show it to Dr. Buti and ask for hiscomment. I gave him
four printed pages of evidence: Numerous hadiths fromthe Prophetic
Sunna, sayings and reports from the Companions, those of theTabi
in, Fatwas of the Mujtahid Imams from the time of al-Awza`i to
ImamAhmad... then I added the fatawas of the Four Schools that I
had gatheredon the topic. The third week he said something like: "A
brother mentioned tome some objections etc., but I still don't find
this convincing and I still say:*I* don't like the kissing of the
hand and don't believe it is an important partof the Sunna." In
other words he took back his generalization and limited
hisstatements to a personal fatwa - to which there is nothing to
objectwhatsoever -, without admitting that he was taking anything
back, norinforming others that the truth is other than what he had
said before; and thisis his custom. May Allah forgive me and
him.
Below is my translation of my question and his answer:
Thank you for posting them. I have taken the liberty of
splitting themaccording to separate Q and A and add asterisks so as
to emphasize what heactually answered and didn't answer...
Q. How much does the Prophet (salla Allahu `alayhi wa sallam)
have of theKnowledge of Unseen?
A. Allah has given His Messenger (salla Allahu `alayhi wa
sallam) access towhatever He chose of the Unseen matters -- [only]
Allah knows of them.Allah did not ask you [though] to enumerate
them or memorize them.
Excellent and safe, though partial answer leaving out the
essence of thequestion.
Q. Did Allah endow him with the knowledge of everything except
"The 5Things"?
A. [No answer!]
Q. Is it permissible on part of some pseudo-Sufis to claim that
*he knew*"The 5 Things"?
A. *No-one is permitted to claim to know* any of the [5] Keys of
theUnknown. Whoever alleges this among the Sufi-claimers is a lying
imposter.
Diversion of the (poorly framed) question on the Prophet to
everyone butthe Prophet . The needless mention of "pseudo-Sufis"
brought up the
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spectre of some far-fetched doctrine that the Dr. might feel
needs to becontrolled with an iron fist and we lost what could have
been an interestinganswer had Hani simply asked: "Is it permitted
to say that Rasulullah knewthe Five Things?".
I conclude that, according to your translation, he did not
actually answer yourquestions but diverted them to safe ground and
to what he - Allah save andkeep him - perceives as the needs of the
moment. Of course "no-one ispermitted" etc. and "whoever claims"
etc. But we are not talking about "no-one" and "whoever", are
we?
One time he told us, "Someone asked me a question about a
creature thatreaches the farthest ends of the universe, makes Tawaf
around the Ka`ba,and lives in the vicinity of the Throne, and they
could not tell me what thepillars of wudu' were when I asked them.
What kind of useless knowledge isthat, my brother?"
Anyway, I find your manner of asking, "Is it permissible on part
of somepseudo-Sufis to claim..." a marvel of ingenuity. May Allah
have mercy on theMuftis of today, and guide those who think they
can lead them by the noseso as to obtain their wish from them!
It doesn't really surprise me to what extent you had to go to
defend your"mountain". I have seen countless members of Sufi
Tariqas with suchfanatical and blind allegiance to their Shaykhs.
It's very unfortunatethough that such fanaticism reaches the level
of distorting religious factsfor the sake of defending mere
individuals.
Try, as hard as it may be, to stick to the evidence and sparing
others thesermons. Is it so hard to understand that the issue here
is not about Shaykhand Tariqas but about learning the authentic
evidence and studying itaccording to Sunni principles? If you
object to these basic objectives, perhapsyou should stick to
posting daily news and spare yourself buhtan - or worsesince, yes,
to deny a mutawatir aspect of Nubuwwaat *is* kufr. But if youagree
to them then start by reading al-Dawla al-Makkiyya and
anythingconnected with it such as my recent response, insha Allah.
We have a longway to go since we have to cover:
(1) The evidence that outwardly supports the lack of knowledge
of theProphet in certain matters, e.g. tree-grafting, military
strategy, the mindsof his wives, and oth