The miracles of the Prophet, may God bless him and grant him peace, from the book…

The miracles of the Prophet, may God bless him and grant him peace, from the book 'Al-Bidaya wa al-Nihaya' [1].

The Miracles of the Prophet, may God bless him and grant him peace (from the book 'Al-Bidaya wa al-Nihaya') [Introduction] What they said about Imam al-Hafiz Ibn Kathir Preface [Author] The Book of Proofs of Prophethood The Book of Proofs of Prophethood Chapter on the Spiritual Proofs of Prophethood Chapter on the Spiritual Proofs of Prophethood The Revelation of the Qur'an to Him Chapter on His Character Chapter on His Conduct Chapter on the Sensory Proofs of Prophethood Chapter on the Sensory Proofs of Prophethood Chapter on Celestial Miracles Chapter on Celestial Miracles The Splitting of the Moon The Splitting of the Moon Narration of Anas ibn Malik Narration of Jubayr ibn Mut'im Narration of Hudhayfa ibn al-Yaman Narration of 'Abdullah ibn 'Abbas Narration of 'Abdullah ibn 'Umar ibn al-Khattab Narration of 'Abdullah ibn Mas'ud [The Miracle of the Sun's Return After Its Setting] [The Miracle of the Sun's Return After Its Setting] Chapter: 'Bringing This Hadith from Various Chains' Chapter: 'Bringing This Hadith from Various Chains' [Hadith of Asma' bint 'Umays] [Hadith of Abu Hurayra] [Hadith of Abu Sa'id al-Khudri] [Hadith of 'Ali ibn Abi Talib] [Hadith of 'Ali ibn Abi Talib] [Ahmad ibn Salih's Authentication of the Hadith and the Response to It] [Ibn Kathir's Objection to Ahmad ibn Salih's Authentication] [From the Proofs of Prophethood] His, peace be upon him, asking his Lord (Mighty and Majestic) for rain for his community when rain was delayed, and He answered him [From the Proofs of Prophethood] His, peace be upon him, asking his Lord (Mighty and Majestic) for rain for his community when rain was delayed, and He answered him [Hadith of Anas] Chapter: As for Earthly Miracles Chapter: As for Earthly Miracles Among them are those related to inanimate objects Among them are those related to inanimate objects [Water Flowing from Between His Fingers] [Water Flowing from Between His Fingers] Another Chain from Anas Another Chain from Anas Another Chain from Him Hadith of al-Bara' ibn 'Azib on That Another Hadith from al-Bara' ibn 'Azib Another Hadith from Jabir on That The Obedience of the Tree to the Messenger of Allah, may God bless him and grant him peace The Obedience of the Tree to the Messenger of Allah, may God bless him and grant him peace Another Hadith from Ibn 'Abbas on That Hadith from 'Abdullah ibn Mas'ud on That Hadith from 'Imran ibn Husayn on That Hadith from Abu Qatada on That Another Hadith from Anas Similar to This Chapter on What Appeared in the Well That Was in Quba' from His Blessing Chapter on His, peace be upon him, Multiplying Foods Chapter on His, peace be upon him, Multiplying Foods His Multiplying Milk in Various Places His Multiplying Milk in Various Places Hadith of Nafi' Hadith of Sa'd, the Freed Slave of Abu Bakr His, peace be upon him, Multiplying Ghee for Umm Sulaym His, peace be upon him, Multiplying Ghee for Umm Sulaym Another Hadith on That Another Hadith Another Hadith on That Mention of the Hospitality of Abu Talha al-Ansari to the Messenger of Allah, may God bless him and grant him peace Mention of the Hospitality of Abu Talha al-Ansari to the Messenger of Allah, may God bless him and grant him peace Another Chain from Anas ibn Malik, may God be pleased with him Another Chain from Anas ibn Malik Another Chain Another Chain from Anas Another Chain from Anas Another Chain from Anas Another Chain from Anas Another Chain Another Chain Another Hadith from Anas Similar to What Preceded Another Hadith from Abu Hurayra on That Another Hadith from Abu Ayyub on That Another Story on Multiplying Food in the House of Fatima Another Story in the House of the Messenger of Allah, may God bless him and grant him peace The Story of the Bowl of the House of al-Siddiq The Story of the Bowl of the House of al-Siddiq Another Hadith from 'Abd al-Rahman ibn Abi Bakr on This Meaning Another Hadith on Multiplying Food During Travel Another Hadith on This Story Another Hadith on Multiplying Food During Travel Another Hadith from 'Umar ibn al-Khattab on This Story Another Hadith from Salama ibn al-Akwa' on That The Story of Jabir and His Father's Debt and His, peace be upon him, Multiplying Dates The Story of Salman Mention of the Food Bag of Abu Hurayra and His Date Mention of the Food Bag of Abu Hurayra and His Date Another Chain from Him Another Chain from Abu Hurayra on That Another Chain Another Hadith from al-'Irbad ibn Sariya on That Narrated by al-Hafiz Ibn 'Asakir in His Biography from the Chain of Muhammad ibn 'Umar al-Waqidi Another Hadith from al-'Irbad ibn Sariya on That Narrated by al-Hafiz Ibn 'Asakir in His Biography from the Chain of Muhammad ibn 'Umar al-Waqidi Another Hadith Another Hadith Another Hadith Another Hadith Another Hadith Another Hadith Another Hadith Another Hadith The Hadith of the Foreleg The Hadith of the Foreleg Another Chain from Abu Rafi' Another Chain Another Hadith Another Hadith Chapter on the Obedience of Trees to the Messenger of Allah, may God bless him and grant him peace Chapter on the Obedience of Trees to the Messenger of Allah, may God bless him and grant him peace Another Hadith Another Hadith Another Hadith Another Chain in Which the 'Amiri Converted to Islam Another Hadith from Ibn 'Umar on That Chapter on the Yearning of the Trunk for the Messenger of Allah Out of Longing and Passion from Separation Chapter on the Yearning of the Trunk for the Messenger of Allah Out of Longing and Passion from Separation The First Hadith from Ubayy ibn Ka'b The Second Hadith from Anas ibn Malik The Second Hadith from Anas ibn Malik Another Chain from Anas Another Chain from Anas Another Chain from Anas The Third Hadith from Jabir ibn 'Abdullah The Third Hadith from Jabir ibn 'Abdullah Another Chain from Jabir Another Chain from Him Another Chain from Jabir Another Chain from Jabir Another Chain from Jabir Another Chain from Jabir The Fourth Hadith from Sahl ibn Sa'd The Fifth Hadith from 'Abdullah ibn 'Abbas The Sixth Hadith from 'Abdullah ibn 'Umar The Sixth Hadith from 'Abdullah ibn 'Umar Another Chain from Ibn 'Umar The Seventh Hadith from Abu Sa'id al-Khudri The Seventh Hadith from Abu Sa'id al-Khudri Another Chain from Abu Sa'id The Eighth Hadith from 'A'isha, may God be pleased with her The Ninth Hadith from Umm Salama, may God be pleased with her Chapter on the Glorification of Pebbles in His Palm, peace and blessings be upon him Chapter on the Glorification of Pebbles in His Palm, peace and blessings be upon him Another Hadith on That Another Hadith Another Hadith Another Hadith Chapter on What Relates to Animals from the Proofs of Prophethood Chapter on What Relates to Animals from the Proofs of Prophethood The Story of the Runaway Camel, Its Prostration to Him, and Its Complaint to Him The Story of the Runaway Camel, Its Prostration to Him, and Its Complaint to Him Narration of Jabir on That Narration of Ibn 'Abbas Narration of Ibn 'Abbas Another Chain from Ibn 'Abbas Narration of Abu Hurayra Narration of 'Abdullah ibn Ja'far on That Narration of 'A'isha, Mother of the Believers, on That Narration of Ya'la ibn Murra al-Thaqafi, or It Is Another Story Narration of Ya'la ibn Murra al-Thaqafi, or It Is Another Story Another Chain from Him Another Chain from Him Another Chain from Him Another Chain from Him [The Story of the Boy Who Used to Have Seizures] [His Supplication for Jabir's Camel, and It Overtook the People's Camels] [His Supplication for Jabir's Camel, and It Overtook the People's Camels] His Riding Talha's Horse, and It Became a Frontrunner After Being Slow Another Strange Hadith on the Story of the Camel Hadith on the Prostration of Sheep to Him, may God bless him and grant him peace The Story of the Wolf and Its Testimony to the Message The Story of the Wolf and Its Testimony to the Message Hadith of Abu Sa'id al-Khudri Hadith of Abu Sa'id al-Khudri Another Chain from Abu Sa'id al-Khudri Hadith of Abu Hurayra on That Hadith of Anas on That Hadith of Ibn 'Umar on That Another Hadith from Abu Hurayra on the Wolf The Story of the Wild Beast That Was in the Prophet's House and He Respected, Honored, and Venerated It The Story of the Lion Hadith of the Gazelle Hadith of the Dabb Lizard, Despite Its Oddity and Strangeness Hadith of the Donkey Hadith of al-Humra, Which Is a Well-Known Bird Hadith of al-Humra, Which Is a Well-Known Bird Another Hadith on That, and It Contains Strangeness Another Hadith [The Story of the Two Men for Whom the Staff Lit the Path] Another Hadith [The Light That Shone for al-Hasan and al-Husayn, may God be pleased with them] Another Hadith [The Light That Shone for al-Hasan and al-Husayn, may God be pleased with them] Another Hadith Another Hadith Another Hadith Containing a Miracle for Tamim al-Dari [The Return of Life to the Dead] [The Return of Life to the Dead] Hadith Containing a Miracle for a Saint from This Community Another Hadith [To Support This Story] Another Story with the Story of al-'Ala' ibn al-Hadrami Another Story Another Story [Chapter on the Speech of the Dead and Their Wonders] [Chapter on the Speech of the Dead and Their Wonders] The Story of Zayd ibn Kharija and His Speech After Death [The Story of the Speech of al-Rabi' ibn Khuthaym After His Death] A Very Strange Hadith [The Story of the Boy Who Spoke in the Cradle] [From the Miracles of Healing] [From the Miracles of Healing] The Story of the Boy Who Used to Have Seizures, and He, peace be upon him, Supplicated for Him, and He Was Cured The Story of the Boy Who Used to Have Seizures, and He, peace be upon him, Supplicated for Him, and He Was Cured Another Hadith on That Another Hadith on That Another Chain from Ibn 'Abbas Another Hadith Another Hadith on That [The Restoration of Sight to a Blind Man Through a Supplication He Taught Him] Another Hadith [He Blew into the Eyes of a Blind Man, and He Saw, and He Wiped His Hand Over Wounds, and They Healed] Another Hadith [The Story of Jabir ibn 'Abdullah's Camel] Another Hadith [His Riding Abu Talha's Horse, Which Was Slow, and It Became Fast] Another Hadith [His Striking Ju'ayl's Horse with His Whip, and It Became One of the Fastest Horses] Another Hadith [His Striking Ju'ayl's Horse with His Whip, and It Became One of the Fastest Horses] Another Hadith Another Hadith Another Hadith Another Hadith [His Supplication for Ibn 'Abbas and the Answer to His Supplication] Another Hadith [The Answer to His Supplication for Anas ibn Malik for Blessing and Long Life] Another Hadith [His Supplication for a Couple That God Reconcile Between Them, and His Supplication Was Answered] Another Hadith [His Supplication for a Couple That God Reconcile Between Them, and His Supplication Was Answered] Another Hadith Another Hadith Another Hadith Chapter on His Supplication Against Some People, and It Was Answered Against Them Chapter on His Supplication Against Some People, and It Was Answered Against Them Another Hadith Another Hadith Another Chain from Anas Another Chain from Anas Chapter on the Questions That Were Asked of the Messenger of Allah, may God bless him and grant him peace, and He Answered Them in Accordance with the Truth Consistent with What Is in the Inherited Books of the Prophets Chapter on the Questions That Were Asked of the Messenger of Allah, may God bless him and grant him peace, and He Answered Them in Accordance with the Truth Consistent with What Is in the Inherited Books of the Prophets Another Hadith on Its Meaning [His Answer to a Jew Who Came Asking Him Questions] Another Hadith on Its Meaning [His Answer to a Jew Who Came Asking Him Questions] Another Hadith Another Hadith The Story of the Mubahala Another Hadith Containing the Jews' Acknowledgment That He Is the Messenger of Allah and Containing Their Arbitration, but with a Blameworthy Intention from Them Another Hadith Containing the Jews' Acknowledgment That He Is the Messenger of Allah and Containing Their Arbitration, but with a Blameworthy Intention from Them Another Hadith Another Hadith Another Hadith The Glad Tidings of Previous Scriptures About Him His, peace be upon him, Answer to the One Who Asked About Something Before He Asked Him About Anything Chapter on What He, may God bless him and grant him peace, Informed of Future Events During His Lifetime and After Him Chapter on What He, may God bless him and grant him peace, Informed of Future Events During His Lifetime and After Him His Informing of What Occurred Exactly as It Happened Chapter on Informing of Past and Future Unseen Matters Chapter on the Order of Informing of Future Unseen Matters After Him, may God bless him and grant him peace And from the Book of Proofs of Prophethood in the Chapter on His, may God bless him and grant him peace, Informing of Future Unseen Matters And from the Book of Proofs of Prophethood in the Chapter on His, may God bless him and grant him peace, Informing of Future Unseen Matters Another Hadith Another Hadith Mention of His, may God bless him and grant him peace, Informing of the Trials Occurring in the Last Days of 'Uthman and the Caliphate of 'Ali, may God be pleased with them His, may God bless him and grant him peace, Informing of the Two Arbitrators Sent in the Time of 'Ali His, may God bless him and grant him peace, Informing of the Kharijites and Fighting Them His, may God bless him and grant him peace, Informing of the Killing of 'Ali ibn Abi Talib, and It Happened as He Informed His, may God bless him and grant him peace, Informing of That and the Leadership of His Son al-Hasan ibn 'Ali in Relinquishing the Caliphate After Him and Giving It to Mu'awiya His, may God bless him and grant him peace, Informing of the Naval Expedition to Cyprus Chapter on What Was Said About Fighting the Romans Informing of the Expedition to India Chapter on Informing of Fighting the Turks, as We Will Explain, God Willing Another Report from 'Abdullah ibn Salam Informing of the House of Maymuna bint al-Harith at Sarif What Was Narrated About His Informing of the Killing of Hujr ibn 'Adi and His Companions Another Hadith Report of Rafi' ibn Khadij His, may God bless him and grant him peace, Informing of What Occurred of Trials from the Banu Hashim After His Death Informing of the Killing of al-Husayn ibn 'Ali, may God be pleased with them Mention of the Reports About the Battle of al-Harra That Occurred in the Time of Yazid as Well Another Miracle [His Informing of What Ibn 'Abbas Would Attain in His Life of Knowledge and Trial] Chapter on His Informing of the Liars Who Appear The Prophetic Indication to the Reign of 'Umar ibn 'Abd al-'Aziz, the Crown of the Umayyads [And the Fifth of the Rightly Guided Caliphs] Another Hadith, Its Authenticity Is Questionable On Mentioning Wahb ibn Munabbih with Praise, and Mentioning Ghaylan with Blame The Indication to Muhammad ibn Ka'b al-Qurazi and His Knowledge of Qur'anic Exegesis and Memorization Mention of the Reports About the Severing of His, peace be upon him, Horn After One Hundred Years from the Night of His Informing Another Hadith [His Informing of a Boy Who Would Live One Hundred Years, and He Lived] Informing of al-Walid with What Contains Severe Threat for Him, and If It Is Authentic, It Is al-Walid ibn Yazid, Not al-Walid ibn 'Abd al-Malik Another Hadith [His Informing of the Rule of the Banu Abi al-'As] Mention of the Reports About the Umayyad Caliphs in General From the Reports About the Abbasid Dynasty, and Their Emergence Was from Khurasan in the Year One Hundred and Thirty-Two Reports About the Twelve Imams, All of Them from Quraysh Reports About Matters That Occurred in the Abbasid Dynasty Another Hadith Containing an Indication to Malik ibn Anas, the Imam Another Hadith Containing an Indication to Muhammad ibn Idris al-Shafi'i Another Hadith [His Informing of the Best People After Two Hundred Years] Another Hadith [His Informing of the Classes of People] Another Hadith [His Informing of the Caliph Who Calls People to Disbelief] Another Hadith [His Informing of the Expedition to Constantinople] Another Hadith Another Hadith [His Informing of the People Who Will Emerge at the End of Time, in Their Hands Something Like Cow Tails] Another Hadith [His Informing of the Expansion of the World for His Community] Another Hadith [His Reports About the Renewers of Religion] Chapter on the Miracles of the Prophet, may God bless him and grant him peace, Surpassing the Miracles of Previous Prophets Chapter on the Miracles of the Prophet, may God bless him and grant him peace, Surpassing the Miracles of Previous Prophets The Statement on What Was Given to Noah, peace be upon him Another Story Similar to the Story of al-'Ala' ibn al-Hadrami [The Story of Abu 'Ubayda al-Thaqafi's Crossing of the Tigris] Another Story Similar to That [The Story of Abu Muslim al-Khawlani's Crossing of the Tigris] The Statement on What Was Given to Hud, peace be upon him The Statement on What Was Given to Salih, peace be upon him The Statement on What Was Given to Abraham, the Friend, peace be upon him The Statement on What Was Given to Moses, peace be upon him, of Signs Comparison Between the Staff of Moses and the Glorification of Pebbles in the Hand of the Prophet, may God bless him and grant him peace The Story of Abu Musa al-Khawlani Chapter on What Was Given to the Messenger of Allah, may God bless him and grant him peace, and What Was Given to the Prophets Before Him Chapter on What Was Given to the Messenger of Allah, may God bless him and grant him peace, and What Was Given to the Prophets Before Him The Story of the Sun's Detention The Statement on What Was Given to Idris, peace be upon him The Statement on What Was Given to David, peace be upon him The Statement on What Was Given to Solomon son of David, peace be upon him The Statement on What Was Given to Jesus son of Mary, peace be upon him Another Story The Story of the Blind Man Whose Sight Was Restored by God Through the Prophet's Supplication Another Story [On Healing a Man from Blindness] The Table of Jesus and What Corresponds to It from the Miracles of the Prophet, may God bless him and grant him peace The Glad Tidings of Mary The Glad Tidings That Accompanied the Birth of the Prophet, may God bless him and grant him peace Footnotes

The miracles of the Prophet, peace and blessings be upon him (from the book Al-Bidaya wa…

The miracles of the Prophet, peace and blessings be upon him (from the book Al-Bidaya wa al-Nihaya [1])

Source: https://shamela.ws/book/23678 Date of extraction: 2026-06-17

What they said about the Imam, the Hafiz Ibn Kathir [1]

What they said about Imam al-Hafiz Ibn Kathir: Al-Dhahabi said in al-Mu'jam al-Mukhtaṣ: The Imam, the Mufti, the Muhaddith, the outstanding scholar, a proficient jurist, a proficient muhaddith, a critical exegete. His student Shihab al-Din said: He was the most memorizing of those we met of the texts of hadiths and the most knowledgeable of them in their extraction, their narrators, their authentic and weak. His peers acknowledged that. He had a great recall of much of tafsir and history, rarely forgetting, and he was a good jurist with sound understanding and a correct mind. Ibn Hajar said in al-Durar al-Kāmina: He had great recall, was pleasant in conversation, his works spread throughout the lands during his lifetime, and people benefited from them after his death. Ibn Habib said, as quoted by Ibn al-Imad in Shadharāt al-Dhahab: The Imam of those who engage in tasbīḥ and tahlīl 1, and the leader of the masters of ta'wīl 2; he heard and compiled, authored and delighted ears with his statements, adorned, narrated and benefited; his fatwas spread to the lands, and he was renowned for precision and verification; the leadership of knowledge in history, hadith, and tafsir ended with him.

  1. tasbīḥ wa tahlīl : Glorification of God and declaration of His oneness, i.e., saying 'Subhan Allah' and 'La ilaha illa Allah'.
  2. ta'wīl : Interpretation, especially allegorical or esoteric interpretation of the Quran.

Introduction [1]

In the Name of Allah, the Most Gracious, the Most Merciful. [Author's Introduction] Praise be to Allah, Lord of the worlds, the Most High, the All-Powerful, who spread out the earth and raised up the heavens, and who supported His prophets with dazzling miracles. Blessings and peace be upon the one sent as a mercy to the worlds, the Seal of the Prophets and Messengers, Our master Muhammad, and upon all his family and companions. To proceed: We have the great honor to write about the miracles of the prophets and messengers whom Allah sent as bearers of good news and warners—calling to the oneness of Allah and fighting against associating partners with Him. They established for humanity the methodology of the Creator, Glorified and Exalted, by which the world is set right and for those who follow it, great success is decreed on the Day of Judgment. In our book, we will address the miracles of the final Prophet Muhammad, peace and blessings be upon him, considering that his message is the seal of messages and his sending is after which there is no other sending—he is the mercy of Allah to the worlds. We have found our sought goal in the book "Al-Bidaya wa al-Nihaya" 1 by Imam al-Hafiz Ibn Kathir 2. This book includes many of the miracles of the Prophet, peace and blessings be upon him, some of which we will discuss, the most important being: "The Splitting of the Moon" and the refutation of those who deny it; "The Descent of Rain" through the Prophet's supplication from the pulpit and the methods of proving that; and "The Gushing Forth of Water from Between His Fingers" and its greatness and significance. Among his most beautiful sensory miracles, peace and blessings be upon him, are: "What Happened on the Path of the Hijra 3 and the Story of Umm Ma'bad 4" and "The Reviving of a Sheep After It Was Slaughtered." We also present the best and most dazzling of miracles: "The Story of the Poisoned Sheep's Foreleg" 5 and many others. As we address these dazzling miracles, we present them through research and evidence, not merely through narrative storytelling—so that we may offer the dear reader a series of these miracles in an engaging style and eloquent composition that achieves the desired goal and sought purpose. Indeed, the Prophet Muhammad, peace and blessings be upon him, has miracles that we admit we cannot enumerate, but from within the book "Al-Bidaya wa al-Nihaya" we present what quenches our thirst, satisfies our understanding, and reassures our hearts. Perhaps by doing so, we have added to the Islamic library a work unique in its kind and novel in its style. We ask Allah to accept from us righteous deeds and forgive our slips. Indeed, He is All-Hearing, Near, and Responsive to supplication. The Author

  1. Al-Bidaya wa al-Nihaya : A comprehensive Islamic history book by Ibn Kathir, covering creation to the end of times.
  2. Ibn Kathir : A renowned 14th-century Islamic scholar, historian, and exegete, known for his Tafsir and historical works.
  3. Hijra : The migration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
  4. Umm Ma'bad : A woman who hosted the Prophet during his migration; her description of him is famous in Islamic tradition.
  5. Poisoned Sheep's Foreleg : A miracle where a poisoned sheep's foreleg spoke to the Prophet, warning him of the poison.

The Book of the Proofs of Prophethood [1]

[Book of the Proofs of Prophethood] They are spiritual and sensory. [Chapter on the Spiritual Proofs of Prophethood] [The Revelation of the Qur'an upon Him] Among the spiritual proofs is the revelation of the Qur'an upon him, and it is the greatest of miracles, the most brilliant of signs, and the clearest of evident proofs, because of the miraculous composition it contains, with which he challenged mankind and jinn to produce something like it, and they were unable to do so, despite the abundance of motives of his enemies to oppose it, and their eloquence and rhetoric. Then he challenged them with ten surahs 1 of it, and they were unable. Then he descended to challenging them with a single surah like it, and they were unable, while they knew their inability and shortcoming in that, and that this is something no one can ever attain. Allah Almighty said: "Say: 'If mankind and jinn gathered together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another.'" (88) 2 And this verse is Meccan. And He said in Surah al-Tur, which is Meccan: "Or do they say, 'He has invented it'? Rather, they do not believe. Then let them produce a discourse like it, if they should be truthful." (33-34) 3 That is, if you are truthful that he said it from himself, for he is a human like you, then produce something like what he brought, for you are like him. And He Almighty said in Surah al-Baqarah, which is Medinan, repeating the challenge: "And if you are in doubt about what We have sent down upon Our Servant, then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not—and you will never—then fear the Fire, whose fuel is people and stones, prepared for the disbelievers." (23-24) 4 And He Almighty said: "Or do they say, 'He has invented it'? Say, 'Then bring ten surahs like it that have been invented and call upon whomever you can besides Allah, if you should be truthful.' And if they do not respond to you, then know that it was sent down with the knowledge of Allah and that there is no deity except Him; so are you Muslims?" (13-14) 5 And He Almighty said: "And it was not [possible] for this Qur'an to be produced by other than Allah, but it is a confirmation of what was before it and a detailed explanation of the Scripture, about which there is no doubt, from the Lord of the worlds. Or do they say, 'He invented it'? Say, 'Then bring a surah like it and call upon whomever you can besides Allah, if you should be truthful.' But they have denied that which they do not comprehend, and its interpretation has not yet come to them. Thus did those before them deny. Then see how was the end of the wrongdoers." (37-39) 6 So He Almighty made clear that creation is incapable of opposing this Qur'an, rather of ten surahs like it, rather of a single surah from it, and that they will never be able to do so, as He Almighty said: "But if you do not—and you will never—" 7 That is, if you did not do so in the past, and you will never be able to do so in the future. This is a challenge that they cannot oppose it either now or in the future. Such a challenge only comes from one who is confident that what he has brought cannot be opposed by humans nor can they produce its like. If it were from an inventor from himself, he would fear opposition, and thus be exposed and his intended goal of people following him would be reversed. And it is known to every intelligent person that Muhammad, peace and blessings be upon him, is the most intelligent of Allah's creation, indeed the most intelligent and most perfect of them absolutely in reality. So he would not have embarked on this matter unless he knew that it could not be opposed. And so it happened, for from the time of the Messenger of Allah, peace and blessings be upon him, until our own time, no one has been able to produce its equivalent or the equivalent of a surah from it. And this is something that can never be attained, for it is the speech of the Lord of the worlds, whom nothing of His creation resembles, neither in His essence, nor in His attributes, nor in His actions. So how could the speech of creatures resemble the speech of the Creator? And the saying of the disbelievers of Quraysh, which Allah Almighty related about them in His words: "And when Our verses are recited to them, they say, 'We have heard; if we willed, we could say the like of this. This is nothing but legends of the former peoples.'" (31) 8 is a lie from them and a false claim without evidence, proof, argument, or clarification. If they were truthful, they would have brought something to oppose it. Rather, they know their own lie, just as they know their own lie in their saying: "Legends of the former peoples which he has written down, and they are dictated to him morning and evening." 9 Allah Almighty said: "Say, 'He has sent it down who knows the secret in the heavens and the earth. Indeed, He is ever Forgiving and Merciful.'" (6) 10 That is, He sent it down, the Knower of hidden things, the Lord of the earth and heavens, who knows what was, what will be, and what would have been had it been, how it would be. For He Almighty revealed to His servant and Messenger, the unlettered Prophet 11, who could not write nor knew it at all, and knew nothing of the knowledge of the ancients or the reports of the past. So Allah related to him the news of what was and what will be, exactly as it occurred, and in that he distinguishes between truth and falsehood, about which all the previous books differed in their presentation, as Allah Almighty said: "That is from the news of the unseen which We reveal to you. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous." (49) 12 And He Almighty said: "Thus We relate to you from the news of what has preceded. And We have given you from Us a reminder. Whoever turns away from it, then he will bear on the Day of Resurrection a burden, abiding eternally therein, and evil it is for them on the Day of Resurrection as a load." (99-101) 13 And He Almighty said: "And We have sent down to you the Book in truth, confirming what was before it of the Scripture and as a guardian over it." 14 And He Almighty said: "And you did not recite before it any scripture, nor did you inscribe it with your right hand. Then the falsifiers would have had [cause for] doubt. Rather, it is clear verses [preserved] in the breasts of those who have been given knowledge. And none reject Our verses except the wrongdoers. And they say, 'Why are not signs sent down to him from his Lord?' Say, 'The signs are only with Allah, and I am only a clear warner.' Is it not sufficient for them that We have sent down to you the Book which is recited to them? Indeed, in that is a mercy and a reminder for a people who believe. Say, 'Sufficient is Allah as a witness between me and you. He knows what is in the heavens and the earth. And those who believe in falsehood and disbelieve in Allah—it is they who are the losers.'" (48-52) 15 So He Almighty made clear that the very sending down of this Book, which contains knowledge of what was and what will be and judgment of what is occurring among people, upon such an unlettered Prophet, was itself evidence of his truthfulness. And He Almighty said: "And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, 'Bring a Qur'an other than this or change it.' Say, 'It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day.' Say, 'If Allah had willed, I would not have recited it to you, nor would He have made it known to you. For I have lived among you a lifetime before it. Then will you not reason?' So who is more unjust than he who invents a lie about Allah or denies His verses? Indeed, the criminals will not succeed." (15-17) 16 He says to them: "I cannot change this on my own accord; rather, Allah Almighty is the One who erases what He wills and establishes, and I am only a conveyer from Him. And you know my truthfulness in what I have brought to you, because I grew up among you, and you know my lineage, my truthfulness, and my trustworthiness, and that I have never lied to any of you ever. So how could I dare to lie about Allah Almighty, the Owner of harm and benefit, who is over all things competent and of all things Knowing? And what sin is greater with Him than lying about Him and attributing to Him what is not from Him?" As Allah Almighty said: "And if he had invented about Us some [false] sayings, We would have seized him by the right hand; then We would have cut from him the aorta. And there is no one of you who could prevent it from him." (44-47) 17

That is, if he had lied about Us, We would have taken vengeance upon him with the utmost severity, and none on earth could have prevented Us from seizing him. And Allah Almighty said: "And who is more unjust than one who invents a lie about Allah or says, 'It has been inspired to me,' while nothing has been inspired to him, and one who says, 'I will reveal something like what Allah has revealed.' And if you could but see when the wrongdoers are in the throes of death and the angels are stretching out their hands [saying], 'Give up your souls. Today you will be requited with the punishment of disgrace for what you used to say about Allah other than the truth and [because] you were arrogant toward His verses.'" (93) (15) And Allah Almighty said: "Say, 'What thing is greatest in testimony?' Say, 'Allah is witness between me and you. And this Qur'an has been revealed to me that I may warn you thereby and whomever it reaches.'" (16) This statement contains the information that Allah is witness over everything, and that He, the Exalted, is the greatest of witnesses, and He is aware of me and of you regarding what I have brought to you from Him. And the strength of the statement implies an oath by Him that He has sent me to creation to warn them by this Qur'an. So whoever among them it reaches, it is a warner for him, as Allah Almighty said: "And whoever disbelieves in it among the factions, the Fire is his promised meeting place. So be not in doubt about it. Indeed, it is the truth from your Lord, but most of the people do not believe." (17) (17) So in this Qur'an there are truthful reports about Allah, His angels, His Throne, and His creations, both celestial and terrestrial, such as the heavens and the earths and what is between them and what is in them—many great matters, proven by definitive proofs that guide to knowledge of that through sound reason, as Allah Almighty said: "And We have certainly diversified for the people in this Qur'an every kind of example, but most of the people refused except disbelief." (89) (18) And Allah Almighty said: "And these examples We present to the people, but none understand them except the knowledgeable." (43) (19) And Allah Almighty said: "And We have certainly presented for the people in this Qur'an every kind of example that they might remember. [It is] an Arabic Qur'an, without any deviance, that they might become righteous." (27-28) (20) And in the great Qur'an there is information about what has passed in truth, and its proof is what is in the scriptures of the People of the Book 18 that testifies to it, despite the fact that it was revealed to an unlettered man 19 who did not know writing and never in his life engaged in any of the sciences of the ancients or the reports of the past. So the people were suddenly confronted with revelation to him about beneficial reports that should be mentioned for reflection—reports of the nations with the prophets, their affairs with them, and how Allah saved the believers and destroyed the disbelievers—in a style that no human can ever produce, forever and ever. Sometimes the story is told concisely with utmost clarity and eloquence, and sometimes it is expanded, and there is nothing sweeter, clearer, or higher than that context, as if the reciter or listener is witnessing what happened, present at it, seeing the report himself, as Allah Almighty said: "And you were not at the side of the Mount when We called [Moses]; but [this is] a mercy from your Lord to warn a people to whom no warner had come before you that they might remember." (46) (21) And Allah Almighty said: "And you were not with them when they cast their pens [to decide] which of them would be responsible for Mary. Nor were you with them when they disputed." (44) (22) And Allah Almighty said in Surah Yusuf: "That is from the news of the unseen which We reveal to you. And you were not with them when they put together their plan while they conspired. And most of the people, though you strive, are not believers. And you do not ask them for any reward for it. It is only a reminder for the worlds." (102-104) (23) Until He said at its end: "There was certainly in their stories a lesson for those of understanding. It is not a fabricated tale, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe." (111) (24) And Allah Almighty said: "And they say, 'Why does he not bring us a sign from his Lord?' Has there not come to them the clear evidence of what is in the former scriptures?" (133) (25) And Allah Almighty said: "Say, 'Have you considered: if it is from Allah and you disbelieve in it, who is more astray than one who is in extreme dissension?' We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient concerning your Lord that He is, over all things, a Witness?" (52-53) (26) Allah Almighty promised that He would manifest the signs: the Qur'an and the truth of the one who brought it, through what He creates in the horizons of signs indicating the truth of this Book, and in the souls of those who deny and reject it, there is a proof against them and a decisive argument to refute their doubts, until they become certain that it is revealed from Allah upon the tongue of the truthful one. Then He guided to an independent proof by His saying: "Is it not sufficient concerning your Lord that He is, over all things, a Witness?" That is, in knowing that Allah is aware of this matter, there is sufficiency in the truth of this informant; for if he had fabricated lies about Him, He would have hastened to punish him severely, as previously explained. And in this Qur'an there is information about what will occur in the future, exactly as it occurred, and likewise in the hadiths 20 according to what we have established in our book of Tafsir 21 and what we will mention of the epics and trials, such as His Almighty saying: "He knows that you will not be able to do it, so He has turned to you [in mercy]. So recite what is easy from the Qur'an. He knows that there will be among you sick and others traveling throughout the land seeking the bounty of Allah and others fighting in the cause of Allah." (27) And this surah is among the earliest revealed in Mecca. Likewise, His Almighty saying in Surah Iqtarabat 22, which is Meccan without dispute: "[The] assembly will be defeated, and they will turn their backs [in flight]. But the Hour is their appointed time, and the Hour is more disastrous and more bitter." (45-46) (28) The fulfillment of this defeat occurred at the Battle of Badr 23 after that. And there are many such clear and evident matters. A section will follow on what he informed of about matters that occurred after him, peace be upon him, exactly as he informed. And in the Qur'an there are just rulings, commands and prohibitions, containing profound wisdom such that when a person of understanding and sound reason reflects on them, he is certain that these rulings were only revealed by the Knower of hidden things, the Merciful to His servants, who treats them with His kindness, mercy, and beneficence. Allah Almighty said: "And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing." (115) (29) That is, truth in reports and justice in commands and prohibitions. And Allah Almighty said: "Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted." (1) (30) That is, its words are perfected and its meanings are detailed. And Allah Almighty said: "It is He who sent His Messenger with guidance and the religion of truth." (31) That is, beneficial knowledge and righteous action. Thus it is narrated from Ali ibn Abi Talib, may Allah be pleased with him, that he said to Kumayl ibn Ziyad: "It is the Book of Allah; in it is the news of what was before you, the judgment of what is between you, and the tidings of what will come after you." We have elaborated all this in our book of Tafsir sufficiently (and to Allah be praise and gratitude). So the great Qur'an is a miracle from many aspects: from its eloquence,

And its eloquence, its composition, its structures, its styles, and what it contains of past and future reports, and what it comprises of clear and definitive rulings. The challenge by the eloquence of its words is specific to the eloquent Arabs, while the challenge by what it contains of sound and perfect meanings—which is greater in the challenge according to many scholars—encompasses all the people of the earth, including the two religious communities, the People of the Book and others, such as the rational ones among the Greeks, Indians, Persians, Copts, and other categories of the children of Adam in all regions and cities. As for those among the theologians who claim that the inimitability is merely the turning away of the disbelievers' motives from opposing it despite their denial, or that it is the removal of their ability to do so, this is a false statement, derived from their belief that the Qur'an is created, that God created it in some body, and they see no difference between one created thing and another. Their statement is unbelief and falsehood, and it does not correspond to the reality of the matter. Rather, the Qur'an is the speech of God, uncreated; He spoke it as He willed—exalted, sanctified, and far above what they say, greatly exalted. All creatures are truly and in reality incapable of producing its like, even if they supported and aided each other in that. Indeed, the messengers, who are the most eloquent of creation, the greatest and most perfect, cannot speak like the speech of God. This Qur'an, which the Messenger (peace be upon him) conveys from God, its style of speech does not resemble the styles of the speech of the Messenger of God (peace be upon him). And the styles of his speech (peace be upon him), preserved from him through authentic chains of transmission, no one among the Companions or those after them can speak like his styles in their eloquence and rhetoric, in what he narrates of meanings with his noble words. Rather, the style of the Companions' speech is higher than the styles of the Followers' speech, and so on down to our time. The early scholars are more eloquent, more knowledgeable, and less affected in what they express of meanings with their words than the later scholars. This is witnessed by anyone who has a taste for people's speech, just as the disparity between the poetry of the Arabs in the pre-Islamic era and the poetry of the later poets is perceived. For this reason, the authentic hadith on this meaning has come, as narrated by Imam Ahmad, who said: Hajjaj narrated to us, Layth narrated to us, Sa'id ibn Abi Sa'id narrated to me from his father from Abu Hurayra that the Messenger of God (peace be upon him) said: 'There was no prophet among the prophets but was given signs that caused people to believe. What I have been given is a revelation that God has revealed to me, and I hope to have the most followers on the Day of Resurrection.' This was also recorded by al-Bukhari and Muslim from the hadith of Layth ibn Sa'd. The meaning of this is that each of the prophets (peace be upon them) was given proofs and evidences of his truthfulness and the correctness of what he brought from his Lord, sufficient as a proof for his people to whom he was sent, whether they believed and thus attained the reward of their faith, or denied and thus deserved punishment. His statement, 'What I have been given,' means its main and greatest part is the revelation that was revealed to him, which is the Qur'an, the continuous, enduring proof that stands in his time and after. For the miracles of the prophets passed away in their lifetimes, and nothing remains of them but reports about them. As for the Qur'an, it is a standing proof, as if the listener hears it from the mouth of the Messenger of God (peace be upon him). Thus, God's proof stands through it during his lifetime (peace be upon him) and after his death. Therefore, he said: 'I hope to have the most followers on the Day of Resurrection,' meaning because of the continuity of the conclusive proof and overwhelming evidences that God has given me. Hence, on the Day of Resurrection, he will have the most followers among the prophets. Section: [His Character] Among the moral proofs are his pure character (peace be upon him), his perfect nature, his courage, forbearance, generosity, asceticism, contentment, self-sacrifice, excellent companionship, truthfulness, trustworthiness, piety, worship, noble lineage, pure birth, upbringing, and nurturing, as we have previously detailed in their places. How excellent is what our teacher, the eminent scholar Abu al-Abbas ibn Taymiyya (may God have mercy on him) mentioned in his book in which he refuted the sects of the Christians, Jews, and those like them among the People of the Book and others. At the end of it, he mentioned the proofs of prophethood, following good, sound, and productive methods with eloquent speech that humbles everyone who contemplates and understands it. He said at the end of this mentioned book: Section: [His Biography] The biography of the Messenger (peace be upon him), his character, his sayings, and his deeds are among his signs, i.e., among the proofs of his prophethood. He said: His law is among his signs, his community is among his signs, the knowledge of his community is among his signs, their religion is among his signs, and the miracles of the righteous among his community are among his signs. This becomes evident by reflecting on his biography from his birth until he was sent, and from when he was sent until he died, and by reflecting on his lineage, his city, his origin, and his distinction. For he was of the noblest people on earth in lineage, from the very core of the progeny of Abraham, in whose descendants God placed prophethood and scripture. No prophet came after Abraham except from his descendants. God gave him two sons: Ishmael and Isaac, and mentioned both in the Torah, and gave glad tidings in the Torah of what would come from the descendants of Ishmael. Among the descendants of Ishmael, no one appeared in whom what the prophecies foretold was manifested other than him. Abraham prayed for the descendants of Ishmael that God would send among them a messenger from themselves. Then the Messenger (peace be upon him) is from Quraysh, the elite of the children of Abraham, then from Banu Hashim, the elite of Quraysh, and from Mecca, the Mother of Cities and the land of the House.

The one which Abraham built and called the people to its pilgrimage, and it has never ceased to be a place of pilgrimage since the time of Abraham, mentioned in the books of the prophets with the most excellent description. And he, may God bless him and grant him peace, was among the most perfect of people in upbringing and formation; he never ceased to be known for truthfulness, righteousness, (noble character traits), justice, abandonment of lewd acts, oppression, and every blameworthy attribute, attested to by all who knew him before prophethood—both those who believed in him and those who disbelieved after prophethood. Nothing is known of him that could be criticized, neither in his words, nor in his deeds, nor in his character; never was a lie proven against him, nor oppression, nor any lewd act. His character and form, may God bless him and grant him peace, were among the most beautiful, most complete, and most encompassing of excellences indicating his perfection. He was unlettered (ummiyy) from an unlettered people; neither he nor they knew what the People of the Scripture knew (from) the Torah and the Gospel. He never read any of the sciences of the people, nor did he sit with their scholars, nor did he claim prophethood until God completed for him forty years. Then he brought a matter that is the most wondrous and greatest of matters, and speech the likes of which the earlier and later generations have not heard. He informed of matters the like of which no one in his land or among his people knew. Then the followers of the prophets followed him—they were the weak among the people—while the people of authority denied him and opposed him, striving for his destruction and the destruction of those who followed him by every means, just as the disbelievers did with the prophets and their followers. Those who followed him did not follow him out of desire or fear, for he had no wealth to give them, nor positions to appoint them to, nor did he have a sword. Rather, the sword, authority, and wealth were with his enemies, who harmed his followers with various kinds of harm while they were patient and seeking reward, not apostatizing from their religion, due to the sweetness of faith and knowledge that had permeated their hearts. Mecca was a place of pilgrimage for the Arabs from the time of Abraham; during the season, the Arab tribes would gather, and he would go out to them, conveying the message and calling them to God, patiently enduring the denial of the deniers, the harshness of the harsh, and the turning away of those who turned away, until he met the people of Yathrib. They were neighbors of the Jews, had heard reports about him from them, and recognized him. When he called them, they knew that he was the awaited prophet whom the Jews had told them about. They had also heard from his reports what made them recognize his station, for his affair had spread and become manifest in a little over ten years. So they believed in him and pledged allegiance to him regarding his emigration and the emigration of his companions to their land, and regarding jihad with him. So he and those who followed him emigrated to Medina, where there were the Emigrants (Muhājirūn) and the Helpers (Anṣār). Among them, there was no one who believed out of worldly desire or fear, except for a few of the Helpers who submitted outwardly, and then the Islam of some of them improved. Then he was permitted to engage in jihad, then commanded to do so. He never ceased to uphold the command of God in the most perfect and complete manner—in truthfulness, justice, and fulfillment of pledges. Not a single lie is recorded against him, nor any oppression of anyone, nor any treachery toward anyone. Rather, he was the most truthful of people, the most just, and the most faithful to covenants amidst varying circumstances—war and peace, (security) and fear, wealth and poverty, power and weakness, strength and frailty, fewness and multitude, victory over the enemy at times and the enemy's victory at times. Through all of this, he adhered to the most perfect and complete ways, until the call became manifest throughout all the land of the Arabs, which had been filled with idol worship, the reports of soothsayers, obedience to the created in disbelief of the Creator, the shedding of forbidden blood, and the severing of family ties, and they knew nothing of the Hereafter or the Return. Then they became the most knowledgeable, most religious, most just, and most virtuous people on earth, such that when the Christians saw them upon their arrival in Syria, they said: "Those who accompanied the Messiah were not more virtuous than these." These are the traces of their knowledge and deeds on earth, and the traces of others; the intelligent recognize the difference between the two matters. And he, may God bless him and grant him peace, despite the manifest nature of his affair, the obedience of creation to him, and their preference for him over their own selves and wealth, died leaving behind neither a dirham nor a dinar, nor a sheep nor a camel, except his mule, his weapon, and his armor, which was pawned with a Jew for thirty wasqs (32) of barley he had purchased for his family. He had some land from which he spent on his family, and the remainder he would expend for the welfare of the Muslims. He ruled that it was not to be inherited, and his heirs took nothing of it. At every time, he would manifest wondrous signs and various kinds of miracles, the description of which would be lengthy. He would inform them of what had been and what would be, command them to do good and forbid them from evil, make lawful for them good things and prohibit for them evil things, and legislate the law (Sharī‘ah) piece by piece, until God perfected the religion with which He sent him. His law came as the most perfect law; there remained no good that the intellects recognize as good except that he commanded it, and no evil that the intellects recognize as evil except that he forbade it. He did not command anything of which it was said: "Would that he had not commanded it," nor did he forbid anything of which it was said: "Would that he had not forbidden it." He made lawful for them good things, prohibiting none of them as was prohibited in the law of others, and he forbade evil things, making lawful none of them as others made lawful. He gathered the excellences of what the nations were upon, so that no type of report about God, about the angels, or about the Last Day is mentioned in the Torah, the Gospel, and the Psalms except that he brought it in the most perfect manner. He informed of things not in the books, and there is no obligation of justice, judgment of virtue, encouragement to virtues, or inducement to good deeds in the books except that he brought it, and what is better than it. When the intelligent person examines the acts of worship he legislated and the acts of worship of others from the nations, their superiority and preponderance become apparent to him. Likewise in the prescribed punishments (ḥudūd), rulings, and all other laws. His community is the most perfect of communities in every virtue. When their knowledge is compared to the knowledge of other nations, the superiority of their knowledge becomes apparent; if their religion, worship, and obedience to God are compared to others, it becomes apparent that they are more religious than others; if their courage and jihad in the path of God and their patience in hardships for the sake of God are compared, it becomes apparent that they are greater in jihad and braver in heart; if their generosity, righteousness, and open-handedness are compared to others, it becomes apparent that they are more generous and noble than others. These virtues they attained through him, from him they learned them, and it was he who showed them to them. They were not a people following a book that he came to complete, just as the Messiah came to complete the law of the Torah. Thus, the virtues and knowledge of the followers of the Messiah were partly from the Torah, partly from the Psalms, partly from the prophecies, partly from the Messiah, and partly from those after him among the disciples and from some of the disciples. They also availed themselves of the speech of the philosophers and others, until they introduced—when they altered (from) the religion of the Messiah—into the religion of the Messiah matters from the practices of the disbelievers that contradict the religion of the Messiah. As for the community of Muhammad, may God bless him and grant him peace, they did not read any book before him; rather, the generality of them did not believe in Moses, Jesus, David, the Torah, the Gospel, and the Psalms except through him. It was he who commanded them to believe in all the prophets and to affirm all the books revealed from God, and forbade them from making distinctions between any of the messengers. He, the Exalted, said in the book he brought: "Say, 'We believe in God and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes, and what

Moses and Jesus were given, and what the prophets were given from their Lord. We make no distinction between any of them, and to Him we are submitters (Muslimūn) (136). So if they believe in the like of what you believe in, then they have been guided. But if they turn away, then they are only in dissension. So Allah will suffice you against them, and He is the All-Hearing, the All-Knowing (137). And He, Exalted, said: The Messenger has believed in what was revealed to him from his Lord, and the believers. All have believed in Allah, His angels, His books, and His messengers. We make no distinction between any of His messengers. And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the destination" (285). Allah does not burden a soul beyond its capacity. For it is what it has earned, and against it is what it has acquired. "Our Lord, do not take us to task if we forget or err. Our Lord, do not lay upon us a burden like that which You laid upon those before us. Our Lord, do not burden us with what we cannot bear. And pardon us, forgive us, and have mercy upon us. You are our Protector, so give us victory over the disbelieving people" (286). The verse. And his community, peace be upon him, do not deem it lawful to introduce into the religion anything other than what he brought, nor do they innovate any innovation (bid‘ah) for which Allah has sent down no authority, nor do they legislate in the religion what Allah has not permitted. Rather, what He recounted to them of the reports of the prophets and their communities, they took heed from it. And what the People of the Book told them that agreed with what they had, they affirmed it. And what they did not know to be true or false, they refrained from it. And what they knew to be false, they denied it. And whoever introduces into the religion what is not of it, from the sayings of the philosophers of India, Persia, Greece, or others, was considered by them among the people of heresy (ilḥād) and innovation (ibtidā‘). This is the religion upon which the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and the Followers (Tābi‘ūn) were, and it is that upon which the Imams of the religion, who have a good reputation (lisān ṣidq) in the community, were, and upon it are the majority (jamā‘ah) and the common folk of the Muslims. And whoever deviates from that is blameworthy and repudiated (madḥūr) among the community. And it is the doctrine (madhhab) of the People of the Sunnah and the Community (Ahl al-Sunnah wa al-Jamā‘ah), who are manifest (al-ẓāhirīn) until the establishment of the Hour, about whom the Messenger of Allah, may Allah bless him and grant him peace, said: "A group of my community will continue to be manifest upon the truth, not harmed by those who oppose them or those who forsake them, until the Hour is established." And some Muslims may disagree, despite their agreement on this principle, which is the religion of the messengers in general, and the religion of Muhammad, may Allah bless him and grant him peace, in particular. And whoever opposes this principle is considered by them a heretic (mulḥid), blameworthy. They are not like the Christians, who innovated a religion which their senior scholars and ascetics upheld, their kings fought for, and their majority adhered to, yet it is an innovated religion, not the religion of the Messiah nor the religion of any other prophet. And Allah, glorified is He, sent His messengers with beneficial knowledge and righteous action. So whoever follows the messengers attains the happiness of this world and the Hereafter. And indeed, only those who fell short in following the prophets, in knowledge and action, entered into innovations. And when Allah sent Muhammad, may Allah bless him and grant him peace, with guidance and the religion of truth, the Muslims (from his community) received that from him. So every beneficial knowledge and righteous action that the community of Muhammad is upon, they took from their prophet, as it is apparent to every rational person that his community is the most complete of communities in all virtues, both knowledge-based and practical. And it is known that every perfection in the learning branch is in the teaching origin. This necessitates that he, peace be upon him, was the most complete of people in knowledge and religion. These matters necessitate certain knowledge (al-‘ilm al-ḍarūrī) that he was truthful in his statement: "I am the Messenger of Allah to you all." He was not a lying fabricator. For this statement is not uttered except by one who is among the best of people and the most complete of them, if he is truthful, or by one who is among the most evil of people and the most wicked of them, if he is lying. And what has been mentioned of the perfection of his knowledge and religion contradicts evil, wickedness, and ignorance. So it is established that he was characterized by the utmost perfection in knowledge and religion. This entails that he was truthful in his statement: "I am the Messenger of Allah to you all." For one who is not truthful is either intentionally lying or mistaken. The first necessitates that he was an unjust, misguided person. The second necessitates that he was an ignorant, astray person. And Muhammad, may Allah bless him and grant him peace, his knowledge negated his ignorance, and the perfection of his religion negated intentional lying. So knowledge of his attributes entails knowledge that he did not intentionally lie, nor was he ignorant, lying without knowledge. When these two are negated, it is established that he was truthful, knowing that he was truthful. For this reason, Allah, glorified is He, declared him free of these two matters in His statement, Exalted: "By the star when it falls (1), your companion has not strayed, nor has he erred (2), nor does he speak from desire (3). It is only a revelation revealed (4)." And He, Exalted, said about the angel who brought it: "Indeed, it is the word of a noble messenger (19), possessed of power, with the Lord of the Throne, secure (20), obeyed there, trustworthy (21)." Then He said about him: "And your companion is not mad (22). And he certainly saw him in the clear horizon (23). And he is not stingy with the unseen (24). And it is not the word of an accursed devil (25). So where are you going? (26) It is only a reminder to the worlds (27) for whoever among you wills to be upright (28). And you do not will except that Allah wills, the Lord of the worlds (29)." And He, Exalted, said: "And indeed, it is a revelation from the Lord of the worlds (192), brought down by the Trustworthy Spirit (193) upon your heart, that you may be among the warners (194)" up to His statement: "Shall I inform you upon whom the devils descend? (221) They descend upon every sinful liar (222), who listen eagerly, and most of them are liars (223)." He, glorified is He, made clear that the devil only descends upon one who is suitable for him, so that his purpose may be achieved. For the devil intends evil, which is lying and immorality, and does not intend truth and justice. So he only associates with one in whom there is lying, either intentionally or mistakenly, and also immorality. For error in religion is also from the devil, as Ibn Mas‘ūd said when asked about a matter: "I say regarding it my opinion. If it is correct, it is from Allah; if it is erroneous, it is from me and from the devil, and Allah and His Messenger are innocent of it." For the Messenger of Allah is innocent of the devils descending upon him, intentionally or mistakenly, unlike other than the messenger, for he may err, and his error is from the devil, even if his error is forgiven. So if it is not known that he reported a report he reported, being mistaken in it, or commanded a command he commanded, being immoral in it, it is known that the devil did not descend upon him, and that only a noble angel descends upon him. For this reason, He said in the other verse about the Prophet, may Allah bless him and grant him peace: "Indeed, it is the word of a noble messenger (40), and it is not the word of a poet; little do you believe (41), nor the word of a soothsayer; little do you remember (42). A revelation from the Lord of the worlds (43)." End of what he mentioned, and this is exactly what he presented, letter for letter. Chapter: The Sensory Proofs of Prophethood [Section: Celestial Miracles] [The Splitting of the Moon] And among the greatest of all that is the splitting of the luminous moon into two parts. Allah, Exalted, said: "The Hour has drawn near, and the moon has split (42). And if they see a sign, they turn away and say, 'Continuous magic' (43). And they denied and followed their desires, and every matter will be settled (3). And there has come to them of the reports that which contains a deterrent (4), consummate wisdom, but warnings do not avail (5)." And the scholars, along with the rest of the Imams, have agreed that the splitting of the moon occurred during the era of the Messenger of Allah, may Allah bless him and grant him peace. And the hadiths have been transmitted regarding that through chains that yield certainty (al-qaṭ‘) for the community. Narration of Anas ibn Mālik Imam Aḥmad said: ‘Abd al-Razzāq narrated to us, Ma‘mar narrated to us from Qatādah, from Anas, who said: The people of Mecca asked the Prophet, may Allah bless him and grant him peace, for a sign, so the moon split in Mecca into two parts. Then he said: "The Hour has drawn near, and the moon has split (1)." Muslim narrated it from Muḥammad ibn Rāfi‘, from ‘Abd al-Razzāq.

Al-Bukhārī said: ‘Abdullāh ibn ‘Abd al-Wahhāb narrated to me, Bishr ibn al-Mufaḍḍal narrated to us, Sa‘īd ibn Abī ‘Arūbah narrated to us from Qatādah, from Anas ibn Mālik, that the people of Mecca asked the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) to show them a sign (āyah), so he showed them the moon split into two halves, until they saw Ḥirā’ between them. And both (al-Bukhārī and Muslim) reported it in the two Ṣaḥīḥs from the ḥadīth of Shaybān from Qatādah, and Muslim from the ḥadīth of Shu‘bah from Qatādah. **The Narration of Jubayr ibn Muṭ‘im** Aḥmad said: Muḥammad ibn Kathīr narrated to us, Sulaymān ibn Bukayr narrated to us, from Ḥuṣayn ibn ‘Abd al-Raḥmān, from Muḥammad ibn Jubayr ibn Muṭ‘im, from his father, who said: The moon split during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam), becoming two parts: one part on this mountain and one part on that mountain. They said, “Muḥammad has bewitched us.” Then they said, “If he bewitched us, he cannot bewitch all people.” Aḥmad alone reported it. And Ibn Jarīr and al-Bayhaqī reported it through chains from Ḥuṣayn ibn ‘Abd al-Raḥmān. **The Narration of Ḥudhayfah ibn al-Yamān** Abū Ja‘far ibn Jarīr said: Ya‘qūb narrated to me, Ibn ‘Ulayyah narrated to me, ‘Aṭā’ ibn al-Sā’ib informed us from Abū ‘Abd al-Raḥmān al-Sulamī, who said: We camped at al-Madā’in, being a farsakh (parasang) from it. Friday came, so my father attended and I attended with him. Ḥudhayfah delivered a sermon to us and said: “Indeed, Allāh the Exalted says: ‘The Hour has drawn near and the moon has split’ (54:1). Lo, the Hour has drawn near; lo, the moon has split; lo, the world has announced its departure; lo, today is the arena (al-miḍmār) and tomorrow is the race (al-sibāq).” I said to my father, “Will the people race tomorrow?” He said, “O my son, you are ignorant; it is only the race with deeds.” Then the next Friday came, and he attended it, and Ḥudhayfah delivered a sermon and said: “Lo, Allāh says: ‘The Hour has drawn near and the moon has split.’ Lo, the world has announced its departure.” And Abū Zur‘ah al-Rāzī reported it in his book *Dalā’il al-Nubuwwah* through multiple paths from ‘Aṭā’ ibn al-Sā’ib from Abū ‘Abd al-Raḥmān from Ḥudhayfah, and he mentioned something similar, saying: “Lo, the moon split during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam); lo, today is the arena and tomorrow is the race; lo, the goal is the Fire, and the race is for whoever races to Paradise.” **The Narration of ‘Abdullāh ibn ‘Abbās** Al-Bukhārī said: Yaḥyā ibn Bukayr narrated to us, Bakr narrated to us from Ja‘far, from ‘Irāk ibn Mālik, from ‘Ubayd Allāh ibn ‘Abdullāh ibn ‘Utbah, from Ibn ‘Abbās, who said: The moon split during the time of the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) (54:45). And al-Bukhārī and Muslim also reported it from the ḥadīth of Bakr ibn Muḍar from Ja‘far ibn Rabī‘ah. **Another Path from Him** – Ibn Jarīr said: Ibn al-Muthannā narrated to us, ‘Abd al-A‘lā narrated to us, Dāwūd ibn Abī Hind narrated to us from ‘Alī ibn Abī Ṭalḥah, from Ibn ‘Abbās, regarding His saying: “The Hour has drawn near and the moon has split. And if they see a sign, they turn away and say, ‘Continuous magic’” (54:1-2). He said: That has passed; it was before the Hijrah—the moon split until they saw its two halves. And al-‘Awfī reported from Ibn ‘Abbās something similar to this. And it has been reported from another path from Ibn ‘Abbās: Abū al-Qāsim al-Ṭabarānī said: Aḥmad ibn ‘Amr and al-Bazzār narrated to us, Muḥammad ibn Yaḥyā al-Qaṭī‘ī narrated to us, Muḥammad ibn Bukayr narrated to us, Ibn Jurayj narrated to us from ‘Amr ibn Dīnār, from ‘Ikrimah, from Ibn ‘Abbās, who said: The moon eclipsed during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam), so they said, “He bewitched the moon.” Then was revealed: “The Hour has drawn near and the moon has split. And if they see a sign, they turn away and say, ‘Continuous magic.’” This is a strange context. And it may be that an eclipse occurred with its splitting, indicating that its splitting was only during its full moon nights, and Allāh knows best. **The Narration of ‘Abdullāh ibn ‘Umar ibn al-Khaṭṭāb** The Ḥāfiẓ Abū Bakr al-Bayhaqī said: Abū ‘Abdullāh al-Ḥāfiẓ and Abū Bakr Aḥmad ibn al-Ḥasan al-Qāḍī informed us, both saying: Abū al-‘Abbās al-Aṣamm narrated to us, al-‘Abbās ibn Muḥammad al-Dūrī narrated to us: Wahb ibn Jarīr narrated to us from Shu‘bah, from al-A‘mash (from Mujāhid), from ‘Abdullāh ibn ‘Umar ibn al-Khaṭṭāb, regarding His saying: “The Hour has drawn near and the moon has split.” He said: That occurred during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam)—it split into two pieces, one piece below the mountain and one piece behind the mountain. The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “O Allāh, bear witness.” And thus Muslim and al-Tirmidhī reported it through chains from Shu‘bah from al-A‘mash from Mujāhid. Muslim said: Like the narration of Mujāhid from Abū Ma‘mar from Ibn Mas‘ūd. And al-Tirmidhī said: Ḥasan Ṣaḥīḥ. **The Narration of ‘Abdullāh ibn Mas‘ūd** Imām Aḥmad said: Sufyān ibn Abī Najīḥ narrated to us from Mujāhid, from Abū Ma‘mar, from Ibn Mas‘ūd, who said: The moon split during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) into two halves until they looked at it. The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “Bear witness” (54:46). And al-Bukhārī and Muslim reported it from the ḥadīth of Sufyān ibn ‘Uyaynah, and both reported it from the ḥadīth of al-A‘mash from Ibrāhīm from Abū Ma‘mar ‘Abdullāh ibn Saḫbarah from Ibn Mas‘ūd. Al-Bukhārī said: And Abū al-Ḍuḥā said from Masrūq from ‘Abdullāh in Mecca. And this which al-Bukhārī suspended (mu‘allaq) has been connected (musnad) by Abū Dāwūd al-Ṭayālisī in his Musnad, who said: Abū ‘Awānah narrated to us from al-Mughīrah, from Abū al-Ḍuḥā, from Masrūq, from ‘Abdullāh ibn Mas‘ūd, who said: The moon split during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam), and Quraysh said: “This is the magic of Ibn Abī Kabshah.” He said: They said, “Look at what the travelers bring us, for Muḥammad cannot bewitch all people.” He said: The travelers came and said that. And al-Bayhaqī reported from al-Ḥākim from al-Aṣamm from Ibn ‘Abbās al-Dūrī from Sa‘īd ibn Sulaymān from Hishām from al-Mughīrah from Abū al-Ḍuḥā from Masrūq from ‘Abdullāh, who said: The moon split in Mecca until it became two parts. The disbelievers of Quraysh, the people of Mecca, said: “This is magic with which Ibn Abī Kabshah has bewitched you. Look at the travelers; if they saw what you saw, then he has spoken truthfully; if they did not see what you saw, then it is magic with which he bewitched you.” He said: The travelers were asked—and they came from every direction—and they said: “We saw it.” And Ibn Jarīr reported it from the ḥadīth of al-Mughīrah and added: So Allāh revealed: “The Hour has drawn near and the moon has split.” And Imām Aḥmad said: Mu’ammal narrated to us from Isrā’īl, from Simāk, from Ibrāhīm, from al-Aswad, from ‘Abdullāh, who said: The moon split during the time of the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) until I saw the mountain between the two halves of the moon. And Ibn Jarīr reported from Ya‘qūb al-Dūrī from Ibn ‘Ulayyah from Ayyūb from Muḥammad ibn Sīrīn, who said: I was informed that Ibn Mas‘ūd used to say: “The moon indeed split.” And in Ṣaḥīḥ al-Bukhārī from Ibn Mas‘ūd, he used to say: “Five (signs) have passed: the Romans, the Seizure, the Striking, the Smoke, and the Moon,” in a long ḥadīth from him mentioned in the interpretation of Sūrat al-Dukhān. (And Abū Zur‘ah said in *al-Dalā’il*: ‘Abd al-Raḥmān ibn Ibrāhīm al-Dimashqī narrated to us, al-Walīd narrated to us, from al-Awzā‘ī, from Ibn Bukayr, who said: The moon split in Mecca while the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) was there before the Hijrah, falling into two halves. The polytheists said: “Ibn Abī Kabshah bewitched it.” This is *mursal* from this path.) These are the paths from these groups of Companions, and the fame of this matter suffices from its chain, along with its occurrence in the Mighty Book.

What some storytellers mention—that the moon entered the Prophet's 24 collar and came out of his sleeve, and similar statements—has no reliable basis. At the time of its splitting, the moon did not leave the sky; rather, it split into two parts, one of which moved until it was behind Mount Hira', and the other on the opposite side, with the mountain between them. Both parts remained in the sky, and the people of Mecca were watching that. Many of the ignorant among them thought that this was something by which their eyes had been bewitched, so they asked travelers who came to them, and they informed them of the like of what they had witnessed, so they knew the truth of that and were certain of it. If it is said: Why was this not known in all regions of the earth? The answer is: Who denies that? But a long time has passed, and the disbelievers deny the signs of God. Perhaps when they were told that this was a sign for this sent Prophet, their corrupt opinions conspired to conceal and forget it. Moreover, more than one traveler has mentioned that they saw a temple in India on which was written that it was built on the night the moon split. Then, since the splitting of the moon occurred at night, its matter may have been hidden from many people due to obstacles preventing them from witnessing it at that hour, such as thick clouds that were present that night in their lands, or because many of them were asleep, or perhaps it was in the middle of the night when many people sleep, and other reasons. And God knows best. We have already discussed this in our book of Tafsir 25. [The miracle of the sun's return after its setting] As for the hadith 26 of the sun's return after its setting, our shaykh 27, the musnid 28 and traveler, Baha' al-Din al-Qasim ibn al-Muzaffar ibn Taj al-Amana ibn 'Asakir, informed me (with permission), saying: The hafiz 29 Abu 'Abd Allah Muhammad ibn Ahmad ibn 'Asakir, known as al-Nassaba, informed us, saying: Abu al-Muzaffar ibn al-Qushayri and Abu al-Qasim al-Mustamli informed us, both saying: Abu 'Uthman al-Muhbir narrated to us, saying: Abu Muhammad 'Abd Allah ibn Muhammad ibn al-Hasan al-Dana'ani narrated to us in it, saying: Muhammad ibn Ahmad ibn Mahbub narrated to us—and in the hadith of Ibn al-Qushayri: Abu al-'Abbas al-Mahbubi narrated to us, saying: Sa'id ibn Mas'ud narrated to us. The hafiz Abu al-Qasim ibn 'Asakir said: And Abu al-Fath al-Mahani informed us, saying: Shuja' ibn 'Ali informed us, saying: Abu 'Abd Allah ibn Manda informed us, saying: 'Uthman ibn Ahmad al-Nansi informed us, saying: Abu Umayya Muhammad ibn Ibrahim narrated to us, saying: 'Ubayd Allah ibn Musa narrated to us, saying: Fudayl ibn Marzuq narrated to us from Ibrahim ibn al-Hasan—Abu Umayya added: ibn al-Hasan—from Fatima bint al-Husayn, from Asma' bint 'Umays, who said: The Messenger of God 24 was receiving revelation while his head was in 'Ali's lap, and he did not pray the 'Asr 30 prayer until the sun had set. The Messenger of God 24 said: "Did you pray 'Asr?"—and Abu Umayya said: "Did you pray, O 'Ali?" He said: "No." The Messenger of God 24 said—and Abu Umayya said: The Prophet 24 said: "O God, he was in Your obedience and the obedience of Your Prophet"—and Abu Umayya said: "Your Messenger—so return the sun to him." Asma' said: I saw it set, then I saw it rise after it had set. Shaykh Abu al-Faraj ibn al-Jawzi narrated it in al-Mawdu'at 31 via the chain of Abu 'Abd Allah ibn Manda as above, and via the chain of Abu Ja'far al-'Uqayli: Ahmad ibn Dawud narrated to us, saying: 'Ammar ibn Matar narrated to us, saying: Fudayl ibn Marzuq narrated to us, and he mentioned it. Then he said: This is a fabricated hadith, and the narrators have differed in it. Sa'id ibn Mas'ud narrated it from 'Ubayd Allah ibn Musa from Fudayl ibn Marzuq from 'Abd al-Rahman ibn 'Abd Allah ibn Dinar from 'Ali ibn al-Hasan from Fatima bint 'Ali from Asma', and this is confusion in the narration. He said: Ahmad ibn Dawud is nothing; al-Daraqutni said: He is abandoned, a liar. Ibn Hibban said: He used to fabricate hadith. 'Ammar ibn Matar—al-'Uqayli said about him: He used to narrate from trustworthy narrators with objectionable things. Ibn 'Adi said: He is abandoned in hadith. He said: Fudayl ibn Marzuq—Yahya weakened him, and Ibn Hibban said: He narrates fabricated things and makes mistakes about trustworthy narrators. And with this, the hafiz ibn 'Asakir said: And Abu Muhammad informed us from Tawus, saying: 'Asim ibn al-Hasan informed us, saying: Abu 'Amr ibn Mahdi informed us, saying: Abu al-'Abbas ibn 'Uqda narrated to us, saying: Ahmad ibn Yahya al-Sufi narrated to us, saying: 'Abd al-Rahman ibn Sharik narrated to us, saying: My father narrated to me from 'Urwa ibn 'Abd Allah ibn Qushayr, who said: I entered upon Fatima bint 'Ali and saw on her neck a bead, and on her hands two thick bracelets—and she was an old woman—so I said to her: What is this? She said: It is disliked for a woman to imitate men. Then she narrated to me that Asma' bint 'Umays narrated to her that 'Ali ibn Abi Talib came to the Prophet 24 while revelation was being sent down to him, so he covered him with his garment, and he remained like that until the sun declined—meaning it set or was about to set. Then the Prophet of God 24 was relieved, and he said: "Did you pray, O 'Ali?" He said: "No." So the Prophet 24 said: "O God, return the sun to 'Ali," and it returned until it reached the middle of the mosque. 'Abd al-Rahman said: My father narrated to me from Musa al-Juhani something similar. Then the hafiz ibn 'Asakir said: This is a rejected hadith, and it contains several unknown narrators. Shaykh Abu al-Faraj ibn al-Jawzi said in al-Mawdu'at: Ibn Shahin narrated this hadith from Ibn 'Uqda and mentioned it. Then he said: This is false, and the one accused of it is Ibn 'Uqda, for he was a Rafidi 32 who used to narrate the faults of the Companions. Al-Khatib said: 'Ali ibn Muhammad ibn Nasr narrated to us, saying: I heard Hamza ibn Yusuf say: Ibn 'Uqda used to dictate the faults of the Companions—or he said: the two shaykhs 33—in the mosque of Baratha, so I abandoned him. Al-Daraqutni said: Ibn 'Uqda was a bad man. Ibn 'Adi said: I heard Abu Bakr ibn Abi Ghalib say: Ibn 'Uqda does not have religious scruple in hadith, because he used to incite shaykhs in Kufa to lie, preparing copies for them and ordering them to narrate them. We have exposed his lies from a shaykh in Kufa. The hafiz Abu Bishr al-Dulabi said in his book al-Dhurriyya al-Tahira: Ishaq ibn Yunus narrated to us, saying: Suwayd ibn Sa'id narrated to us, saying: al-Muttalib ibn Ziyad narrated to us from Ibrahim ibn Hibban from 'Abd Allah ibn al-Hasan from Fatima bint al-Husayn from al-Husayn, who said: The head of the Messenger of God 24 was in 'Ali's lap while he was receiving revelation, and he mentioned the hadith similar to what preceded. This Ibrahim ibn Hibban—al-Daraqutni and others abandoned him. Muhammad ibn Nasir al-Baghdadi, the hafiz, said: This hadith is fabricated. Our shaykh, the hafiz Abu 'Abd Allah al-Dhahabi, said: Ibn Nasir spoke the truth. Ibn al-Jawzi said: Ibn Mardawayh narrated it via the chain of Dawud ibn Wahj from Abu Hurayra, who said: The Messenger of God 24 slept with his head in 'Ali's lap, and he had not prayed 'Asr until the sun set. When the Messenger of God 24 got up, he prayed for him, and the sun was returned to him until he prayed, then it set again. Then he said: Dawud—Shu'ba weakened him. Then Ibn al-Jawzi said: Among the foolishness of the fabricator of this hadith is that he looked at the form of his virtue and did not consider the lack of benefit, for the 'Asr prayer after sunset becomes a make-up prayer, and the return of the sun does not make it an on-time prayer. In the authentic hadith from the Messenger of God 24: "The sun was not detained for anyone except for Joshua."

J'ai dit : Ce hadith est faible (ḍaʿīf) et désavoué (munkar) dans toutes ses voies de transmission ; aucune d'elles n'est exempte d'un chiite (Shīʿī), d'un inconnu (majhūl al-ḥāl), d'un chiite (Shīʿī) et d'un abandonné (matrūk). Un tel hadith n'est pas acceptable comme récit unique (khabar wāḥid), même si sa chaîne de transmission est continue (muttaṣil), car il relève de ce dont les motivations à le transmettre sont abondantes (mā tatawaffaru al-dawāʿī ʿalā naqlih) ; il doit donc être transmis par voie de récits mutawātir (tawātur) et de large diffusion (istifāḍa), rien de moins. Nous ne nions pas cela dans la capacité d'Allah Très-Haut (qudra Allāh taʿālā) et par rapport à la dignité du Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam). Il est en effet établi dans le Ṣaḥīḥ que le soleil a été retenu pour Josué, fils de Nun (Yūshaʿ ibn Nūn), le jour où il assiégea Jérusalem (Bayt al-Maqdis). Cela se produisit à la fin du vendredi, et ils ne combattaient pas le samedi. Il regarda le soleil, qui avait déjà décliné vers le coucher, et dit : « Tu es commandé, et je suis commandé. Ô Allah, retiens-le pour moi. » Allah le retint pour lui jusqu'à ce qu'ils la conquièrent. Or, le Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) est plus grand en rang (ajallu jāhan), plus élevé en position (aʿlā manṣiban) et plus haut en mérite (aʿlā qadran) que Josué, fils de Nun, et même que tous les prophètes (anbiyāʾ) sans exception. Cependant, nous ne disons que ce qui est authentique (ṣaḥḥa) chez nous de sa part (ʿanhu), et nous ne lui attribuons pas ce qui n'est pas authentique (ghayr ṣaḥīḥ). Si cela était authentique, nous serions parmi les premiers à le dire et à le croire. Et c'est d'Allah que nous cherchons l'aide (wa-bi-llāhi al-mustaʿān). Le ḥāfiẓ Abū Bakr Muḥammad ibn Ḥātim ibn Zanjawayh al-Bukhārī a dit dans son livre « Ithbāt Imāmat Abī Bakr al-Ṣiddīq » : Si un questionneur parmi les Rāfiḍa (Rāfiḍa) dit : « La plus grande vertu (afḍal faḍīla) d'Abū al-Ḥasan (ʿAlī) et la preuve la plus probante (adallu dalīl) de son imamat (imāma) est ce qui a été rapporté d'Asmāʾ bint ʿUmays, qui a dit : "Le Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) recevait la révélation (yūḥā ilayhi) dans le giron de ʿAlī ibn Abī Ṭālib, et il n'accomplit pas la prière de l'après-midi (ʿaṣr) jusqu'à ce que le soleil se soit couché. Le Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) dit à ʿAlī : 'As-tu prié ?' Il répondit : 'Non.' Alors le Messager d'Allah dit : 'Ô Allah, il était dans Ton obéissance et dans l'obéissance de Ton Messager ; rends-lui donc le soleil.' Asmāʾ dit : 'Je le vis se coucher, puis je le vis se lever après qu'il se fut couché.'" » On lui répond : Comment pourrions-nous, si ce hadith était authentique, l'utiliser comme argument contre nos opposants parmi les Juifs et les Chrétiens ? Mais ce hadith est extrêmement faible (ḍaʿīf jiddan), sans fondement (lā aṣla lahu). Cela fait partie de ce que les mains des Rāfiḍa ont fabriqué (mimmā kasabat aydī al-Rawāfiḍ). Si le soleil était revenu après s'être couché, le croyant (muʾmin) et le mécréant (kāfir) l'auraient vu, et ils nous auraient transmis qu'à tel jour de tel mois de telle année, le soleil est revenu après s'être couché. Ensuite, on dit aux Rāfiḍa : Est-il permis que le soleil soit rendu à Abū al-Ḥasan lorsqu'il manqua la prière de l'après-midi (ṣalāt al-ʿaṣr), mais qu'il ne soit pas rendu au Messager d'Allah et à tous les Émigrés (Muhājirūn) et les Auxiliaires (Anṣār), parmi lesquels se trouvait ʿAlī, lorsqu'ils manquèrent les prières de midi (ẓuhr), de l'après-midi (ʿaṣr) et du coucher (maghrib) le jour du Fossé (al-Khandaq) ? » Il dit : « De plus, une autre fois, le Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) fit une halte nocturne (ʿarrasa) avec les Émigrés et les Auxiliaires en revenant de l'expédition de Khaybar (Ghazwat Khaybar). » Il mentionna leur sommeil qui leur fit manquer la prière de l'aube (ṣalāt al-ṣubḥ) et leur prière après le lever du soleil. Il dit : « La nuit ne fut pas rendue au Messager d'Allah et à ses Compagnons (aṣḥābih). » Il dit : « Si cela avait été une vertu (faḍlan) accordée au Messager d'Allah, Allah n'aurait pas privé Son Messager d'un honneur et d'une vertu (sharafan wa-faḍlan) — c'est-à-dire qu'il aurait été accordé à ʿAlī ibn Abī Ṭālib. » Puis il dit : « Ibrāhīm ibn Yaʿqūb al-Jūzajānī a dit : "J'ai dit à Muḥammad ibn ʿUbayd al-Ṭanāfisī : 'Que dis-tu de celui qui dit : Le soleil est revenu pour ʿAlī ibn Abī Ṭālib jusqu'à ce qu'il prie l'après-midi (ʿaṣr) ?' Il répondit : 'Celui qui dit cela a menti (kadhaba).'" Et Ibrāhīm ibn Yaʿqūb dit : "J'ai interrogé Yaʿlā ibn ʿUbayd al-Ṭanāfisī : 'Des gens chez nous disent que ʿAlī est le successeur (waṣī) du Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) et que le soleil est revenu pour lui.' Il dit : 'Tout cela est un mensonge (kadhib).'" » *** Chapitre : « Mention de ce hadith par des voies de transmission diverses (ṭuruq mutafarriqa) » Abū al-Qāsim ʿUbayd Allāh ibn ʿAbd Allāh ibn Aḥmad al-Ḥaskānī a composé un ouvrage à ce sujet intitulé « Taṣḥīḥ Radd al-Shams wa-Targhīm al-Nawāṣib al-Shams » et a dit : « Cela a été rapporté par la voie d'Asmāʾ bint ʿUmays, de ʿAlī ibn Abī Ṭālib, d'Abū Hurayra et d'Abū Saʿīd al-Khudrī. » [[Hadith d'Asmāʾ bint ʿUmays]] Puis il le rapporta par la voie d'Aḥmad ibn Ṣāliḥ al-Miṣrī, d'Aḥmad ibn al-Walīd al-Anṭākī, et d'al-Ḥasan ibn Dāwūd, tous trois d'après Muḥammad ibn Ismāʿīl ibn Abī Fudayk, qui est fiable (thiqa). [Il dit :] « Muḥammad ibn Mūsā al-Fiṭrī al-Madanī m'a informé, et il est également fiable (thiqa), d'après ʿAwn ibn Muḥammad. » Il dit : « Il est le fils de Muḥammad ibn al-Ḥanafiyya, d'après sa mère Umm Jaʿfar bint Muḥammad ibn Jaʿfar ibn Abī Ṭālib, d'après sa grand-mère Asmāʾ bint ʿUmays, que le Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) pria le midi (ẓuhr) à al-Ṣahbāʾ, dans la région de Khaybar, puis envoya ʿAlī pour une affaire. Il revint alors que le Messager d'Allah avait déjà prié l'après-midi (ʿaṣr). Il posa sa tête sur le giron de ʿAlī et ne la bougea pas jusqu'à ce que le soleil se couche. Le Messager d'Allah (ṣallā Allāhu ʿalayhi wa-sallam) dit : "Ô Allah, Ton serviteur ʿAlī a retenu son âme pour Ton Prophète ; rends-lui donc son orient (sharqahā)." Asmāʾ dit : "Le soleil se leva jusqu'à ce qu'il s'élève au-dessus des montagnes. Alors ʿAlī se leva, fit ses ablutions (tawaḍḍaʾa), pria l'après-midi (ʿaṣr), puis le soleil disparut." » Cette chaîne de transmission (isnād) contient quelqu'un dont l'état est inconnu (yajhalu ḥālahu). En effet, ce ʿAwn et sa mère ne sont pas connus pour leur intégrité (ʿadāla) et leur précision (ḍabṭ) qui permettraient d'accepter leur récit dans ce qui est inférieur à ce rang. Comment donc ce grand événement (amr ʿaẓīm), qu'aucun des auteurs des recueils authentiques (Ṣiḥāḥ), des recueils de Sunan, ou des Musnads célèbres n'a rapporté, pourrait-il être établi par leur récit ? Allah sait mieux (fa-llāhu aʿlam). Nous ne savons pas si la mère de celui-ci a entendu de sa grand-mère Asmāʾ bint ʿUmays ou non. Ensuite, cet auteur (al-muṣannif) le mentionna par la voie d'al-Ḥusayn ibn al-Ḥasan al-Ashqar, qui est un chiite endurci (Shīʿī jald) et que plusieurs ont déclaré faible (ḍaʿʿafahu), d'après al-Fuḍayl ibn Marzūq, d'après Ibrāhīm ibn al-Ḥusayn ibn al-Ḥasan, d'après Fāṭima bint al-Ḥusayn al-Shahīd, d'après Asmāʾ bint ʿUmays, et il mentionna le hadith. Il dit : « Un groupe, dont ʿUbayd Allāh ibn Mūsā, l'a rapporté d'après Fuḍayl ibn Marzūq. » Puis il le mentionna par la voie d'Abū Jaʿfar al-Ṭaḥāwī, par la voie de ʿAbd Allāh. Nous avons déjà présenté notre récit de celui-ci d'après le hadith de Saʿīd ibn Masʿūd et d'Abū Umayya al-Ṭarsūsī, d'après ʿUbayd Allāh ibn Mūsā al-ʿAbsī, qui est parmi les chiites (min al-Shīʿa). Ensuite, cet auteur (al-muṣannif) le mentionna par la voie d'Abū Jaʿfar al-ʿUqaylī, d'après Aḥmad ibn Dāwūd, d'après ʿAmmār ibn Maṭar, d'après Fuḍayl ibn Marzūq et al-Agharr al-Raqāshī — on dit aussi al-Rawwās, Abū ʿAbd al-Raḥmān al-Kūfī, affranchi (mawlā) des Banū ʿAnaza. Al-Thawrī et Ibn ʿUyayna l'ont jugé fiable (waththaqahu). Aḥmad a dit : « Je ne connais de lui que du bien. » Ibn Maʿīn a dit : « Fiable (thiqa) », et une fois : « Acceptable (ṣāliḥ), mais il est extrêmement chiite (shadīd al-tashayyuʿ). » Une autre fois, il dit : « Il n'y a pas de mal à lui (lā baʾsa bihi). » Abū Ḥātim a dit : « Véridique (ṣadūq), acceptable dans le hadith (ṣāliḥ al-ḥadīth), il commet de nombreuses erreurs (yahimu kathīran) ; son hadith est écrit mais n'est pas utilisé comme preuve (lā yuḥtajju bihi). » ʿUthmān ibn Saʿīd al-Dārimī a dit : « On dit qu'il est faible (ḍaʿīf). » Al-Nasāʾī a dit : « Faible (ḍaʿīf). » Ibn ʿAdī a dit : « J'espère qu'il n'y a pas de mal à lui (arjū an lā baʾsa bihi). » Ibn Ḥibbān a dit : « Extrêmement désavoué dans le hadith (munkar al-ḥadīth jiddan) ; il se trompait sur les fiables (yukhtiʾu ʿalā al-thiqāt) et rapportait des sujets fabriqués (mawḍūʿāt) d'après ʿAṭiyya. » Pourtant, Muslim et les auteurs des quatre Sunan l'ont rapporté. Celui dont la biographie est telle n'est pas accusé de mensonge délibéré (lā yuttahamu bi-taʿammud al-kadhib), mais il peut être négligent (yatasāhal), surtout dans ce qui est conforme à sa doctrine (madhhabih), rapportant d'après quelqu'un qu'il ne connaît pas ou dont il a une bonne opinion (yuḥsinu bihi al-ẓann), et ainsi il pratique la dissimulation (tadlīs) dans son hadith, omettant [un maillon] et mentionnant son shaykh. C'est pourquoi, dans ce hadith, où il faut être prudent (iḥtirāz) et se prémunir contre le mensonge (tawaqqī al-kadhib), il a dit « d'après (ʿan) » sous forme de tadlīs, et n'a pas utilisé la formule de transmission directe (ṣīghat al-taḥdīth). Peut-être y a-t-il entre eux quelqu'un dont l'état est inconnu (yajhalu amrahu). De plus, ce shaykh — Ibrāhīm ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib — n'est pas si célèbre dans son état (laysa bi-dhālika al-mashhūr fī ḥālih), et aucun des auteurs des livres de référence (kutub al-muʿtamada) n'a rapporté de lui ; seul ce Fuḍayl ibn Marzūq et Yaḥyā ibn al-Mutawakkil ont rapporté de lui, comme l'ont dit Abū Ḥātim et Abū Zurʿa al-Rāziyān, sans mentionner de critique (jarḥ) ni de recommandation (taʿdīl).

As for Fatima bint al-Husayn ibn 'Ali ibn Abi Talib—she is the sister of Zayn al-'Abidin—her hadith is well-known; the authors of the four Sunan narrated from her. She was among those brought with the Ahl al-Bayt to Damascus after the killing of her father. She is among the trustworthy [narrators], but it is not known whether she heard this hadith from Asma' or not. God knows best. Then this author narrated it from the hadith of Abu Hafs al-Kinani: Muhammad ibn 'Umar al-Qadi, who is al-Ji'abi, told us: Muhammad ibn al-Qasim ibn Ja'far al-'Askari narrated to me from the original of his book: Ahmad ibn Muhammad ibn Yazid ibn Sulaym told us: Khalaf ibn Salim told us: 'Abd al-Razzaq told us: Sufyan al-Thawri narrated from Ash'ath Abu al-Sha'tha' from his mother from Fatima—meaning bint al-Husayn—from Asma' that the Messenger of God, may God bless him and grant him peace, prayed for 'Ali until the sun was returned to him. This is an extremely strange chain of transmission. The hadith of 'Abd al-Razzaq and his shaykh al-Thawri is preserved with the imams; hardly anything important is left out from it. So how is it that no one narrated such a great hadith from 'Abd al-Razzaq except Khalaf ibn Salim, with the preceding men whose condition in terms of precision and integrity is unknown, unlike others? Moreover, the mother of Ash'ath is unknown. God knows best. Then this author transmitted it via Muhammad ibn Marzuq: Husayn al-Ashqar—who is a Shi'i and weak, as previously mentioned—told us from 'Ali ibn Hashim ibn al-Tharid—about whom Ibn Hibban said: He was extreme in Shi'ism, narrating objectionable things from well-known figures—from 'Abd al-Rahman ibn 'Abd Allah ibn Dinar from 'Ali ibn al-Husayn ibn al-Hasan from Fatima bint 'Ali from Asma' bint 'Umays, and he mentioned it. This chain is not established. Then he traced it via 'Abd al-Rahman ibn Sharik from his father from 'Urwa ibn 'Abd Allah from Fatima bint 'Ali from Asma' bint 'Umays, and he mentioned the hadith as we have already presented it via Ibn 'Uqda from Ahmad ibn Yahya al-Sufi from 'Abd al-Rahman ibn Sharik from 'Abd Allah al-Nakha'i. Al-Bukhari narrated from him in the Book of Manners, and a group of imams narrated from him. Abu Hatim al-Razi said about him: He was a weak narrator. Ibn Hibban mentioned him in the Book of Trustworthy Narrators and said: He sometimes made mistakes. Ibn 'Uqda recorded his death in the year 227. We have already mentioned that Shaykh Abu al-Faraj ibn al-Jawzi said: The one accused of fabricating it is Abu al-'Abbas ibn 'Uqda. Then he cited the statements of the imams criticizing and discrediting him, and that he used to write copies for shaykhs and then narrate them to them. God knows best. I say: In the context of this chain from Asma', the sun returned until it reached the middle of the mosque. This contradicts what was previously mentioned, that this occurred at al-Sahba' in the land of Khaybar. Such a discrepancy necessitates weakening the hadith, showing its weakness, and impugning it. Then he listed it from the hadith of Muhammad ibn 'Umar al-Qadi al-Ji'abi: 'Ali ibn al-'Abbas ibn al-Walid told us: 'Ubada ibn Ya'qub al-Rawaji told us: 'Ali ibn Hashim told us from Sabah from 'Abd Allah ibn al-Hasan—Abu Ja'far—from Husayn al-Maqtul from Fatima from Asma' bint 'Umays who said: On the day when 'Ali was occupied with his task of dividing the spoils until the sun set or nearly set, the Messenger of God, may God bless him and grant him peace, said: "Did you not pray?" He said: "No." So he supplicated to God, and the sun rose until it was in the middle of the sky, and 'Ali prayed. When the sun set, I heard a screeching sound like the sound of a saw on iron. This is also a context that contradicts the previous one in many ways, and its chain is extremely dark. For this Sabah is unknown. And how can Husayn ibn 'Ali, the martyred one, narrate from one person from another from Asma' bint 'Umays? This is confusion in both chain and text. For in this, 'Ali was occupied merely with dividing the spoils. No one has said this, nor has anyone gone so far as to permit abandoning prayer for that reason. Although some scholars have permitted delaying prayer beyond its time due to the excuse of fighting, as al-Bukhari narrated from Makhul, al-Awza'i, and Anas ibn Malik and a group of his companions, and al-Bukhari argued for it with the story of delaying prayer on the Day of the Trench and his order, peace be upon him, that none of them should pray 'Asr except in Banu Qurayza. A group of scholars held that this was abrogated by the prayer of fear. The point is that no scholar has said that it is permissible to delay prayer due to the excuse of dividing spoils, such that this could be attributed to the action of 'Ali, may God be pleased with him, who narrated from the Messenger of God, may God bless him and grant him peace, that the middle prayer is 'Asr. If this is established according to what these people narrated, and 'Ali deliberately delayed prayer due to the excuse of dividing spoils and the Lawgiver approved him, then this alone would be evidence for the permissibility of that, and it would be a stronger proof than what al-Bukhari mentioned, because this was definitely after the legislation of the prayer of fear, since it was at Khaybar in the year 7, and the prayer of fear was legislated before that. If 'Ali forgot until he left the prayer until sunset, then he is excused and does not need the return of the sun; rather, its time after sunset in that case is as the hadith indicates. God knows best. All of this indicates the weakness of this hadith. Then if we consider it another incident and a different occurrence from what preceded, then the return of the sun occurred multiple times. Yet none of the leading scholars transmitted it, nor did the authors of the famous books narrate it. These narrators, whose chains never lack an unknown, abandoned, or accused person, are unique in this benefit. God knows best. Then he presented this text via Abu al-'Abbas ibn 'Uqda: Yahya ibn Zakariyya told us: Ya'qub ibn Sa'id told us: 'Amr ibn Thabit said: I asked 'Abd Allah ibn Hasan ibn Husayn ibn 'Ali ibn Abi Talib about the hadith of the return of the sun for 'Ali ibn Abi Talib: "Is it established with you?" He said to me: "Nothing greater than the return of the sun has been revealed by God in His Book." I said: "You have spoken the truth—may God ransom me for you—but I would love to hear it from you." So he said: My father, al-Hasan, narrated to me from Asma' bint 'Umays that she said: One day 'Ali ibn Abi Talib came, intending to pray 'Asr with the Messenger of God, may God bless him and grant him peace. He found that the Messenger of God, may God bless him and grant him peace, had already finished, and revelation was descending upon him, so he leaned him against his chest. He kept leaning him against his chest until the Messenger of God, may God bless him and grant him peace, regained consciousness. He said: "Did you pray 'Asr, O 'Ali?" He said: "I came while revelation was descending upon you, and I kept leaning you against my chest until now." So the Messenger of God, may God bless him and grant him peace, faced the qibla—and the sun had set—and said: "O God, 'Ali was in Your obedience, so return it to him." Asma' said: The sun came back, making a screeching sound like the sound of a millstone, until it was in its place at the time of 'Asr. Then 'Ali stood up comfortably and prayed. When he finished, the sun returned, making a screeching sound like the sound of a millstone. When it set, darkness fell and the stars appeared.

This is also rejected (munkar) in both its chain and text, and it contradicts the preceding contexts. This 'Amr ibn Thabit is the one accused of fabricating this hadith or stealing it from someone else. He is 'Amr ibn Thabit ibn Hurmuz al-Bakri al-Kufi, the client of Bakr ibn Wail, known as 'Amr ibn al-Miqdam al-Haddad. He narrated from several of the Followers (Tabi'un) and a group narrated from him, including Sa'id ibn Mansur, Abu Dawud, and Abu al-Walid al-Tayalisi. It is said: 'Abdullah ibn al-Mubarak abandoned him and said: 'Do not narrate from him, for he used to revile the Salaf 34.' When his funeral passed by, he hid from it. Similarly, 'Abd al-Rahman ibn Mahdi abandoned him. Abu Ma'in and al-Nasa'i said: 'He is not trustworthy (thiqah) nor reliable (ma'mun), and his hadith should not be written.' On another occasion, he, Abu Zur'ah, and Abu Hatim said: 'He was weak (da'if).' Abu Hatim added: 'He was of bad opinion, extremely partisan (shadid al-tashayyu') 35, and his hadith should not be written.' Al-Bukhari said: 'He is not strong (qawi) according to them.' Abu Dawud said: 'He was among the worst of people, a Rafidi 36, wicked, an evil man.' He said: 'When he died, I did not pray over him because he said: 'When the Messenger of Allah (peace be upon him) died, the people disbelieved except for five.'' Abu Dawud continued to disparage him. Ibn Hibban said: 'He narrates fabricated reports (al-mawdu'at) from reliable narrators.' Ibn 'Adi said: 'Weakness is evident in his hadith.' They dated his death in the year 127 AH. For this reason, our teacher Abu al-'Abbas Ibn Taymiyyah said: 'Abdullah ibn Hasan and his father were too eminent to narrate this hadith.' [The Hadith of Abu Hurayrah] The impartial author said: 'As for the hadith of Abu Hurayrah, 'Uqayl ibn al-Hasan al-'Askari informed us: Abu Muhammad Salih ibn al-Fath al-Nasa'i told us: Ahmad ibn 'Umayr ibn Hawsa' told us: Ibrahim ibn Sa'id al-Jawhari told us: Yahya ibn Yazid ibn 'Abd al-Malik al-Nawfali told us from his father: Dawud ibn Farahij told us, and from 'Umarah ibn Burd, and from Abu Hurayrah.' Then he mentioned it. He said: 'I summarized it from a long hadith.' This is a dark chain (isnad muzlim) 37. Yahya ibn Yazid, his father, and his teacher Dawud ibn Farahij are all weak (muda''afun). This is what Ibn al-Jawzi referred to when he said that Ibn Mardawayh narrated it via Dawud ibn Farahij from Abu Hurayrah, and Shu'bah, al-Nasa'i, and others weakened this Dawud. What appears is that this is fabricated (mufta'al) by some narrators, or it was inserted into one of them without his knowledge (and Allah knows best).' [The Hadith of Abu Sa'id al-Khudri] He said: 'As for the hadith of Abu Sa'id, Muhammad ibn Isma'il al-Jurjani informed us in writing that Abu Tahir Muhammad ibn 'Ali al-Wa'iz told them: Muhammad ibn Ahmad ibn Mutayyam told us: al-Qasim ibn Ja'far ibn Muhammad ibn 'Abdullah ibn Muhammad ibn 'Umar ibn 'Ali ibn Abi Talib told us: My father narrated to me from his father Muhammad, from his father 'Abdullah, from his father 'Umar, who said: Al-Husayn ibn 'Ali said: I heard Abu Sa'id al-Khudri say: 'I entered upon the Messenger of Allah (peace be upon him) and his head was in 'Ali's lap, and the sun had set. The Prophet (peace be upon him) awoke and said: 'O 'Ali, did you pray 'Asr?' He said: 'No, O Messenger of Allah, I did not pray; I disliked removing your head from my lap while you were ill.' So the Messenger of Allah said: 'O 'Ali, pray that the sun be returned to you.' 'Ali said: 'O Messenger of Allah, you pray and I will say 'Amin.' So he said: 'O Lord, indeed 'Ali is in Your obedience and the obedience of Your Prophet, so return the sun to him.' Abu Sa'id said: 'By Allah, I heard the sun screeching like the screeching of a pulley until it returned, white and pure.'' This is also a dark chain (isnad muzlim) and its text is rejected (munkar), contradicting the preceding contexts. All of this indicates that it is fabricated (mawdu'), manufactured (masnu'), and forged (mufta'al), which these Rafidis steal from one another. If it had any basis from the narration of Abu Sa'id, his senior companions would have received it from him, just as they narrated in the two Sahihs 38 via him the hadith of fighting the Khawarij 39, the story of the Mukhdaj 40, and other virtues of 'Ali.' [The Hadith of 'Ali ibn Abi Talib] He said: 'As for the hadith of the Commander of the Faithful 'Ali, Abu al-'Abbas al-Farghani informed us: Abu al-Fadl al-Shaybani told us: Raja' ibn Yahya al-Samani told us: Harun ibn Sa'dan in Samarra in the year 240 AH told us: 'Abdullah ibn 'Amr ibn al-Ash'ath told us from Dawud ibn al-Kumayt, from his uncle al-Mustahill ibn Zayd, from his father Zayd ibn Salhab, from Juwayriyyah bint Shahr, who said: 'I went out with 'Ali ibn Abi Talib, and he said: 'O Juwayriyyah, the Messenger of Allah (peace be upon him) used to receive revelation while his head was in my lap.' Then he mentioned the hadith.' This chain is dark (muzlim), and most of its narrators are unknown. What appears, and Allah knows best, is that it is concocted (murakkab) and manufactured (masnu'), made by the hands of the Rafidis—may Allah disfigure them and curse whoever lies about the Messenger of Allah (peace be upon him), and may He hasten for him the punishment and torment that the Lawgiver threatened, for he, truthful in speech, said: 'Whoever intentionally lies about me, let him take his seat in Hellfire.' How could any scholar think that this hadith was narrated by 'Ali ibn Abi Talib, containing a great virtue for him and a clear miraculous sign for the Messenger of Allah (peace be upon him), yet it is only transmitted through this dark, concocted chain of unknown narrators? Do they even exist in reality or not? Apparently (and Allah knows best), no. Moreover, it is from an unknown woman (majhulat al-'ayn wa al-hal) 41. Where are 'Ali's trustworthy companions, such as 'Ubaydah al-Salmani, Shuraih al-Qadi, 'Amir al-Sha'bi, and their likes? Furthermore, the fact that the imams—such as Malik, the authors of the six books, the authors of the Musnads, Sunans, Sahihs, and Hisans—abandoned narrating this hadith and did not include it in their books is the greatest evidence that it has no basis with them and is a fabricated lie after them. Abu 'Abd al-Rahman al-Nasa'i compiled a book on the special qualities (khasa'is) of 'Ali ibn Abi Talib and did not mention it. Similarly, al-Hakim did not narrate it in his Mustadrak, although both are attributed to some degree of partisanship (tashayyu'). None of the reliable people narrated it except by way of finding it strange (istighrab) and expressing astonishment. How could such a thing occur openly in broad daylight, when there are ample motives to transmit it, yet it is only narrated through weak, rejected chains, most of which are concocted and fabricated? The best of them is what we presented earlier via Ahmad ibn Salih al-Misri from Ibn Abi Fudayk from Muhammad ibn Musa al-Fitri from 'Awn ibn Muhammad from his mother Umm Ja'far from Asma', despite the defect we pointed out previously.' [Ahmad ibn Salih's Authentication of the Hadith and the Refutation of It] 'Ahmad ibn Salih (may Allah have mercy on him) was deceived by that and inclined to its authenticity, deeming it established. Al-Tahawi said in his book Mushkil al-Hadith: 'From 'Ali ibn 'Abd al-Rahman from Ahmad ibn Salih al-Misri that he used to say: 'It is not fitting for anyone whose path is knowledge to neglect memorizing the hadith of Asma' about the return of the sun, because it is among the signs of prophethood.'' Similarly, Abu Ja'far al-Tahawi also inclined to it, it is said. Abu al-Qasim al-Haskani transmitted from Abu 'Abdullah al-Basri, the Mu'tazili theologian, that he said: 'The return of the sun after its setting is more emphatic in terms of what its transmission requires, because although it is a virtue for the Commander of the Faithful, it is among the signs of prophethood, and it is concomitant with other signs of prophethood in many of his virtues.'

The conclusion of this discussion necessitates that this [hadith] should have been transmitted via tawatur 42, and this would be true if the hadith were authentic. However, it was not transmitted in such a manner, which indicates that it is not authentic in reality, and Allah knows best. [Objection of Ibn Kathir to the authentication by Ahmad ibn Salih] I say: The imams in every era have denied the authenticity of this hadith, rejected it, and strongly criticized its narrators, as we have previously mentioned from many of the huffaz 43, such as Muhammad and Ya'la ibn 'Ubayd al-Tanafisi, Ibrahim ibn Ya'qub al-Juzajani, the khatib 44 of Damascus, Abu Bakr Muhammad ibn Hatim al-Bukhari known as Ibn Zanjuwayh, al-Hafiz Abu al-Qasim ibn 'Asakir, Shaykh Abu al-Faraj ibn al-Jawzi, and others among the earlier and later scholars. Among those who explicitly declared it to be fabricated are our shaykh al-Hafiz Abu al-Hajjaj al-Mizzi and the 'Allamah 45 Abu al-'Abbas ibn Taymiyyah. Al-Hakim Abu 'Abd Allah al-Naysaburi said: I recited to Qadi al-Qudat 46 Abu al-Hasan Muhammad ibn Salih al-Hashimi: 'Abd Allah ibn al-Husayn ibn Musa narrated to us, 'Abd Allah ibn 'Ali ibn al-Madini narrated to us, he said: I heard my father say: Five hadiths that they narrate have no basis from the Messenger of Allah, may Allah bless him and grant him peace: the hadith "If the beggar were truthful, the one who turns him away would not succeed"; the hadith "There is no ailment except eye pain and no worry except debt worry"; the hadith that the sun was returned for 'Ali ibn Abi Talib; the hadith "I am more honored by Allah than that He should leave me under the earth for two hundred years"; and the hadith "The cupper and the cupped break their fast"—they were both backbiting. As for al-Tahawi, may Allah have mercy on him, even though the matter was confused for him, it has been narrated from Abu Hanifah, may Allah have mercy on him, his denial and mockery of the one who narrated it. Abu al-'Abbas ibn 'Uqdah said: Ja'far ibn Muhammad ibn 'Umayr narrated to us, Sulayman ibn 'Abbad narrated to us, I heard Bashshar ibn Dura' say: Abu Hanifah met Muhammad ibn al-Nu'man and said: From whom did you narrate the hadith of the return of the sun? He replied: From other than the one from whom you narrated, "O Sariyah, the mountain!" So this is Abu Hanifah, may Allah have mercy on him, and he is among the respected imams, and he was a Kufan, not to be accused of love for 'Ali ibn Abi Talib and his preference for what Allah and His Messenger preferred him with, yet despite this, he denied the narration. And the response of Muhammad ibn al-Nu'man to him is not an answer, but merely a counterargument that is useless, meaning: I narrated this hadith about the virtue of 'Ali, and although it is strange, it is similar in strangeness to what you narrated about the virtue of 'Umar ibn al-Khattab in his saying, "O Sariyah, the mountain!" This is not correct from Muhammad ibn al-Nu'man, for this is not equivalent in either chain or content. Where is the kashf 47 of an imam whom the Lawgiver testified as being muhaddath 48 regarding a matter better than the return of the sun after its setting, which is one of the major signs of the Hour? What happened to Yusha' ibn Nun was not a return of the sun for him. Rather, it was held back for an hour before its setting, meaning it slowed in its movement until they were able to achieve victory, and Allah Almighty knows best. Consider what this Egyptian has presented from the chains of this hadith from 'Ali, Abu Hurayrah, Abu Sa'id, and Asma' bint 'Umays. It also occurs in the book of Abu Bishr al-Dulabi on the pure progeny from the hadith of al-Husayn ibn 'Ali, and apparently it is from him from Abu Sa'id al-Khudri as previously mentioned, and Allah knows best. The shaykh of the Rafidah 49, Jamal al-Din Yusuf ibn al-Hasan, known as Ibn al-Mutahhar al-Hilli, said in his book on the imamate, which our shaykh al-'Allamah Abu al-'Abbas ibn Taymiyyah refuted: Ibn al-Mutahhar said: The ninth [miracle] is the return of the sun twice: once during the time of the Prophet, may Allah bless him and grant him peace, and the second after him. As for the first, Jabir and Abu Sa'id narrated that the Messenger of Allah, may Allah bless him and grant him peace, was visited by Jibril one day to converse with him from Allah, and when the revelation overcame him, he rested his head on the thigh of the Commander of the Faithful, and he did not lift his head until the sun had set. So 'Ali prayed the 'Asr prayer by gesture. When the Messenger of Allah, may Allah bless him and grant him peace, awoke, he said to him: Ask Allah to return the sun to you so that you may pray standing. So he supplicated, and the sun was returned, and he prayed 'Asr standing. As for the second, when he wanted to cross the Euphrates at Babylon, many of the Companions were busy with their mounts, and he prayed 'Asr for himself with a group of his Companions, and many of them missed it. They spoke about that, so he asked Allah to return the sun, and it was returned. He said: And al-Himyari versified it: The sun was returned to him when the time of prayer passed, and it had neared sunset, until its light shone in its time for 'Asr, then it fell like a star's fall. And for him it was returned at Babylon another time, and it was not returned for any near angel. Our shaykh Abu al-'Abbas (Ibn Taymiyyah), may Allah have mercy on him, said: The virtue of 'Ali, his wilayah 50, and his high station with Allah are known, praise be to Allah, through authentic chains that give us certain knowledge, and there is no need for what is not known to be true or is known to be false. The hadith of the return of the sun has been mentioned by a group such as Abu Ja'far al-Tahawi, Qadi 'Iyad, and others, and they counted it among the miracles of the Messenger of Allah, may Allah bless him and grant him peace. However, the verifiers among the people of knowledge and hadith expertise know that this hadith is a lie and fabricated. Then he presented its chains one by one as we have done, and he debated Abu al-Qasim al-Haskani regarding what was presented. We have presented all of that, adding and subtracting, and Allah is the Grantor of success. He excused Ahmad ibn Salih al-Misri for authenticating this hadith on the grounds that he was deceived by its chain, and al-Tahawi because he did not have good transmission of chains like the expert huffaz. He said regarding the flaws of his statement: What is certain is that it is a fabricated lie. I say: Ibn al-Mutahhar's presentation of this hadith via Jabir is strange, but he did not provide its chain, and its context implies that 'Ali himself supplicated for the return of the sun in both instances. As for his presentation of the story of Babylon, it has no chain, and I think—and Allah knows best—that it is from the fabrications of the zanadiqah 51 of the Shi'a and their ilk. For the Messenger of Allah, may Allah bless him and grant him peace, and his Companions on the day of the Trench, the sun set while they had not prayed 'Asr; rather, they went to Bathan—a valley there—performed ablution, and prayed 'Asr after the sun had set, and 'Ali was among them, yet it was not returned for them. Similarly, many of the Companions who went to Banu Qurayzah missed 'Asr that day until the sun set, and it was not returned for them. Likewise, when the Messenger of Allah, may Allah bless him and grant him peace, and his Companions slept through the dawn prayer until the sun rose, they prayed it after the day had risen, and the night was not returned for them. So Allah, Mighty and Majestic, would not give 'Ali and his Companions something of virtue that He did not give to the Messenger of Allah, may Allah bless him and grant him peace, and his Companions. As for the versification of al-Himyari, it is not a proof; rather, it is like the raving of Ibn al-Mutahhar here—he does not know what he says in prose, and this one does not know the authenticity of what he versifies. Rather, both are as the poet said: If I know, then upon me be the burden of my confusion, from the abundance of mixing, that I am who I am. What is well-known from 'Ali in the land of Babylon is what Abu Dawud, may Allah have mercy on him, narrated in his Sunan from 'Ali, that he passed by the land of Babylon when the time for 'Asr had come, but he did not pray until he had passed it.

He said: My friend forbade me from praying in the land of Babylon, for it is cursed. Abu Muhammad ibn Hazm said in his book al-Milal wa al-Nihal, refuting the claim of the sun's return for Ali after some remarks he mentioned, rebutting those who falsely claimed something of the matter, saying: There is no difference between one who claims something of what we have mentioned for a virtuous person and the Rafidites' claim of the sun's return for Ali ibn Abi Talib twice, to the extent that some of them claimed that Habib ibn Aws said: So the sun was returned to us, while the night was reluctant, with a sun for them rising from the side of the curtain. Its light removed the dye of darkness 52 and the returning light of the sky folded up for its splendor. By God, I do not know whether Ali appeared to us, so it was returned for him, or was it Joshua among the people? Thus Ibn Hazm cited it in his book. This poetry shows weakness and artificiality, and that it is fabricated. God knows best. [From the Signs of Prophethood] [His prayer for rain, peace be upon him, to his Lord (Mighty and Majestic) for his community when rain was delayed, and He answered him] Among the celestial signs in the chapter on the proofs of prophethood is his prayer for rain, peace be upon him, to his Lord (Mighty and Majestic) for his community when rain was delayed, and He answered his request quickly, such that he had not descended from his pulpit before rain was streaming down his beard, peace be upon him. Likewise his prayer for rain to cease. Al-Bukhari said: 'Amr ibn 'Ali narrated to us, Abu Qutayba narrated to us, 'Abd al-Rahman ibn 'Abdullah ibn Dinar narrated to us from his father, who said: I heard Ibn 'Umar reciting the poetry of Abu Talib: And a white-faced one through whose face rain is sought from the clouds, a shelter for orphans, a protection for widows 53. Al-Bukhari said: Abu 'Aqil al-Thaqafi said, from 'Amr ibn Hamza: Salim narrated to us from his father: Sometimes I recall the poet's words while looking at the face of the Messenger of God, may God bless him and grant him peace, praying for rain, and he does not descend until every spout flows 54. And a white-faced one through whose face rain is sought from the clouds, a shelter for orphans, a protection for widows. This is the saying of Abu Talib. Al-Bukhari alone reported it. This suspended narration 55 was connected by Ibn Majah in his Sunan, narrating from Ahmad ibn al-Azhar, from Abu al-Nadr, from Abu 'Aqil, from 'Umar ibn Hamza, from Salim, from his father. Al-Bukhari said: Muhammad—he is Ibn Salam—narrated to us, Abu Damra narrated to us, Sharik ibn 'Abdullah ibn Abi Namir narrated to us that he heard Anas ibn Malik mention that a man entered the mosque on a Friday from a door facing the pulpit while the Messenger of God, may God bless him and grant him peace, was standing delivering the sermon. He faced the Messenger of God, may God bless him and grant him peace, standing, and said: O Messenger of God, wealth has perished and roads are cut off, so pray to God to give us rain. He said: The Messenger of God, may God bless him and grant him peace, raised his hands and said: O God, give us rain, O God, give us rain, (O God, give us rain). Anas said: By God, we did not see any cloud or patch of cloud 56 or anything in the sky, and there was no house or dwelling between us and Sal'. He said: Then a cloud like a shield appeared from behind it, and when it reached the middle of the sky, it spread and then rained. He said: By God, we did not see the sun for six days. Then a man entered from that same door the following Friday while the Messenger of God, may God bless him and grant him peace, was standing delivering the sermon. He faced him standing and said: O Messenger of God, wealth has perished and roads are cut off, pray to God to stop it. He said: The Messenger of God, may God bless him and grant him peace, raised his hands and then said: O God, around us and not upon us, O God, upon the hills and mountains and small hills 57 and the growths of trees. He said: Then it stopped, and we went out walking in the sun. Sharik said: I asked Anas: Is he the same man who asked first? He said: I do not know 58. Thus al-Bukhari and Muslim also narrated it from the hadith of Isma'il ibn Ja'far from Sharik. Al-Bukhari said: Musaddad narrated to us, Abu 'Awana narrated to us, from Qatada, from Anas, who said: While the Messenger of God, may God bless him and grant him peace, was delivering the sermon on a Friday, a man came and said: O Messenger of God, the rain has been scarce, so pray to God to give us rain. He prayed, and we were given rain, and we could hardly reach our homes, and we continued to be rained upon until the following Friday. He said: That man or another stood up and said: O Messenger of God, pray to God to divert it from us. The Messenger of God, may God bless him and grant him peace, said: O God, around us and not upon us. He said: I saw the clouds dispersing to the right and left, raining upon them but not upon the people of Medina 59. Al-Bukhari alone reported it from this chain. [Hadith of Anas] Al-Bukhari said: 'Abdullah ibn Maslama narrated to us from Malik, from Sharik ibn 'Abdullah ibn Abi Namir, from Anas, who said: A man came to the Messenger of God, may God bless him and grant him peace, and said: Livestock have perished and roads are cut off, so pray to God. He prayed, and we were given rain from one Friday to the next. Then he came and said: Houses have collapsed, roads are cut off, and livestock have perished, so pray to God to withhold it. He said: O God, upon the hills and small hills and valleys and growths of trees. Then it cleared away from Medina like a garment being removed 60. Al-Bukhari said: Muhammad ibn Muqatil narrated to us, 'Abdullah narrated to us, al-Awza'i narrated to us, Ishaq ibn 'Abdullah ibn Abi Talha al-Ansari narrated to us, Anas ibn Malik narrated to me, saying: A year of drought afflicted the people during the time of the Messenger of God, may God bless him and grant him peace. While the Messenger of God, may God bless him and grant him peace, was delivering the sermon on the pulpit on Friday, a Bedouin stood up and said: O Messenger of God, wealth has perished and children are hungry, so pray to God to give us rain. He said: The Messenger of God, may God bless him and grant him peace, raised his hands, and we did not see any patch of cloud in the sky. By Him in Whose hand is my soul, he did not put them down before clouds like mountains arose.

  1. sūrah : A chapter of the Qur'an.
  2. Qur'an 17:88 : Reference to the verse challenging mankind and jinn to produce the like of the Qur'an.
  3. Qur'an 52:33-34 : Challenge to produce a discourse like the Qur'an.
  4. Qur'an 2:23-24 : Challenge to produce a surah like the Qur'an, with warning of Hellfire.
  5. Qur'an 11:13-14 : Challenge to produce ten invented surahs like the Qur'an.
  6. Qur'an 10:37-39 : Affirmation that the Qur'an is from Allah and challenge to produce a surah like it.
  7. Qur'an 2:24 : Part of the verse stating they will never produce the like of the Qur'an.
  8. Qur'an 8:31 : Claim of the disbelievers that they could produce similar speech.
  9. Qur'an 25:5 : Accusation that the Qur'an is dictated legends.
  10. Qur'an 25:6 : Response that the Qur'an is sent down by the Knower of secrets.
  11. al-nabī al-ummī : The unlettered Prophet, referring to Muhammad, who could not read or write.
  12. Qur'an 11:49 : Verse stating the Prophet did not know the news of the unseen before revelation.
  13. Qur'an 20:99-101 : Relating news of the past and warning of punishment for turning away.
  14. Qur'an 5:48 : The Qur'an as a guardian over previous scriptures.
  15. Qur'an 29:48-52 : The Prophet's illiteracy as proof of divine origin; sufficiency of the Qur'an as a sign.
  16. Qur'an 10:15-17 : Challenge to change the Qur'an; the Prophet's inability to alter it.
  17. Qur'an 69:44-47 : Warning of severe punishment if the Prophet had fabricated sayings about Allah.
  18. Ahl al-Kitab : People of the Book; refers to Jews and Christians who possess revealed scriptures.
  19. Ummi : Unlettered or illiterate; refers to the Prophet Muhammad who could not read or write.
  20. Hadith : Sayings, actions, and approvals of the Prophet Muhammad.
  21. Tafsir : Exegesis or commentary on the Qur'an.
  22. Surah Iqtarabat : Surah al-Qamar (The Moon), chapter 54 of the Qur'an, which begins with the word 'Iqtarabat' (The Hour has drawn near).
  23. Battle of Badr : The first major battle in Islam, fought in 624 CE between the Muslims of Medina and the Quraysh of Mecca.
  24. صلى الله عليه وسلم : Peace be upon him; a formula of blessing said after mentioning the Prophet Muhammad.
  25. تفسير : Exegesis or commentary on the Quran.
  26. حديث : A report of the sayings, actions, or approvals of the Prophet Muhammad.
  27. شيخ : A teacher or spiritual master; here referring to a scholar from whom one has learned.
  28. مسند : A scholar who transmits hadith with a continuous chain of narration.
  29. حافظ : A title for a hadith scholar who has memorized a vast number of hadiths and their chains.
  30. العصر : The afternoon prayer, one of the five daily prayers in Islam.
  31. الموضوعات : A book by Ibn al-Jawzi compiling fabricated hadiths.
  32. رافضي : A term for a Shi'a who rejects the first three caliphs; often used pejoratively.
  33. الشيخين : The two shaykhs, referring to Abu Bakr and 'Umar, the first two caliphs.
  34. Salaf : The early generations of Muslims, including the Companions and their successors, often revered as models of piety.
  35. shadid al-tashayyu' : Extreme partisanship or sectarianism, often referring to excessive love for 'Ali and his family, sometimes associated with Shi'ite tendencies.
  36. Rafidi : A derogatory term for a Shi'ite who rejects (rafada) the legitimacy of the first three caliphs; used by some Sunni scholars to criticize extreme Shi'ism.
  37. isnad muzlim : A chain of transmission that is obscure or dark, often due to unknown or weak narrators.
  38. Sahihayn : The two most authoritative hadith collections: Sahih al-Bukhari and Sahih Muslim.
  39. Khawarij : An early Islamic sect that rebelled against 'Ali, known for their extreme piety and violence.
  40. Mukhdaj : A deformed or mutilated person; refers to a specific individual killed by the Khawarij, mentioned in a hadith about 'Ali.
  41. majhulat al-'ayn wa al-hal : A female narrator who is unknown in identity and status, making her unreliable for hadith transmission.
  42. tawatur : A transmission by such a large number of narrators that it is impossible for them to have conspired to fabricate it, yielding certain knowledge.
  43. huffaz : Plural of hafiz, a title for a hadith scholar who has memorized a vast number of hadiths and their chains.
  44. khatib : A preacher or orator, often the one who delivers the Friday sermon.
  45. 'Allamah : A title for a highly learned scholar, especially in Islamic sciences.
  46. Qadi al-Qudat : Chief Judge, the highest judicial authority in a region.
  47. kashf : Unveiling or spiritual disclosure, often referring to direct knowledge granted by God to saints.
  48. muhaddath : One who is inspired or spoken to by angels, a rank of sainthood.
  49. Rafidah : A term for Shi'a groups who reject (rafd) the caliphates of Abu Bakr and 'Umar; often used pejoratively.
  50. wilayah : Sainthood or guardianship; also the authority and love due to the Prophet's family.
  51. zanadiqah : Plural of zindiq, referring to heretics or those with hidden disbelief, often associated with Manichaeism.
  52. al-dajan : Darkness or gloom; here referring to the darkness of night.
  53. thimal : A shelter or refuge; one who provides for orphans and widows.
  54. yajishu : To flow or gush forth; here meaning every waterspout flows with rain.
  55. qaza'a : A patch of cloud; a small, scattered cloud.
  56. al-akam : Hills or elevated ground.
  57. al-thirab : Small hills or mounds.
  58. la adri : I do not know; an expression of uncertainty.
  59. ahl al-Madina : The people of Medina; the inhabitants of the city.
  60. injabatha al-thawb : Like a garment being removed; a simile for the clouds clearing away completely.

The Book of Proofs of Prophethood [1]

He did not descend from his pulpit until I saw rain trickling down his beard. He said: So we were rained upon that day, and the next day, and the day after, and the following day until the next Friday. Then that Bedouin—or someone else—stood up and said: O Messenger of Allah, the buildings have collapsed and the wealth has drowned, so supplicate Allah for us. So the Messenger of Allah, peace and blessings be upon him, raised his hands and said: O Allah, around us and not upon us. He said: And the Messenger of Allah, peace and blessings be upon him, kept pointing with his hand to a direction in the sky until it cleared, and Medina became like an open space, and the valley of Qanat 1 flowed for a month, and no one came from any direction except that he spoke of the abundance. Al-Bukhari also narrated it in the Book of Friday, and Muslim from the narration of al-Walid from al-Awza'i. Al-Bukhari said: And Ayyub ibn Sulayman said: Abu Bakr ibn Abi Uways narrated to me from Sulayman ibn Bilal who said: Yahya ibn Sa'id said: I heard Anas ibn Malik say: A Bedouin man from the desert came to the Messenger of Allah, peace and blessings be upon him, on Friday and said: O Messenger of Allah, the livestock have perished, the families have perished, the people have perished. So the Messenger of Allah, peace and blessings be upon him, raised his hands supplicating, and the people raised their hands with the Messenger of Allah, peace and blessings be upon him, supplicating. He said: We had not left the mosque until we were rained upon, and we kept being rained upon until the next Friday. Then the man came to the Messenger of Allah, peace and blessings be upon him, and said: O Messenger of Allah, the traveler is struggling and the road is blocked. Al-Bukhari said: And al-Uwaysi—meaning Abdullah—said: Muhammad ibn Ja'far—he is Ibn Kathir—narrated to me from Yahya ibn Sa'id and Shadik, both heard Anas from the Prophet, peace and blessings be upon him, that he raised his hands until I saw the whiteness of his armpits 2. Thus he suspended these two hadiths and none of the authors of the six books narrated them with complete chains. Al-Bukhari said: Muhammad ibn Abi Bakr narrated to us: Mu'tamir narrated to us from Ubaydullah from Thabit from Anas ibn Malik who said: The Prophet, peace and blessings be upon him, was delivering a sermon on Friday when the people stood up and said: O Messenger of Allah, there is a drought, the trees have turned red, and the animals have perished, so supplicate Allah to give us rain. He said: O Allah, give us rain—twice. By Allah, we did not see any patch of cloud in the sky, then a cloud formed and it rained, and he descended from the pulpit and prayed. When he finished, it kept raining until the following Friday. When the Prophet, peace and blessings be upon him, stood to deliver the sermon, they cried out to him: The houses have collapsed and the roads are cut off, so supplicate Allah to withhold it from us. He said: Then the Messenger of Allah, peace and blessings be upon him, smiled and said: O Allah, around us and not upon us. So it cleared from Medina 3 and it began to rain around it but not a single drop fell on Medina. I looked at Medina and it was like a crown 4. Muslim narrated it from the hadith of Mu'tamir ibn Sulayman from Ubaydullah, who is Ibn Umar al-Umari. Imam Ahmad said: Ibn Abi Adi narrated to us from Humayd who said: Anas was asked: Did the Messenger of Allah, peace and blessings be upon him, raise his hands? He said: It was said to him on a Friday: O Messenger of Allah, the rain has ceased, the land has become barren, and wealth has perished. He said: So he raised his hands until I saw the whiteness of his armpits and prayed for rain. He raised his hands and prayed for rain, and we did not see any cloud in the sky, but we had not finished the prayer until the young man whose house was near was concerned about returning to his family. He said: When the following Friday came, they said: O Messenger of Allah, the houses have collapsed and the caravans are held back. So the Messenger of Allah, peace and blessings be upon him, smiled at the speed of the son of Adam's boredom and said: O Allah, around us and not upon us. He said: So it cleared from Medina 5. This is a chain of three narrators according to the condition of the two shaykhs 6, but they did not narrate it. Al-Bukhari and Abu Dawud—and the wording is his—said: Musaddad narrated to us: Hammad ibn Zayd narrated to us from Abd al-Aziz ibn Suhayb from Anas ibn Malik, and from Yunus ibn Ubayd from Thabit from Anas, may Allah be pleased with him, who said: The people of Medina suffered a drought during the time of the Messenger of Allah, peace and blessings be upon him. While he was delivering a sermon on Friday, a man stood up and said: O Messenger of Allah, the horses have perished, the sheep have perished, so supplicate Allah to give us rain. He stretched out his hand and supplicated. Anas said: The sky was like glass, then a wind stirred, raised a cloud, then it gathered, then the sky poured its buckets, and we went out wading through water until we reached our homes. It kept raining until the next Friday. Then that man—or someone else—stood up and said: O Messenger of Allah, the houses have collapsed, so supplicate Allah to withhold it. The Messenger of Allah, peace and blessings be upon him, smiled and then said: Around us and not upon us. I looked at the cloud splitting around Medina like a crown. These are multiple chains from Anas ibn Malik that are mutawatir 7 and yield certainty according to the imams of this field. Al-Bayhaqi narrated with his chain from multiple paths to Abu Mu'mar Sa'id ibn Abi Khaytham al-Hilali from Muslim al-Mula'i from Anas ibn Malik who said: A Bedouin came and said: O Messenger of Allah, by Allah, we have come to you, and we have no camel that can stretch its leg nor a child that can drink in the morning, and he recited: We have come to you while the virgin's breast bleeds 8 ... and the mother of the child is distracted from the infant And the youth throws his hands in weakness from hunger, standing and not leaving And we have nothing of what people eat except the common colocynth 9 and the vile al-hilhiz 10 We have no escape except to you, and where do people flee except to the messengers? He said: So the Messenger of Allah, peace and blessings be upon him, stood up, dragging his cloak, until he ascended the pulpit, praised Allah and extolled Him, then raised his hands towards the sky and said: O Allah, give us a rain that is refreshing, wholesome, fruitful, swift, abundant, covering, immediate, not delayed, beneficial not harmful, by which You fill the udders, cause the crops to grow, and revive the earth after its death, and thus you will be brought forth. He said: By Allah, he had not lowered his hand to his chest until the sky cast down its leaves, and the people of the inner quarters came crying: O Messenger of Allah, flood, flood! So he raised his hands to the sky and said: O Allah, around us and not upon us. Then the cloud cleared from Medina until it encircled it like a crown. The Messenger of Allah, peace and blessings be upon him, laughed until his molars appeared, then said: How excellent is Abu Talib! If he were alive, his eyes would be delighted. Who will recite his words? Ali ibn Abi Talib stood up and said: O Messenger of Allah, it seems you meant his words: And a white-faced one 11 by whose face rain is sought from the clouds ... a refuge for orphans, a protector for widows The destitute of Banu Hashim seek refuge in him ... and they are with him in bounty and favors You lie, by the House of Allah, Muhammad will be defeated 12 ... while we have not fought for him and struggled And we will not surrender him until we fall around him ... and we forget our sons and wives He said: And a man from Banu Kinana stood up and said: To You be praise, and praise from one who is grateful ... we were given rain by the face of the Prophet He called upon Allah, his Creator, a call ... and raised his sight to Him It was no more than the folding of a cloak ... and quickly we saw the showers 13 The gentle highlands covered the regions ... by which Allah gave rain to the eye of Mudar 14 And it was as his uncle said ... Abu Talib, white-faced with a mark By him Allah gives rain with the downpour of clouds ... and this is the visible proof, so is the report Whoever thanks Allah will receive increase ... and whoever disbelieves in Allah will meet change He said: Then the Messenger of Allah, peace and blessings be upon him, said: If a poet does well, you have done well. This context is strange and does not resemble the authentic mutawatir narrations from Anas that we have presented. If this is preserved as such, it is another story different from the previous one, and Allah knows best.

Al-Ḥāfiẓ al-Bayhaqī said: Abū Bakr ibn al-Ḥārith al-Aṣbahānī narrated to us, Abū Muḥammad ibn Ḥibbān narrated to us, ‘Abdullāh ibn Muṣ‘ab narrated to us, ‘Abd al-Jabbār narrated to us, Marwān ibn Mu‘āwiyah narrated to us, Muḥammad ibn Abī Dhi’b al-Madanī narrated to us from ‘Abdullāh ibn Muḥammad ibn ‘Umar ibn Ḥāṭib al-Jumaḥī from Abū Wajrah Yazīd ibn ‘Ubayd al-Sulamī who said: When the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) returned from the expedition of Tabūk, a delegation of Banū Fazārah came to him, comprising about a dozen men, among them Khārijah ibn al-Ḥuṣayn and al-Ḥurr ibn Qays—who was the youngest of them—the nephew of ‘Uyaynah ibn Ḥiṣn. They alighted at the house of Ramlah bint al-Ḥārith from the Anṣār. They had arrived with weak, emaciated camels, and they were suffering from drought (musnintūn). They came to the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) acknowledging Islam. The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) asked them about their land. They said: O Messenger of Allāh, our land has been stricken by drought, our living areas have become barren, our families are destitute, and our livestock have perished. So supplicate your Lord to grant us relief, and intercede for us with your Lord, and let your Lord intercede with you. The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “Glory be to Allāh (subḥāna Allāh)! Woe to you! This is not that I intercede with my Lord; so who is it that our Lord would intercede with? There is no god but Allāh (lā ilāha illā Allāh). His Kursī (Footstool) encompasses the heavens and the earth, and it creaks from His might and majesty as a new saddle creaks.” The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “Indeed, Allāh laughs at your compassion, your distress, and the nearness of your relief.” The Bedouin said: “Does our Lord laugh, O Messenger of Allāh?” He said: “Yes.” The Bedouin said: “We will not lack goodness, O Messenger of Allāh, from a Lord who laughs.” The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) laughed at his words. Then the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) stood, ascended the pulpit (minbar), spoke some words, and raised his hands—and the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) would not raise his hands in any supplication except during the prayer for rain (istisqā’)—and he raised his hands until the whiteness of his armpits was seen. Among what was preserved of his supplication was: “O Allāh, give drink to Your land and Your beasts, spread Your mercy, and revive Your dead land. O Allāh, give us a rain that is relieving, wholesome, fruitful, widespread, immediate not delayed, beneficial not harmful. O Allāh, a rain of mercy, not a rain of punishment, nor of destruction, nor of drowning, nor of ruin. O Allāh, give us rain and grant us victory over the enemies.” Then Abū Lubābah ibn ‘Abd al-Mundhir stood and said: “O Messenger of Allāh, the dates are in the storage sheds (al-marābid).” The Messenger of Allāh said: “O Allāh, give us rain.” Abū Lubābah said: “The dates are in the storage sheds,” three times. The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “O Allāh, give us rain until Abū Lubābah stands naked and blocks the foxhole (tha‘lab) of his storage shed with his waistcloth (izār).” He said: By Allāh, there was not a single cloudlet (qaza‘ah) nor cloud in the sky, and between the mosque and Sal‘ there was no building or house. Then a cloud like a shield appeared from behind Sal‘. When it reached the middle of the sky, it spread while they were watching, then it rained. By Allāh, they did not see the sun for six days. And Abū Lubābah stood naked, blocking the foxhole of his storage shed with his waistcloth so that the dates would not come out of it. A man said: “O Messenger of Allāh, the wealth has been destroyed and the roads have been cut off.” So the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) ascended the pulpit, supplicated, and raised his hands until the whiteness of his armpits was seen. Then he said: “O Allāh, around us and not upon us. O Allāh, upon the hills (al-ākām), the small mountains (al-ẓirāb), the valleys’ interiors (buṭūn al-awdiyah), and the places where trees grow (manābit al-shajar).” Then the cloud cleared from Medina like the clearing of a garment. This narration resembles the narration of Muslim al-Mulā’ī from Anas. Part of it has a witness in the Sunan of Abū Dāwūd, and in the ḥadīth of Abū Razīn al-‘Uqaylī there is a witness for part of it. And Allāh knows best. Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said in al-Dalā’il: Abū Bakr Muḥammad ibn al-Ḥasan ibn ‘Alī ibn al-Mu’ammal narrated to us, Abū Aḥmad Muḥammad ibn Muḥammad al-Ḥāfiẓ narrated to us, ‘Abd al-Raḥmān ibn Abī Ḥātim narrated to us, Muḥammad ibn Ḥammād al-Ẓuhrānī narrated to us, Sahl ibn ‘Abd al-Raḥmān known as al-Suddī ibn ‘Abdawayh narrated to us from ‘Abdullāh ibn ‘Abdullāh ibn Abī Uways al-Madanī from ‘Abd al-Raḥmān ibn Ḥarmalah from Sa‘īd ibn al-Musayyab from Abū Lubābah ibn ‘Abd al-Mundhir al-Anṣārī who said: The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) prayed for rain on a Friday and said: “O Allāh, give us rain. O Allāh, give us rain.” Abū Lubābah stood and said: “O Messenger of Allāh, the dates are in the storage sheds, and there is no cloud in the sky that we see.” The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “O Allāh, give us rain.” Abū Lubābah stood and said: “O Messenger of Allāh, the dates are in the storage sheds.” The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said: “O Allāh, give us rain, until Abū Lubābah stands and blocks the foxhole of his storage shed with his waistcloth.” Then the sky poured forth and rained. The Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) led us in prayer. The people came to Abū Lubābah and said to him: “O Abū Lubābah, by Allāh, the sky will not clear until you stand naked and block the foxhole of your storage shed with your waistcloth, as the Messenger of Allāh (ṣallā Allāhu ‘alayhi wa-sallam) said.” He said: So Abū Lubābah stood naked, blocking the foxhole of his storage shed with his waistcloth, and the sky cleared. This is a good (ḥasan) chain of transmission, and neither Aḥmad nor the authors of the canonical books narrated it. And Allāh knows best. A similar prayer for rain occurred during the expedition of Tabūk along the way, as ‘Abdullāh ibn Wahb said: ‘Amr ibn al-Ḥārith informed me from Sa‘īd ibn Abī Hilāl from ‘Utbah ibn Abī ‘Utbah from Nāfi‘ ibn Jubayr from ‘Abdullāh ibn ‘Abbās that it was said to ‘Umar ibn al-Khaṭṭāb: “Tell us about the matter of the hour of distress (sā‘at al-sa‘rah).” ‘Umar said: “We set out for Tabūk in intense heat. We alighted at a way station and were struck by thirst until we thought our necks would snap. One of us would go and seek a man but not find him, until he thought his neck would snap. A man would slaughter his camel, squeeze out its stomach contents (farth), drink it, then place what remained on his liver. Abū Bakr al-Ṣiddīq said: ‘O Messenger of Allāh, Allāh has accustomed you to goodness in supplication, so supplicate Allāh for us.’ He said: ‘Would you like that?’ He said: ‘Yes.’ He said: Then he raised his hands toward the sky and did not lower them until the sky poured forth, then it rained heavily, then it poured down. They filled what they had with them. Then we went to look and did not find it had passed beyond the camp.” This is a good, strong chain of transmission, and they did not record it. Al-Wāqidī said: With the Muslims in this expedition were twelve thousand camels and a similar number of horses, and they numbered thirty thousand fighters. He said: Rain fell from the sky that saturated the earth until the pools overflowed into one another, and that was in the peak of summer (ḥam’at al-qayẓ), i.e., the extreme intense heat. May the blessings and peace of Allāh be upon him. How many similar instances does he (peace be upon him) have in other authentic ḥadīths? Praise be to Allāh. It has preceded that when he supplicated against Quraysh when they persisted in defiance, that Allāh would send upon them seven years like the seven of Joseph, a famine befell them that consumed everything until they ate bones, dogs, and ‘ilhiz (a mixture of blood and hair). Then Abū Sufyān came to intercede with him that he would supplicate Allāh for them, so he supplicated for them and it was lifted from them. Al-Bukhārī said: Al-Ḥasan ibn Muḥammad narrated to us, Muḥammad ibn ‘Abdullāh al-Anṣārī narrated to us, my father ‘Abdullāh ibn al-Muthannā narrated to us from Thumāmah ibn ‘Abdullāh ibn Anas from Anas ibn Mālik that when they suffered drought, ‘Umar ibn al-Khaṭṭāb would pray for rain through al-‘Abbās and say: “O Allāh, we used to seek intercession (tawassul) with You through our Prophet, and You would give us rain. Now we seek intercession with You through the uncle of our Prophet, so give us rain.” He said: Then they would be given rain. Al-Bukhārī alone narrated this. **Section (Faṣl)** **As for the earthly miracles (al-mu‘jizāt al-arḍiyyah),** **Among them are those related to inanimate objects (al-jamādāt),** **And among them are those related to animals (al-ḥayawānāt).** **[The gushing of water from between his fingers]**

Among the miracles related to inanimate objects is the multiplication of water in various places and in diverse manners, which we will present with their chains of transmission, God willing. We begin with this because it is most appropriate to follow what we have previously mentioned of his prayer for rain and God's response to him. Al-Bukhari said: 'Abdullah ibn Maslamah narrated to us from Malik from Ishaq ibn 'Abdullah ibn Abi Talhah from Anas ibn Malik, who said: I saw the Messenger of God, may God bless him and grant him peace, at the time of the afternoon prayer. The people sought water for ablution but found none. Then a vessel of water was brought to the Messenger of God, may God bless him and grant him peace, and he placed his hand in that vessel and commanded the people to perform ablution from it. I saw water gushing from beneath his fingers, and the people performed ablution until the last of them had done so 15. Muslim, al-Tirmidhi, and al-Nasa'i also narrated it through various chains from Malik, and al-Tirmidhi said: It is hasan sahih. Another chain from Anas: Imam Ahmad said: Yunus ibn Muhammad narrated to us, Hazzam narrated to us, I heard al-Hasan say: Anas ibn Malik narrated to us that the Messenger of God, may God bless him and grant him peace, went out one day for some purpose, accompanied by some of his Companions. They set out walking, and when the time for prayer came, the people found no water for ablution. They said: O Messenger of God, we find no water for ablution. He saw displeasure on the faces of his Companions. Then a man from the group went and brought a small cup of water. The Prophet of God took it, performed ablution from it, then spread his four fingers over the cup and said: Come, perform ablution. So the people performed ablution until they had enough for their needs. Al-Hasan said: Anas was asked: How many were they? He said: Seventy or eighty 16. Al-Bukhari also narrated it from 'Abd al-Rahman ibn al-Mubarak al-'Ansi from Hazzam ibn Mihran al-Qati'i. Another chain from Anas: Imam Ahmad said: Ibn Abi 'Adi narrated to us from Humayd, and Yazid said: Humayd narrated to us, the meaning, from Anas ibn Malik, who said: The call to prayer was made, and everyone whose house was near the mosque stood up, while those whose houses were far remained. A stone vessel was brought to the Messenger of God, may God bless him and grant him peace, but it was too small for him to spread his palm in it. He said: So he gathered his fingers, and the rest of them performed ablution. Humayd said: Anas was asked: How many were they? He said: Eighty or more. Al-Bukhari also narrated from 'Abdullah ibn Munir from Yazid ibn Harun from Humayd from Anas ibn Malik, who said: The prayer was imminent, so those whose houses were near the mosque stood up to perform ablution, while a group remained. A stone vessel containing water was brought to the Messenger of God, may God bless him and grant him peace, and he placed his palm in it, but the vessel was too small for him to spread his palm, so he gathered his fingers and placed them in the vessel. Then all the people performed ablution together. I said: How many were they? He said: They were eighty men 17. Another chain from him: Imam Ahmad said: Muhammad ibn Ja'far narrated to us, Sa'id narrated to us from dictation from Qatadah from Anas ibn Malik that the Messenger of God, may God bless him and grant him peace, was at al-Zawra' 18, and a vessel containing water was brought to him, but it did not cover his fingers for them to perform ablution. He placed his palm in the water, and water began to gush from between his fingers and from the tips of his fingers until the people performed ablution. He said: I said to Anas: How many were you? He said: We were three hundred. Al-Bukhari narrated it from Bundar from Ibn Abi 'Adi, and Muslim from Abu Musa from Ghandar, both from Sa'id ibn Abi 'Arubah, and some say from Shu'bah, but the correct version is Sa'id from Qatadah from Anas, who said: A vessel was brought to the Messenger of God, may God bless him and grant him peace, while he was at al-Zawra', and he placed his hand in the vessel, and water began to gush from between his fingers, and the people performed ablution. Qatadah said: I said to Anas: How many were you? He said: Three hundred or about three hundred. This is the wording of al-Bukhari. The hadith of al-Bara' ibn 'Azib on this: Al-Bukhari said: Malik ibn Isma'il narrated to us, Isra'il narrated to us from Abu Ishaq from al-Bara' ibn 'Azib, who said: On the day of al-Hudaybiyyah 19, we were one thousand four hundred, and al-Hudaybiyyah was a well. We drew from it until we left not a drop. Then the Messenger of God, may God bless him and grant him peace, sat at the edge of the well, called for water, rinsed his mouth, and spat it into the well. We waited not long, then we drew water until we and our mounts were satiated 20. Al-Bukhari alone narrated it in both chain and text. Another hadith from al-Bara' ibn 'Azib: Imam Ahmad said: 'Affan and Hashim narrated to us, Sulayman ibn al-Mughirah narrated to us, Humayd ibn Hilal narrated to us, Yunus—he is Ibn 'Ubaydah, the client of Muhammad ibn al-Qasim—narrated to us from al-Bara', who said: We were with the Messenger of God, may God bless him and grant him peace, on a journey, and we came upon a well with little water. He said: Six men descended into it, I being the sixth, to draw water. A bucket was lowered to us, and the Messenger of God, may God bless him and grant him peace, was at the edge of the well. We filled it halfway or about two-thirds, and it was raised to the Messenger of God, may God bless him and grant him peace. Al-Bara' said: I tried with my vessel to find something to put in my throat, but found nothing. Then I raised the bucket to the Messenger of God, may God bless him and grant him peace, and he dipped his hand into it and said what God willed. The bucket was returned to us with its contents. He said: I saw one of us being taken out with a garment for fear of drowning. Then it flowed—meaning it ran like a river 21. Imam Ahmad alone narrated it, and its chain is good and strong. Apparently, this is another story different from the day of al-Hudaybiyyah, and God knows best. Another hadith from Jabir on this: Imam Ahmad said: Sinan ibn Hatim narrated to us, Ja'far—meaning Ibn Sulayman—narrated to us, al-Ja'd Abu 'Uthman narrated to us, Anas ibn Malik narrated to us from Jabir ibn 'Abdullah al-Ansari, who said: The Companions of the Messenger of God, may God bless him and grant him peace, complained to him of thirst. He called for a bowl, and some water was poured into it. The Messenger of God, may God bless him and grant him peace, placed his hand in it and said: Draw water. So the people drew water. He said: I saw springs gushing from between the fingers of the Messenger of God, may God bless him and grant him peace 22. Ahmad alone narrated it from this chain.

And in the unique narrations of Muslim, from the hadith of Hatim ibn Isma'il, from Abu Harzah Ya'qub ibn Mujahid, from 'Ubadah ibn al-Walid, from Ibn 'Ubadah, from Jabir ibn 'Abdullah, in a long hadith, he said therein: "We traveled with the Messenger of Allah (may Allah bless him and grant him peace) until we descended into a wide valley. The Messenger of Allah (may Allah bless him and grant him peace) went to relieve himself, and I followed him with a small waterskin of water. The Messenger of Allah (may Allah bless him and grant him peace) looked but saw nothing to screen himself with. There were two trees on the bank of the valley. The Messenger of Allah (may Allah bless him and grant him peace) went to one of them, took hold of a branch from its branches, and said: 'Bend down for me, by Allah's permission,' and it bent down with him like a camel that is led by its nose ring, obedient to its leader, until he came to the other. He took hold of a branch from its branches and said: 'Bend down for me, by Allah's permission,' and it bent down with him likewise. When he was at the midpoint between them, he brought them together—meaning he joined them—and said: 'Come together over me, by Allah's permission,' and they came together." Jabir said: "I went out quickly, fearing that the Messenger of Allah (may Allah bless him and grant him peace) might sense my proximity and move away. So I sat down, talking to myself. Then I glanced, and behold, I saw the Messenger of Allah (may Allah bless him and grant him peace), and the two trees had separated, each standing on its trunk. I saw the Messenger of Allah pause and gesture with his head like this, right and left. Then he approached. When he reached me, he said: 'O Jabir, did you see my standing place?' I said: 'Yes, O Messenger of Allah.' He said: 'Go to the two trees and cut a branch from each of them, then bring them until you stand in my place, and place a branch on your right and a branch on your left.'" Jabir said: "I stood up, took a stone, broke it, sharpened it, and it became sharp for me. I went to the two trees and cut a branch from each of them. Then I came until I stood in the place of the Messenger of Allah (may Allah bless him and grant him peace). I placed a branch on my right and a branch on my left. Then I caught up and said: 'I have done it, O Messenger of Allah.' He said: 'And why did you do that?' I said: 'I passed by two graves whose occupants were being punished, and I wished, through my intercession, that this punishment be lifted from them as long as the two branches remain fresh.'" He said: "We came to the camp, and the Messenger of Allah (may Allah bless him and grant him peace) said: 'O Jabir, call for ablution water.' I said: 'Is there any water for ablution? Is there any water for ablution? Is there any water for ablution?'" He said: "I said: 'O Messenger of Allah, I found not a drop in the caravan.' There was a man from the Ansar who used to cool water for the Messenger of Allah in his water skins, placed on a palm branch. He said: 'Go to so-and-so, the Ansari, and see if you find anything in his water skins.'" He said: "I went to him and looked into them, but I found nothing in them except a drop in the bottom of a water skin—if I had poured it out, its dry part would have drunk it. I came to the Messenger of Allah and said: 'O Messenger of Allah, I found nothing in them except a drop in the bottom of a water skin—if I had poured it out, its dry part would have drunk it.' He said: 'Go and bring it to me.' So I brought it to him. He took it in his hand and began to speak something I did not know what it was, and he gestured to me with his hand. Then he gave it to me and said: 'O Jabir, call for a bowl.' I said: 'O bowl of the caravan.' So it was brought to me, carried, and I placed it before him. The Messenger of Allah (may Allah bless him and grant him peace) placed his hand in the bowl like this, spreading it and separating his fingers, then placed it at the bottom of the bowl and said: 'Take, O Jabir, and pour over me, and say: In the name of Allah.' So I poured over him and said: 'In the name of Allah.' I saw water gushing from between the fingers of the Messenger of Allah (may Allah bless him and grant him peace). Then the bowl gushed and swirled until it was filled. He said: 'O Jabir, call whoever has a need for water.'" He said: "The people came and drew water until they were satisfied. I said: 'Is there anyone left who has a need?' Then the Messenger of Allah (may Allah bless him and grant him peace) lifted his hand from the bowl, and it was full." He said: "The people complained to the Messenger of Allah (may Allah bless him and grant him peace) of hunger. He said: 'Perhaps Allah will feed you.' So we came to the seashore, and he shouted a shout, and a creature was cast out. We kindled a fire on one side of it, cooked, roasted, ate, and were satisfied." Jabir said: "I, so-and-so, so-and-so, so-and-so—until he counted five—entered into the socket of its eye, and no one saw us. We came out and took one of its ribs, arched it, then called for the largest camel in the caravan, the largest load in the caravan, and the largest pack-saddle in the caravan, and it passed beneath it, lowering its head." And al-Bukhari said: "Musa ibn Isma'il narrated to us, 'Abd al-'Aziz ibn Muslim narrated to us, Husayn narrated to us, from Salim ibn Abi al-Ja'd, from Jabir ibn 'Abdullah, who said: 'The people became thirsty on the day of al-Hudaybiyyah, and the Prophet (may Allah bless him and grant him peace) had a small leather vessel for ablution before him. The people rushed toward him. He said: "What is the matter with you?" They said: "We have no water for ablution or drinking except what is before you." So he placed his hand in the vessel, and water began to gush from between his fingers like springs. We drank and performed ablution.' I said: 'How many were you?' He said: 'If we had been a hundred thousand, it would have sufficed us. We were fifteen hundred.'" And thus Muslim narrated it from the hadith of Husayn, and both (al-Bukhari and Muslim) narrated it from the hadith of al-A'mash. Muslim added Shu'bah, all three from Jabir, from Salim ibn Jabir. In the narration of al-A'mash: "We were fourteen hundred." Imam Ahmad said: "Yahya (ibn Hammad) narrated to us, Abu 'Awanah narrated to us, from al-Aswad ibn Qays, from Shaqiq al-'Abdi, that Jabir ibn 'Abdullah said: 'We went on a military expedition or traveled with the Messenger of Allah (may Allah bless him and grant him peace), and we were at that time a little over two hundred. The time for prayer came, and the Messenger of Allah (may Allah bless him and grant him peace) said: "Is there any water among the people?" A man came running to him with a small waterskin containing some water. The Messenger of Allah (may Allah bless him and grant him peace) poured it into a cup. He performed ablution, doing it well, then turned away, leaving the cup. The people rushed to the cup, wiping themselves and wiping themselves. The Messenger of Allah (may Allah bless him and grant him peace) said: "Take it easy," when he heard them saying that. He placed his palm in the water, then said: "In the name of Allah," then said: "Perform ablution thoroughly." Jabir said: "By Him who has tested me with my sight, I saw the springs—the springs of water—on that day gushing from between the fingers of the Messenger of Allah (may Allah bless him and grant him peace), and he did not lift them until they had all performed ablution." This is a good chain, unique to Ahmad. Its apparent meaning suggests it is another story different from the previous one. In Sahih Muslim, from Salamah ibn al-Akwa', who said: "We arrived at al-Hudaybiyyah with the Messenger of Allah (may Allah bless him and grant him peace), and we were fourteen hundred or more, and there were fifty heads (of livestock) that could not water them. The Messenger of Allah sat at the edge of the well, and either he supplicated or spat into it. He said: 'It gushed, and we watered and drew water.'" In Sahih al-Bukhari, from the hadith of al-Zuhri, from 'Urwah, from al-Miswar and Marwan ibn al-Hakam, in the long hadith of the Treaty of al-Hudaybiyyah: "The Messenger of Allah (may Allah bless him and grant him peace) turned away from them until he camped at the farthest part of al-Hudaybiyyah by a small spring with little water, which they sipped sparingly. The people did not delay until they exhausted it. Thirst was complained to the Messenger of Allah (may Allah bless him and grant him peace). He pulled an arrow from his quiver, then ordered them to place it in it. By Allah, it continued to gush for them with abundance until they departed from it." The full hadith has been presented in the section on the Treaty of al-Hudaybiyyah, so it suffices from repeating it. Ibn Ishaq narrated from some of them that the one who descended with the arrow was Najiyah ibn Jundub, the driver of the sacrificial animals. He said: "It was also said: al-Bara' ibn 'Azib." Then Ibn Ishaq favored the first. Another hadith from Ibn 'Abbas regarding this: Imam Ahmad said: "Husayn al-Ashqar narrated to us, Abu Kudaynah narrated to us, from 'Ata', from Abu al-Duha, from Ibn 'Abbas: 'One morning, the Messenger of Allah (may Allah bless him and grant him peace) woke up, and there was no water in the camp. A man came to him and said: "O Messenger of Allah, there is no water in the camp." He said: "Do you have anything?"

He said: Yes. He said: Then bring it to me. He said: So he brought him a vessel containing a little water. He said: Then the Messenger of Allah, may Allah bless him and grant him peace, placed his fingers into the mouth of the vessel and spread his fingers. He said: Then springs gushed forth from between his fingers, and he ordered Bilal and said: Call out to the people for the blessed ablution 23. This is unique to Ahmad, and al-Tabarani narrated it from the hadith of 'Amir al-Sha'bi from Ibn 'Abbas similarly. A hadith from 'Abdullah ibn Mas'ud concerning that: Al-Bukhari said: Muhammad ibn al-Muthanna narrated to us, Abu Ahmad al-Zubayri narrated to us, Isra'il narrated to us from Mansur from Ibrahim from 'Alqamah from 'Abdullah who said: We used to count the signs as blessings, while you count them as warnings. We were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey, and water became scarce. He said: Seek a leftover of water. So they brought a vessel containing a little water. He inserted his hand into the vessel, then said: Come to the blessed purification, and the blessing is from Allah, Mighty and Majestic. He said: I indeed saw water gushing from between the fingers of the Messenger of Allah, may Allah bless him and grant him peace, and we used to hear the glorification of food while it was being eaten 24. Al-Tirmidhi narrated it from Bundar from Ibn Ahmad and said: Hasan Sahih. A hadith from 'Imran ibn Husayn concerning that: Al-Bukhari said: Abu al-Walid narrated to us, Muslim ibn Zayd narrated to us, I heard Abu Raja' say: 'Imran ibn Husayn narrated to us that they were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey. They traveled during the night until, when dawn approached, they halted for rest, and sleep overcame them until the sun rose. The first to wake from his sleep was Abu Bakr, and he would not wake the Messenger of Allah, may Allah bless him and grant him peace, from his sleep until he woke up. Then 'Umar woke up, and Abu Bakr sat at his head and began to say Allahu Akbar, raising his voice until the Prophet, may Allah bless him and grant him peace, woke up. He dismounted and led us in the morning prayer. A man from the people withdrew and did not pray with us. When he finished, he said: O so-and-so, what prevented you from praying with us? He said: I am in a state of major impurity 25. So he ordered him to perform dry ablution 26 with pure earth, then pray. And the Messenger of Allah, may Allah bless him and grant him peace, placed me among a group of riders ahead of him. We were extremely thirsty. While we were traveling with the Messenger of Allah, may Allah bless him and grant him peace, we came upon a woman letting her legs hang between two water skins 27. We said to her: Where is the water? She said: There is no water. We said: How far is it between your people and the water? She said: A day and a night. We said: Go to the Messenger of Allah, may Allah bless him and grant him peace. She said: And what is the Messenger of Allah? We did not leave her any choice until we brought her to the Prophet, may Allah bless him and grant him peace. She told him the same as she had told us, except that she told him she was a mother of orphans 28. He ordered her two water skins, and he wiped 29 the mouths of the water skins 30. Then we drank, forty thirsty men, until we were satisfied, and we filled every water skin and small water container we had, except that we did not water any camel, while the water skins were nearly bursting from fullness. Then he said: Bring what you have. So they collected for her broken pieces and dates until she came to her people. She said: I have come to either the greatest sorcerer among people or he is a prophet as they claim. So Allah guided that group through that woman, and she and they embraced Islam 31. Similarly, Muslim narrated it from the hadith of Salam ibn Razin, and both [Bukhari and Muslim] extracted it from the hadith of 'Awf al-A'rabi, both from Raja' al-'Utaridi—whose name is 'Imran ibn Taym—from 'Imran ibn Husayn. In one of their narrations: He said to her: Take this with you for your family, and know that we have not diminished 32 your water at all, but Allah gave us to drink. In it, when he opened the mouths of the water skins, he mentioned the name of Allah, Mighty and Majestic. A hadith from Abu Qatada concerning that: Imam Ahmad said: Yazid ibn Harun narrated to us, Hammad ibn Salama narrated to us from Thabit from 'Abdullah ibn Rabah from Abu Qatada who said: We were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey. He said: If you do not reach water tomorrow, you will become thirsty. The swift ones among the people went ahead seeking water, and I stayed with the Messenger of Allah, may Allah bless him and grant him peace. The riding beast of the Messenger of Allah, may Allah bless him and grant him peace, leaned, and he dozed off. I supported him, and he leaned back. Then he leaned again, and I supported him, and he leaned back. Then he leaned until he was about to fall off his mount, and I supported him. He woke up and said: Who is the man? I said: Abu Qatada. He said: How long have you been traveling? I said: Since last night. He said: May Allah protect you as you have protected His Messenger. Then he said: If only we could halt for rest. He went to a tree and dismounted. He said: Look, do you see anyone? I said: This is one rider, these are two riders, until there were seven. He said: Guard our prayer for us. We slept, and nothing woke us except the heat of the sun. We woke up, and the Messenger of Allah, may Allah bless him and grant him peace, mounted and rode, and we rode a little while. Then he dismounted and said: Do you have any water? I said: Yes, I have a small water vessel 33 with some water in it. He said: Bring it. He said: So they brought it to him. He said: Touch it, touch it. So the people performed ablution, and a gulp remained. He said: Preserve it, O Abu Qatada, for it will have news. Then Bilal gave the call to prayer, and they prayed the two rak'as before dawn, then they prayed the dawn prayer. Then he mounted and we mounted. Some of them said to others: We have been negligent in our prayer. The Messenger of Allah, may Allah bless him and grant him peace, said: What are you saying? If it is a matter of your worldly affairs, then it is your concern; if it is a matter of your religion, then it is up to me. We said: O Messenger of Allah, we have been negligent in our prayer. He said: There is no negligence in sleep; negligence is only while awake. When that happens, pray it and also the next day at its time. Then he said: What do you think about the people? They said: You said yesterday: If you do not reach water tomorrow, you will become thirsty. So the people are at the water. He said: When morning came, the people had lost their Prophet. Some of them said to others: The Messenger of Allah, may Allah bless him and grant him peace, is at the water. Among the people were Abu Bakr and 'Umar. They said: O people, the Messenger of Allah, may Allah bless him and grant him peace, would not go ahead of you to the water and leave you behind. If the people obey Abu Bakr and 'Umar, they will be guided. He said it three times. When the midday heat became intense, the Messenger of Allah, may Allah bless him and grant him peace, appeared to them. They said: O Messenger of Allah, we are destroyed by thirst; our necks are cut off. He said: No destruction upon you. Then he said: O Abu Qatada, bring the water vessel. I brought it to him. He said: Untie my drinking cup for me—meaning his cup. So I untied it and brought it to him. He began to pour into it and give the people to drink. The people crowded around him. The Messenger of Allah, may Allah bless him and grant him peace, said: O people, fill well, for all of you will depart satisfied. So the people drank until none remained except me and the Messenger of Allah, may Allah bless him and grant him peace. He poured for me and said: Drink, O Abu Qatada. I said: You drink, O Messenger of Allah. He said: The one who gives the people to drink is the last of them. So I drank, and he drank after me, and there remained in the water vessel about as much as was in it. And they were three hundred that day. 'Abdullah said: 'Imran ibn Husayn heard me while I was narrating this hadith in the congregational mosque and said: Who is the man? I said: I am 'Abdullah ibn Rabah al-Ansari. He said: The people know their hadith better. See how you narrate, for I was one of the seven that night. When I finished, he said: I did not think anyone else remembered this hadith besides me 34. Hammad ibn Salama said: And Humayd al-Tawil narrated to us from Bakr ibn 'Abdullah al-Muzani from 'Abdullah ibn Rabah from Abu Qatada al-Mawsili from the Prophet, may Allah bless him and grant him peace, similarly, and added: He said:

The Messenger of Allah, may Allah bless him and grant him peace, when he halted for the night 35 and it was still night, he would pillow his right arm; and when he halted for the night at dawn, he would place his head on his right palm and raise his forearm. Muslim narrated it from Shayban ibn Farrukh from Sulayman ibn al-Mughira from Thabit from 'Abdullah ibn Rabah from Abu Qatada al-Harith ibn Rib'i al-Ansari in its full length, and he also extracted it from the hadith of Hammad ibn Salama with his last chain. Another hadith similar to this from Anas: Al-Bayhaqi narrated from the hadith of al-Hafiz Abu Ya'la al-Mawsili: Shayban narrated to us; Sa'id ibn Sulayman al-Duba'i narrated to us; Anas ibn Malik narrated that the Messenger of Allah, may Allah bless him and grant him peace, prepared an army to go against the polytheists, among them Abu Bakr. He said to them: "Press on with the journey, for between you and the polytheists is a water source. If the polytheists reach that water first, it will be hard on the people, and you will suffer severe thirst, you and your mounts." He said: The Messenger of Allah, may Allah bless him and grant him peace, lagged behind with eight men, I being the ninth. He said to his companions: "Would you like to halt for a short rest 35, then catch up with the people?" They said: "Yes, O Messenger of Allah." So they halted, and nothing woke them except the heat of the sun. The Messenger of Allah, may Allah bless him and grant him peace, woke up, and his companions woke up. He said to them: "Go ahead and relieve yourselves." They did so, then returned to the Messenger of Allah, may Allah bless him and grant him peace. He said to them: "Does any of you have water?" A man among them said: "O Messenger of Allah, I have a small water vessel 36 with some water in it." He said: So it was brought. He brought it, and the Prophet of Allah, may Allah bless him and grant him peace, took it, wiped it with his palms, and prayed for blessing in it. He said to his companions: "Come and perform ablution." They came, and the Messenger of Allah, may Allah bless him and grant him peace, began to pour for them until they all performed ablution. Then a man among them gave the call to prayer 37 and the iqama 38, and the Messenger of Allah, may Allah bless him and grant him peace, led them in prayer. He said to the owner of the vessel: "Guard your vessel, for it will have a significance." The Messenger of Allah, may Allah bless him and grant him peace, rode ahead of the people and said to his companions: "What do you think the people have done?" They said: "Allah and His Messenger know best." He said to them: "Among them are Abu Bakr and 'Umar, and the people will be guided." The people arrived, and the polytheists had already reached that water, which made it hard for the people, and they suffered severe thirst, they and their mounts. The Messenger of Allah, may Allah bless him and grant him peace, said: "Where is the owner of the vessel?" They said: "Here he is, O Messenger of Allah." He said: "Bring me your vessel." He brought it, and there was some water in it. He said to them: "Come and drink." The Messenger of Allah, may Allah bless him and grant him peace, began to pour for them until all the people drank, watered their mounts, and filled whatever they had of water skins, leather bags, and large water skins 39. Then the Messenger of Allah, may Allah bless him and grant him peace, and his companions advanced towards the polytheists. Allah sent a wind that struck the faces of the polytheists, and Allah sent down His victory and gave them control over their dwellings. They inflicted a great slaughter, took many captives, and seized much booty. The Messenger of Allah, may Allah bless him and grant him peace, returned, and the people were safe and sound. A similar hadith from Jabir has been mentioned recently, and it is in Sahih Muslim. We have also mentioned in the expedition of Tabuk what Muslim narrated from Malik from Abu al-Zubayr from Abu al-Tufayl from Mu'adh ibn Jabal. He mentioned the hadith of combining prayers in the expedition of Tabuk until he said: And he said—meaning the Messenger of Allah, may Allah bless him and grant him peace—: "Tomorrow, if Allah wills, you will come to the spring of Tabuk. You will not reach it until the forenoon 40 is well advanced. Whoever reaches it should not touch any of its water until I come." He said: We came to it, and two men had already reached it, and the spring was like a shoelace 41 oozing a little water. The Messenger of Allah, may Allah bless him and grant him peace, asked them: "Have you touched any of its water?" They said: "Yes." He rebuked them and said to them what Allah willed. Then they scooped from the spring little by little until it collected in something. Then the Messenger of Allah, may Allah bless him and grant him peace, washed his face and hands, then poured it back into it, and the spring gushed forth with abundant water. The people drew water. Then the Messenger of Allah, may Allah bless him and grant him peace, said: "O Mu'adh, if you live long, you will see this place filled with gardens." We mentioned in the chapter on delegations from the path of 'Abd al-Rahman ibn Ziyad ibn An'am from Ziyad ibn al-Harith al-Sudai in the story of his delegation, and he mentioned a long hadith in it. Then we said: "O Messenger of Allah, we have a well. In winter, its water suffices us, and we gather around it. In summer, its water decreases, so we disperse to waters around us. We have embraced Islam, and all around us are enemies. So supplicate Allah for our well that its water may suffice us, so we may gather around it and not disperse." He took seven pebbles, rubbed them in his hand, and made supplication over them. Then he said: "Take these pebbles. When you reach the well, throw them in one by one, and mention Allah, Mighty and Majestic." Al-Sudai said: We did as he told us, and after that we could not see its bottom—meaning the well. The origin of this hadith is in the Musnad 42, Sunan Abi Dawud, al-Tirmidhi, and Ibn Majah. As for the hadith in its full length, it is in the Dala'il al-Nubuwwa 43 of al-Bayhaqi, may Allah have mercy on him. Al-Bayhaqi said: Chapter on what appeared in the well that was in Quba' 44 from his blessing. Abu al-Hasan Muhammad ibn al-Husayn al-'Alawi informed us: Abu Hamid ibn al-Sharqi narrated to us: Ahmad ibn Hafs ibn 'Abd Allah narrated to us: my father narrated to us: Ibrahim ibn Tahman narrated to us from Yahya ibn Sa'id that he narrated to him that Anas ibn Malik came to them in Quba' and asked him about a well there. He said: I showed it to him. He said: "This well used to be such that a man would draw water on his donkey and it would be emptied. Then the Messenger of Allah, may Allah bless him and grant him peace, came and ordered a bucket 45 to be drawn. He was given water. Either he performed ablution from it, or he spat into it. Then he ordered it to be poured back into the well." He said: "It has never been emptied since." He said: I saw him urinate, then come and perform ablution, wipe over his side, and then pray. Abu Bakr al-Bazzar said: Al-Walid ibn 'Amr ibn Miskin narrated to us: Muhammad ibn 'Abd Allah ibn Muthanna narrated to us from his father from Thumama from Anas who said: The Messenger of Allah, may Allah bless him and grant him peace, came and we dismounted. We gave him water from a well of ours in our house that was called al-Nazur 46 in the Jahiliyya 47. He spat into it, and it was never emptied afterwards. Then he said: We do not know this being narrated except from this path. [Chapter on the multiplication of food by him, peace be upon him] Also, the multiplication of milk in various places. Imam Ahmad said: Ruh narrated to us: 'Umar ibn Dhar narrated to us from Mujahid that Abu Hurayra used to say: "By Allah, I would press my liver against the ground from hunger, and I would tie a stone to my belly from hunger. One day I sat on their path from which they would go out. Abu Bakr passed by, and I asked him about a verse from the Book of Allah, Mighty and Majestic—I only asked him so that he would take me along—but he did not do so. Then 'Umar, may Allah be pleased with him, passed by, and I asked him about a verse from the Book of Allah—I only asked him so that he would take me along—but he did not do so. Then Abu al-Qasim, may Allah bless him and grant him peace, passed by, and he recognized what was in my face and in my soul. He said: 'Abu Hurayra!' I said: 'At your service, O Messenger of Allah.'"

At your service, O Messenger of Allah. He said: "Catch up and ask permission." I asked permission and he granted it. I found some milk in a bowl. He said: "Where did you get this milk?" They said: "So-and-so or the family of so-and-so gave it to us as a gift." He said: "O Abu Hirr 48." I said: "At your service, O Messenger of Allah." He said: "Go to the People of the Suffah 49 and call them for me." The People of the Suffah were the guests of Islam; they had no families or wealth. When a gift came to the Messenger of Allah (peace be upon him), he would take some of it and send some to them, and when charity came, he would send it all to them and take nothing from it. He said: That saddened me, for I had hoped to get a drink of milk to strengthen me for the rest of my day and night. I said: "I am the messenger; when the people come, I will be the one who gives them [the milk]." I said: "What will be left for me of this milk?" But there was no avoiding obedience to Allah and His Messenger. So I went and called them. They came and asked permission, and he granted it. They took their places in the house. Then he said: "O Abu Hirr, take [the bowl] and give them [to drink]." So I took the bowl and began to give them. A man would take the bowl, drink until he was satisfied, then return the bowl, until I reached the last of them. Then I handed it to the Messenger of Allah (peace be upon him). He took the bowl, placed it in his hand, and there was some left in it. Then he raised his head, looked at me, smiled, and said: "O Abu Hirr." I said: "At your service, O Messenger of Allah." He said: "I and you remain." I said: "You have spoken the truth, O Messenger of Allah." He said: "Sit down and drink." So I sat down and drank. Then he said to me: "Drink." So I drank. He kept saying to me: "Drink," and I drank until I said: "No, by Him who sent you with the truth, I cannot find any passage for it in me." He said: "Hand me the bowl." So I returned the bowl to him, and he drank from the remainder. 50 Al-Bukhari narrated it from Abu Nu'aym and from Muhammad ibn Muqatil from 'Abdullah ibn al-Mubarak. At-Tirmidhi narrated it from 'Abbad ibn Yunus ibn Bukayr; all three from 'Umar ibn Dharr. At-Tirmidhi said: "Sahih." Imam Ahmad said: Abu Bakr ibn 'Ayyash narrated to us, narrated to me from Dharr from Ibn Mas'ud, who said: I was tending sheep for 'Uqbah ibn Abi Mu'ayt when the Messenger of Allah (peace be upon him) and Abu Bakr passed by me. He said: "O boy, is there any milk?" I said: "Yes, but I am entrusted." He said: "Is there a ewe that has not been mounted by a ram?" So I brought him a ewe. He wiped its udder, and milk came down. He milked it into a vessel, drank, and gave Abu Bakr to drink. Then he said to the udder: "Dry up," and it dried up. He said: Then I came to him after this and said: "O Messenger of Allah, teach me some of this speech." He said: He wiped my head and said: "O boy, may Allah have mercy on you; you are learned and taught." Al-Bayhaqi narrated it from the hadith of Abu 'Awanah from 'Asim from Abu an-Najud from Dharr from Ibn Mas'ud, and in it he said: I brought him a young she-goat. He straddled it, then began to wipe its udder and supplicate. Abu Bakr brought a bowl, and he milked into it, gave Abu Bakr to drink, then drank. Then he said to the udder: "Dry up," and it dried up. I said: "O Messenger of Allah, teach me some of this speech." So he wiped my head and said: "You are a taught boy." So I learned from him seventy surahs; no one disputed them with me. The hadith of Umm Ma'bad and his (peace be upon him) milking her goat has preceded in the Hijrah 51; it was thin and had no milk, but he and his companions drank and left a large vessel of milk with her until her husband came. The hadith of al-Miqdad ibn al-Aswad has preceded in the mention of those who served him from among his non-clients (peace be upon him), when he drank the milk that had come to the Messenger of Allah (peace be upon him), then he got up at night to slaughter a sheep for him, but found much milk and milked until he filled a very large vessel. Abu Dawud at-Tayalisi said: Zuhayr narrated to us from Abu Ishaq from his son Habbab that she brought a sheep to the Messenger of Allah (peace be upon him); he straddled it and milked it. He said: "Bring me your largest vessel." So we brought him a bowl for dough. He milked into it until he filled it, then said: "Drink, you and your neighbors." [Hadith of Nafi'] Al-Bayhaqi said: Abu al-Husayn ibn Bishran informed us in Baghdad, Isma'il ibn Muhammad as-Saffar informed us, Muhammad ibn al-Faraj al-Azraq narrated to us, 'Ismah ibn Sulayman al-Kharraz narrated to us, Khalaf ibn Khalifah narrated to us from Abu Hashim ar-Rummani from Nafi'—who was a Companion—who said: We were with the Messenger of Allah (peace be upon him) on a journey, about four hundred of us. We alighted at a place with no water, and that distressed his Companions. They said: "The Messenger of Allah (peace be upon him) knows best." He said: Then a small horned sheep came and stood before the Messenger of Allah (peace be upon him). He milked it, drank until he was satisfied, and gave his Companions to drink until they were satisfied. Then he said: "O Nafi', keep it tonight, but I do not think you will keep it." He said: So I took it, drove a peg for it, tied it with a rope, then got up during the night and did not see the sheep; I saw the rope thrown down. I came to the Messenger of Allah and told him before he asked me. He said: "O Nafi', the one who brought it has taken it away." Al-Bayhaqi said: Muhammad ibn Sa'd narrated it from Khalaf ibn al-Walid—Abu al-Walid al-Azdi—from Khalaf ibn Khalifah from Aban. This is a very strange hadith in both chain and text. [Hadith of Sa'd, the freed slave of Abu Bakr] Then al-Bayhaqi said: Abu Sa'id al-Malini informed us, Abu Ahmad ibn 'Adi informed us, Ibn al-'Abbas ibn Muhammad ibn al-'Abbas narrated to us, Ahmad ibn Sa'id ibn Abi Maryam narrated to us, Abu Hafs ar-Riyahi narrated to us, 'Amir ibn Abi 'Amir al-Kharraz narrated to us from his father from al-Hasan from Sa'd—meaning the freed slave of Abu Bakr—who said: The Messenger of Allah (peace be upon him) said: "Milk the goat for me." He said: I knew that place had no goat. He said: I went and there was a goat full of milk. He said: So I milked it and kept the goat and gave instructions about it. He said: We became busy with the departure, and it was lost. I said: "O Messenger of Allah, I have lost the goat." He said: "It has a Lord." This is also a very strange hadith in chain and text, and in its chain there is someone whose condition is unknown. The hadith of the gazelle will come in the section on miracles related to animals. [Multiplication of ghee for Umm Sulaym] Al-Hafiz Abu Ya'la said: Shayban narrated to us, Muhammad ibn Ziyadah al-Barji narrated to us from Abu Talal from Anas from his mother, who said: She had a sheep and collected its ghee in a small waterskin 52 and filled it. Then she sent it with a stepdaughter, saying: "O stepdaughter, deliver this waterskin to the Messenger of Allah (peace be upon him) so that he may use it as a condiment." The stepdaughter went with it until she came to the Messenger of Allah (peace be upon him) and said: "O Messenger of Allah, this is a waterskin of ghee that Umm Sulaym has sent to you." He said: "Empty her waterskin for her." So the waterskin was emptied and given back to her. She left with it and came back while Umm Sulaym was not at home. She hung the waterskin on a peg. Umm Sulaym came and saw the waterskin full and dripping. Umm Sulaym said: "O stepdaughter, did I not tell you to take it to the Messenger of Allah?" She said: "I did. If you do not believe me, go and ask the Messenger of Allah." So she went with her stepdaughter and said: "O Messenger of Allah, I sent with her a waterskin containing ghee." He said: "You did; she came." She said: "By Him who sent you with the truth and the true religion, it is full and dripping ghee." The Messenger of Allah (peace be upon him) said to her: "O Umm Sulaym, are you surprised that Allah fed you as you fed His Prophet? Eat and feed [others]." She said: I came to the house and divided it into our bowl and such and such, and left in it what we used as a condiment for a month or two. [Another hadith on that]

Al-Bayhaqi said: Al-Hakim narrated to us, Al-Asamm narrated to us, Abbas al-Duri narrated to us, Ali ibn Bahr al-Qattan narrated to us, Khalaf ibn Khalifa narrated to us from Abu Hashim al-Rummani from Yusuf ibn Khalid from Aws ibn Khalid from Umm Aws al-Bahziyya who said: I clarified butter for myself and put it in a small leather container 53 and gifted it to the Messenger of Allah, and he accepted it, leaving a little in the container, blowing into it, and praying for blessing. Then he said: 'Return her container to her.' So they returned it to her, and it was full of butter. She said: I thought that the Messenger of Allah had not accepted it, so she came crying out, saying: 'O Messenger of Allah, I only clarified it for you to eat.' Then he knew that his prayer had been answered, so he said: 'Go and tell her to eat all her butter and pray for blessing.' So she ate from it for the rest of the Prophet's life, the caliphate of Abu Bakr, the caliphate of Umar, and the caliphate of Uthman, until what happened between Ali and Muawiyah happened. Another hadith: Al-Bayhaqi narrated from al-Hakim from al-Asamm from Ahmad ibn Abd al-Jabbar from Yunus ibn Bukayr from Abd al-A'la ibn al-Musawwar al-Qurashi from Muhammad ibn Amr ibn Ata from Abu Hurayra who said: There was a woman from Daws called Umm Sharik who embraced Islam in Ramadan. He mentioned the hadith about her emigration and the companionship of that Jew with her, and that she became thirsty but he refused to give her water unless she converted to Judaism. She slept and saw in a dream someone giving her water, and she woke up quenched. When she came to the Messenger of Allah, she told him the story. He proposed marriage to her, but she considered herself unworthy and said: 'Rather, marry me to whomever you wish.' So he married her to Zayd and ordered for her thirty sa' 54 and said: 'Eat and do not measure.' She had a small leather container of butter as a gift for the Messenger of Allah. She ordered her maid to carry it to the Messenger of Allah. She emptied it, and the Messenger of Allah ordered her, when she returned it, to hang it up and not tie its mouth 55. Umm Sharik entered and found it full. She said to the maid: 'Did I not order you to take it to the Messenger of Allah?' She said: 'I did.' They mentioned that to the Messenger of Allah, and he ordered them not to tie its mouth. It remained untied until Umm Sharik tied it. Then they measured the barley and found it to be thirty sa', with nothing missing. Another hadith on the same topic: Imam Ahmad said: Hasan narrated to us, Ibn Lahi'a narrated to us, Abu al-Zubayr narrated to us from Jabir that Umm Malik al-Bahziyya used to gift butter to the Prophet in her small leather container. While her children were asking her for a condiment and she had nothing, she went to her container which she used to gift to the Prophet. He said: 'Did you squeeze it?' I said: 'Yes.' He said: 'If you had left it, it would have remained as it was.' Then Imam Ahmad narrated with this chain from Jabir from the Prophet that a man came to him asking for food, so he fed him half a wasq 56 of barley. The man kept eating from it, he and his wife and their guest, until they measured it. The Messenger of Allah said: 'If you had not measured it, you would have eaten from it and it would have remained for you.' Muslim narrated these two hadiths from another chain from Abu al-Zubayr from Jabir. Mention of the hospitality of Abu Talha al-Ansari to the Messenger of Allah: Al-Bukhari said: Abdullah ibn Yusuf narrated to us, and Malik informed us from Ishaq ibn Abdullah ibn Abi Talha that he heard Anas ibn Malik say: Abu Talha said to Umm Sulaym: 'I heard the voice of the Messenger of Allah weak, and I recognize hunger in it. Do you have anything?' She said: 'Yes.' She brought out some barley loaves, then brought out a veil of hers, wrapped the bread in part of it, and placed it under my arm, and wrapped me with part of it. Then she sent me to the Messenger of Allah. He said: I went with it and found the Messenger of Allah in the mosque with the people. I stood before them, and the Messenger of Allah said to me: 'Did Abu Talha send you?' I said: 'Yes.' He said: 'With food?' I said: 'Yes.' The Messenger of Allah said to those with him: 'Get up.' So he went, and I went ahead of them until I came to Abu Talha and informed him. Abu Talha said: 'O Umm Sulaym, the Messenger of Allah has come with the people, and we have nothing to feed them.' She said: 'Allah and His Messenger know best.' Abu Talha went out until he met the Messenger of Allah. The Messenger of Allah came, with Abu Talha accompanying him. The Messenger of Allah said: 'Bring, O Umm Sulaym, what you have.' She brought that bread. The Messenger of Allah ordered it to be crumbled, and Umm Sulaym squeezed a small leather container and seasoned it. Then the Messenger of Allah said what Allah willed over it, then said: 'Permit ten.' He permitted them, and they ate until full, then left. Then he said: 'Permit ten.' He permitted them, and they ate until full, then left. Then he said: 'Permit ten.' He permitted them, and they ate until full, then left. Then he said: 'Permit ten.' So all the people ate, seventy or eighty men. Al-Bukhari narrated it in other places of his Sahih, and Muslim from multiple chains from Malik. Another chain from Anas ibn Malik: Abu Ya'la said: Hudba ibn Khalid narrated to us, Mubarak ibn Fudala narrated to us, Bukayr and Thabit al-Bunani narrated to us from Anas that Abu Talha saw the Messenger of Allah hungry, so he came to Umm Sulaym and said: 'I saw the Messenger of Allah hungry. Do you have anything?' She said: 'We have only about a mudd 57 of barley flour.' He said: 'Knead it and prepare it; perhaps we can invite the Messenger of Allah to eat with us.' She kneaded it and baked it, and it became a loaf. He said: 'O Anas, invite the Messenger of Allah.' I came to the Messenger of Allah, and with him were some people. Mubarak said: I think he said: 'Eighty-some.' I said: 'O Messenger of Allah, Abu Talha invites you.' He said to his companions: 'Respond to Abu Talha.' I came distressed until I informed him that he had come with his companions. Bukayr said: He put his foot forward, and Thabit said: Abu Talha said: 'The Messenger of Allah knows better what is in my house than I.' Both said from Anas: Abu Talha met him and said: 'O Messenger of Allah, we have nothing but a loaf. I saw you hungry, so I ordered Umm Sulaym to make a loaf for you.' He called for the loaf and a large bowl, placed it in it, and said: 'Is there any butter?' Abu Talha said: 'There was something in the small leather container.' He brought it. The Messenger of Allah and Abu Talha squeezed it until something came out. The Messenger of Allah wiped it with his forefinger, then wiped the loaf, and it swelled. He said: 'In the name of Allah.' The loaf swelled, and he kept doing that, and the loaf kept swelling until I saw the loaf in the bowl overflowing. He said: 'Call ten of my companions.' I called ten for him. The Messenger of Allah placed his hand in the middle of the loaf and said: 'Eat in the name of Allah.' They ate from around the loaf until full. Then he said: 'Call another ten for me.' I called another ten. He said: 'Eat in the name of Allah.' They ate from around the loaf until full. He kept calling ten at a time, and they ate from that loaf until eighty-some men ate from around the loaf until full, while the middle of the loaf where the Messenger of Allah had placed his hand remained as it was. This chain is according to the conditions of the authors of the Sunan, but they did not record it. Allah knows best. Another chain from Anas ibn Malik.

Imam Ahmad said: 'Abdullah ibn Numayr narrated to us, Sa'd—meaning Ibn Sa'id ibn Qays—narrated to us, Anas ibn Malik informed me, saying: Abu Talhah sent me to the Messenger of Allah 58 to invite him, as he had prepared food for him. I went and the Messenger of Allah was with the people. He looked at me and I felt shy, so I said: "Answer Abu Talhah." He said to the people: "Get up." Abu Talhah said: "O Messenger of Allah, I only made something for you." The Messenger of Allah touched it and invoked blessing upon it, then said: "Bring in ten of my Companions." He said: "Eat," and they ate until they were full and left. He said: "Bring in ten," and they ate until they were full. He continued bringing in ten and sending out ten until none of them remained except that they entered and ate until they were full. Then he arranged it and it was as it was when they had eaten from it. 40 Muslim narrated it from Abu Bakr ibn Abi Shaybah and Muhammad ibn 'Abdullah ibn Numayr, both from 'Abdullah ibn Numayr, and from Sa'id ibn Yahya al-Umawi from his father, both from Sa'd ibn Sa'id ibn Qays al-Ansari. Another chain: Muslim narrated it in the Book of Foods from 'Abd ibn Humayd from Khalid ibn Makhlad from Muhammad ibn Musa from 'Abdullah ibn 'Abdullah ibn Abi Talhah from Anas, and he mentioned similar to what preceded. Abu Ya'la al-Mawsili narrated it from Muhammad ibn 'Abbad al-Makki from Hatim from Mu'awiyah ibn Abi Mardad from 'Abdullah ibn 'Abdullah ibn Abi Talhah from his father from Abu Talhah, and he mentioned it. And Allah knows best. Another chain from Anas: Imam Ahmad said: 'Ali ibn 'Asim narrated to us, Husayn ibn 'Abd al-Rahman narrated to us from 'Abd al-Rahman ibn Abi Layla from Anas ibn Malik, saying: Abu Talhah brought two mudd 59 of barley and ordered it to be made into food. Then he said to me: "O Anas, go to the Messenger of Allah and invite him, and you know what we have." I went to the Messenger of Allah while his Companions were with him and said: "Abu Talhah invites you to his food." He stood up and said to the people: "Get up," and they stood up. I walked ahead of him until I entered upon Abu Talhah and informed him. He said: "You have exposed us." I said: "I could not refuse the command of the Messenger of Allah." When the Messenger of Allah arrived, he said to them: "Sit down," and he entered as the tenth of ten. When he entered, the food was brought. He took some and ate, and the people ate with him until they were full. Then he said to them: "Get up, and let ten enter in your place." Until all the people entered and ate. I said: "How many were they?" He said: "They were over eighty." He said: "And there remained for the household what sufficed them." 41 Muslim narrated it in the Book of Foods from 'Amr al-Naqid from 'Abdullah ibn Ja'far al-Raqqi from 'Ubaydullah ibn 'Amr from 'Abd al-Malik ibn 'Umayr from 'Abd al-Rahman ibn Abi Layla from Anas, saying: Abu Talhah ordered Umm Sulaym: "Prepare for the Prophet, for himself alone, something to eat." And he mentioned similar to what preceded. Another chain from Anas: Abu Ya'la said: Shuja' ibn Makhlad narrated to us, Wahb ibn Jarir narrated to us, my father narrated to us, I heard Jarir ibn Yazid narrating from 'Amr ibn 'Abdullah ibn Abi Talhah from Anas ibn Malik, saying: Abu Talhah saw the Messenger of Allah lying down in the mosque, turning from side to side. He went to Umm Sulaym and said: "I saw the Messenger of Allah lying down in the mosque, turning from side to side." Umm Sulaym baked a loaf. Then Abu Talhah said to me: "Go and invite the Messenger of Allah." I came to him while his Companions were with him and said: "O Messenger of Allah, Abu Talhah invites you." He stood up and said: "Get up." I hurried to Abu Talhah and informed him that the Messenger of Allah had been followed by his Companions. Abu Talhah met him and said: "O Messenger of Allah, it is only a loaf." He said: "Indeed, Allah will bless it." The Messenger of Allah entered and the loaf was brought in a bowl. He said: "Is there any ghee 60?" Some ghee was brought. He made a hollow in the loaf with his finger like this, and raised it, then poured and said: "Eat from between my fingers." The people ate until they were full. Then he said: "Bring in ten to me," and they ate until they were full, until all the people ate and were full. The Messenger of Allah, Abu Talhah, Umm Sulaym, and I ate until we were full, and there was leftover which was given as a gift to our neighbors. Muslim narrated it in the Book of Foods from his Sahih from al-Hasan al-Hulwani and from Wahb ibn Jarir ibn Hazim from his uncle Jarir ibn Yazid from 'Amr ibn 'Abdullah ibn Abi Talhah from Anas ibn Malik, and he mentioned similar to what preceded. Another chain from Anas: Imam Ahmad said: Yunus ibn Muhammad narrated to us, Hammad—meaning Ibn Zayd—narrated to us from Hisham from Muhammad—meaning Ibn Sirin—from Anas. Hammad said: And al-Ja'd mentioned it. He said: Umm Sulaym took half a mudd of barley, ground it, then took a small ghee container 61 in which there was some ghee, and made a thick porridge 62 from it. Then she sent me to the Messenger of Allah. I came to him while he was with his Companions and said: "Umm Sulaym sent me to you to invite you." He said: "Me and those with me?" I said: "Yes." He said: "Proceed." So he and those with him came. I entered and said to Abu Talhah: "The Messenger of Allah has come with those with him." Abu Talhah went out and walked beside the Prophet, saying: "O Messenger of Allah, it is only a thick porridge that Umm Sulaym made from half a mudd of barley." He entered and it was brought. He placed his hand in it, then said: "Bring in ten." Ten entered and ate until they were full. Then ten entered and ate, then ten, until forty had eaten from it, all of them eating until they were full. He said: "And it remained as it was." He said: "So we ate." 42 Al-Bukhari narrated it in the Book of Foods from al-Salt ibn Muhammad from Hammad ibn Zayd from al-Ja'd Abu 'Uthman from Anas, and from Hisham ibn Muhammad from Anas, and from Sinan ibn Rabi'ah from Abu Rabi'ah from Anas that Umm Sulaym took a mudd of barley, ground it coarsely, and made a thick porridge from it, and took a small ghee container in which there was some ghee, squeezed it, then sent me to the Messenger of Allah while he was with his Companions—the full hadith. Abu Ya'la al-Mawsili narrated: 'Amr from al-Dahhak narrated to us, my father narrated to us, I heard Ash'ath al-Harrani saying: Muhammad ibn Sirin said: Anas ibn Malik narrated to me that Abu Talhah learned that the Messenger of Allah had no food, so he went and hired himself out for a sa' 63 of barley, worked that day, brought it, and ordered Umm Sulaym to make it into a thick porridge—and he mentioned the hadith. Another chain from Anas: Imam Ahmad said: Yunus ibn Muhammad narrated to us, Harb ibn Maymun narrated to us from al-Nadr ibn Anas from Anas ibn Malik, saying: Umm Sulaym said: "Go to the Prophet of Allah and say: If you see fit to have lunch with us, do so." I came to him and conveyed it. He said: "And those with me?" I said: "Yes." He said: "Proceed." I came and entered upon Umm Sulaym, bewildered at who had come with the Messenger of Allah. Umm Sulaym said: "What have you done, O Anas?" Then the Messenger of Allah entered after that and said: "Do you have any ghee?"

She said: "Yes, I had a small container of ghee with me." He said: "Bring it." She said: "So I brought it, and he untied its strap, then said: 'In the name of Allah. O Allah, increase the blessing in it.'" He said: "Then he said: 'Turn it over.' So I turned it over, and the Prophet of Allah, may Allah bless him and grant him peace, squeezed it while pronouncing the Name. I took enough to season a pot, and eighty-some men ate from it, and there was a leftover which he gave to Umm Sulaym and said: 'Eat and feed your neighbors.'" 64 Muslim also narrated it in the Book of Foods from Hajjaj ibn al-Sha'ir from Yunus ibn Muhammad al-Mu'addib. Another Chain Abu al-Qasim al-Baghawi said: 'Ali ibn al-Madini narrated to us: 'Abd al-'Aziz ibn Muhammad al-Darawardi narrated to us from 'Amr ibn Yahya ibn 'Umarah al-Mazini from his father from Anas ibn Malik that his mother Umm Sulaym made some broth 65. Abu Talhah said: "Go, my son, and invite the Messenger of Allah, may Allah bless him and grant him peace." He said: "I came to him while he was among the people, and I said: 'My father invites you.' He said: 'He stood up and said to the people: 'Go.'" He said: "When I saw him stand up with the people, I went ahead of them and came to Abu Talhah and said: 'Father, the Messenger of Allah, may Allah bless him and grant him peace, has come with the people.'" He said: "Abu Talhah stood at the door and said: 'O Messenger of Allah, it was only a small thing.' He said: 'Bring it, for Allah will place blessing in it.' So he brought it, and the Messenger of Allah put his hand in it and supplicated Allah as he wished, then said: 'Bring in ten by ten.' Eighty of them came and ate and were satisfied." Muslim narrated it in the Book of Foods from 'Abd ibn Humayd from al-Qa'nabi from al-Darawardi from Yahya ibn 'Umarah ibn Abi Hasan al-Ansari al-Mazini from his father from Anas ibn Malik similarly to what preceded. Another Chain Muslim also narrated it in the Book of Foods from Harmalah from Ibn Wahb from Usamah ibn Zayd al-Laythi from Ya'qub ibn 'Abdullah ibn Abi Talhah from Anas similarly to what preceded. Al-Bayhaqi said: "In some of their narrations: 'Then the Messenger of Allah, may Allah bless him and grant him peace, ate, and the household ate, and they left enough to reach their neighbors.'" These are mutawatir 66 chains from Anas ibn Malik, may Allah be pleased with him, that he witnessed that, despite some differences in wording, but the core story is undoubtedly mutawatir as you see. Praise and gratitude be to Allah. It was narrated from Anas ibn Malik by Ishaq ibn 'Abdullah ibn Abi Talhah, Bakr ibn 'Abdullah al-Muzani, Thabit ibn Aslam al-Bunani, al-Ja'd ibn 'Uthman, Sa'd ibn Sa'id (brother of Yahya ibn Sa'id al-Ansari), Sinan ibn Rabi'ah, 'Abdullah ibn 'Abdullah ibn Abi Talhah, 'Abd al-Rahman ibn Abi Layla, 'Amr ibn 'Abdullah ibn Abi Talhah, Muhammad ibn Sirin, al-Nadr ibn Anas, Yahya ibn 'Umarah ibn Abi Hasan, and Ya'qub ibn 'Abdullah ibn Abi Talhah. It has already been mentioned in the Battle of the Trench 67 the hadith of Jabir about his hosting the Prophet, may Allah bless him and grant him peace, with a sa' 68 of barley and a young goat. The Prophet, peace be upon him, resolved to feed all the people of the Trench, who were a thousand or close to a thousand. They all ate from that young goat and that sa' until they were full and left it as it was. We have already presented it with its chain, text, and chains. Praise and gratitude be to Allah. Among the strange wonders is what al-Hafiz Abu 'Abd al-Rahman ibn Muhammad ibn al-Mundhir al-Harawi, known as Shukr, mentioned in his book "al-'Aja'ib al-Gharibah" regarding this hadith. He narrated it with its chain and full text and mentioned at the end something strange. He said: Muhammad ibn 'Ali ibn Tarkhan narrated to us: Muhammad ibn Masrur narrated to us: Hashim ibn Hashim, known as Abu Barzah, in Mecca in the Sacred Mosque 69 narrated to us: Abu Ka'b al-Baddah ibn Sahl al-Ansari, from the people of Madinah, among those relocated by Harun to Baghdad, I heard him in al-Massisah from his father Sahl ibn 'Abd al-Rahman from his father 'Abd al-Rahman ibn Ka'b from his father Ka'b ibn Malik who said: Jabir ibn 'Abdullah came to the Messenger of Allah, may Allah bless him and grant him peace, and he recognized hunger in his face. He mentioned that he returned home, slaughtered a domestic animal they had, cooked it, crumbled bread under it in a large bowl 70, and carried it to the Messenger of Allah, may Allah bless him and grant him peace. He ordered him to invite the Ansar 71 for him. So he brought them in groups, and they all ate, and what remained was like what was there. The Messenger of Allah, may Allah bless him and grant him peace, ordered them to eat and not break any bone. Then he gathered the bones in the middle of the bowl, placed his hand on them, and spoke words that I could not hear, but I saw his lips moving. Suddenly the goat stood up shaking its ears. He said: 'Take your goat, Jabir, may Allah bless you in it.' He said: 'I took it and left, and it was pulling its ear from me until I brought it home. My wife said: 'What is this, Jabir?' I said: 'By Allah, this is our goat that we slaughtered for the Messenger of Allah. He supplicated Allah and revived it for us.' She said: 'I bear witness that he is the Messenger of Allah. I bear witness that he is the Messenger of Allah. I bear witness that he is the Messenger of Allah.'" Another Hadith from Anas Similar to the Above Abu Ya'la al-Mawsili and al-Baghandi said: Shayban narrated to us: Muhammad ibn 'Isa al-Basri, who is the food merchant, narrated to us: Thabit al-Bunani said: I said to Anas ibn Malik: "O Anas, tell me the most amazing thing you have seen." He said: "Yes, O Thabit. I served the Messenger of Allah, may Allah bless him and grant him peace, for ten years, and he never criticized me for anything I did wrong. When the Prophet of Allah, may Allah bless him and grant him peace, married Zaynab bint Jahsh, my mother said to me: 'O Anas, the Messenger of Allah, may Allah bless him and grant him peace, has become a bridegroom, and I do not know if he has any breakfast. Bring that container.' So I brought the container and some dates, and she made him some hais 72. She said: 'O Anas, take this to the Prophet of Allah and his wife.' When I brought it to the Messenger of Allah, may Allah bless him and grant him peace, in a stone vessel 73 containing that hais, he said: 'Leave it in a corner of the house and invite for me Abu Bakr, 'Umar, 'Ali, 'Uthman, and a group of his Companions. Then invite for me the people of the mosque and whomever you see on the road.' He said: 'I was amazed at the small amount of food and the large number of people he ordered me to invite, but I disliked disobeying him, until the house and the room were filled. He said: 'O Anas, do you see anyone?' I said: 'No, O Messenger of Allah.' He said: 'Bring that vessel.' So I brought that vessel and placed it before him. He dipped three fingers into the vessel, and the dates began to increase. They started eating and leaving until they all finished, and there remained in the vessel about what I had brought. He said: 'Place it before Zaynab.' So I left and closed the door with a palm-leaf screen." Thabit said: "We said: 'O Abu Hamzah, how many do you think ate from that vessel?' He said: 'I think seventy-one or seventy-two.'" This is a strange hadith from this chain, and they did not record it. Another Hadith from Abu Hurayrah on the Same Ja'far ibn Muhammad al-Firyabi said: 'Uthman ibn Abi Shaybah narrated to us: Hatim ibn Isma'il narrated to us from Unays ibn Abi Yahya from Ishaq ibn Salim from Abu Hurayrah who said: The Messenger of Allah, may Allah bless him and grant him peace, came out and said: "Invite for me your companions from the People of the Suffah 74." So I started calling them one by one and gathered them. We came to the door of the Messenger of Allah, may Allah bless him and grant him peace, and asked permission, and he permitted us. Abu Hurayrah said: "A plate was placed before us that I think contained about a mudd 75 of barley." He said: "The Messenger of Allah, may Allah bless him and grant him peace, placed his hand on it and said: 'Eat in the name of Allah.'"

So we ate as much as we wished, then we lifted our hands. When the dish was set down, the Messenger of Allah, may Allah bless him and grant him peace, said: 'By Him in Whose hand is my soul, there is no food left in the household of Muhammad that you do not see.' Abu Huraira was asked: 'How much was left when you finished?' He said: 'It was the same as when it was set down, except that there were traces of fingers on it.' This is a different story from the earlier one of the People of the Suffa 76 drinking milk, as we have mentioned. Another hadith about this from Abu Ayyub: Ja'far al-Firyabi said: Abu Salama Yahya ibn Khalaf narrated to us, from 'Abd al-A'la, from Sa'id al-Jurayri, from Abu al-Ward, from Abu Muhammad al-Hadrami, from Abu Ayyub al-Ansari, who said: I prepared food for the Messenger of Allah, may Allah bless him and grant him peace, and for Abu Bakr, enough for the two of them, and brought it to them. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Go and invite thirty of the nobles of the Ansar 77 for me.' He said: That was difficult for me, as I had nothing to add. He said: I hesitated, so he said: 'Go and invite thirty of the nobles of the Ansar for me.' So I invited them, and they came. He said: 'Eat,' and they ate until they were satisfied. Then they testified that he was the Messenger of Allah, and they gave him their allegiance 78 before they left. Then he said: 'Go and invite sixty of the nobles of the Ansar for me.' Abu Ayyub said: By Allah, I was more at ease with sixty than with thirty. He said: So I invited them, and the Messenger of Allah, may Allah bless him and grant him peace, said: 'Sit cross-legged,' and they ate until they were satisfied. Then they testified that he was the Messenger of Allah, and they gave him their allegiance before they left. He said: 'Go and invite ninety of the Ansar for me.' He said: I was more at ease with ninety and sixty than with thirty. He said: So I invited them, and they ate until they were satisfied. Then they testified that he was the Messenger of Allah, and they gave him their allegiance before they left. He said: So one hundred and eighty men, all from the Ansar, ate from that food of mine. This is a very strange hadith in both its chain and text. Al-Bayhaqi also narrated it from the hadith of Muhammad ibn Abi Bakr al-Muqaddami, from 'Abd al-A'la. Another story about the multiplication of food in the house of Fatima: Al-Hafiz Abu Ya'la said: Sahl ibn al-Hanzaliyya narrated to us, from 'Abdullah ibn Salih, from Ibn Lahi'a, from Muhammad ibn al-Munkadir, from Jabir, that the Messenger of Allah, may Allah bless him and grant him peace, stayed for days without eating any food, until that became difficult for him. He went around to the houses of his wives but found nothing with any of them. He came to Fatima and said: 'My daughter, do you have anything I can eat? I am hungry.' She said: 'No, by Allah, may my father and mother be sacrificed for you.' When the Messenger of Allah, may Allah bless him and grant him peace, left her, a neighbor of hers sent her two loaves and a piece of meat. She took them and placed them in a bowl of hers and covered it, saying: 'By Allah, I will prefer the Messenger of Allah, may Allah bless him and grant him peace, with this over myself and those with me,' though they were all in need of a full meal. She sent Hasan or Husayn to the Messenger of Allah, may Allah bless him and grant him peace, and he returned to her. She said to him: 'May my father and mother be sacrificed for you, Allah has brought something, and I have hidden it for you.' He said: 'Bring it, my daughter.' She uncovered the bowl, and it was full of bread and meat. When she saw it, she was astonished and knew it was a blessing from Allah. She praised Allah and invoked blessings on His Prophet, may Allah bless him and grant him peace, and presented it to the Messenger of Allah. When he saw it, he praised Allah and said: 'Where did you get this, my daughter?' She said: 'Father, it is from Allah. Indeed, Allah provides for whom He wills without account.' He praised Allah and said: 'Praise be to Allah, Who has made you, my daughter, resemble the chief of the women of the Children of Israel 79, for when Allah provided her with something and she was asked about it, she said: "It is from Allah. Indeed, Allah provides for whom He wills without account."' Then the Messenger of Allah, may Allah bless him and grant him peace, sent for 'Ali. Then the Messenger of Allah, may Allah bless him and grant him peace, ate, and 'Ali, Fatima, Hasan, and Husayn ate, and all the wives of the Messenger of Allah, may Allah bless him and grant him peace, and all his household ate until they were full. She said: The bowl remained as it was, so she distributed its leftovers to all her neighbors, and Allah placed in it blessing and abundant good. This is also a strange hadith in both its chain and text. We have already mentioned at the beginning of the mission, when the words of the Exalted 'And warn your nearest kinsmen' (46) were revealed, the hadith of Rabi'a ibn Majid about 'Ali, regarding his, peace be upon him, invitation to the Banu Hashim 80—they were about forty—and he presented them with food from a mudd 81, and they ate until they were full and left it as it was, and he gave them drink from a vessel until they were quenched and left it as it was, for three consecutive days. Then he invited them to Allah, as has been mentioned. Another story in the house of the Messenger of Allah, may Allah bless him and grant him peace: Imam Ahmad said: 'Ali ibn 'Asim narrated to us, from Sulayman al-Taymi, from Abu al-'Ala' ibn al-Shikhkhir, from Samura ibn Jundab, who said: While we were with the Prophet, may Allah bless him and grant him peace, a bowl of tharid 82 was brought. He said: He ate, and the people ate, and they kept passing it around until nearly noon, with people eating, then leaving, and others coming and taking turns. He said: A man asked him: 'Was it being replenished with food?' He said: 'Not from the earth, unless it was being replenished from the sky' (47). Then Ahmad narrated it from Yazid ibn Harun, from Sulayman, from Abu al-'Ala', from Samura, that the Messenger of Allah was brought a bowl of tharid, and they took turns with it until noon, from morning, with people standing up and others sitting down. A man asked him: 'Was it being replenished?' He said to him: 'What makes you wonder? It was only replenished from here,' and he pointed to the sky (48). Al-Tirmidhi and al-Nasa'i also narrated it from the hadith of Mu'tamir ibn Sulayman, from his father, from Abu al-'Ala', whose name is Yazid ibn 'Abdullah ibn al-Shikhkhir, from Samura ibn Jundab. [Story of the bowl in the house of al-Siddiq 83] Perhaps it is the same story mentioned in the hadith of Samura, and Allah knows best. Al-Bukhari said: Musa ibn Isma'il narrated to us, from Mu'tamir, from his father, from Abu 'Uthman, that 'Abd al-Rahman ibn Abi Bakr, may Allah be pleased with them both, narrated to him: The People of the Suffa were poor people, and the Prophet, may Allah bless him and grant him peace, once said: 'Whoever has food for two, let him take a third; whoever has food for four, let him take a fifth or sixth,' or as he said. Abu Bakr came with three, and the Prophet, may Allah bless him and grant him peace, went with ten, and Abu Bakr with three. He said: That is me, my father, and my mother—I do not know if he said my wife and my servant from our house and the house of Abu Bakr. Abu Bakr had dinner with the Prophet, may Allah bless him and grant him peace, then stayed until he prayed the 'Isha' 84 prayer, then returned and stayed until the Messenger of Allah, may Allah bless him and grant him peace, had dinner. He came after as much of the night had passed as Allah willed. His wife said to him: 'What kept you from your guests—or guest?' He said: 'Did you not feed them dinner?'

She said: "They refused until you came. They had offered [the food] to them, but they overcame them. So I went and hid. He said, 'O Ghunthar 85!' and he cut off [his nose] and insulted, and said: 'Eat (in another narration: without enjoyment).' And he said: 'I will never feed him again. By Allah, we never took a morsel but that more grew from beneath it until they were satiated, and it became more than it was before.' Abu Bakr looked and saw that it was something—or more—and said to his wife (in another narration: 'What is this?'), 'O sister of Banu Firas 86?' She said: 'No, by the coolness of my eyes 87, it is now three times more than before.' So Abu Bakr ate from it and said, 'It was only the devil—meaning his oath.' Then he ate a morsel from it, then carried it to the Prophet ﷺ, and it remained with him. There was a treaty between us and some people, and the term expired, so we recognized twelve men, each with his own people—Allah knows how many were with each man—but he sent with them." He said: "So they all ate from it," or as he said. And others say: "So we dispersed." (49) This is his wording, and he narrated it in other places of his Sahih, and Muslim narrated it from multiple chains from Abu 'Uthman 'Abd al-Rahman ibn Mall al-Nahdi from 'Abd al-Rahman ibn Abi Bakr. Another hadith from 'Abd al-Rahman ibn Abi Bakr on the same meaning: Imam Ahmad said: Hāzim narrated to us, Mu'tamir ibn Sulaymān narrated to us from his father from Abu 'Uthman from 'Abd al-Rahman ibn Abi Bakr that he said: "We were with the Messenger of Allah ﷺ, one hundred and thirty [men]. The Prophet ﷺ said: 'Does anyone have food with him?' There was a man who had a ṣā' 88 of food or similar, so it was kneaded. Then a polytheist man came, disheveled, with long hair, driving sheep. The Prophet ﷺ said: 'For sale or as a gift?' or he said: 'Or as a present?' He said: 'No, for sale.' So he bought a sheep from him, and it was prepared, and the Prophet ﷺ ordered that the liver 89 be roasted." He said: "By Allah, there was not one of the hundred and thirty except that the Messenger of Allah ﷺ cut a piece for him from its liver—if he was present, he gave it to him, and if he was absent, he set it aside for him." He said: "And he made two large bowls from it." He said: "So we all ate from them and were satiated, and there was leftover in the two bowls, so we placed it on the camel," or as he said. (50) Al-Bukhārī and Muslim narrated it from the hadith of Mu'tamir ibn Sulaymān. Another hadith on the multiplication of food during travel: Imam Ahmad said: Fizāra ibn 'Umar narrated to us, Fulayḥ narrated to us from Suhayl ibn Abī Ṣāliḥ from his father from Abū Hurayra, who said: "The Messenger of Allah ﷺ went out on a campaign he undertook, and the Muslims ran out of provisions and needed food. They asked the Messenger of Allah ﷺ for permission to slaughter their camels, and he permitted them. That reached 'Umar ibn al-Khaṭṭāb, may Allah be pleased with him." He said: "So he came and said: 'O Messenger of Allah, their camels carry them and help them reach their enemy—will they slaughter them? Call, O Messenger of Allah, for the remnants of provisions, and supplicate to Allah Almighty for blessing in them.' He said: 'Yes.' So he called for the remnants of provisions, and the people brought what remained with them. He gathered it, then supplicated to Allah Almighty for blessing in it, and called them with their vessels, and they filled them, and there remained a great surplus. Then the Messenger of Allah ﷺ said at that: 'I bear witness that there is no god but Allah, and I bear witness that I am the servant of Allah and His Messenger. Whoever meets Allah Almighty with these two, without doubt, will enter Paradise.'" Ja'far al-Firyābī narrated it similarly from Abī Muṣ'ab al-Zuhrī from 'Abd al-'Azīz ibn Abī Ḥāzim from his father Suhayl. Muslim and al-Nasā'ī both narrated it from Abī Bakr ibn Abī al-Naḍr from his father from 'Ubayd Allāh al-Ashja'ī from Mālik ibn Mighwal from Ṭalḥa ibn Muṣarrif from Abī Ṣāliḥ from Abī Hurayra. Al-Ḥāfiẓ Abū Ya'lā al-Mawṣilī said: Zuhayr narrated to us, Abū Mu'āwiya narrated to us from al-A'mash from Abī Ṣāliḥ Sa'īd, or from Abī Hurayra—al-A'mash doubted—who said: "During the campaign of Tabūk, the people suffered hunger. They said: 'O Messenger of Allah, if you would permit us, we would slaughter our riding camels and eat and anoint ourselves.' He said: 'Do so.' Then 'Umar came and said: 'O Messenger of Allah, if they do that, the mounts will become few. Rather, call them with the surplus of their provisions, then supplicate for blessing upon them; perhaps Allah will place blessing in that.' So the Messenger of Allah ordered a leather mat to be spread, and he called for the surplus of their provisions." He said: "A man would come with a handful of dates, another with a piece of bread, until a small amount of that gathered on the mat. He supplicated for blessing upon them, then said: 'Take [them] into your vessels.' So they took into their vessels until they left no vessel in the camp except they filled it. And they ate until they were satiated, and there remained a surplus. Then the Messenger of Allah ﷺ said: 'I bear witness that there is no god but Allah and that I am the Messenger of Allah. No servant meets Allah with these two, without doubt, but that Paradise will be veiled from him.'" Muslim also narrated it from Sahl ibn 'Uthmān and Abī Kurayb, both from Abī Mu'āwiya from al-A'mash from Abī Ṣāliḥ from Abī Sa'īd and Abī Hurayra, and he mentioned the like. Another hadith on this story: Imam Ahmad said: 'Alī ibn Isḥāq narrated to us, 'Abd Allāh—i.e., Ibn al-Mubārak—narrated to us, al-Awzā'ī narrated to us, al-Muṭṭalib ibn Ḥanṭab al-Makhzūmī narrated to us, 'Abd al-Raḥmān ibn Abī 'Amra al-Anṣārī narrated to me, my father narrated to me, who said: "We were with the Messenger of Allah ﷺ on a campaign..."

  1. Qanat : A valley or canal in Medina; also a type of underground irrigation channel.
  2. whiteness of his armpits : Indicates the Prophet raised his hands high in supplication, showing his armpits.
  3. cleared from Medina : The clouds dispersed from over Medina.
  4. crown : Like a halo or wreath surrounding Medina.
  5. cleared from Medina : The clouds dispersed from over Medina.
  6. two shaykhs : Refers to al-Bukhari and Muslim, the two most authoritative hadith collectors.
  7. mutawatir : A hadith narrated by so many chains that it is considered certain and beyond doubt.
  8. virgin's breast bleeds : A poetic expression indicating extreme poverty and hardship.
  9. colocynth : A bitter, wild gourd used as a famine food.
  10. al-hilhiz : A mixture of blood and hair or a type of poor-quality food.
  11. white-faced one : A metaphor for a noble, honorable person with a bright countenance.
  12. defeated : The poem defends the Prophet against accusations of defeat.
  13. showers : Raindrops or heavy rain.
  14. Mudar : A major Arab tribal group; here referring to the people of the region.
  15. ṣalāt al-ʿaṣr : The afternoon prayer, one of the five daily prayers in Islam.
  16. ḥasan ṣaḥīḥ : A classification of hadith meaning 'good and authentic'.
  17. mikhḍab : A vessel made of stone or wood used for water.
  18. al-Zawrāʾ : A place in Medina, possibly a market or a location near the mosque.
  19. al-Ḥudaybiyyah : A place near Mecca where the Treaty of Hudaybiyyah was signed between the Prophet Muhammad and the Quraysh tribe.
  20. ṣadarat rikābunā : Meaning 'our mounts returned satiated' or 'our camels drank their fill'.
  21. sāḥat : Meaning 'it flowed' or 'it ran like a river'.
  22. ʿusṣ : A bowl or vessel made from a gourd or wood.
  23. al-wuḍūʾ al-mubārak : The blessed ablution; refers to the water that miraculously multiplied for purification.
  24. tasbīḥ al-ṭaʿām : The glorification of food; a miracle where food was heard praising Allah while being eaten.
  25. janābah : Major ritual impurity requiring a full bath (ghusl) before prayer.
  26. tayammum : Dry ablution with pure earth as a substitute for water ablution when water is unavailable.
  27. mazādatayn : Dual of mazādah, a water skin made of leather used for carrying water.
  28. mūtimah : A woman who has lost her children or is a mother of orphans.
  29. masaḥa : To wipe or pass the hand over; here, a miraculous act causing water to flow.
  30. al-ʿazlāwayn : Dual of ʿazlāʾ, the mouth or opening of a water skin.
  31. al-ṣirm : A group of people, a tribe or clan.
  32. lam narzaʾk : We did not diminish or take away from you.
  33. mīḍaʾah : A small vessel or container for water used for ablution.
  34. al-masjid al-jāmiʿ : The congregational mosque, the main mosque where Friday prayers are held.
  35. عرس : To halt for rest during a journey, especially at night.
  36. ميضأة : A small vessel or container for water used for ablution.
  37. أذن : The call to prayer (adhan).
  38. أقام : The second call to prayer (iqama) signaling the start of the prayer.
  39. مزادة : A large water skin or container for carrying water.
  40. ضحى : The forenoon, after sunrise.
  41. شراك : A shoelace or strap; used here metaphorically to describe a thin trickle of water.
  42. المسند : The Musnad, a collection of hadith arranged by companion, particularly referring to the Musnad of Imam Ahmad.
  43. دلائل النبوة : The Proofs of Prophethood, a work by al-Bayhaqi on the miracles of the Prophet.
  44. قباء : Quba', a place near Medina, site of the first mosque built in Islam.
  45. ذنوب : A bucket or a large vessel for drawing water.
  46. النزور : A name meaning 'scant' or 'little water', given to a well in pre-Islamic times.
  47. الجاهلية : The pre-Islamic period of ignorance.
  48. Abu Hirr : Abu Hurairah, a prominent Companion known for narrating many hadiths.
  49. Ahl al-Suffah : The People of the Suffah; poor Companions who lived in the mosque's shaded area.
  50. remainder : The leftover milk after all had drunk.
  51. Hijrah : The migration of the Prophet from Mecca to Medina.
  52. waterskin : A small leather bag for holding liquids like ghee.
  53. ʿukka : A small leather container used for storing clarified butter (ghee) or other fats.
  54. ṣāʿ : A unit of volume measurement used in Islamic law, approximately 2.5 to 3 kilograms of wheat or barley.
  55. tūkiʾuhā : To tie the mouth of a container; the Prophet instructed not to tie it to allow blessing to remain.
  56. wasq : A unit of dry measure equal to 60 ṣāʿ, approximately 150-180 kg.
  57. mudd : A unit of volume, approximately 0.5 to 0.75 liters, often used for grains.
  58. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
  59. mudd : A unit of volume, approximately 0.5-0.6 liters, used for measuring grains.
  60. samn : Clarified butter or ghee, commonly used in Arabian cuisine.
  61. ‘ukkah : A small container made of leather or skin used for storing ghee or oil.
  62. khatifah : A type of thick porridge made from barley flour and ghee.
  63. sa‘ : A unit of volume, approximately 2.5-3 liters, used for measuring grains.
  64. عكة : A small container or vessel, often used for ghee or oil.
  65. خزير : A type of broth or stew made from barley flour and meat.
  66. متواتر : A term in hadith studies referring to a narration reported by so many chains that it is considered indisputably authentic.
  67. غزوة الخندق : The Battle of the Trench, also known as the Battle of the Confederates, which took place in 627 CE.
  68. صاع : A unit of volume measurement, approximately 2.5-3 kg of grain.
  69. المسجد الحرام : The Sacred Mosque in Mecca, the holiest site in Islam.
  70. جفنة : A large bowl or platter used for serving food.
  71. الأنصار : The Helpers, the Muslim inhabitants of Madinah who supported the Prophet Muhammad after his migration.
  72. حيس : A mixture of dates, ghee, and dried curd or flour.
  73. تور من حجارة : A stone vessel, a type of container made of stone.
  74. أصحاب الصفة : The People of the Suffah, poor and homeless Companions who lived in the covered portico of the Prophet's mosque.
  75. مد : A unit of volume, approximately 0.5-0.6 liters.
  76. Ahl al-Suffa : The People of the Suffa: poor and homeless Companions who lived in the covered portico (suffa) of the Prophet's mosque in Medina.
  77. Ansar : The Helpers: the Muslim inhabitants of Medina who supported the Prophet and the emigrants from Mecca.
  78. bay'a : A pledge of allegiance or oath of loyalty to the Prophet, often involving a handshake.
  79. Maryam bint 'Imran : Mary, the mother of Jesus, considered the chief of the women of the Children of Israel.
  80. Banu Hashim : The clan of the Prophet Muhammad within the Quraysh tribe.
  81. mudd : A unit of volume, approximately 0.5-0.6 liters, used for measuring dry goods.
  82. tharid : A dish of bread soaked in broth, often with meat.
  83. al-Siddiq : The Truthful: a title of Abu Bakr, the first Caliph.
  84. 'Isha' : The night prayer, the fifth of the five daily prayers in Islam.
  85. غُنْثَر : A derogatory term meaning 'stupid' or 'foolish', used as a nickname.
  86. بَنِي فِرَاس : Banu Firas: a tribe or clan; 'sister of Banu Firas' is a way of addressing a woman from that tribe.
  87. قُرَّةِ عَيْنِي : Literally 'coolness of my eyes', an Arabic expression meaning 'delight of my eyes' or 'my beloved'.
  88. صَاع : A unit of volume measure, approximately 2.5-3 kg of grain.
  89. سَوَادِ الْبَطْن : Literally 'blackness of the belly', referring to the liver or spleen; here interpreted as liver.

The Book of Proofs of Prophethood [1]

Then the people were afflicted with famine 1. So the people asked the Messenger of Allah (peace and blessings be upon him) for permission to slaughter some of their mounts, saying, 'Allah will sustain us through them.' When Umar ibn al-Khattab saw that the Messenger of Allah (peace and blessings be upon him) was about to permit them to slaughter some of their mounts, he said, 'O Messenger of Allah, how will it be for us when we meet the enemy tomorrow, hungry and on foot? But if you see fit, O Messenger of Allah, to call for the remnants of their provisions and gather them, then supplicate Allah for blessing upon them, for Allah will surely sustain us through your supplication, or bless us through your supplication.' So the Prophet (peace and blessings be upon him) called for the remnants of their provisions, and the people began to bring a handful of food and more. The most anyone brought was a sa' 2 of dates. The Messenger of Allah (peace and blessings be upon him) gathered them, then stood and supplicated as Allah willed. Then he called the army with their vessels and ordered them to take. They did not leave any vessel in the army without filling it, and the same amount remained. The Messenger of Allah (peace and blessings be upon him) laughed until his molars 3 appeared and said, 'I bear witness that there is no god but Allah, and I bear witness that I am the Messenger of Allah. No servant who meets Allah believing in these two will be kept from the Fire on the Day of Resurrection.'

Al-Bukhari said in the 'Signs of Prophethood': Abu Nu'aym narrated to us, Zakariyya narrated to us, 'Amir narrated to me, Jabir narrated to me that his father died leaving a debt. I came to the Prophet, peace be upon him, and said: 'My father left a debt, and I have nothing except what his palm trees produce, and what they produce for years will not cover what he owes. Come with me so that the creditors do not treat me harshly.' He walked around a heap of dates 4, then supplicated, then another, then sat on it and said: 'Take them out.' So he paid them what they were owed, and what remained was like what he had given them. 5 Thus he narrated it here briefly, and he has transmitted it through chains from 'Amir ibn Sharahil al-Sha'bi from Jabir. This hadith has been narrated through multiple chains from Jabir with many wordings. The gist is that by the blessing of the Messenger of Allah, peace be upon him, his supplication for him, his walking in his garden, and his sitting on his dates, Allah fulfilled his father's debt. His father had been killed at Uhud, and Jabir did not hope to repay it that year or thereafter. Yet, there remained more dates than he had hoped and expected. Praise and gratitude be to Allah. The Story of Salman (Regarding the multiplication of that piece of gold by him, peace be upon him, to pay off his debt in his contract of manumission 6.) Imam Ahmad said: Ya'qub narrated to us, my father narrated to us from Ibn Ishaq, Yazid ibn Abi Habib—a man from 'Abd al-Qays—narrated to me from Salman who said: When I said: 'And where does this stand in relation to what I owe, O Messenger of Allah?' The Messenger of Allah, peace be upon him, took it, turned it over on his tongue, then said: 'Take it and pay them from it.' So I took it and paid them their due, forty uqiyyas 7. 8 Mention of Abu Hurayra's Bag 9 and His Dates Imam Ahmad said: Yunus narrated to us, Hammad—meaning Ibn Zayd—narrated to us from al-Muhajir, from Abu al-'Aliya, from Abu Hurayra who said: I came to the Messenger of Allah, peace be upon him, one day with some dates and said: 'Supplicate to Allah for blessing in them.' He said: So he arranged them before him, then supplicated, then said to me: 'Put them in your bag and insert your hand, but do not scatter them.' He said: So I carried from it such and such wasq 5 in the path of Allah, and we ate and fed others, and it never left my waist. When 'Uthman, may Allah be pleased with him, was killed, it left my waist and fell. 10 Al-Tirmidhi narrated it from 'Imran ibn Musa al-Qazzaz al-Basri from Hammad ibn Zayd from al-Muhajir from Abu Makhlad from Rufay' Abu al-'Aliya from him, and al-Tirmidhi said: Hasan gharib 8 from this chain. Another Chain from Him Al-Hafiz Abu Bakr al-Bayhaqi said: Abu al-Fath Hilal ibn Muhammad ibn Ja'far al-Haffar informed us, al-Husayn ibn Yahya ibn 'Abbas al-Qattan narrated to us, Hafs ibn 'Umar narrated to us, Sahl ibn Ziyad Abu Ziyad narrated to us, Ayyub al-Sakhtiyani narrated to us from Muhammad ibn Sirin, from Abu Hurayra who said: The Messenger of Allah, peace be upon him, was on a campaign, and they suffered a shortage of food. He said: 'O Abu Hurayra, do you have anything?' I said: 'Some dates in my bag.' He said: 'Bring it.' So I brought the bag. He said: 'Bring a leather mat.' So I brought the mat and spread it. He inserted his hand and grasped the dates, and they were twenty-one. He placed each date and named [Allah] until he finished the dates, then he gathered them and said: 'Call so-and-so and his companions.' So they ate until they were full and left. Then he said: 'Call so-and-so and his companions.' So they ate until they were full and left. Then he said: 'Call so-and-so and his companions.' So they ate and were full and left. Then he said: 'Call so-and-so and his companions.' So they ate and were full and left, and some remained. Then he said to me: 'Sit.' So I sat, and he ate and I ate. He said: And some dates remained, so I put them back in the bag, and he said to me: 'O Abu Hurayra, when you want something, insert your hand and take it, and do not turn it over 10, lest it be turned over on you.' He said: So whenever I wanted dates, I inserted my hand and took from it fifty wasq in the path of Allah. He said: It was hanging behind my saddle, and it fell during the time of 'Uthman and was lost. Another Chain from Abu Hurayra Regarding That Al-Bayhaqi narrated through two chains from Sahl ibn Aslam al-'Adawi, from Yazid ibn Abi Mansur, from his father, from Abu Hurayra who said: I suffered three calamities in Islam, the likes of which I have not suffered: the death of the Messenger of Allah, peace be upon him—and I was his close companion—the killing of 'Uthman, and the bag. They said: 'What is the bag, O Abu Hurayra?' He said: We were with the Messenger of Allah, peace be upon him, on a journey, and he said: 'O Abu Hurayra, do you have anything?' I said: 'Dates in a bag.' He said: 'Bring it.' So I brought out dates and came to him with them. He said: He touched them and supplicated over them, then said: 'Call ten.' So I called ten, and they ate until they were full. Then similarly until the entire army ate, and some dates remained with me in the bag. He said: 'O Abu Hurayra, when you want to take something from it, insert your hand into it and do not turn it over.' He said: So I ate from it during the lifetime of the Prophet, peace be upon him, and I ate from it throughout the lifetime of Abu Bakr, and I ate from it throughout the lifetime of 'Umar, and I ate from it throughout the lifetime of 'Uthman. When 'Uthman was killed, what was in my hand was plundered, and the bag was plundered. Shall I not tell you how much I ate from it? I ate from it more than two hundred wasq. Another Chain Imam Ahmad said: Abu 'Amir narrated to us, Isma'il—meaning Ibn Muslim—narrated to us from Abu al-Mutawakkil, from Abu Hurayra who said: The Messenger of Allah, peace be upon him, gave me some dates, and I put them in a basket and hung it from the ceiling of the house. We kept eating from it until finally the people of Syria took it when they raided Medina. Ahmad alone narrated it. Hadith from al-'Irbad ibn Sariya Regarding That Al-Hafiz Ibn 'Asakir narrated in his biography through the chain of Muhammad ibn 'Umar al-Waqidi: Ibn Abi Sabra narrated to me from Musa ibn Sa'd, from al-'Irbad who said: I used to stick to the door of the Messenger of Allah, peace be upon him, in residence and travel. One night while we were at Tabuk, or we went for a need and returned to the Messenger of Allah, peace be upon him, he had already had dinner along with those with him. He said: 'Where have you been since last night?' I informed him. Then Ju'al ibn Suraqa and 'Abdullah ibn Mu'qil al-Muzani arrived, and we were three, all hungry. The Messenger of Allah, peace be upon him, entered the house of Umm Salama and looked for something for us to eat but found nothing. He called Bilal: 'Is there anything?' So he took a leather bag and shook it, and seven dates gathered. He placed them on a plate, put his hand over them, and said: 'Eat in the name of Allah.' So we ate. I counted fifty-four dates, all of which I counted and their pits in my other hand, and my two companions did as I did. Each of them ate fifty dates. We raised our hands, and the seven dates were as they were. He said: 'O Bilal, put them back in your bag.' The next day, he placed them on the plate and said: 'Eat in the name of Allah.' So we ate until we were full, and we were ten. Then we raised our hands, and they were still seven. He said: 'Were I not shy of my Lord, Mighty and Majestic, I would eat from these dates until we return to Medina, all of us.' When he returned to Medina, a young boy from the people of Medina came, and he gave them to that boy, who went off chewing them. Another Hadith Al-Bukhari and Muslim narrated from the hadith of Abu Usama, from Hisham ibn 'Urwa, from his father, from 'A'isha who said to him: The Messenger of Allah, peace be upon him, died, and there was nothing in my house that a living creature could eat except half a barley loaf on a shelf of mine. I ate from it until a long time passed, then I measured it, and it was gone. Another Hadith

Muslim narrated in his Sahih, from Salamah ibn Shabib from al-Hasan ibn A'yan from Ma'qil from Abu al-Zubayr from Jabir: A man came to the Prophet, may Allah bless him and grant him peace, asking for food, so he gave him half a wasq 11 of barley. The man, his wife, and their guest kept eating from it until he measured it. Then he came to the Prophet and said: 'If you had not measured it, you would have eaten from it and it would have remained for you.' And through this chain from Jabir: Umm Malik used to send ghee to the Messenger of Allah, may Allah bless him and grant him peace, in her container. Her sons would come to her asking for condiment, and she had nothing, so she would go to the container in which she used to send to the Messenger of Allah and find ghee in it. It kept providing condiment for her household until she squeezed it 12. She came to the Messenger of Allah, and he said: 'Did you squeeze it?' She said: 'Yes.' He said: 'If you had left it, it would have kept flowing.' 13 Imam Ahmad also narrated both from Musa from Ibn Lahī'a from Abu al-Zubayr from Jabir. Another hadith: Al-Bayhaqi said: Abu 'Abd Allah al-Hafiz informed us, Abu Ja'far al-Baghdadi informed us, Yahya ibn 'Uthman ibn Salih narrated to us, Hassan ibn 'Abd Allah narrated to us, Ibn Lahī'a narrated to us, Yunus ibn Yazid narrated to us, Ibn Ishaq narrated to us from Sa'id ibn al-Harith ibn 'Ikrimah from his grandfather Nawfal ibn al-Harith ibn 'Abd al-Muttalib that he sought the help of the Messenger of Allah for marriage, so he married him to a woman. He looked for something [to give] but did not find it. The Messenger of Allah sent Abu Rafi' and Abu Ayyub with his coat of mail, and they pawned it with a Jewish man for thirty sa' 14 of barley. The Messenger of Allah gave it to him. He said: 'We ate from it for half a year, then we measured it and found it as we had put it.' Nawfal said: 'I mentioned that to the Messenger of Allah, and he said: 'If you had not measured it, you would have eaten from it as long as you live.'' Another hadith: Al-Hafiz al-Bayhaqi said in al-Dala'il: 'Abd Allah ibn Yusuf al-Asfahani informed us, Abu Sa'id ibn al-A'rabi informed us, 'Abbas ibn Muhammad al-Duri narrated to us, Ahmad ibn 'Abd Allah ibn Yunus narrated to us, Abu Bakr ibn 'Ayyash narrated to us from Hisham—meaning Ibn Hassan—from Ibn Sirin from Abu Hurayra who said: A man came to his family and saw their need. He went out to the desert, and his wife said: 'O Allah, provide us with what we can knead and bake.' Then the bowl was full of dough, the handmill was grinding, and the oven was full of bread and roast meat. Her husband came and said: 'Do you have anything?' She said: 'Yes, Allah's provision.' He lifted the handmill and swept around it. That was mentioned to the Prophet, and he said: 'If he had left it, it would have continued until the Day of Resurrection.' And 'Ali ibn Ahmad ibn 'Abdan informed us, Ahmad ibn 'Ubayd al-Saffar informed us, Abu Isma'il al-Tirmidhi narrated to us, Abu Salih 'Abd Allah ibn Salih narrated to us, al-Layth ibn Sa'd narrated to me from Sa'id ibn Abi Sa'id al-Maqburi from Abu Hurayra: A man from the Ansar was in need and went out, and his family had nothing. His wife said: 'If I move my handmill and put palm leaves in my oven, my neighbors will hear the sound of the handmill and see the smoke, and they will think we have food, and we will not be disgraced.' She lit her oven and sat moving the handmill. Her husband came and heard the handmill. She stood up to open the door for him. He said: 'What were you grinding?' She told him. They entered, and their handmill was turning and pouring flour. There was no container in the house but it was filled. Then she went to her oven and found it full of bread. Her husband came and mentioned that to the Prophet. He said: 'What did you do with the handmill?' He said: 'I lifted it and shook it out.' The Messenger of Allah said: 'If you had left it, it would have continued for you during my life'—or he said 'your life.' This hadith is strange in chain and text. Another hadith: Malik said from Suhayl ibn Abi Salih from his father from Abu Hurayra: A disbelieving guest came to the Messenger of Allah, so he ordered a sheep for him. It was milked, and he drank its milk. Then another, and he drank its milk. Then another, until he drank the milk of seven sheep. Then he became Muslim in the morning and came to the Messenger of Allah. He ordered a sheep for him, it was milked, and he drank its milk. Then he ordered another for him, but he could not finish it. The Messenger of Allah said: 'The believer drinks in one intestine, and the disbeliever drinks in seven intestines.' Muslim narrated it from Malik's hadith. Another hadith: Al-Hafiz al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan informed us, Ahmad ibn 'Ubayd al-Saffar narrated to us, Muhammad ibn al-Fadl ibn Hatim narrated to me, al-Husayn ibn 'Abd al-Awwal narrated to us, Hafs ibn Ghiyath narrated to us, al-A'mash narrated to us from Abu Salih from Abu Hurayra who said: A Bedouin came as a guest to the Prophet. He looked for something for him but found only a piece of bread in a niche. The Messenger of Allah broke it into pieces, made supplication over it, and said: 'Eat!' He ate and left some. He said: 'O Muhammad, you are indeed a righteous man.' The Prophet said to him: 'Embrace Islam.' He said: 'You are indeed a righteous man.' Then al-Bayhaqi narrated it from the hadith of Sahl ibn 'Uthman from Hafs ibn Ghiyath with his chain similarly. Another hadith: Al-Hafiz al-Bayhaqi said: Abu 'Abd Allah al-Hafiz informed us, Abu 'Ali al-Husayn ibn 'Ali al-Hafiz informed us, he said: Among what 'Abdan al-Ahwazi mentioned, Muhammad ibn Ziyad al-Burjumi narrated to us, 'Ubayd Allah ibn Musa narrated to us from Mis'ar from Zubayd from Murrah from 'Abd Allah ibn Mas'ud who said: A guest came to the Prophet, so he sent to his wives seeking food from them, but he did not find anything with any of them. He said: 'O Allah, I ask You from Your bounty and mercy, for none possesses them but You.' Then a roasted sheep was gifted to him. He said: 'This is from Allah's bounty, and we await mercy.' Abu 'Ali said: Muhammad ibn 'Abdan al-Ahwazi narrated it to me from him. He said: The correct version is from Zubayd as mursal 15. Muhammad ibn 'Abdan narrated it to us, my father narrated to us, al-Hasan ibn al-Harith al-Ahwazi narrated to us, 'Ubayd Allah ibn Musa narrated to us from Mis'ar from Zubayd, and he mentioned it as mursal. Another hadith: Al-Bayhaqi said: Abu 'Abd al-Rahman al-Sulami informed us, Abu 'Amr ibn Hamdan narrated to us, al-Hasan ibn Sufyan narrated to us, Ishaq ibn Mansur narrated to us, Sulayman ibn 'Abd al-Rahman narrated to us, 'Amr ibn Bishr ibn al-Sarh narrated to us, al-Walid ibn Sulayman ibn Abi al-Sa'ib narrated to us, Wathila ibn al-Khattab narrated to us from his father from his grandfather Wathila ibn al-Asqa' who said: Ramadan came while we were among the People of the Suffa 16. We fasted, and when we broke our fast, each of us would be taken by a man from the people of the covenant 17 to feed him dinner. One night no one came to us, and we spent the morning [hungry]. The next night no one came to us. So we went to the Messenger of Allah and told him what had happened to us. He sent to each of his wives asking if she had anything. Not one of them remained but sent back saying that there was nothing in her house that could feed a living being. The Messenger of Allah said to them: 'Gather together.' He made supplication and said: 'O Allah, I ask You from Your bounty and mercy, for they are in Your hand, none possesses them but You.' Then there was a knock at the door, and behold, there was a roasted sheep.

And [there were] loaves of bread, so the Messenger of Allah (peace and blessings be upon him) ordered them, and they were placed before us, and we ate until we were full. Then the Messenger of Allah (peace and blessings be upon him) said to us: "I asked Allah for His bounty and mercy, and this is His bounty, and He has reserved His mercy for us with Him." **The Hadith of the Foreleg (Dhira')** Imam Ahmad said: Isma'il narrated to us, from Yahya ibn Ishaq, who said: A man from Banu Ghifar narrated to me in the assembly of Salim ibn 'Abdullah. He said: So-and-so narrated to me that the Messenger of Allah (peace and blessings be upon him) was brought food consisting of bread and meat. He said: "Hand me the foreleg (adh-dhira')" so a foreleg was handed to him. Yahya said: I only know it to be thus. Then he said: "Hand me the foreleg" so a foreleg was handed to him, and he ate it. Then he said: "Hand me the foreleg." He said: "O Messenger of Allah, there are only two forelegs!" He said: "By your father, if you had remained silent, I would have continued to be handed forelegs from it as long as I asked for them." Salim said: "As for this, no. I heard 'Abdullah ibn 'Umar say: The Messenger of Allah (peace and blessings be upon him) said: 'Verily, Allah forbids you from swearing by your fathers.'" Thus the chain of this hadith occurred, and it is from an ambiguous narrator from another like him, and it has been narrated through other chains. Imam Ahmad said: Khalaf ibn al-Walid narrated to us, from Abu Ja'far—meaning ar-Razi—from Shurahbil, from Abu Rafi', the freed slave of the Prophet (peace and blessings be upon him), who said: A sheep was gifted to him, and he placed it in the pot. The Messenger of Allah (peace and blessings be upon him) entered and said: "What is this, O Abu Rafi'?" He said: "A sheep gifted to us, O Messenger of Allah, so I cooked it in the pot." He said: "Hand me the foreleg, O Abu Rafi'." So I handed him the foreleg. Then he said: "Hand me the other foreleg." So I handed him the other foreleg. Then he said: "Hand me the other foreleg." He said: "O Messenger of Allah, a sheep only has two forelegs!" The Messenger of Allah (peace and blessings be upon him) said: "Indeed, if you had remained silent, you would have handed me foreleg after foreleg as long as you remained silent." Then he called for water, rinsed his mouth, washed the tips of his fingers, stood up, prayed, then returned to them and found cold meat with them, so he ate. Then he entered the mosque and prayed without touching water. **Another Chain from Abu Rafi'** Imam Ahmad said: Mu'ammal narrated to us, from Hammad, from 'Abd ar-Rahman ibn Abi Rafi', from his paternal aunt, from Abu Rafi', who said: A roasted sheep was prepared for the Messenger of Allah (peace and blessings be upon him) and brought to him. He said to me: "O Abu Rafi', hand me the foreleg." So I handed it to him. Then he said: "O Abu Rafi', hand me the foreleg." So I handed it to him. Then he said: "O Abu Rafi', hand me the foreleg." I said: "O Messenger of Allah, does a sheep have more than two forelegs?" He said: "If you had remained silent, you would have handed me from it as long as I asked for it." He said: And the Messenger of Allah (peace and blessings be upon him) liked the foreleg. I say: For this reason, when the Jews—may Allah's curses be upon them—in Khaybar learned of this, they poisoned him in the foreleg of that sheep which Zaynab the Jewess brought. The foreleg informed him of the poison it contained when he took a bite from it, as we have previously detailed in the expedition of Khaybar. **Another Chain** Al-Hafiz Abu Ya'la said: Abu Bakr ibn Abi Shayba narrated to us, from Zayd ibn al-Hubab, from Qa'id, the freed slave of 'Ubaydullah ibn Abi Rafi', who said: I came to the Messenger of Allah (peace and blessings be upon him) on the Day of the Trench (al-Khandaq) with a sheep in a basket. He said: "O Abu Rafi', hand me the foreleg." So I handed it to him. Then he said: "O Abu Rafi', hand me the foreleg." So I handed it to him. Then he said: "O Abu Rafi', hand me the foreleg." I said: "O Messenger of Allah, does a sheep have more than two forelegs?" He said: "If you had remained silent for a moment, you would have handed it to me as long as I asked you." There is a break in this chain from this path. Abu Ya'la also said: Muhammad ibn Abi Bakr al-Muqaddami narrated to us, from Fudayl ibn Sulayman, from Qa'id, the freed slave of 'Ubaydullah, from 'Ubaydullah, that his grandmother Salma informed him that the Prophet (peace and blessings be upon him) sent a sheep to Abu Rafi', and that was on the Day of the Trench, as far as I know. Abu Rafi' roasted it without bread, then went with it. The Prophet (peace and blessings be upon him) met him returning from the Trench and said: "O Abu Rafi', put down what you have." So he put it down. Then he said: "O Abu Rafi', hand me the foreleg." So I handed it to him. Then he said: "O Abu Rafi', hand me the foreleg." So I handed it to him. Then he said: "O Abu Rafi', hand me the foreleg." I said: "O Messenger of Allah, does a sheep have other than two forelegs?" He said: "If you had remained silent, you would have handed me as long as I asked you." And it has been narrated through the path of Abu Hurayra. Imam Ahmad said: ad-Dahhak narrated to us, from Ibn 'Ajlan, from his father, from Abu Hurayra, that a sheep was cooked, and the Messenger of Allah (peace and blessings be upon him) said: "Give me the foreleg." So I handed it to him. Then he said: "Give me the foreleg." So I handed it to him. Then he said: "Give me the foreleg." He said: "O Messenger of Allah, a sheep only has two forelegs!" He said: "Indeed, if you had sought it, you would have found it." **Another Hadith** Imam Ahmad said: Waki' narrated to us, from Dukayn ibn Sa'id al-Khath'ami, who said: We came to the Messenger of Allah (peace and blessings be upon him), four hundred and forty of us, asking him for food. The Prophet (peace and blessings be upon him) said to 'Umar: "Stand up and give them." He said: "O Messenger of Allah, I have only what suffices me and the children for the summer." Waki' said: "Al-Qayz (summer) in the speech of the Arabs is four months." He said: "Stand up and give them." He said: "O Messenger of Allah, hearing and obedience." He said: So 'Umar stood up, and we stood with him. He ascended with us to a room of his, took out the key from his pocket, and opened the door. Dukayn said: And behold, in the room was a pile of dates resembling a resting young camel. He said: "Help yourselves." He said: So each man among us took his need, as much as he wished. Then I turned around, and I was among the last of them, and it was as if we had not taken a single date from it. Then Ahmad narrated it from Muhammad and Ya'la ibn 'Ubayd, from Isma'il—he is Ibn Abi Khalid—from Qays—he is Ibn Abi Hazim—from Dukayn through it. And Abu Dawud narrated it from 'Abd ar-Rahim ibn Mutarrif ar-Ruwasi, from 'Isa ibn Yunus, from Isma'il through it. **Another Hadith** 'Ali ibn 'Abd al-'Aziz said: Abu Nu'aym narrated to us, from Hashraj ibn Nubata, from Abu Nadra, from Abu Raja', who said: The Messenger of Allah (peace and blessings be upon him) went out until he entered a garden (ha'it) belonging to some of the Ansar. And behold, he was with the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) said: "What will you give me if I water this garden of yours?" He said: "I strive to water it but cannot do so." The Messenger of Allah (peace and blessings be upon him) said to him: "Will you give me one hundred dates which I choose from your dates?" He said: "Yes." So the Messenger of Allah (peace and blessings be upon him) took the bucket (al-gharb), and it was not long before he watered it until the man said: "My garden is flooded!" So the Messenger of Allah (peace and blessings be upon him) chose one hundred dates from his dates. He said: Then he and his companions ate until they were full, then he returned the one hundred dates to him, just as he had taken them. This is a strange hadith, which al-Hafiz Ibn 'Asakir mentioned in the Evidences of Prophethood (Dala'il an-Nubuwwa) at the beginning of his History, with his chain from 'Ali ibn 'Abd al-'Aziz al-Baghawi, as we have narrated it. And it has preceded, in the mention of the Islam of Salman al-Farisi, what occurred regarding the palm trees that the Messenger of Allah (peace and blessings be upon him) planted with his noble hand for Salman, not one of which perished; rather, all of them thrived, and they were three hundred. And what occurred regarding his multiplication of gold when he turned it over on his noble tongue until Salman paid off what he owed from the installments of his manumission contract and was freed—may Allah be pleased with him and grant him His pleasure. **Chapter on the Obedience of Trees to the Messenger of Allah (peace and blessings be upon him)**

The hadith narrated by Muslim from Hatim ibn Isma'il, from Abu Harzah Ya'qub ibn Mujahid, from 'Ubadah ibn al-Walid ibn 'Ubadah, from Jabir ibn 'Abdullah, who said: We traveled with the Prophet (peace be upon him) until we descended into a wide valley. The Messenger of Allah (peace be upon him) went to relieve himself, and I followed him with a vessel of water. He looked but saw nothing to conceal himself. There were two trees on the bank of the valley, so he went to one of them, took hold of a branch, and said: "Come along with me by Allah's permission." So it came along with him like a camel that is led by a nose ring 18, obeying its leader, until he reached the other tree. He took hold of a branch and said: "Come along with me by Allah's permission." So it came along with him like a camel that is led by a nose ring, obeying its leader. When he was midway between them, he brought them together—meaning he joined them—and said: "Join together over me by Allah's permission." So they joined together. Jabir said: I hurried away, fearing that he might sense my proximity and move away. I sat down talking to myself, then I glanced and saw the Messenger of Allah approaching, and the two trees had separated, each standing on its trunk. I saw the Messenger of Allah pause and move his head right and left. He mentioned the rest of the hadith about the story of the water and the story of the fish that the sea cast ashore, as previously mentioned. To Allah be praise and gratitude. Another hadith: Imam Ahmad said: Abu Mu'awiyah narrated to us, from al-A'mash, from Abu Sufyan—who is Talhah ibn Nafi'—from Anas, who said: Jibril came to the Messenger of Allah (peace be upon him) one day while he was sitting sad, stained with blood from the beating of some of the people of Makkah. He said: He said to him: "What is the matter with you?" He said: "These people did such and such to me." He said: Jibril said to him: "Would you like me to show you a sign?" He said: He said: "Yes." He said: He looked at a tree beyond the valley and said: "Call that tree." So he called it, and it came walking until it stood before him. He said: "Command it to return." So he commanded it, and it returned to its place. Then the Messenger of Allah (peace be upon him) said: "That is sufficient for me." 19 This chain meets the criteria of Muslim, but only Ibn Majah narrated it from Muhammad ibn Tarif from Abu Mu'awiyah. Another hadith: Al-Bayhaqi narrated from Hammad ibn Salamah, from 'Ali ibn Zayd, from Abu Rafi', from 'Umar ibn al-Khattab, that the Messenger of Allah was at al-Hajun 20, saddened when the polytheists harmed him. He said: "O Allah, show me today a sign after which I will not care who denies me." He said: He was commanded, and he called a tree from the direction of the hill of Madinah, and it came, plowing the earth, until it reached him. He said: Then he commanded it, and it returned to its place. He said: He said: "I do not care who among my people denies me after this." Then al-Bayhaqi said: Al-Hakim and Abu Sa'id ibn 'Amr narrated to us, they said: Al-Asamm narrated to us, from Ahmad ibn 'Abd al-Jabbar, from Yunus ibn Bukayr, from Mubarak ibn Fadalah, from al-Hasan, who said: The Messenger of Allah (peace be upon him) went out to one of the mountain passes of Makkah, having been overcome by grief as much as Allah willed due to his people's denial of him. He said: "O Lord, show me something that will reassure me and remove this grief from me." So Allah revealed to him: "Call to yourself whichever branch of this tree you wish." He said: He called a branch, and it was uprooted from its place, then it plowed the earth until it came to the Messenger of Allah (peace be upon him). The Messenger of Allah said to it: "Return to your place." So it returned. The Messenger of Allah praised Allah and felt at ease. The polytheists had said: "You have surpassed your father and forefathers, O Muhammad." So Allah revealed: "Say, 'Is it other than Allah that you order me to worship, O ignorant ones?'" 21 (64) 22 Al-Bayhaqi said: This mursal 23 is supported by what preceded it. Another hadith: Imam Ahmad said: Abu Mu'awiyah narrated to us, from al-A'mash, from Abu Zabyan—who is Husayn ibn Jundub—from Ibn 'Abbas, who said: A man from Banu 'Amir came to the Prophet (peace be upon him) and said: "O Messenger of Allah, show me the seal between your shoulders, for I am one of the most skilled physicians." The Messenger of Allah (peace be upon him) said to him: "Shall I show you a sign?" He said: "Yes." He said: He looked at a palm tree and said: "Call that cluster." So he called it, and it came hopping before him. The Messenger of Allah (peace be upon him) said to him: "Return." So it returned to its place. The 'Amiri said: "O family of Banu 'Amir, I have never seen a man more sorcerous than this today." 24 Thus narrated Imam Ahmad. Al-Bayhaqi also narrated it with a chain from Muhammad ibn Abi 'Ubaydah, from his father, from al-A'mash, from Abu Zabyan, from Ibn 'Abbas, who said: A man from Banu 'Amir came to the Messenger of Allah (peace be upon him) and said: "I have medicine and knowledge. What ailment do you have? Do you feel anything troubling you about yourself regarding what you call to?" He said: "I call to Allah and Islam." He said: "You say something; do you have a sign?" He said: "Yes, if you wish, I will show you a sign." There was a tree before him, so he said to a branch of it: "Come, O branch." The branch broke off from the tree, then came hopping until it stood before him. He said: "Return to your place." So it returned. The 'Amiri said: "O family of 'Amir ibn Sa'sa'ah, I will never blame you for anything you have said ever." (This implies that he accepted the matter but did not respond fully.) Al-Bayhaqi said: Abu al-Hasan 'Ali ibn Ahmad ibn 'Abdan narrated to us, from Ahmad ibn 'Ubayd al-Saffar, from Ibn Abi Qumash, from Ibn 'A'ishah, from 'Abd al-Wahid ibn Ziyad, from al-A'mash, from Salim ibn Abi al-Ja'd, from Ibn 'Abbas, who said: A man came to the Messenger of Allah and said: "What is this that your companions say?" Around the Messenger of Allah were clusters and trees. He said: The Messenger of Allah said: "Would you like me to show you a sign?" He said: "Yes." He said: He called a cluster from them, and it came plowing the earth until it stood before him, plowing the earth and prostrating and raising its head until it stood before him. Then he commanded it, and it returned. The 'Amiri said, saying: "O family of 'Amir ibn Sa'sa'ah, by Allah, I will never deny anything he says ever." Another chain in which the 'Amiri embraced Islam: Al-Bayhaqi said: Abu Nasr ibn Qatadah informed us, from Abu 'Ali Hamid ibn Muhammad ibn al-Wafa, from 'Ali ibn 'Abd al-'Aziz, from Muhammad ibn Sa'id al-Asbahani, from Sharik, from Simak, from Abu Zabyan, from Ibn 'Abbas, who said: A Bedouin came to the Messenger of Allah (peace be upon him) and said: "How can I know that you are the Messenger of Allah?" He said: "Do you see if I call this cluster from this palm tree, will you testify that I am the Messenger of Allah?" He said: "Yes." He said: He called the cluster, and the cluster began to descend from the palm tree until it fell to the ground, then it began hopping until it came to the Messenger of Allah. Then he said to it: "Return." So it returned until it went back to its place. He said: "I testify that you are the Messenger of Allah," and he believed. Al-Bayhaqi said: Al-Bukhari narrated it in the Tarikh from Muhammad ibn Sa'id al-Asbahani. I say: Perhaps he first said that it was sorcery, then he reflected and embraced Islam and believed, guided by Allah Almighty. And Allah knows best. Another hadith from Ibn 'Umar on this matter: Al-Hakim Abu 'Abdullah al-Naysaburi said: Abu Bakr Muhammad ibn 'Abdullah al-Warraq narrated to us, from al-Husayn ibn Sufyan, from Abu 'Abd al-Rahman 'Abdullah ibn 'Umar ibn Aban al-Ju'fi, from Muhammad ibn Fudayl, from Abu Hayyan, from 'Ata', from Ibn 'Umar, who said: We were with the Messenger of Allah (peace be upon him) on a journey when a Bedouin approached. When he drew near, the Messenger of Allah said to him: "Where are you heading?" He said: "To my family." He said: "Would you like something better?" He said: "What is it?" He said: "You testify that there is no god but Allah alone, with no partner, and that Muhammad is His servant and Messenger." He said: "Is there anyone who can testify to that?"

A witness to what you say? He said: This tree. So the Messenger of Allah, may Allah bless him and grant him peace, called it while it was on the bank of the valley, and it came plowing the ground with its side, and stood before him. He called it as a witness three times, and it testified that he was as he had said. Then it returned to its place of growth, and the Bedouin returned to his people, saying: If they follow me, I will bring them to you; otherwise, I will return to you and be with you. This is a good chain of transmission, but they did not include it, nor did Imam Ahmad narrate it. And Allah knows best. Chapter on the yearning of the trunk for the Messenger of Allah out of longing and passion from separation 25 It has been reported from a group of Companions through multiple chains that, according to the imams of this matter and the champions of this field, yield certainty. The first hadith from Ubayy ibn Ka‘b Imam Abu ‘Abdullah Muhammad ibn Idris al-Shafi‘i, may Allah have mercy on him, said: Ibrahim ibn Muhammad narrated to us, he said: ‘Abdullah ibn Muhammad ibn ‘Aqil informed me, from al-Tufayl ibn Ubayy ibn Ka‘b, from his father, who said: The Prophet, may Allah bless him and grant him peace, used to pray facing a palm trunk when the mosque was a shelter, and he would deliver the sermon leaning on that trunk. A man from his Companions said: O Messenger of Allah, would you like us to make you a pulpit on which you can stand on Friday so that the people can hear your sermon? He said: Yes. So they made for him three steps, which are those on the pulpit. When the pulpit was made and placed in its position where the Messenger of Allah, may Allah bless him and grant him peace, had placed it, the Prophet decided to stand on that pulpit and deliver the sermon from it. He passed by it, and when he went past that trunk which he used to lean on for the sermon, it moaned until it cracked and split. The Prophet, may Allah bless him and grant him peace, came down when he heard the sound of the trunk, wiped it with his hand, then returned to the pulpit. When the mosque was demolished, Ubayy ibn Ka‘b, may Allah be pleased with him, took that trunk, and it remained with him until it decayed, termites ate it, and it became dust 26. Thus Imam Ahmad ibn Hanbal narrated it from Zakariyya ibn ‘Adi from ‘Ubaydullah ibn ‘Amr al-Raqqi from ‘Abdullah ibn Muhammad ibn ‘Aqil from al-Tufayl from Ubayy ibn Ka‘b, and he mentioned it. In his version: He wiped it with his hand until it calmed down, then returned to the pulpit, and when he prayed, he prayed facing it. The rest is similar. Ibn Majah narrated it from Isma‘il ibn ‘Abdullah al-Raqqi from ‘Ubaydullah ibn ‘Amr al-Raqqi. The second hadith from Anas ibn Malik Al-Hafiz Abu Ya‘la al-Mawsili said: Abu Khaythama narrated to us: ‘Umar ibn Yunus al-Hanafi narrated to us: ‘Ikrimah ibn ‘Ammar narrated to us: Ishaq ibn ‘Abdullah ibn Abi Talhah narrated to us: Anas ibn Malik narrated to us: The Messenger of Allah used to lean his back against a trunk erected in the mosque on Fridays while addressing the people. A Roman came to him and said: Shall I make something for you to sit on so that you appear as if standing? So he made for him a pulpit with two steps, and he would sit on the third. When the Prophet of Allah sat on the pulpit, it moaned like the moaning of a bull, and the mosque shook from its moaning out of grief for the Messenger of Allah. The Messenger of Allah came down from the pulpit and embraced it while it was moaning. When he embraced it, it fell silent. Then he said: By Him in whose hand is the soul of Muhammad, if I had not embraced it, it would have continued like this until the Day of Resurrection out of grief for the Messenger of Allah. So the Messenger of Allah, may Allah bless him and grant him peace, ordered it to be buried. Al-Tirmidhi narrated it from Mahmud ibn Ghaylan from ‘Umar ibn Yunus, and he said: It is authentic and strange from this chain. Another chain from Anas Al-Hafiz Abu Bakr al-Bazzar said in his Musnad: Hudbah narrated to us: Hammad narrated to us from Thabit from Anas from the Prophet, may Allah bless him and grant him peace, that he used to deliver the sermon leaning on a palm trunk. When he adopted the pulpit, he moved to it, and it [the trunk] yearned. So the Messenger of Allah, may Allah bless him and grant him peace, came until he embraced it, and it calmed down. He said: If I had not embraced it, it would have yearned until the Day of Resurrection. Thus Ibn Majah narrated it from Abu Bakr ibn Khallad from Bahz ibn Asad from Hammad ibn Salamah from Thabit from Anas, and from Hammad from ‘Ammar ibn Abi ‘Ammar from Ibn ‘Abbas. This chain meets the conditions of Muslim. Another chain from Anas Imam Ahmad said: Hashim narrated to us: al-Mubarak narrated to us from al-Hasan from Anas ibn Malik, who said: When the Messenger of Allah, may Allah bless him and grant him peace, delivered the sermon on Friday, he used to lean his back against a piece of wood. When the people increased, he said: Build me a pulpit—he wanted to make them hear—so they built for him two steps. He moved from the wood to the pulpit. Anas ibn Malik reported that he heard the wood moan like the moan of a bereaved woman. It kept moaning until the Messenger of Allah, may Allah bless him and grant him peace, came down from the pulpit, walked to it, and embraced it, and it calmed down 27. Ahmad alone narrated it. Abu al-Qasim al-Baghawi narrated it from Shayban ibn Farrukh from Mubarak ibn Fudalah from al-Hasan from Anas, and he added: Al-Hasan, when he narrated this hadith, would weep, then say: O servants of Allah, the wood yearned for the Messenger of Allah out of longing for him because of his rank with Allah. So you are more deserving of longing to meet him. Al-Hafiz Abu Nu‘aym narrated it from the hadith of al-Walid ibn Muslim from Salim ibn ‘Abdullah al-Khayyat from Anas ibn Malik, and he mentioned it. Another chain from Anas Abu Nu‘aym said: Abu Bakr ibn Khallad narrated to us: al-Harith ibn Muhammad ibn Abi Usamah narrated to us: Ya‘la ibn ‘Abbad narrated to us: al-Hakam narrated to us from Anas, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to deliver the sermon leaning on a trunk. The trunk yearned, so he embraced it and said: If I had not embraced it, it would have yearned until the Day of Resurrection. The third hadith from Jabir ibn ‘Abdullah Imam Ahmad said: Waki‘ narrated to us: ‘Abd al-Wahid ibn Ayman narrated to us from his father from Jabir, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to deliver the sermon leaning on a palm trunk. A woman from the Ansar—and she had a carpenter son—said: O Messenger of Allah, I have a carpenter son; shall I order him to make you a pulpit on which you can deliver the sermon? He said: Yes. So he made him a pulpit. On Friday, he delivered the sermon from the pulpit. The trunk which he used to stand on groaned like the groaning of a child. The Prophet, may Allah bless him and grant him peace, said: This wept for what it has lost of the remembrance 28. Thus Ahmad narrated it. Al-Bukhari said: ‘Abd al-Wahid ibn Ayman narrated to us, he said: I heard my father from Jabir ibn ‘Abdullah: The Messenger of Allah, may Allah bless him and grant him peace, used to stand on Friday leaning on a tree or a palm. A woman from the Ansar or a man said: O Messenger of Allah, shall we not make you a pulpit? He said: If you wish. So they made him a pulpit. On Friday, he moved to the pulpit, and the palm cried out like the cry of a child. Then the Prophet, may Allah bless him and grant him peace, came down and pressed it to himself, and it groaned like the groaning of a child being soothed. He said: It was weeping for what it used to hear of the remembrance near it 29. Al-Bukhari mentioned it in more than one place in his Sahih from the hadith of ‘Abd al-Wahid ibn Ayman from his father—he is Ayman al-Habashi al-Makki, the freed slave of Ibn Abi ‘Amrah al-Makhzumi—from Jabir. Another chain from Jabir

Al-Bukhari said: Isma'il narrated to us, my brother narrated to me from Sulayman ibn Bilal from Yahya ibn Sa'id, Hafs ibn Ubayd Allah ibn Anas ibn Malik narrated to me that he heard Jabir ibn Abd Allah al-Ansari say: The mosque was roofed with palm trunks, and when the Prophet 30 gave a sermon, he would stand by one of them. When the pulpit was made for him and he stood on it, we heard that trunk make a sound like the sound of a pregnant she-camel 31, until the Prophet came and placed his hand on it, and it became quiet 32. This is unique to al-Bukhari. Another chain from him: Al-Hafiz Abu Bakr al-Bazzar said: Muhammad ibn al-Muthanna narrated to us, Abu al-Musawir narrated to us, Abu Awana narrated to us from al-A'mash from Abu Salih—he is Dhakwan—from Jabir ibn Abd Allah, and from Ishaq from Kurayb from Jabir, who said: There was a piece of wood in the mosque against which the Prophet used to lean when giving sermons. They said: 'Shall we make for you something like a chair to stand on?' So they did, and the wood moaned like a she-camel moans for her young 33. He came to it and embraced it, then placed his hand on it, and it became quiet. Abu Bakr al-Bazzar said: I think we were narrated it from Abu Awana from al-A'mash from Abu Salih from Jabir, and from Abu Ishaq from Kurayb from Jabir with this story that Abu al-Musawir narrated from Abu Awana. And Muhammad ibn Uthman ibn Karama narrated it to us: Ubayd Allah ibn Musa narrated to us from Isra'il from Abu Ishaq from Sa'id ibn Abi Kurayb from Jabir from the Prophet similarly. The correct version is Sa'id ibn Abi Kurayb; Kurayb is a mistake, and no one is known to narrate from Sa'id ibn Abi Kurayb except Abu Ishaq. I say: They did not record it from this chain, and it is good. Another chain from Jabir: Imam Ahmad said: Yahya ibn Adam narrated to us, Isra'il narrated to us from Abu Ishaq from Sa'id ibn Abi Kurayb from Jabir ibn Abd Allah, who said: The Prophet used to give sermons leaning against a piece of wood. When a pulpit was made for him, it moaned like the moaning of a she-camel. He came to it and placed his hand on it, and it became quiet. This is unique to Ahmad. Another chain from Jabir: Al-Hafiz Abu Bakr al-Bazzar said: Muhammad ibn Ma'mar narrated to us, Muhammad ibn Kathir narrated to us, Sulayman ibn Kathir narrated to us from al-Zuhri from Sa'id ibn al-Musayyab from Jabir ibn Abd Allah, who said: The Prophet used to stand by a trunk before a pulpit was made for him. When the pulpit was made, the trunk moaned until we heard its moaning. The Messenger of Allah wiped his hand over it, and it became quiet. Al-Bazzar said: We do not know anyone who narrated it from al-Zuhri except Sulayman ibn Kathir. I say: This is a good chain, its narrators are on the condition of the Sahih 34, and none of the authors of the six books narrated it. Al-Hafiz Abu Nu'aym said in al-Dala'il: Abd al-Razzaq narrated it from Ma'mar from al-Zuhri from a man he named from Jabir. Then he cited it via Abu Asim ibn Ali from Sulayman ibn Kathir from Yahya ibn Sa'id from Sa'id ibn al-Musayyab from Jabir similarly. Then he said: Abu Bakr ibn Khallad narrated to us, Ahmad ibn Ali al-Khazzaz narrated to us, Isa ibn al-Musawir narrated to us, al-Walid ibn Muslim narrated to us from al-Awza'i from Yahya ibn Abi Kathir from Abu Salama from Jabir that the Messenger of Allah used to give sermons leaning against a trunk. When the pulpit was built, the trunk moaned, so he embraced it, and it became quiet. He said: 'If I had not embraced it, it would have moaned until the Day of Resurrection.' Then he narrated it from the hadith of Abu Awana from al-A'mash from Abu Salih from Jabir, and from Abu Ishaq from Kurayb from Jabir similarly. Another chain from Jabir: Imam Ahmad said: Abd al-Razzaq narrated to us, Ibn Jurayj and Rawh said: Ibn Jurayj narrated to us: Abu al-Zubayr informed me that he heard Jabir ibn Abd Allah say: When the Prophet gave a sermon, he would lean against a palm trunk among the pillars of the mosque. When a pulpit was made for him and he stood on it, that pillar trembled like the moaning of a she-camel until the people of the mosque heard it, until the Messenger of Allah came down to it and embraced it, and it became quiet. Rawh said: 'and it became silent.' This chain is on the condition of Muslim 35, and they did not record it. Another chain from Jabir: Imam Ahmad said: Ibn Abi Adi narrated to us from Sulayman from Abu Nadra from Jabir, who said: The Messenger of Allah used to stand at the base of a tree, or he said: by a trunk. Then he took a pulpit. He said: The trunk moaned. Jabir said: Until the people of the mosque heard it, until the Messenger of Allah came to it and wiped it, and it became quiet. Some of them said: 'If he had not come to it, it would have moaned until the Day of Resurrection.' This is on the condition of Muslim, and no one narrated it except Ibn Majah from Bukayr ibn Khalaf from Ibn Abi Adi from Sulayman al-Taymi from Abu Nadra al-Mundhir ibn Malik ibn Qut'a al-Abdi al-Nadri from Jabir. The fourth hadith from Sahl ibn Sa'd: Abu Bakr ibn Abi Shayba said: Sufyan ibn Uyayna narrated to us from Abu Hazim, who said: They came to Sahl ibn Sa'd and said: 'What was the pulpit of the Messenger of Allah made of?' He said: The Messenger of Allah used to lean against a trunk in the mosque, praying towards it when he gave a sermon. When the pulpit was made and he ascended it, the trunk moaned until the Messenger of Allah came to it and patted it until it became quiet 36. The origin of this hadith is in the two Sahihs 37, and its chain is on their condition. Ishaq ibn Rahawayh and Ibn Abi Fudayk narrated it from Abd al-Muhaymin ibn Abbas ibn Sahl ibn Sa'd from his father from his grandfather. Abd Allah ibn Nafi' and Ibn Wahb narrated it from Abd Allah ibn Umar from Ibn Abbas ibn Sahl from his father, and he mentioned it. Ibn Lahi'a narrated it from Umara ibn Urwa from Ibn Abbas ibn Sahl ibn Sa'd from his father similarly. The fifth hadith from Abd Allah ibn Abbas: Imam Ahmad said: Affan narrated to us, Hammad narrated to us from Ammar ibn Abi Ammar from Ibn Abbas, may Allah be pleased with them both, that the Messenger of Allah used to give sermons leaning against a trunk before he took the pulpit. When he took the pulpit and moved to it, the trunk moaned for him. He came to it and embraced it, and it became quiet. He said: 'If I had not embraced it, it would have moaned until the Day of Resurrection 38.' This chain is on the condition of Muslim, and no one narrated it except Ibn Majah from the hadith of Hammad ibn Salama. The sixth hadith from Abd Allah ibn Umar: Al-Bukhari said: Muhammad ibn al-Muthanna narrated to us, Yahya ibn Kathir Abu Ghassan narrated to us, Abu Hafs—his name is Umar ibn al-Ala', the brother of Abu Amr ibn al-Ala'—said: I heard Nafi' from Ibn Umar, may Allah be pleased with them both, who said: The Prophet used to give sermons leaning against a trunk. When he took the pulpit, he moved to it, and the trunk moaned. He came to it and wiped his hand over it 39. Abd al-Hamid said: Uthman ibn Umar informed us, Mu'adh ibn al-Ala' informed us from Nafi' with this. Abu Asim narrated it from Ibn Abi Rawwad from Nafi' from Ibn Umar from the Prophet. Thus al-Bukhari mentioned it. Al-Tirmidhi narrated it from Amr ibn Ali al-Fallas from Uthman ibn Amr and Yahya ibn Kathir from Abu Ghassan al-Anbari, both from Mu'adh ibn al-Ala' with it, and he said: Hasan Sahih Gharib 40.

Our master, the memorizer 41 Abu al-Hajjaj al-Mizzi, said in his al-Atraf: It was narrated by Ali ibn Nasr ibn Ali al-Jahdami, Ahmad ibn Khalid al-Khallal, and Abdullah ibn Abd al-Rahman al-Darimi, among others, from Uthman ibn Umar from Muadh ibn al-Ala. He said: This Abd al-Hamid—meaning the one mentioned by al-Bukhari—it is said that he is Abd ibn Humayd, and Allah knows best. Our master said: It has been said that al-Bukhari's statement: 'from Abu Hafs, whose name is Amr ibn al-Ala' is a mistake, and the correct version is Muadh ibn al-Ala, as occurs in the narration of al-Tirmidhi. I say: This is not confirmed in all copies, and I have not seen in the copies from which I wrote his name at all, and Allah knows best. This hadith was also narrated by the memorizer Abu Nu'aym from the hadith of Abdullah ibn Raja, from Ubaydullah ibn Umar, and from the hadith of Abu Asim from Ibn Abi Rawwad, both from Nafi' from Ibn Umar, who said: Tamim al-Dari said, 'Shall we not make a pulpit 42 for you?' and he mentioned the hadith. Another chain from Ibn Umar Imam Ahmad said: Husayn narrated to us, Khalaf narrated to us from Abu Khabab—who is Yahya ibn Abi Hayyah—from his father from Abdullah ibn Umar, who said: There was a palm trunk in the mosque against which the Messenger of Allah, may Allah bless him and grant him peace, would lean his back when it was Friday or when an event occurred that required him to speak to the people. They said: 'Shall we not make for you, O Messenger of Allah, something like your standing height?' He said: 'There is no harm if you do.' So they made for him a pulpit with three steps. He said: He sat on it. He said: The trunk lowed like a cow lows, grieving for the Messenger of Allah, may Allah bless him and grant him peace. So he embraced it and wiped it until it became still. This is unique to Ahmad. The seventh hadith from Abu Sa'id al-Khudri Abd ibn Humayd al-Laythi said: Ali ibn Asim narrated to us from al-Jurayri from Abu Nadra al-Abdi, Abu Sa'id al-Khudri narrated to me, he said: The Messenger of Allah, may Allah bless him and grant him peace, used to deliver the Friday sermon leaning against a palm trunk. The people said to him: 'O Messenger of Allah, the people—meaning the Muslims—have increased, and they love to see you. Would you take a pulpit to stand on so that the people can see you?' He said: 'Yes. Who will make this pulpit for us?' A man stood up and said: 'I will.' He said: 'Will you make it?' He said: 'Yes,' and he did not say: 'If Allah wills.' He said: 'What is your name?' He said: 'So-and-so.' He said: 'Sit down.' So he sat down. Then he returned and said: 'Who will make this pulpit for us?' A man stood up and said: 'I will.' He said: 'Will you make it?' He said: 'Yes,' and he did not say: 'If Allah wills.' He said: 'What is your name?' He said: 'So-and-so.' He said: 'Sit down.' So he sat down. Then he returned and said: 'Who will make this pulpit for us?' A man stood up and said: 'I will.' He said: 'Will you make it?' He said: 'Yes,' and he did not say: 'If Allah wills.' He said: 'What is your name?' He said: 'So-and-so.' He said: 'Sit down.' So he sat down. Then he returned and said: 'Who will make this pulpit for us?' A man stood up and said: 'I will.' He said: 'Will you make it?' He said: 'Yes, if Allah wills.' He said: 'What is your name?' He said: 'Ibrahim.' He said: 'Make it.' When it was Friday, the people gathered for the Prophet, may Allah bless him and grant him peace, at the far end of the mosque. When the Messenger of Allah, may Allah bless him and grant him peace, ascended the pulpit and stood upon it, he faced the people, and the palm trunk moaned so loudly that I could hear it even though I was at the far end of the mosque. He said: The Messenger of Allah, may Allah bless him and grant him peace, came down from the pulpit and embraced it, and he did not cease until it became still. Then he returned to the pulpit, praised Allah and extolled Him, then said: 'This palm trunk only moaned out of longing for the Messenger of Allah, because it missed him. By Allah, if I had not come down to it and embraced it, it would not have become still until the Day of Resurrection.' This chain meets the conditions of Muslim, but the context is strange, and Allah Almighty knows best. Another chain from Abu Sa'id The memorizer Abu Ya'la said: Masruq ibn al-Marzuban narrated to us, Zakariyya narrated to us from Mujalid from Abu al-Waddak—who is Jabir ibn Nawf—from Abu Sa'id, he said: The Prophet, may Allah bless him and grant him peace, used to stand by a piece of wood on which he would lean while delivering the sermon every Friday, until a man from Rome came to him and said: 'If you wish, I can make something for you such that when you sit on it, you will be as if you are standing.' He said: 'Yes.' He said: So he made the pulpit for him. When he sat on it, the wood moaned like a she-camel moans for its young, until the Prophet, may Allah bless him and grant him peace, came down and placed his hand on it. The next day, I saw that it had been moved. We asked: 'What is this?' They said: 'The Messenger of Allah, may Allah bless him and grant him peace, came with Abu Bakr and Umar last night and they moved it.' This is also strange. The eighth hadith from Aisha, may Allah be pleased with her The memorizer narrated it from the hadith of Ali ibn Ahmad al-Hawwari from Qabisa from Hibban ibn Ali from Salih ibn Hibban from Abdullah ibn Burayda from Aisha, and he mentioned the hadith at length, in which it is said that he gave it the choice between this world and the Hereafter, and the trunk chose the Hereafter and sank until it disappeared and was not known. This is a strange hadith in both chain and text. The ninth hadith from Umm Salama, may Allah be pleased with her Abu Nu'aym narrated via the path of Sharik al-Qadi, Amr ibn Abi Qays, and Mu'alla ibn Hilal—all three from Ammar al-Dhahabi from Abu Salama ibn Abd al-Rahman from Umm Salama, she said: The Messenger of Allah, may Allah bless him and grant him peace, had a piece of wood against which he would lean when he delivered the sermon. A chair or pulpit was made for him. When he missed it, it lowed as a bull lows, until the people of the mosque heard it. The Messenger of Allah, may Allah bless him and grant him peace, came to it and it became still. This is the wording of Sharik. In the narration of Mu'alla ibn Hilal: It was made of palm wood. This is a good chain, and they did not record it. Imam Ahmad and al-Nasa'i narrated from the hadith of Ammar al-Dhahabi from Abu Salama from Umm Salama, she said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'The legs of my pulpit are in a corner of Paradise.' 26 Al-Nasa'i also narrated with this chain: 'Between my house and my pulpit is a garden from the gardens of Paradise.' These paths from these aspects yield certainty of the occurrence of that according to the imams of this art, and likewise for one who ponders them and examines them carefully with knowledge of the conditions of the narrators. And Allah is the one sought for help. Al-Hafiz Abu Bakr al-Bayhaqi said: Abu Abdullah al-Hafiz informed us, Abu Ahmad ibn Abi al-Hasan informed me, Abd al-Rahman ibn Muhammad ibn Idris al-Razi narrated to us, he said: My father—meaning Abu Hatim al-Razi—said: Amr ibn Sawwad said: Al-Shafi'i said to me: 'Allah did not give any prophet what He gave Muhammad, may Allah bless him and grant him peace.' I said to him: 'Jesus was given the raising of the dead.' He said: 'Muhammad was given the trunk against which he used to deliver the sermon until the pulpit was prepared for him. When the pulpit was prepared for him, the trunk moaned until its sound was heard. This is greater than that.' Chapter: The glorification of pebbles in his hand, peace be upon him Al-Hafiz Abu Bakr al-Bayhaqi said: Abu al-Hasan Ali ibn Ahmad ibn Abdan informed us, Ahmad ibn Ubayd al-Saffar informed us, al-Kudaymi 27 narrated to us, Quraysh ibn Anas narrated to us, Salih ibn Abi al-Akhdar narrated to us from al-Zuhri from a man called Suwayd ibn Yazid al-Sulami, he said: I heard Abu Dharr say: I do not mention Uthman except with good after something I saw. I was a man who followed the private moments of the Messenger of Allah, may Allah bless him and grant him peace. One day I saw him sitting alone, so I seized his private moment and came until I sat with him. Then Abu Bakr came, greeted him, and sat to the right of the Messenger of Allah, may Allah bless him and grant him peace. Then Umar came, greeted him, and sat to the right of Abu Bakr. Then Uthman came, greeted him, and sat to the right of Umar. In front of the Messenger of Allah, may Allah bless him and grant him peace, there were some pebbles—or he said:

Nine pebbles, he took them in his palm and they glorified [Allah] until I heard from them a humming like the humming of palm trees, then he placed them down and they became silent. Then he took them and placed them in the palm of Abu Bakr, and they glorified until I heard from them a humming like the humming of palm trees, then he placed them down and they became silent. Then he took them and placed them in the hand of 'Umar, and they glorified until I heard from them a humming like the humming of palm trees, then he placed them down and they became silent. Then he took them and placed them in the hand of 'Uthman, and they glorified until I heard from them a humming like the humming of palm trees, then he placed them down and they became silent. Then the Prophet, may Allah bless him and grant him peace, said: 'This is the caliphate of prophethood.' Al-Bayhaqi said: Likewise, Muhammad ibn Yasar narrated it from Quraysh ibn Anas from Salih ibn Abi al-Akhdar, and Salih was not a memorizer, and the preserved [version] is from Abu Hamza from al-Zuhri, who said: Al-Walid ibn Suwayd mentioned this hadith from Abu Dharr in this manner. Al-Bayhaqi said: Muhammad ibn Yahya al-Dhuhli said regarding the Zuhriyyat 43 which he compiled containing the hadiths of al-Zuhri: Abu al-Yaman narrated to us, Shu'ayb narrated to us, he said: Al-Walid ibn Suwayd mentioned that a man from Banu Sulaym, advanced in age, who had met Abu Dharr at al-Rabadha 44, mentioned that one day while he was sitting in that gathering and Abu Dharr was in the gathering, 'Uthman ibn 'Affan was mentioned. The Sulami said: I thought that Abu Dharr harbored some resentment against 'Uthman for sending him to al-Rabadha. When 'Uthman was mentioned, the knowledgeable people hinted at that, thinking that he harbored resentment against him. When he mentioned him, he said: 'Do not say anything but good about 'Uthman, for I testify that I saw from him a sight and witnessed from him a scene that I will not forget until I die. I was a man seeking the private moments of the Prophet, may Allah bless him and grant him peace, to hear from him and learn from him. One day I set out early, and there was the Prophet, may Allah bless him and grant him peace, coming out of his house. I asked about him from the servant, who told me he was in a room. I came to him while he was sitting, with no one else present, and I thought at that time that he was receiving revelation. I greeted him, and he returned the greeting, then said: 'What brings you?' I said: 'Allah and His Messenger have brought me.' He told me to sit, so I sat beside him, not asking him anything and him not mentioning anything to me. I stayed for a short while, then Abu Bakr came walking quickly, greeted him, and he returned the greeting, then said: 'What brings you?' He said: 'Allah and His Messenger have brought me.' He gestured with his hand for him to sit, so he sat on a small hill opposite the Prophet, with the road between them. When Abu Bakr was seated, he gestured with his hand, and he sat beside me on my right. Then 'Umar came and did the same, and the Messenger of Allah, may Allah bless him and grant him peace, said the same to him, and he sat beside Abu Bakr on that hill. Then 'Uthman came, greeted him, and he returned the greeting and said: 'What brings you?' He said: 'Allah and His Messenger have brought me.' He gestured to him with his hand, and he sat on the hill, then gestured with his hand, and he sat beside 'Umar. Then the Prophet, may Allah bless him and grant him peace, spoke a word that I did not understand except that he said: 'Little remains of them.' Then he grasped seven or nine pebbles, or close to that, and they glorified in his hand until I heard from them a humming like the humming of palm trees in the hand of the Prophet, may Allah bless him and grant him peace. Then he handed them to Abu Bakr, bypassing me, and they glorified in Abu Bakr's hand as they had glorified in the hand of the Prophet, may Allah bless him and grant him peace. Then he took them from him and placed them on the ground, and they became silent, becoming pebbles. Then he handed them to 'Umar, and they glorified in his hand as they had glorified in Abu Bakr's hand. Then he took them and placed them on the ground, and they became silent. Then he handed them to 'Uthman, and they glorified in his hand similarly to how they had glorified in Abu Bakr's and 'Umar's hands. Then he took them and placed them on the ground, and they became silent.' Al-Hafiz Ibn 'Asakir said: Salih ibn Abi al-Akhdar narrated it from al-Zuhri, saying: from a man called Suwayd ibn Yazid al-Sulami, and Shu'ayb's version is more correct. (Abu Nu'aym said in the Book of Proofs of Prophethood: Dawud ibn Abi Hind narrated from al-Walid ibn 'Abd al-Rahman al-Harashi from Jubayr ibn Nufayr from Abu Dharr similarly, and Shahr ibn Hawshab and Sa'id ibn al-Musayyab narrated it from Abu Sa'id, and he said: there is also [a version] from Abu Hurayra.) What al-Bukhari narrated from Ibn Mas'ud, may Allah be pleased with him, has preceded: 'We used to hear the glorification of food while it was being eaten.' Another hadith on the same topic: Al-Hafiz al-Bayhaqi narrated from the hadith of 'Abdullah ibn 'Uthman ibn Ishaq ibn Sa'd ibn Abi Waqqas, who said: My maternal uncle Malik ibn Hamza ibn Abi Usayd al-Sa'idi narrated to me from his father from his grandfather Abu Usayd al-Sa'idi, who said: The Messenger of Allah, may Allah bless him and grant him peace, said to al-'Abbas ibn 'Abd al-Muttalib: 'O Abu al-Fadl, do not leave your house tomorrow, you and your sons, until I come to you, for I have a need with you.' So they waited for him until he came after the sun had risen high. He entered upon them and said: 'Peace be upon you.' They said: 'And upon you be peace and the mercy of Allah and His blessings.' He said: 'How have you become this morning?' They said: 'We have become well, praising Allah. How have you become this morning, may our fathers and mothers be sacrificed for you, O Messenger of Allah?' He said: 'I have become well, praising Allah.' Then he said to them: 'Draw close, draw close, moving closer to one another.' When they had made room for him, he enveloped them with his cloak and said: 'O Lord, this is my uncle and the likeness of my father, and these are the people of my house, so shield them from the Fire as I shield them with this cloak.' He said: Then the threshold of the door and the walls of the house said 'Amin', saying: 'Amin, amin, amin.' Abu 'Abdullah ibn Majah narrated it in his Sunan in abridged form from Abu Ishaq Ibrahim ibn 'Abdullah ibn Hatim al-Harawi from 'Abdullah ibn 'Uthman ibn Ishaq ibn Sa'd ibn Abi Waqqas al-Waqqasi al-Zuhri, from whom a group narrated. Ibn Ma'in said: I do not know him. Abu Hatim said: He narrates dubious hadiths. Another hadith: Imam Ahmad said: Yahya ibn Abi Bukayr narrated to us, Ibrahim ibn Tahman narrated to us, Simak ibn Harb narrated to me from Jabir ibn Samura, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'I know a stone in Mecca that used to greet me before I was sent [as a prophet]; I know it now.' 28 Muslim narrated it from Abu Bakr ibn Abi Shayba from Yahya ibn Abi Bukayr, and Abu Dawud al-Tayalisi narrated it from Sulayman ibn Mu'adh from Simak. Another hadith: Al-Tirmidhi said: 'Abbad ibn Ya'qub al-Kufi narrated to us, al-Walid ibn Abi Thawr narrated to us from al-Suddi from 'Abbad ibn Abi Yazid from 'Ali ibn Abi Talib, who said: I was with the Prophet, may Allah bless him and grant him peace, in Mecca, and we went out to some of its outskirts. No mountain or tree faced him except it said: 'Peace be upon you, O Messenger of Allah.' Then he said: This is a hasan gharib hadith. Several others narrated it from al-Walid ibn Abi Thawr, and they said: from 'Abbad ibn Abi Yazid, among them Farwa ibn Abi al-Farra.

The Ḥāfiẓ 45 Abū Nuʿaym narrated from the ḥadīth of Ziyād ibn Khaythama, from al-Suddī, from Abū ʿUmāra al-Ḥaywānī, from ʿAlī, who said: "I went out with the Messenger of God ﷺ, and he did not pass by a tree or a stone without it greeting him." We have previously mentioned in the section on the beginning of the prophetic mission that when he ﷺ returned after revelation had come to him, he did not pass by a stone, a tree, a clod of earth, or anything without it saying to him: "Peace be upon you, O Messenger of God." And we mentioned in the accounts of the Battle of Badr and the Battle of Ḥunayn his ﷺ throwing that handful of dust, and his Companions were commanded to follow it with a sincere charge, so that victory, triumph, and divine support would follow quickly. As for the Battle of Badr, God Almighty said in its context in Sūrat al-Anfāl: "And you did not throw when you threw, but God threw" 46 (8:17). As for the Battle of Ḥunayn, we have already mentioned it in the ḥadīths with their chains of transmission and wordings, which suffices from repeating it here. Praise and gratitude belong to God. [Another ḥadīth] We mentioned in the account of the Conquest of Mecca that when the Messenger of God ﷺ entered the Sacred Mosque 47 and found the idols around the Kaʿba, he began to poke them with something in his hand and say: "Truth has come and falsehood has vanished; indeed, falsehood is ever vanishing" (17:81). "Say: Truth has come, and falsehood neither originates nor restores" (34:49). In one narration, he did not point to any idol among them without it falling on its back. In another narration: "without it falling." Al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ and Abū Bakr Aḥmad ibn al-Ḥasan al-Qāḍī both narrated to us: Abū al-ʿAbbās Muḥammad ibn Yaʿqūb narrated to us: Baḥr ibn Naṣr and Aḥmad ibn ʿĪsā al-Lakhmī narrated to us, they said: Bishr ibn Bakīr narrated to us: al-Awzāʿī narrated to us, from Ibn Shihāb, that he said: al-Qāsim ibn Muḥammad ibn Abī Bakr al-Ṣiddīq informed me, from ʿĀʾisha, who said: "The Messenger of God ﷺ entered upon me while I was screened by a curtain 48 (with a picture on it). He tore it and then said: 'Indeed, the most severely punished people on the Day of Resurrection are those who imitate God's creation.'" Al-Awzāʿī said: And ʿĀʾisha said: "A shield with an image of an eagle was brought to the Messenger of God ﷺ, and he placed his hand on it, and God Almighty removed it." Chapter: What Pertains to Animals Among the Signs of Prophethood The Story of the Runaway Camel, Its Prostration to Him, and Its Complaint to Him Imam Aḥmad said: Ḥusayn narrated to us: Khalaf ibn Khalīfa narrated to us, from Ḥafṣ (i.e., Ibn ʿUmar), from his uncle Anas ibn Mālik, who said: "There was a household of the Anṣār 49 who had a camel they used for watering. It became unruly and refused them its back. The Anṣār came to the Messenger of God ﷺ and said: 'We had a camel we used for watering, and it has become unruly and refused us its back, and the crops and palm trees are thirsty.' The Messenger of God ﷺ said to his Companions: 'Stand up.' So they stood, and he entered the garden, with the camel in its corner. The Prophet ﷺ walked toward it. The Anṣār said: 'O Messenger of God, it has become like a mad dog, and we fear for you from its attack.' He said: 'There is no harm from it for me.' When the camel saw the Messenger of God ﷺ approaching it, it came forward until it fell prostrating before him. The Messenger of God ﷺ took hold of its forelock, which was as submissive as ever, until he brought it into work. His Companions said: 'O Messenger of God, this is an animal that does not reason, yet it prostrates to you. We are more deserving of prostrating to you.' He said: 'It is not fitting for a human to prostrate to another human. If it were fitting for a human to prostrate to another human, I would have commanded a woman to prostrate to her husband because of the greatness of his right over her. By Him in whose hand is my soul, if from his foot to the crown of his head there were a wound oozing pus and blood, and she came and licked it, she would not have fulfilled his right.'" This is a good chain. Al-Nasāʾī narrated part of it from the ḥadīth of Khalaf ibn Khalīfa. Jābir's Narration on That Imam Aḥmad said: Muṣʿab ibn Salām narrated to us—I heard it from my father twice—: al-Ajlaḥ narrated to us, from al-Dhayyāl ibn Ḥarmala, from Jābir ibn ʿAbd Allāh, who said: "We returned with the Messenger of God ﷺ from a journey until, when we arrived at a garden among the gardens of Banū al-Najjār, there was a camel in it that would charge at anyone who entered the garden. They mentioned that to the Messenger of God ﷺ. He came until he reached the garden, called the camel, and it came, placing its lip to the ground until it knelt before him. The Messenger of God ﷺ said: 'Bring a halter.' So he haltered it and handed it to its owner. Then he turned to the people and said: 'There is nothing between heaven and earth that does not know that I am the Messenger of God, except the disobedient among the jinn and humans 50.'" Imam Aḥmad alone narrated this. It will come from Jābir through another chain with a different wording, God willing, and in Him is trust. Ibn ʿAbbās's Narration Al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said: Bishr ibn Mūsā narrated to us: Yazīd ibn Mahrān, the brother of Khālid al-Jayyār, narrated to us: Abū Bakr ibn ʿAyyāsh narrated to us, from al-Ajlaḥ, from al-Dhayyāl ibn Ḥarmala, from Ibn ʿAbbās, who said: "Some people came to the Messenger of God ﷺ and said: 'O Messenger of God, we have a camel that has run away into a garden.' The Messenger of God ﷺ came to it and said: 'Come.' So it came, lowering its head, until he haltered it and gave it to its owners. Abū Bakr al-Ṣiddīq said to him: 'O Messenger of God, it seems it knew you are a prophet.' The Messenger of God ﷺ said: 'There is no one between its two sides 51 who does not know that I am God's prophet, except the disbelievers among the jinn and humans.' This, from this chain from Ibn ʿAbbās, is very strange." The more likely is the narration of Imam Aḥmad from Jābir, unless al-Ajlaḥ narrated it from al-Dhayyāl from both Jābir and Ibn ʿAbbās. God knows best. Another Chain from Ibn ʿAbbās Al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said: al-ʿAbbās ibn al-Faḍl al-Asfāṭī narrated to us: Abū ʿAwn al-Ziyādī narrated to us: Abū ʿAzza al-Dabbāgh narrated to us, from Abū Yazīd al-Madanī, from ʿIkrima, from Ibn ʿAbbās, that a man from the Anṣār had two stud camels that became rutting. He put them in a garden and locked the door on them. Then he came to the Messenger of God ﷺ, wanting him to supplicate for him, while the Prophet was sitting with a group of the Anṣār. He said: 'O Prophet of God, I have come for a need. I have two stud camels that have become rutting, and I have put them in a garden and locked the door on them. I would like you to supplicate for me that God subdue them for me.' He said to his Companions: 'Come with us.' So he went until he reached the door and said: 'Open it.' The man feared for the Prophet ﷺ, but he said: 'Open it.' So he opened the door, and one of the stud camels was near the door. When it saw the Messenger of God ﷺ, it prostrated to him. The Messenger of God said: 'Bring something to tie its head and make it manageable for you.' So he brought a halter, tied its head, and made it manageable. Then he walked to the far end of the garden to the other stud camel. When it saw him, it fell prostrating to him. He said to the man: 'Bring me something to tie its head.' So he tied its head and made it manageable. He said: 'Go, for they will not disobey you.' When the Companions of the Messenger of God ﷺ saw that, they said: 'O Messenger of God, these two stud camels prostrated to you; should we not prostrate to you?' He said: 'No. I do not command anyone to prostrate to anyone. If I were to command anyone to prostrate to anyone, I would command a woman to prostrate to her husband.' This chain and text are strange."

The jurist Abu Muhammad 'Abdullah ibn Hamid narrated it in his book 'Dala'il al-Nubuwwa' from Ahmad ibn Hamdan al-Suhri, from 'Umar ibn Muhammad ibn Bujayr al-Bahtari, from Bishr ibn Adam, from Muhammad ibn 'Awn Abu 'Awn al-Ziyadi, with it. It was also narrated via the path of Makki ibn Ibrahim, from Qa'id Abu al-Warqa', from 'Abdullah ibn Abi Awfa, from the Prophet (peace be upon him), similar to what was previously mentioned from Ibn 'Abbas. Narration of Abu Hurayra Abu Muhammad 'Abdullah ibn Hamid al-Faqih said: Ahmad ibn Hamdan informed us, 'Umar ibn Muhammad ibn Bujayr narrated to us, Yusuf ibn Musa narrated to us, Jarir narrated to us, from Yahya ibn 'Ubaydullah, from his father, from Abu Hurayra, who said: We set out with the Messenger of Allah (peace be upon him) towards an area, and we came upon a garden wall, and there we saw a watering camel 52. When the camel approached, it raised its head and saw the Messenger of Allah (peace be upon him), then it placed its neck 53 on the ground. The companions of the Messenger of Allah (peace be upon him) said: "We are more deserving to prostrate to you than this beast." He said: "Glory be to Allah! Other than Allah? It is not fitting for anyone to prostrate to anyone other than Allah. If I were to command anyone to prostrate to anything other than Allah, I would command a woman to prostrate to her husband." Narration of 'Abdullah ibn Ja'far on that Imam Ahmad said: Yazid narrated to us, Mahdi ibn Maymun narrated to us, from Muhammad ibn Abi Ya'qub, from al-Hasan ibn Sa'd, from 'Abdullah ibn Ja'far. And Bahz and 'Affan narrated to us, they said: Mahdi narrated to us, Muhammad ibn Abi Ya'qub narrated to us, from al-Hasan ibn Sa'd—the freed slave of al-Hasan ibn 'Ali—from 'Abdullah ibn Ja'far, who said: One day the Messenger of Allah (peace be upon him) seated me behind him and confided to me a secret that I will never tell anyone. The Messenger of Allah (peace be upon him) preferred to conceal himself when relieving himself behind a mound or a cluster 54 of palm trees. One day he entered a garden among the gardens of the Ansar, and there a camel came to him, grumbling 55 and its eyes were shedding tears. Bahz and 'Affan said: When it saw the Messenger of Allah, it moaned and its eyes shed tears. The Messenger of Allah wiped its hump 56 and the base of its ear 57, and it calmed down. He said: "Who owns this camel?" A young man from the Ansar came and said: "It is mine, O Messenger of Allah." He said: "Do you not fear Allah regarding this beast which Allah has given you ownership of? It has complained to me that you starve it and overwork it 58." Muslim also narrated it from the hadith of Mahdi ibn Maymun. Narration of 'A'isha, Mother of the Believers, on that Imam Ahmad said: 'Abd al-Samad and 'Affan narrated to us, they said: Hammad—ibn Salama—narrated to us, from 'Ali ibn Zayd, from Sa'id ibn al-Musayyab, from 'A'isha, that the Messenger of Allah (peace be upon him) was with a group of Muhajirun and Ansar when a camel came and prostrated to him. His companions said: "O Messenger of Allah, beasts and trees prostrate to you, so we are more deserving to prostrate to you." He said: "Worship your Lord and honor your brother. If I were to command anyone to prostrate to anyone, I would command a woman to prostrate to her husband. And if he commanded her to move from a yellow mountain to a black mountain, and from a black mountain to a white mountain, it would be incumbent upon her to do so 59." This chain is according to the conditions of the Sunan. Ibn Majah narrated from Abu Bakr ibn Abi Shayba, from 'Affan, from Hammad, with it: "If I were to command anyone to prostrate to anyone, I would command a woman to prostrate to her husband," to the end. Narration of Ya'la ibn Murra al-Thaqafi, or another story Imam Ahmad said: Abu Salama al-Khuza'i narrated to us, Hammad ibn Salama narrated to us, from 'Asim ibn Bahdala, from Husayn, from Abu Jubayra, from Ya'la ibn Sayyaba, who said: I was with the Prophet (peace be upon him) on one of his journeys, and he wanted to relieve himself. He commanded two young palm trees 60, and they came together, one to the other. Then he commanded them, and they returned to their places of growth. A camel came and struck its neck to the ground, then grumbled until the ground around it became wet. The Messenger of Allah (peace be upon him) said: "Do you know what the camel is saying? It claims that its owner intends to slaughter it." So the Messenger of Allah (peace be upon him) sent for him and said: "Will you give it to me?" He said: "O Messenger of Allah, I have no property more beloved to me than it." He said: "Treat it well." He said: "Of course, I will not honor any of my property as I honor it, O Messenger of Allah." He said: And he passed by a grave whose occupant was being punished, and he said: "He is being punished for a sin that was not great." He commanded a palm branch 61 and it was placed on his grave, and he said: "Perhaps it will be lightened for him as long as it remains fresh." Another path from him Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar informed us, from 'Ata' ibn al-Sa'ib, from 'Abdullah ibn Ja'far, from Ya'la ibn Murra al-Thaqafi, who said: Three things I saw from the Messenger of Allah (peace be upon him): While we were traveling with him, we passed by a camel being watered 62. When the camel saw him, it grumbled and placed its neck on the ground. The Prophet (peace be upon him) stopped and said: "Where is the owner of this camel?" He came, and he said: "Sell it to me." He said: "No, rather I give it to you as a gift." He said: "No, sell it to me." He said: "No, rather I give it to you as a gift; it belongs to a household who have no livelihood other than it." He said: "Since you have mentioned this about its condition, it has complained of too much work and too little fodder, so treat it well." He said: Then we traveled and camped at a place. The Messenger of Allah (peace be upon him) slept, and a tree came, splitting the earth, until it covered him, then returned to its place. When he woke up, it was mentioned to him, and he said: "It is a tree that asked permission from its Lord, Mighty and Majestic, to greet the Messenger of Allah (peace be upon him), and He permitted it." He said: Then we traveled and passed by a water source. A woman came to him with her son who had madness 63. The Prophet (peace be upon him) took him by the nose and said: "Come out, for I am Muhammad, the Messenger of Allah." He said: We traveled on, and when we returned from our journey, we passed by that water source. The woman came to him with carrots 64 and milk. He commanded her to return the carrots and commanded his companions to drink the milk. He asked her about the boy, and she said: "By Him who sent you with the truth, we have not seen anything untoward from him since you left." Another path from him Imam Ahmad said: 'Abdullah ibn Numayr narrated to us, 'Uthman ibn Hakim narrated to us, 'Abd al-Rahman ibn 'Abd al-'Aziz informed me, from Ya'la ibn Murra, who said: I saw from the Messenger of Allah (peace be upon him) three things that no one before me saw, and no one after me will see: I went out with him on a journey until, when we were on some part of the road, we passed by a woman sitting with her son. She said: "O Messenger of Allah, this son of mine has been afflicted with a trial, and we have been afflicted by him. He is seized 65 during the day I do not know how many times." He said: "Give him to me." She lifted him up to him, and he placed him between himself and the middle of the saddle 66. Then he opened his mouth and blew into it three times, saying: "In the name of Allah, I am the servant of Allah. Be gone, enemy of Allah!" Then he handed him back to her and said: "Meet us on the return at this place and inform us what he has done." He said: We went and returned, and we found her at that place with three sheep. He said: "What has your son done?" She said: "By Him who sent you with the truth, we have not sensed anything from him until now. So take these sheep as booty 67." He said: "Dismount and take one of them, and return the rest." He said: And one day I went out to the cemetery 68 until, when we were in the open, he said: "Woe to you! Look, do you see anything that can conceal me?" I said: "I see nothing that can conceal you except a tree that I do not think will conceal you." He said: "What is near it?" I said: "A tree like it or close to it." He said: "Go to them and say: 'The Messenger of Allah commands you to come together.'" So they came together, and he relieved himself behind them. Then he said: "Go to them and say: 'Return to your places.'" So they returned.

That you may meet by the permission of Allah. He said: So we met, and he went out to relieve himself, then returned and said: Go to them and say: The Messenger of Allah commands you that each of you return to her place. So they returned. He said: I was sitting with him one day when a noble camel came and knelt down before him, then its eyes shed tears. He said: Woe to you! Look to whom this camel belongs, for it has a story. He said: I went out seeking its owner and found it belonged to a man from the Ansar. I called him to the Prophet, who said: What is the matter with this camel of yours? He said: What is the matter with it? He said: I do not know, by Allah, what is the matter with it. We worked it and drew water with it until it became unable to water, so last night we decided to slaughter it and distribute its meat. He said: Do not do that; give it to me or sell it to me. He said: Rather, it is for you, O Messenger of Allah. So he marked it with the mark of charity and then sent it away 69. Another chain from him: Imam Ahmad said: Waki' narrated to us, from al-A'mash, from al-Minhāl, from 'Amr, from Ya'lā ibn Murra, from the Prophet, that a woman came to him with a son who had been afflicted by epilepsy 70. The Messenger of Allah said: Come out, enemy of Allah! I am the Messenger of Allah. He said: So he was cured. He said: Then she gifted him two rams, some cottage cheese, and some clarified butter. He said: The Messenger of Allah said: Take the cottage cheese and clarified butter and one of the rams, and return the other to her. Then he mentioned the story of the two trees as previously 71. And Ahmad said: Aswad narrated to us, from Abu Bakr ibn 'Ayyāsh, from Habīb ibn Abī 'Amra, from al-Minhāl ibn 'Amr, from Ya'lā, who said: I do not think that anyone among the people saw from the Messenger of Allah except less than what I saw. So he mentioned the matter of the boy, the two palm trees, and the matter of the camel, except that he said: What is wrong with your camel that it complains of you? It claims that you used it until it grew old, and then you want to slaughter it. He said: You have spoken the truth, by Him who sent you with the truth, I intended that. By Him who sent you with the truth, I will not do it 72. Another chain from him: Al-Bayhaqī narrated from al-Hākim and others from al-Asamm: 'Abbās ibn Muhammad al-Dūrī narrated to us, from Hamdān ibn al-Asbahānī, from Yazīd, from 'Amr ibn 'Abdullah ibn Ya'lā ibn Murra, from his father, from his grandfather, who said: I saw from the Messenger of Allah three things that no one before me had seen. I was with him on the road to Mecca, and he passed by a woman who had a son with her afflicted by epilepsy—I had never seen epilepsy more severe than that. She said: O Messenger of Allah, my son here, as you see. He said: If you wish, I will supplicate for him. So he supplicated for him. Then he went on and passed by a camel that had stretched out its neck and was bellowing. He said: Bring me the owner of this camel. So he was brought. He said: This one says: I was born among them, and they used me until when I grew old among them, they wanted to slaughter me. He said: Then he went on and saw two trees separated from each other. He said to me: Go and command them to come together for me. He said: So they came together, and he relieved himself. He said: Then he went on, and when he returned, he passed by the boy playing with the other boys, and what was afflicting him had gone. His mother had prepared rams and gifted him two rams, and said: Nothing of the epilepsy has returned to him. The Prophet said: There is nothing that does not know that I am the Messenger of Allah, except the disbelievers or the wicked among the jinn and mankind. These are multiple good chains that give a strong presumption or certainty to the well-versed that Ya'lā ibn Murra narrated this story in summary. Imam Ahmad alone narrated all of this, apart from the authors of the six books, and none of them narrated anything except Ibn Mājah, who narrated from Ya'qūb ibn Humayd ibn Kāsib, from Yahyā ibn Sulaym, from Khaytham, from Yūnus ibn Khabbāb, from Ya'lā ibn Murra, that when the Messenger of Allah went to relieve himself, he would go far away. Al-Hāfiz Abu Nu'aym paid attention to the hadith of the camel in his book 'Dalā'il al-Nubuwwa' and its chains from many aspects. Then he narrated the hadith of 'Abdullah ibn Qart al-Yamānī, who said: Six riding beasts were brought to the Messenger of Allah, and they began to vie with each other to be the one he would start with. I have already presented the hadith in the Farewell Pilgrimage. I say: We have already mentioned from Jābir ibn

  1. makhmasa : Severe famine or scarcity of food.
  2. sa' : A unit of volume measurement, approximately 2.5-3 kg of dates or grain.
  3. nawajidh : The molars or canine teeth, often used to describe intense laughter.
  4. baydar : A heap or mound of dates after harvesting, used for threshing or storage.
  5. wasq : A measure of capacity for dates or grain, equivalent to 60 sa' (approximately 130-150 kg).
  6. mukataba : A contract of manumission where a slave agrees to pay a sum to the master in installments to earn freedom.
  7. uqiyya : An ancient unit of weight, approximately 40 grams or 1.3 ounces, used for precious metals.
  8. hasan gharib : A classification in hadith terminology: 'hasan' means good/acceptable, 'gharib' means strange/unusual in its chain or text.
  9. mizwad : A leather bag or pouch used for carrying provisions, especially dates.
  10. takfīh : Turning over or inverting a container; here it means not to shake or invert the bag to avoid losing the blessing.
  11. wasq : A measure of capacity, approximately 60 sa' (about 130-150 kg).
  12. squeezed it : Literally 'squeezed it out,' meaning she pressed the container to extract the remaining ghee, thus stopping the blessing.
  13. kept flowing : Literally 'kept standing,' meaning the ghee would have continued to be replenished miraculously.
  14. sa' : A measure of volume, approximately 2.5-3 kg of grain.
  15. mursal : A hadith where a Successor (Tabi'i) narrates directly from the Prophet, omitting the Companion.
  16. People of the Suffa : Poor Companions who lived in the shaded portico (suffa) of the Prophet's mosque in Medina.
  17. people of the covenant : Likely referring to the Ansar (Helpers) who had pledged allegiance to the Prophet.
  18. makhshūsh : A camel with a nose ring (khishāsh) used for leading; it is docile and follows the leader.
  19. ḥasbī : Meaning 'sufficient for me' or 'enough for me'; an expression of contentment.
  20. al-Ḥajūn : A mountain or hill near Makkah, known as the burial place of some pre-Islamic figures.
  21. Qul afaghayra Allāhi ta'murūnni a'budu ayyuhā al-jāhilūn : Qur'an 39:64: 'Say, [O Muhammad], 'Is it other than Allah that you order me to worship, O ignorant ones?'
  22. āyāt : Verses of the Qur'an; here referring to the subsequent verses of Surah Az-Zumar.
  23. mursal : A type of hadith where a Successor (Tābi'ī) narrates directly from the Prophet without mentioning the Companion.
  24. asḥar : Comparative of 'sāḥir' (sorcerer); meaning 'more sorcerous' or 'more magical'.
  25. ḥanīn al-jidh‘ : The yearning or longing of the palm trunk for the Prophet, a miraculous event indicating the trunk's sentience and love for the Prophet.
  26. arḍah : Termites or wood-eating insects that caused the trunk to decay.
  27. ḥanīn al-wālih : The moaning of a bereaved or deeply distressed woman, used to describe the trunk's sound.
  28. al-dhikr : Remembrance, referring to the Qur'anic recitation and sermons the trunk used to hear.
  29. al-dhikr : Same as above; the remembrance of Allah and the Prophet's words.
  30. ṣallā llāhu ʿalayhi wa-sallam : Arabic phrase meaning 'may Allah bless him and grant him peace,' used after mentioning the Prophet Muhammad.
  31. ʿishār : Plural of ʿusharāʾ, meaning a she-camel that has recently given birth and is moaning for her young.
  32. sakanat : Literally 'it became quiet' or 'it settled,' referring to the trunk ceasing its moaning.
  33. ḥalūj : A she-camel that moans for her young; the trunk's sound is compared to her longing.
  34. Ṣaḥīḥ : A term used in hadith criticism meaning 'authentic,' referring to a hadith with a continuous chain of reliable narrators.
  35. Muslim : Refers to Imam Muslim ibn al-Hajjaj, compiler of the Sahih Muslim, one of the six major hadith collections.
  36. waṭṭanahu : Literally 'he patted it' or 'he made it settle,' indicating the Prophet's action to calm the trunk.
  37. Ṣaḥīḥayn : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
  38. Yawm al-Qiyāma : The Day of Resurrection, a key concept in Islamic eschatology.
  39. masaḥa yadahu ʿalayhi : He wiped his hand over it, a gesture of blessing and calming.
  40. Ḥasan Ṣaḥīḥ Gharīb : A classification by al-Tirmidhi meaning 'good, authentic, and strange'—a hadith that is sound but has a unique chain or wording.
  41. al-ḥāfiẓ : A title for a hadith scholar who has memorized a vast number of hadiths and their chains of transmission.
  42. minbar : A pulpit in a mosque from which the sermon is delivered.
  43. Zuhriyyat : A collection of hadiths narrated by al-Zuhri, compiled by Muhammad ibn Yahya al-Dhuhli.
  44. al-Rabadha : A place near Medina where Abu Dharr was exiled by Caliph 'Uthman.
  45. al-Ḥāfiẓ : A title for a hadith scholar who has memorized a vast number of hadiths and their chains of transmission.
  46. Wa mā ramayta idh ramayta wa lākinna Allāha ramā : Qur'anic verse 8:17, indicating that the Prophet's action was divinely empowered.
  47. al-Masjid al-Ḥarām : The Sacred Mosque in Mecca, surrounding the Ka'ba.
  48. qirām : A type of curtain or veil, often decorated.
  49. al-Anṣār : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet after his migration.
  50. ʿāṣī al-jinn wa al-ins : The disobedient among jinn and humans; those who refuse to acknowledge the Prophet's mission.
  51. mā bayna lābatayhā : Literally 'between its two lava fields,' a phrase referring to Medina, indicating the entire city.
  52. nāḍiḥ : A camel used for watering or drawing water.
  53. jirān : The front part of the neck of a camel, often placed on the ground in prostration.
  54. ḥā'ish : A cluster or group of palm trees.
  55. jarjara : To make a gurgling or grumbling sound, often expressing distress.
  56. sarāt : The upper part of the back or hump of a camel.
  57. dhifrā : The base of the ear or the area behind the ear of a camel.
  58. tud'ibuhu : To overwork or exhaust an animal.
  59. yuṣghī lahā an taf'alahu : It would be incumbent upon her to do it; i.e., she must obey.
  60. wadiyyatayn : Two young palm trees or saplings.
  61. jarīda : A palm branch stripped of its leaves.
  62. yusnā 'alayhi : Being watered; from 'sana' meaning to draw water.
  63. jinnah : Madness or possession by jinn.
  64. jazar : Carrots or root vegetables.
  65. yu'khadh : He is seized (by epileptic fits or jinn possession).
  66. wāsiṭat al-ral : The middle part of the saddle, often a cushion or support.
  67. ijtarar hādhihi al-ghanam : Take these sheep as spoils or booty.
  68. jabbānah : A cemetery or open area outside the city.
  69. sima al-ṣadaqa : The mark of charity, a branding or marking indicating the animal is designated for charitable purposes.
  70. lamam : A form of epilepsy or possession, often attributed to jinn.
  71. aqiṭ : Cottage cheese or dried yogurt, a common dairy product in Arabia.
  72. samn : Clarified butter (ghee), used in cooking and as a preservative.

The Book of Proofs of Prophethood [1]

‘Abdullah regarding the story of the two trees, and we mentioned earlier from more than one Companion something similar to the hadith of the camel, but with a context that seems to be (other than) this, and God knows best. [The story of the boy who was possessed] The hadith of the boy who was possessed and his 1 supplication for him and his immediate healing will come from other chains. Al-Hafiz al-Bayhaqi narrated from Abu ‘Abdullah al-Hakim and others from Abu al-‘Abbas al-Asamm from Ahmad ibn ‘Abd al-Jabbar from Yunus ibn Bukayr from Isma‘il ibn ‘Abd al-Malik from Abu al-Zubayr from Jabir who said: I went out with the Messenger of God 2 on a journey. When the Messenger of God wanted to relieve himself, he would go far away so that no one could see him. We stopped at a campsite in a barren land with no landmark or tree. He said to me: O Jabir, take the waterskin and come with me. So I filled the waterskin with water and we set off, walking until we were almost out of sight. Then there were two trees with a few cubits between them. The Messenger of God said: O Jabir, go and say to this tree: The Messenger of God tells you: Join your companion so that I may sit behind you both. I did so, and it moved back and joined its companion. He sat behind them until he relieved himself, then we returned and mounted our riding beasts. We traveled as if birds were shading our heads. Then a woman appeared before the Messenger of God and said: O Messenger of God, this son of mine is seized by the devil three times every day and he does not leave him. The Messenger of God stopped, took the boy, placed him between himself and the front of the saddle, and said: Be gone, enemy of God, I am the Messenger of God. He repeated this three times, then handed him back to her. When we returned and were at that water, the same woman appeared to us with two rams leading them and carrying the boy. She said: O Messenger of God, accept my gift. By Him who sent you with the truth, it has not returned to him since. The Messenger of God said: Take one of them and return the other. He said: Then we traveled, with the Messenger of God among us. A runaway camel came, and when it was between the two rows [of people], it fell prostrating. The Messenger of God said: O people, who owns this camel? Some young men of the Ansar said: It is ours, O Messenger of God. He said: What is the matter with it? They said: We have been working it for twenty years, and when it grew old and had a little fat, we wanted to slaughter it and divide it among our boys. The Messenger of God said: Will you sell it to me? They said: O Messenger of God, it is yours. He said: Then treat it well until its appointed time comes. They said: O Messenger of God, we are more deserving of prostrating to you than animals. The Messenger of God said: It is not fitting for a human to prostrate to another human; if that were so, women would prostrate to their husbands. This is a good chain, its narrators are trustworthy. Abu Dawud and Ibn Majah narrated from the hadith of Isma‘il ibn ‘Abd al-Malik ibn Abi al-Safra’ from Abu al-Zubayr from Jabir that when the Messenger of God went to relieve himself, he would go far away. Then al-Bayhaqi said: And Abu ‘Abdullah al-Hafiz narrated to us, Abu Bakr ibn Ishaq narrated to us, al-Husayn ibn ‘Ali ibn Ziyad narrated to us, Abu Hamna narrated to us, Abu Qurra narrated to us from Ziyad—he is Ibn Sa‘d—from Abu al-Zubayr that he heard Yunus ibn Khabbab al-Kufi narrating that he heard Abu ‘Ubayda narrating from ‘Abdullah ibn Mas‘ud from the Prophet 2 that he was on a journey to Mecca and went to relieve himself, and he would go far away so that no one could see him. He said: He found nothing to conceal himself, then he saw two trees, and he mentioned the story of the two trees and the story of the camel similar to the hadith of Jabir. Al-Bayhaqi said: The hadith of Jabir is more authentic. He said: This narration is unique to Zam‘a ibn Salih from Ziyad—I think Ibn Sa‘d—from Abu al-Zubayr. I say: This may also be preserved, and it does not contradict the hadith of Jabir and Ya‘la ibn Murra; rather, it supports them, and this hadith is from Abu al-Zubayr Muhammad ibn Muslim ibn Tadrus al-Makki from Jabir, and from Yunus ibn Khabbab from Abu ‘Ubayda ibn ‘Abdullah ibn Mas‘ud from his father. And God knows best. Al-Bayhaqi narrated from the hadith of Mu‘awiya ibn Yahya al-Sayrafi—and he is weak—from al-Zuhri from Kharija ibn Zayd from Usama ibn Zayd, who narrated a long hadith similar to the context of the hadith of Ya‘la ibn Murra and Jabir ibn ‘Abdullah, and in it is the story of the boy who was possessed and his mother coming with a roasted sheep. He said: Give me the foreleg, so I gave it to him. Then he said: Give me the foreleg, so I gave it to him. Then he said: Give me the foreleg. I said: How many forelegs does a sheep have? He said: By Him in whose hand is my soul, if you had remained silent, you would have given me as many as I asked. Then he mentioned the story of the palm trees and their coming together and the stones moving with them until the stones became a pile behind the palm trees. In its context there is no story of the camel, so he did not mention it with its wording and chain. And God is the one whose help is sought. (Al-Hafiz Ibn ‘Asakir narrated in the biography of Ghaylan ibn Salama al-Thaqafi with his chain to Ya‘la ibn Mansur al-Razi from Shabib ibn Shayba from Bishr ibn ‘Asim from Ghaylan ibn Salama who said: We went out with the Messenger of God 2 and saw wonders. He mentioned the story of the two trees and his concealment by them when relieving himself, and the story of the boy who was possessed, and his saying: In the name of God, I am the Messenger of God, come out, enemy of God, and he was healed. Then he mentioned the story of the two runaway camels and that they prostrated to him, similar to what was mentioned earlier about the single camel. Perhaps this is another story. And God knows best.) [His supplication for Jabir’s camel, and it outpaced the people’s camels] We have already mentioned the hadith of Jabir and the story of his camel that had become exhausted, and that was on their return from Tabuk, and it lagged behind at the rear of the people. The Prophet 2 caught up with him, supplicated for it, and struck it, and it traveled at a speed it had never traveled before, until it began to outpace the people. We mentioned his purchase of it from him, and there is much disagreement among the narrators about its price, which does not harm the essence of the story, as we have explained. [His riding of Talha’s horse, and it became swift after being slow] The hadith of Anas about his riding the horse of Abu Talha when the people heard a noise in Medina, and he rode that horse, which was slow. The horsemen rode toward that noise, and they found the Messenger of God 2 had returned after uncovering the matter, and it had no reality. He had ridden it bareback with nothing on it, wearing a sword. He returned saying: Do not be afraid, do not be afraid; we found nothing, and we found it to be a sea—meaning swift. That horse had been slow before that night, but after that it could not be overtaken nor could its dust be cleared. All of that was due to his blessing 3. Another strange hadith about the story of the camel Shaykh Abu Muhammad ‘Abdullah ibn Hamid al-Faqih said in his book “Dala’il al-Nubuwwa” 4, which is a large, comprehensive volume full of benefits: Abu ‘Ali al-Farisi informed me, Abu Sa‘id narrated to us from ‘Abd al-‘Aziz ibn Shahalan al-Qawwas, Abu ‘Amr ‘Uthman ibn Muhammad ibn Khalid al-Rasibi narrated to us, ‘Abd al-Rahman ibn ‘Ali al-Basri narrated to us, Salama ibn Sa‘id ibn Ziyad ibn Abi Hind al-Razi narrated to us, my father narrated to me from his father from his grandfather, Ghunaym ibn Aws—meaning al-Razi—narrated to us, he said: We were sitting with the Messenger of God 2 when a camel came running until it stopped before the Messenger of God, frightened. The Messenger of God said: O people,

The camel, be still. If you are truthful, then you have your truthfulness; if you are lying, then upon you is your lie. Moreover, Allah Almighty has granted security to our seeker of refuge, and He does not break the promise to our one who seeks protection. We said: O Messenger of Allah, what is this camel saying? He said: This is a camel whose owners intended to slaughter him, so he fled from them and sought refuge with your Prophet. While we were thus, his owners came running. When the camel saw them, he returned to the head of the Messenger of Allah 5. They said: O Messenger of Allah, this is our camel; he fled from us three days ago, and we did not encounter him except before you. The Messenger of Allah 5 said: He complains bitterly. They said: O Messenger of Allah, what is he saying? He said: He says: I was raised among your camels as a neighbor, and you used to load me in the summer to a place of pasture, and when winter came, you would travel to a place of warmth. They said: That was so, O Messenger of Allah. He said: What is the reward of a righteous servant from his masters? They said: O Messenger of Allah, we will neither sell him nor slaughter him. He said: He sought help but they did not help him, and I am more deserving of mercy than you, for Allah has removed mercy from the hearts of the hypocrites and placed it in the hearts of the believers. So the Prophet 5 bought him for one hundred dirhams, then said: O camel, go, you are free for the sake of Allah. So he bellowed at the head of the Messenger of Allah, and the Messenger of Allah said: Amen. Then he bellowed a second time, and he said: Amen. Then he bellowed a third time, and he said: Amen. Then he bellowed a fourth time, and the Messenger of Allah 5 wept. We said: O Messenger of Allah, what is this camel saying? He said: He says: May Allah reward you, O Prophet, on behalf of Islam and the Quran with good. I said: Amen. He said: May Allah calm the terror of your community on the Day of Resurrection as you calmed my terror. I said: Amen. He said: May Allah spare the blood of your community from its enemies as you spared my blood. I said: Amen. He said: May Allah not set their violence among themselves. So I wept and said: These are qualities I asked my Lord for, and He granted them to me, but He withheld one from me, and Gabriel informed me from Allah that the destruction of your community will be by the sword, and the pen has written what is to be. I say: This hadith is very strange; I have not seen any of those who compiled works on proofs 6 mention it except this one in the compilation, and there is strangeness and disapproval in its chain and text as well, and Allah knows best. A hadith about the sheep prostrating to him 5 Abu Muhammad Abdullah ibn Hamid also said: Yahya ibn Sa'id said: Muhammad ibn Awf al-Himsi narrated to us, Ibrahim ibn al-Ala' al-Zubaydi narrated to us, Abbad ibn Yusuf al-Kindi Abu Uthman narrated to us, Abu Ja'far al-Razi narrated to us from al-Rabi' ibn Anas from Anas ibn Malik who said: The Prophet 5 entered a garden of the Ansar 7 with Abu Bakr, Umar, and a man from the Ansar, and in the garden there were sheep, and they prostrated to him. Abu Bakr said: O Messenger of Allah, we were more deserving of prostrating to you than these sheep. He said: It is not fitting for anyone to prostrate to anyone; if it were fitting for anyone to prostrate to anyone, I would have commanded a woman to prostrate to her husband. (Strange, and in its chain there is someone unknown.) [The story of the wolf and its testimony to the message] [Hadith of Abu Sa'id al-Khudri] Imam Ahmad said: Yazid narrated to us, al-Qasim ibn al-Fadl al-Huddani narrated to us from Abu Nadra from Abu Sa'id al-Khudri who said: A wolf attacked a sheep and took it, and the shepherd pursued it and snatched it from him. The wolf sat on its tail and said: Do you not fear Allah, snatching from me a provision that Allah has sent to me? He said: O wonder, a wolf speaking to me like human speech! The wolf said: Shall I tell you of something more wondrous than that? Muhammad 5 in Yathrib 8 is telling people about tidings of what has passed. He said: So the shepherd drove his sheep until he entered Medina, then he cornered them in a corner of its corners, then he came to the Messenger of Allah 5 and told him. The Messenger of Allah 5 commanded, and the call was made for congregational prayer. Then he came out and said to the shepherd: Tell them. So he told them, and the Messenger of Allah 5 said: He has spoken the truth. By Him in whose hand is the soul of Muhammad, the Hour will not come until beasts speak to humans, and the thong of a man's whip and the strap of his sandal speak to him, and his thigh tells him what his family did after him. This chain is on the condition of the Sahih 9, and al-Bayhaqi authenticated it, and only al-Tirmidhi narrated it from his saying: By Him in whose hand is my soul, the Hour will not come until beasts speak to humans, etc., from Sufyan ibn Waki' from his father from al-Qasim ibn al-Fadl. Then he said: This is a hasan gharib sahih 10 hadith; we do not know it except from the hadith of al-Qasim, and he is trustworthy and reliable according to the people of hadith; Yahya and Ibn Mahdi declared him trustworthy. Another chain from Abu Sa'id al-Khudri Imam Ahmad said: Abu al-Yaman narrated to us, Shu'ayb informed us, Abdullah ibn Abi Husayn narrated to me, Shahr narrated to me that Abu Sa'id al-Khudri narrated to him from the Prophet 5 who said: While a Bedouin was in some parts of Medina with some sheep of his, a wolf attacked him and took a sheep from his flock. The Bedouin caught up with it and rescued it from him and shooed it away. The wolf confronted him walking, then sat with its tail between its legs addressing him and said: You took a provision that Allah provided me. He said: O wonder, a wolf with its tail between its legs addressing me! It said: By Allah, you are leaving something more wondrous than that. He said: What is more wondrous than that? It said: The Messenger of Allah 5 is between the two palm groves 11 between the two lava fields 12 telling people about tidings of what has passed and what will happen after that. He said: So the Bedouin called his sheep until he brought them to a part of Medina, then he walked to the Prophet 5 until he knocked on his door. When the Prophet 5 had prayed, he said: Where is the Bedouin, the owner of the sheep? The Bedouin stood up, and the Prophet 5 said to him: Tell the people what you heard and what you saw. So the Bedouin told the people what he saw from the wolf and what he heard from it. The Prophet 5 said at that: He has spoken the truth; signs that will occur before the Hour. By Him in whose hand is my soul, the Hour will not come until one of you goes out from his family and his sandal or his whip or his staff tells him what his family did after him. This is on the condition of the people of the Sunan 13, and they did not record it. Al-Bayhaqi narrated it from the hadith of al-Nufayli who said: I read to Ma'qil ibn Abdullah ibn Shahr ibn Hawshab from Abu Sa'id and mentioned it. Then al-Hakim and Abu Sa'id ibn Amr narrated it from al-Asamm from Ahmad ibn Abd al-Jabbar from Yunus ibn Bukayr from Abd al-Jayyid ibn Bahram from Shahr ibn Hawshab from Abu Sa'id and mentioned it. Al-Hafiz Abu Nu'aym narrated it from the path of Abd al-Rahman ibn Yazid ibn Tamim from al-Zuhri from Sa'id ibn al-Musayyab from Abu Sa'id and mentioned it. Hadith of Abu Hurayra regarding that

Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar informed us from Ash'ath ibn 'Abd al-Malik from Shahr ibn Hawshab from Abu Hurayra who said: A wolf came to a shepherd and took a sheep from the flock. The shepherd pursued it until he snatched it back. The wolf then climbed a hill, sat on its haunches, and said in a loud voice: "You deliberately took from me a provision that Allah, Mighty and Majestic, had provided me!" The man said: "By Allah, I have never seen a wolf speak like this today!" The wolf said: "What is more astonishing than this is a man among the palm trees between the two lava fields 14 who tells you about what has passed and what will come after you." The man was a Jew. He came to the Prophet, may Allah bless him and grant him peace, embraced Islam, and told him. The Prophet, may Allah bless him and grant him peace, confirmed him. Then the Messenger of Allah said: "This is a sign among the signs before the Hour. Soon a man will go out and not return until his sandals and whip tell him what his family did after him." 15 Ahmad alone narrated it, and it meets the conditions of the Sunan 16, but they did not include it. Perhaps Shahr ibn Hawshab heard it from Abu Sa'id and Abu Hurayra as well. Allah knows best. The Hadith of Anas on this matter Abu Nu'aym said in Dala'il al-Nubuwwa: 'Abd Allah ibn Muhammad ibn Ja'far narrated to us, Muhammad ibn Yahya ibn Mandah narrated to us, 'Ali ibn al-Hasan ibn Salim narrated to us, al-Husayn al-Raffa' narrated to us from 'Abd al-Malik ibn 'Umayr from Anas. And Sulayman—al-Tabarani—narrated to us: 'Abd Allah ibn Muhammad ibn Najiya narrated to us, Hisham ibn Yunus al-Lu'lu'i narrated to us, Husayn ibn Sulayman al-Raffa' narrated to us from 'Abd al-Malik ibn 'Umayr from Anas ibn Malik who said: I was with the Prophet, may Allah bless him and grant him peace, during the expedition of Tabuk when my sheep scattered. A wolf came and took a sheep from them. The shepherds rushed after it, and it said: "A meal that Allah has fed me—are you taking it from me?" The people were stunned. It said: "Why are you amazed at the wolf's speech when revelation has descended upon Muhammad, and there are those who believe and those who deny?" Then Abu Nu'aym said: Husayn ibn Sulayman alone narrated it from 'Abd al-Malik. I say: This Husayn ibn Sulayman al-Raffa' is called al-Talkhi, a Kufan. Ibn 'Adi mentioned hadiths from him from 'Abd al-Malik ibn 'Umayr, then said: He is not followed in them. The Hadith of Ibn 'Umar on this matter Al-Bayhaqi said: Abu Sa'd al-Malini informed us, Abu Ahmad ibn 'Adi informed us, 'Abd Allah ibn Abi Dawud al-Sijistani narrated to us, Ya'qub ibn Yusuf ibn Abi 'Isa narrated to us, Ja'far ibn Hasan narrated to us, Abu Hasan informed me, 'Abd al-Rahman ibn Harmala narrated to us from Sa'id ibn al-Musayyab who said: Ibn 'Umar said: There was a shepherd at the time of the Messenger of Allah, may Allah bless him and grant him peace, when a wolf came and took a sheep. The shepherd jumped and snatched it from its mouth. The wolf said to him: "Do you not fear Allah, preventing me from a meal that Allah has fed me?" The shepherd said: "Amazing—a wolf speaking!" The wolf said: "Shall I not guide you to something more amazing than my speech? That man among the palm trees who tells people about the stories of the first and the last is more amazing than my speech." So the shepherd went until he came to the Messenger of Allah, may Allah bless him and grant him peace, told him, and embraced Islam. The Messenger of Allah, may Allah bless him and grant him peace, said to him: "Tell the people about it." Al-Hafiz Ibn 'Adi said: Abu Bakr ibn Abi Dawud said to us: The children of this shepherd are called Banu Mukallim al-Dhi'b 17, and they have wealth and livestock, and they are from Khuza'a. The name of Mukallim al-Dhi'b is Uhban. He said: Muhammad ibn Ash'ath al-Khuza'i is from his descendants. Al-Bayhaqi said: This indicates its fame, and this strengthens the hadith. It has been narrated from the hadith of Muhammad ibn Isma'il al-Bukhari in al-Tarikh: Abu Talha narrated to me, Sufyan ibn Hamza al-Aslami narrated to me, he heard 'Abd Allah ibn 'Amir al-Aslami from Rabi'a ibn Aws from Anas ibn 'Amr from Uhban ibn Aws who said: I was with my sheep when the wolf spoke to me, and I embraced Islam. Al-Bukhari said: Its chain is not strong. Then al-Bayhaqi narrated from Abu 'Abd al-Rahman al-Sulami: I heard al-Husayn ibn Ahmad al-Razi, I heard Abu Sulayman al-Muqri' say: I went out in some land on a donkey, and the donkey kept swerving from the road. I struck its head several times, so it raised its head to me and said: "Strike, O Abu Sulayman, for it is your brain that is being struck." He said: I said to him: "It spoke intelligible speech!" He said: "Just as you speak to me and I speak to you." Another hadith from Abu Hurayra about the wolf Sa'id ibn Mas'ud said: Hibban ibn 'Ali narrated to us, 'Abd al-Malik ibn 'Umayr narrated to us from Abu al-Aws al-Harithi from Abu Hurayra who said: A wolf came and sat on its haunches before the Prophet, may Allah bless him and grant him peace, and began wagging its tail. The Messenger of Allah, may Allah bless him and grant him peace, said: "This is the envoy of the wolves. He has come to ask you to allocate something from your wealth for them." They said: "By Allah, we will not do that." A man from the people took a stone and threw it at him, so the wolf retreated, howling. The Messenger of Allah, may Allah bless him and grant him peace, said: "The wolf—and what is the wolf?" Al-Bayhaqi narrated it from al-Hakim from Abu 'Abd Allah al-Asbahani from Muhammad ibn Maslama from Yazid ibn Harun from Shu'ba from 'Abd al-Malik ibn 'Umayr from a man. Al-Hafiz Abu Bakr al-Bazzar narrated it from Muhammad ibn al-Muthanna from Ghandar from Shu'ba from 'Abd al-Malik ibn 'Umayr from a man from Makhul from Abu Hurayra and mentioned it. And from Yusuf ibn Musa from Jarir ibn 'Abd al-Hamid from 'Abd al-Malik ibn 'Umayr from Abu al-Awbar from Abu Hurayra who said: The Messenger of Allah, may Allah bless him and grant him peace, prayed the morning prayer one day, then said: "This is the wolf—and what is the wolf? He has come to ask you to give him or share with him in your wealth." A man threw a stone at him, so he passed or turned away, howling. Muhammad ibn Ishaq said from al-Zuhri from Hamza ibn Abi Usayd who said: The Messenger of Allah, may Allah bless him and grant him peace, went out for the funeral of a man from the Ansar in al-Baqi' 18, and there was a wolf with its forelegs stretched out on the road. The Messenger of Allah, may Allah bless him and grant him peace, said: "This one has come to ask for a levy, so levy for him." They said: "We follow your opinion, O Messenger of Allah." He said: "From every grazing animal, one sheep every year." They said: "Too much." He said: Then he gestured to the wolf that it should snatch from them, so the wolf left. Al-Bayhaqi narrated it. Al-Waqidi narrated from a man he named from al-Muttalib ibn 'Abd Allah ibn Hantab who said: While the Messenger of Allah, may Allah bless him and grant him peace, was in Medina, a wolf approached and stood before him. He said: "This is the envoy of the beasts to you. If you wish, you may allocate something for it that it will not exceed, and if you wish, you may leave it and guard against it, and what it takes is its provision." They said: "O Messenger of Allah, our souls are not content to give it anything." So he gestured with his three fingers that it should snatch from them. He said: So it turned away, howling. Abu Nu'aym said: Sulayman ibn Ahmad narrated to us, Mu'adh ibn al-Muthanna narrated to us, Muhammad ibn Kathir narrated to us, Sufyan narrated to us, al-A'mash narrated to us from Shimr ibn 'Atiyya from a man from Muzayna that Juhayna said: The delegations of wolves came, nearly a hundred wolves, when the Messenger of Allah, may Allah bless him and grant him peace, prayed, and they sat on their haunches. The Messenger of Allah, may Allah bless him and grant him peace, said: "These are the delegations of wolves. They have come to ask you to allocate for them from your food provisions, and you will be safe regarding everything else." They complained to him of need. He said: "Then turn them away." He said: So they left, howling. Qadi 'Iyad spoke about the hadith of the wolf and mentioned from Abu Hurayra, Abu Sa'id, and Uhban ibn Aws, and that he was called Mukallim al-Dhi'b 17. He said:

Ibn Wahb narrated that something similar happened to Abu Sufyan ibn Harb and Safwan ibn Umayya with a wolf. They found it had taken a child, but when the child entered the sanctuary 19, the wolf turned away, and they were amazed at that. The wolf said: "More amazing than that is Muhammad ibn Abdullah in Medina, calling you to Paradise while you call him to the Fire." Abu Sufyan said: "By al-Lat and al-Uzza 20, if you mention this in Mecca, its people will leave it." The story of the wild animal that was in the Prophet's house and used to respect, honor, and venerate him. Imam Ahmad said: Abu Nu'aym narrated to us, from Yunus, from Mujahid, who said: 'A'isha, may Allah be pleased with her, said: "The family of the Messenger of Allah, may Allah bless him and grant him peace, had a wild animal. When the Messenger of Allah, may Allah bless him and grant him peace, went out, it would play, run about, come and go. But when it sensed that the Messenger of Allah, may Allah bless him and grant him peace, had entered, it would crouch down and not move as long as the Messenger of Allah, may Allah bless him and grant him peace, was in the house, out of dislike to disturb him." Ahmad also narrated it from Waki' and from Qatan, both from Yunus—he is Ibn Abi Ishaq al-Sabi'i—and this chain meets the conditions of authenticity, though they did not record it. It is a well-known hadith, and Allah knows best. The story of the lion. We have mentioned in the biography of Safina 21, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace, his hadith when the ship broke with them, and he rode a plank from it until he entered an island in the sea, where he found a lion. He said: "O Abu al-Harith 22, I am Safina, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace." He said: "So it struck my shoulder and kept walking alongside me until it set me on the path. Then it growled for a while, and I felt that it was bidding me farewell." 'Abd al-Razzaq said: Ma'mar narrated to us from al-Hajbi, from Muhammad ibn al-Munkadir, that Safina, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace, missed the army in the land of Byzantium, or was captured in the land of Byzantium. He fled, seeking the army, and there was a lion. He said: "O Abu al-Harith, I am the freed slave of the Messenger of Allah, may Allah bless him and grant him peace. My situation is such and such." So the lion came wagging its tail until it stood beside him, and whenever he heard its voice, it inclined toward him. Then it walked alongside him, and it continued like that until it brought him to the army. Then the lion left him. Narrated by al-Bayhaqi. The hadith of the gazelle. Al-Hafiz Abu Nu'aym al-Isbahani, may Allah have mercy on him, said in his book "Dala'il al-Nubuwwa" 23: Sulayman ibn Ahmad narrated to us—by dictation—from Muhammad ibn 'Uthman ibn Abi Shayba, from Ibrahim ibn Muhammad ibn Maymun, from 'Abd al-Karim ibn Hilal al-Ju'fi, from Salih al-Marri, from Thabit al-Bunani, from Anas ibn Malik, who said: "The Messenger of Allah, may Allah bless him and grant him peace, passed by some people who had caught a gazelle and tied it to a tent pole. It said: 'O Messenger of Allah, I have been taken, and I have two fawns 24. Allow me to go and nurse them, then I will return to them.' He said: 'Where is the owner of this?' The people said: 'We are, O Messenger of Allah.' He said: 'Release her so that she may go to her fawns, nurse them, and return to you.' They said: 'Who will guarantee that for us?' He said: 'I will.' So they released her, and she went, nursed them, then returned to them, and they tied her up. The Messenger of Allah, may Allah bless him and grant him peace, passed by them and said: 'Where are the owners of this?' They said: 'Here we are, O Messenger of Allah.' He said: 'Will you sell her to me?' They said: 'She is yours, O Messenger of Allah.' He said: 'Release her.' So they released her, and she went away." Abu Nu'aym said: Abu Ahmad Muhammad ibn Ahmad al-Ghitrifi narrated to us—from his original—from Ahmad ibn Musa ibn Anas ibn Nasr ibn 'Ubayd Allah ibn Muhammad ibn Sirin al-Basri, from Zakariyya ibn Yahya ibn Khallad, from Habban ibn Aghlab ibn Tamim, from his father, from Hisham ibn Hibban, from al-Hasan, from Dabba ibn Mihsan, from Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, who said: "While the Messenger of Allah, may Allah bless him and grant him peace, was in a piece of land, a caller called out: 'O Messenger of Allah, O Messenger of Allah.' He said: 'I turned around but saw no one.' He said: 'I walked a short distance, and there was the caller: 'O Messenger of Allah, O Messenger of Allah.' He said: 'I turned around but saw no one, and the caller was calling me. So I followed the voice and came upon a gazelle tied with a rope, and there was a bedouin lying in a cloak, asleep in the sun. The gazelle said: 'O Messenger of Allah, this bedouin caught me before, and I have two fawns in this mountain. If you see fit to release me so that I can nurse them and then return to my rope?' He said: 'Will you do that?' She said: 'May Allah punish me with the punishment of the pregnant camel 25 if I do not.' So the Messenger of Allah, may Allah bless him and grant him peace, released her. She went, nursed the two fawns, and came back. He said: 'While the Messenger of Allah, may Allah bless him and grant him peace, was tying her up, the bedouin woke up and said: 'May my father and mother be your ransom, O Messenger of Allah, I caught her a little while ago. Do you have any need of her?' He said: 'I said: Yes.' He said: 'She is yours.' So he released her, and she went out running joyfully in the desert, striking the ground with her legs and saying: 'I bear witness that there is no god but Allah and that you are the Messenger of Allah.'" Abu Nu'aym said: Adam ibn Abi Iyas narrated it, saying: Habban the truthful narrated to me, from Nuh ibn al-Haytham, from Habban ibn Aghlab, from his father, from Hisham ibn Hibban, and he did not go beyond him with it. Abu Muhammad 'Abd Allah ibn Hamid al-Faqih also narrated it in his book "Dala'il al-Nubuwwa" from the hadith of Ibrahim ibn Mahdi, from Ibn Aghlab ibn Tamim, from his father, from Hisham ibn Hibban, from al-Hasan, from Dabba ibn Abi Salama, with it. Al-Hafiz Abu Bakr al-Bayhaqi said: Abu 'Abd Allah al-Hafiz informed me—by permission—that Abu Ja'far Muhammad ibn 'Ali ibn Duhaym al-Shaybani narrated to us: Ahmad ibn Hazim ibn Abi 'Urwa al-Ghifari narrated to us, from 'Ali ibn Qadim, from Abu al-'Ala' Khalid ibn Tahman, from 'Atiyya, from Abu Sa'id, who said: "The Prophet, may Allah bless him and grant him peace, passed by a gazelle tied to a tent. It said: 'O Messenger of Allah, release me so that I may go and nurse my two fawns, then return and you tie me up.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'It is the prey of some people and the tied animal of others.' He said: 'He took a pledge from her, and she swore to him.' He said: 'So he untied her. She was not gone long until she came back, having emptied her udder. The Messenger of Allah, may Allah bless him and grant him peace, tied her up. Then he went to the tent of her owners and asked them to give her to him, and they gave her to him. So he untied her. Then the Messenger of Allah, may Allah bless him and grant him peace, said: 'If animals knew about death what you know, you would never eat any fat from them.'"

Al-Bayhaqi said: It was narrated from another weak chain: Abu Bakr Ahmad ibn al-Hasan al-Qadi informed us, Abu Ali Hamid ibn Muhammad al-Harawi informed us, Bishr ibn Musa narrated to us, Abu Hafs Umar ibn Ali narrated to us, Ya'la ibn Ibrahim al-Ghazali narrated to us, al-Haytham ibn Hammad narrated to us from Abu Kathir from Yazid ibn Arqam who said: I was with the Prophet (peace be upon him) in one of the alleys of Medina. He said: We passed by a Bedouin's tent, and there was a female gazelle tied to the tent. She said: O Messenger of Allah, this Bedouin captured me, and I have two fawns in the wilderness, and the milk has curdled in my udders. He neither slaughters me so I may rest, nor does he let me go so I may return to my fawns in the wilderness. The Messenger of Allah (peace be upon him) said to her: If I let you go, will you return? She said: Yes, and if not, Allah will punish me with the punishment of the 'ushar 26. He said: So the Messenger of Allah (peace be upon him) untied her, and it was not long before she came back trotting. The Messenger of Allah (peace be upon him) tied her to the tent, and the Bedouin came with a waterskin. The Messenger of Allah (peace be upon him) said to him: Will you sell her to me? He said: She is yours, O Messenger of Allah. So the Messenger of Allah (peace be upon him) released her. Zayd ibn Arqam said: By Allah, I saw her glorifying 27 in the wilderness, saying: There is no god but Allah, Muhammad is the Messenger of Allah. Abu Nu'aym narrated it: Abu Ali Muhammad ibn Ahmad ibn al-Hasan ibn Matar narrated to us, Bishr ibn Musa narrated to us, and he mentioned it. I say: There is some oddity in part of it, and Allah knows best. We have mentioned in the chapter on his (peace be upon him) multiplication of milk the hadith of that sheep which came while in the wilderness, and the Messenger of Allah (peace be upon him) ordered al-Hasan ibn Sa'id, the freed slave of Abu Bakr, to milk it, so he milked it, and ordered him to guard it, but it went away while he was unaware. The Messenger of Allah (peace be upon him) said: The one who brought it took it away. It is narrated from two chains from two Companions as previously mentioned, and Allah knows best. The Hadith of the Dabb 28 despite its oddity and strangeness. Al-Bayhaqi said: Abu Mansur Ahmad ibn Ali al-Damaghani, from the inhabitants of the village of Namin in the district of Bayhaq, recited to me from his book, informed us: Abu Ahmad Abdullah ibn Adi al-Hafiz narrated to us in Sha'ban of the year three hundred and two, Muhammad ibn al-Walid al-Sulami narrated to us, Muhammad ibn Abd al-A'la narrated to us, Mu'ammar ibn Sulayman narrated to us, Kahmas narrated to us from Dawud ibn Abi Hind from Amir ibn Umar from Umar ibn al-Khattab that the Messenger of Allah (peace be upon him) was in a gathering of his Companions when a Bedouin from Banu Sulaym came, having caught a dabb and put it in his sleeve to take it to his camp to roast and eat it. When he saw the group, he said: What is this? They said: This is the one who claims to be a prophet. So he came and pushed through the people and said: By al-Lat and al-Uzza 29, the sky has never covered anyone with a tongue more hateful to me than you, nor more detestable than you. Were it not that my people would call me hasty, I would hasten against you and kill you, and I would delight in killing you, the black, the red, the white, and others. Umar ibn al-Khattab said: O Messenger of Allah, let me get up and kill him. He said: O Umar, did you not know that the forbearing one almost becomes a prophet? Then he turned to the Bedouin and said: What made you say what you said and speak untruth and not honor me in my gathering? He said: You speak to me as well?—showing contempt for the Messenger of Allah (peace be upon him)—By al-Lat and al-Uzza, I will not believe in you until this dabb believes in you—and he took out the dabb from his sleeve and threw it before the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) said: O dabb! The dabb answered him in clear Arabic speech that all the people heard: At your service and your pleasure, O ornament of those who come on the Day of Resurrection. He said: Whom do you worship, O dabb? It said: He whose throne is in heaven, whose authority is on earth, whose path is in the sea, whose mercy is in Paradise, and whose punishment is in the Fire. He said: Then who am I, O dabb? It said: The Messenger of the Lord of the worlds and the Seal of the Prophets. Successful is he who believes you, and failed is he who denies you. The Bedouin said: By Allah, I will not follow a report after seeing. By Allah, I came to you and there was no one on the face of the earth more hateful to me than you, but today you are more beloved to me than my parents, my eyes, and myself. I love you inwardly and outwardly, secretly and openly. I bear witness that there is no god but Allah and that you are the Messenger of Allah. The Messenger of Allah (peace be upon him) said: Praise be to Allah who has guided you through me. This religion prevails and is not prevailed over, and it is not accepted except with prayer, and prayer is not accepted except with Qur'an. He said: Teach me. So he taught him "Say: He is Allah, the One" 30. He said: Add more, for I have not heard in the basit 31 or the wajiz 32 anything more beautiful than this. He said: O Bedouin, this is the speech of Allah, not poetry. If you recite "Say: He is Allah, the One" once, you will have the reward of one who recited one-third of the Qur'an; if you recite it twice, you will have the reward of one who recited two-thirds of the Qur'an; and if you recite it three times, you will have the reward of one who recited the entire Qur'an. The Bedouin said: Excellent is the God, our God, who accepts little and gives much. The Messenger of Allah (peace be upon him) said: Do you have any wealth? He said: There is no man among all of Banu Sulaym poorer than me. The Messenger of Allah (peace be upon him) said to his Companions: Give him. So they gave him until he became wealthy 33. He said: Abd al-Rahman ibn Awf stood up and said: O Messenger of Allah, I have a ten-year-old she-camel 34, less than the Bakhtiyyah 35 and above the a'ra 36, that catches up and is not caught up, given to me as a gift on the day of Tabuk. Shall I draw near to Allah Almighty by giving it to the Bedouin? The Messenger of Allah (peace be upon him) said: You have described your she-camel, so shall I describe your reward with Allah on the Day of Resurrection? He said: Yes. He said: You will have a she-camel of hollow pearl, its legs of green chrysolite, its neck of yellow chrysolite, upon it a howdaj 37, and on the howdaj sundus 38 and istabraq 39, and you will pass over the Sirat 40 like a flashing lightning bolt, and everyone who sees you on the Day of Resurrection will envy you for it. Abd al-Rahman said: I am satisfied. So the Bedouin went out and met a thousand Bedouins from Banu Sulaym on a thousand mounts, with a thousand swords and a thousand spears. He said to them: Where are you going? They said: We are going to this one who has insulted our gods to kill him. He said: Do not do that. I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah. And he told them the story. They all said: We bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah. Then they entered. It was said to the Messenger of Allah, so he went out to meet them without a cloak. They dismounted from their mounts and kissed his hands and feet, saying: There is no god but Allah, Muhammad is the Messenger of Allah. Then they said: O Messenger of Allah, command us with your order. He said: Be under the banner of Khalid ibn al-Walid. No thousand from the Arabs or others believed except them. Al-Bayhaqi said: Our master Abu Abdullah al-Hafiz narrated it in the Mu'jizat 41 by permission from Abu Ahmad ibn Adi al-Hafiz. I say: Al-Hafiz Abu Nu'aym narrated it in al-Dala'il 42 from Abu al-Qasim ibn Ahmad al-Tabarani—by dictation and reading: Muhammad ibn Ali ibn al-Walid al-Sulami al-Basri, Abu Bakr ibn Kinanah narrated to us, and he mentioned the like. Abu Bakr al-Isma'ili narrated it from Muhammad ibn Ali ibn al-Walid al-Sulami. Al-Bayhaqi said: It is narrated in this regard from Aisha and Abu Hurayra, and what we have mentioned is the best of the chains for it, but it is also weak. The blame for it lies on this al-Sulami, and Allah knows best. The Hadith of the Donkey.

It has been rejected by more than one of the great hadith masters. Abu Muhammad ibn 'Abd Allah ibn Hamid said: Abu al-Hasan Ahmad ibn Hamdan al-Sahraki informed us, 'Umar ibn Muhammad ibn Bujayr narrated to us, Abu Ja'far Muhammad ibn Yazid narrated to us from dictation, Abu 'Abd Allah Muhammad ibn 'Uqba ibn Abi Bal-Sahba' informed us, Abu Hudhayfa narrated to us from 'Abd Allah ibn Habib al-Hudhali, from Abu 'Abd al-Rahman al-Sulami, from Abu Mansur, who said: When Allah granted victory to His Prophet (peace be upon him) over Khaybar, his share included four pairs of mules, four pairs of sandals, ten ounces of gold and silver, a black donkey, and a basket. He said: The Prophet (peace be upon him) spoke to the donkey, and the donkey spoke to him. He said to it: "What is your name?" It said: "Yazid ibn Shihab. Allah brought forth from the lineage of my grandfather sixty donkeys, all of whom were ridden only by a prophet. None of my grandfather's lineage remains except me, and none of the prophets except you. I was expecting you to ride me. Before you, I belonged to a Jewish man, and I would intentionally cause him to stumble, while he would starve my belly and beat my back." The Prophet (peace be upon him) said: "I name you Ya'fur. O Ya'fur!" It said: "At your service." He said: "Do you desire females?" It said: "No." So the Prophet (peace be upon him) would ride it for his needs. When he dismounted, he would send it to a man's door, and it would go to the door and knock it with its head. When the owner came out, it would gesture to him that the Messenger of Allah (peace be upon him) was summoning him. When the Prophet (peace be upon him) passed away, it came to a well belonging to Abu al-Haytham ibn al-Nabhan and threw itself into it, becoming its grave out of grief for the Messenger of Allah (peace be upon him). Hadith of the Hummara 43, which is a well-known bird. Abu Dawud al-Tayalisi said: Al-Mas'udi narrated to us from al-Hasan ibn Sa'd, from 'Abd al-Rahman ibn 'Abd Allah ibn Mas'ud, who said: We were with the Messenger of Allah (peace be upon him) on a journey when a man entered a thicket and brought out an egg of a Hummara. The Hummara came fluttering over the Messenger of Allah and his Companions. He said: "Which of you has distressed this one?" A man from the people said: "I took its egg." He said: "Return it, return it, out of mercy for it." Al-Bayhaqi narrated from al-Hakim and others from al-Asamm, from Ahmad ibn 'Abd al-Jabbar: Abu Mu'awiya narrated to us from Abu Ishaq al-Shaybani, from 'Abd al-Rahman ibn 'Abd Allah ibn Mas'ud, from his father, who said: We were with the Messenger of Allah (peace be upon him) on a journey and passed by a tree in which were two chicks of a Hummara. We took them. He said: The Hummara came to the Messenger of Allah (peace be upon him) spreading its wings. He said: "Who has distressed this one by taking its chicks?" We said: "We did." He said: "Return them." So we returned them to their place, but they did not return. Another hadith on this matter, which contains a strange element. Al-Bayhaqi said: Abu 'Abd Allah al-Hafiz and Muhammad ibn al-Husayn ibn Dawud al-'Alawi informed us, both saying: Abu al-'Abbas Muhammad ibn Ya'qub al-Umawi narrated to us, Muhammad ibn 'Ubayd ibn 'Utba al-Kindi narrated to us, Muhammad ibn al-Salt narrated to us, Hibban narrated to us, Abu Sa'id al-Baqqal narrated to us from 'Ikrima, from Ibn 'Abbas (may Allah be pleased with them both), who said: When the Messenger of Allah (peace be upon him) wanted to relieve himself, he would go far away. He said: One day he went and sat under a gum acacia tree and took off his sandals. He put on one of them, and a bird came and took the other sandal and flew up with it into the sky, and a black scorpion fell out of it. The Messenger of Allah (peace be upon him) said: "This is a miracle 44 that Allah has honored me with. O Allah, I seek refuge in You from the evil of what walks on its legs and from the evil of what crawls on its belly." [Another hadith: The story of the two men whose staff lit up the way for them] Al-Bukhari said: Muhammad ibn al-Muthanna narrated to us, Mu'adh narrated to us, my father narrated to me from Qatada, who said: Anas ibn Malik narrated to us that two men from among the Companions of the Prophet (peace be upon him) left his presence with something like two lamps in front of them. When they parted, each one had one with him until he reached his family. 'Abd al-Razzaq said: Ma'mar informed us from Thabit, from Anas, that Usayd ibn Hudayr al-Ansari and another man from the Ansar were talking with the Prophet (peace be upon him) about some need of theirs until an hour of the night had passed, and it was a very dark night. When they left the Messenger of Allah (peace be upon him) to return, each had a small staff in his hand. The staff of one of them lit up for them so that they walked in its light. When the road forked, the other's staff lit up so that he walked in its light until each reached his family in the light of his staff. Al-Bukhari also narrated it in a suspended form 45 from Hammad ibn Salama from Thabit from Anas: that 'Abbad ibn Bishr and Usayd ibn Hudayr left the Prophet (peace be upon him), and he mentioned a similar story. Al-Nasa'i narrated it from Abu Bakr ibn Nafi' from Bishr ibn Asid, and al-Bayhaqi narrated it via Yazid ibn Harun, both from Hammad ibn Salama. [Another hadith: The light that shone for al-Hasan and al-Husayn (may Allah be pleased with them)] Al-Bayhaqi said: Abu 'Abd Allah al-Hafiz informed us, Abu 'Abd Allah Muhammad ibn 'Abd Allah al-Asbahani narrated to us, Ahmad ibn Mihran narrated to us, 'Ubayd Allah ibn Musa narrated to us, Kamil ibn al-'Ala' informed us from Abu Salih, from Abu Hurayra, who said: We used to pray the night prayer with the Messenger of Allah (peace be upon him). When he prostrated, al-Hasan and al-Husayn would jump onto his back. When he raised his head, he would take them and put them down gently. When he prostrated again, they would do the same. After he finished the prayer, he placed one here and one there. I came to him and said: "O Messenger of Allah, shall I take them to their mother?" Then a lightning bolt flashed, and he said: "Go to your mother." They kept walking in its light until they entered. Another hadith Al-Bukhari said in the Tarikh: Ahmad ibn al-Hajjaj narrated to me, Sufyan ibn Hamza narrated to us from Kathir ibn Yazid, from Muhammad ibn Hamza ibn 'Amr al-Aslami, from his father, who said: We were with the Messenger of Allah (peace be upon him) and we dispersed on a dark, muddy night. My fingers lit up so that they gathered their loads by their light, and none of them was lost. Indeed, my fingers would give light. Al-Bayhaqi narrated it from the hadith of Ibrahim ibn al-Mundhir al-Hizami from Sufyan ibn Hamza, and al-Tabarani narrated it from the hadith of Ibrahim ibn Hamza al-Zuhri from Sufyan ibn Hamza. Another hadith Al-Bayhaqi said: Abu 'Abd Allah al-Hafiz narrated to us, Abu Muhammad ibn Ahmad ibn 'Abd Allah al-Madani narrated to us, Muhammad ibn 'Abd Allah al-Hadrami narrated to us, Abu Kurayb narrated to us, Zayd ibn al-Hubab narrated to us, 'Abd al-Hamid ibn Abi 'Abs al-Ansari from Banu Haritha narrated to us, Maymun ibn Zayd ibn Abi 'Abs informed me, my father informed me that Abu 'Abs used to pray the prayers with the Messenger of Allah (peace be upon him) and then return to Banu Haritha. One dark, rainy night he went out, and light was made for him in his staff until he entered the house of Banu Haritha. Al-Bayhaqi said: Abu 'Abs was among those who witnessed Badr. I say: We have also narrated from Yazid ibn al-Aswad, who was among the Followers 46, that he would attend the prayer at the Grand Mosque of Damascus from Jisrin, and sometimes the big toe of his foot would light up on a dark night. We have already mentioned in the story of the conversion of al-Tufayl ibn 'Amr al-Dawsi in Mecca before the Hijra 47, that he asked the Messenger of Allah (peace be upon him) for a sign by which to call his people. When he went to them and descended from the mountain pass, a light shone between his eyes. He said: "O Allah, (let it not be) that they say it is a disfigurement." So Allah moved it to the tip of his whip, and they saw it like a lantern. Another hadith containing a miracle 48 for Tamim al-Dari.

Al-Ḥāfiẓ al-Bayhaqī narrated from the ḥadīth of ʿAffān ibn Muslim, from Ḥammād ibn Salamah, from al-Jurayrī, from Muʿāwiyah ibn Ḥarmal, who said: A fire broke out in al-Ḥarrah, so ʿUmar came to Tamīm al-Dārī and said: "Get up and go to this fire." He said: "O Commander of the Faithful, who am I and what am I?" He said: He kept urging him until he got up with him. He said: And I followed them. They went to the fire, and Tamīm began to drive it back with his hands until it entered the mountain pass, and Tamīm entered behind it. He said: ʿUmar kept saying: "The one who sees is not like the one who does not see." He said it three times. [Return of Life to the Dead] A ḥadīth containing a karamah 49 of a walī 50 from this ummah, and it is counted among the muʿjizāt 51 because everything that is established for a walī is a muʿjizah for his Prophet. Al-Ḥasan ibn ʿUrwah said: ʿAbdullāh ibn Idrīs narrated to us from Ismāʿīl ibn Abī Khālid, from Abū Sīrah al-Nakhaʿī, who said: A man came from Yemen, and when he was on some part of the road, his donkey died. So he stood up, performed wuḍūʾ 52, then prayed two rakʿahs 53, then said: "O Allah, I have come from al-Dafīnah 54 striving in Your cause and seeking Your pleasure, and I bear witness that You give life to the dead and resurrect those in the graves. Do not let anyone have a favor over me today. I ask You today to resurrect my donkey." Then the donkey stood up shaking its ears. Al-Bayhaqī said: This is a ṣaḥīḥ 55 chain, and something like this is a karamah for the possessor of the Sharīʿah 56. Al-Bayhaqī said: Likewise, Muḥammad ibn Yaḥyā al-Dhuhlī and others narrated it from Muḥammad ibn ʿUbayd, from Ismāʿīl ibn Abī Khālid, from al-Shaʿbī, and it seems that Ismāʿīl had it from both of them, and Allah knows best. [Another ḥadīth to support this story] Abū Bakr ibn Abī al-Dunyā said in his book "Man ʿĀsha Baʿda al-Mawt" 57: Isḥāq ibn Ismāʿīl and Aḥmad ibn Bujayr and others narrated to us, saying: Muḥammad ibn ʿUbayd narrated to us from Ismāʿīl ibn Abī Khālid, from al-Shaʿbī, that a group of people came from Yemen as volunteers in the cause of Allah, and the donkey of a man among them died. They wanted him to go with them, but he refused. So he stood up, performed wuḍūʾ, prayed, then said: "O Allah, I have come from al-Dafīnah striving in Your cause and seeking Your pleasure, and I bear witness that You give life to the dead and resurrect those in the graves. Do not let anyone have a favor over me, for I ask You to resurrect my donkey." Then he went to the donkey, and the donkey stood up shaking its ears. So he saddled and bridled it, then rode it and made it gallop, catching up with his companions. They said to him: "What is the matter with you?" He said: "My matter is that Allah resurrected my donkey." Al-Shaʿbī said: I saw the donkey being sold or offered for sale in al-Kunāsah 58—meaning in Kūfah. Ibn Abī al-Dunyā said: And al-ʿAbbās ibn Hishām informed me, from his father, from his grandfather, from Muslim ibn ʿAbdullāh ibn Sharīk al-Nakhaʿī, that the owner of the donkey was a man from al-Nakhaʿ, called Nubātah ibn Yazīd. He went out as a warrior in the time of ʿUmar, until when he was at ʿAmīrah, his donkey died. He mentioned the story, except that he said: He later sold it in al-Kunāsah. It was said to him: "Do you sell your donkey when Allah has revived it for you?" He said: "What should I do?" And a man from his clan composed three verses, and I memorized this verse: "And among us is he whose donkey Allah revived, while every limb and joint of it had died." And we have mentioned in the chapter on his (peace be upon him) suckling, what happened with the she-donkey of Ḥalīmah al-Saʿdiyyah and how it used to outpace the caravan on their return when the Messenger of Allah (peace be upon him) rode on it with her while he was an infant, even though it had lagged behind the caravan on their journey to Mecca. Likewise, his blessing (peace be upon him) appeared on them regarding their old camel—which they used to milk—and their sheep and their clarified butter and the abundance of their milk. May Allah's blessings and peace be upon him. Another story along with the story of al-ʿAlāʾ ibn al-Ḥaḍramī Abū Bakr ibn Abī al-Dunyā said: Khālid ibn Khidāsh ibn ʿAjlān al-Muhallabī and Ismāʿīl ibn Bashshār narrated to us, saying: Ṣāliḥ al-Muzanī narrated to us from Thābit al-Bunānī, from Anas ibn Mālik, who said: We visited a young man from the Anṣār 59, and it was not long before he died. So we closed his eyes and spread a cloth over him, and one of us said to his mother: "Seek reward [from Allah]." She said: "Has he died?" We said: "Yes." So she stretched her hands toward the sky and said: "O Allah, I believed in You and migrated to Your Messenger. Whenever a hardship befell me, I called upon You and You relieved it. So I ask You, O Allah, not to burden me with this calamity." He said: Then the cloth was removed from his face, and we had not left until we ate and he ate with us. Al-Bayhaqī narrated it from Abū Saʿīd al-Mālīnī, from Ibn ʿAdī, from Muḥammad ibn Ṭāhir ibn Abī al-Dumayl, from ʿAbdullāh ibn ʿĀʾishah, from Ṣāliḥ ibn Bashīr al-Muzanī—one of the ascetics and worshippers of Basra, though there is some weakness in his ḥadīth—from Anas, and he mentioned the story, and in it that the mother of al-Sāʾib was an old blind woman. Al-Bayhaqī said: It has also been narrated from another chain that is mursal 60—meaning there is a break in it—from Ibn ʿAdī and Anas ibn Mālik. Then he brought it via ʿĪsā ibn Yūnus, from ʿAbdullāh ibn ʿAwn, from Anas, who said: I witnessed three things in this ummah that, if they had been among the Children of Israel, the nations would not have disputed over them. We said: "What are they, O Abā Ḥamzah?" He said: We were in al-Ṣuffah 61 with the Messenger of Allah (peace be upon him) when a woman came to him as a muhājirah 62 with a son of hers who had reached puberty. He lodged the woman with the women and lodged her son with us. It was not long before he was struck by the epidemic of Medina, so he fell ill for some days and then died. The Prophet (peace be upon him) closed his eyes and ordered his preparation. When we wanted to wash him, he said: "O Anas, go to his mother and inform her." So I informed her. He said: She came and sat at his feet, took hold of them, and said: "O Allah, I submitted to You willingly, abandoned idols out of renunciation, and migrated to You out of desire. O Allah, do not let the idolaters gloat over me, and do not burden me with this calamity beyond my capacity." He said: By Allah, no sooner had she finished speaking than he moved his feet, threw off the cloth from his face, and lived until Allah took His Messenger (peace be upon him) and until his mother died. He said: Then ʿUmar ibn al-Khaṭṭāb prepared an army and appointed al-ʿAlāʾ ibn al-Ḥaḍramī over them. Anas said: I was in his expedition. We came to our place of battle and found that the enemy had preceded us and blocked the water sources, and the heat was intense. We and our mounts suffered severely from thirst, and that was on a Friday. When the sun declined toward sunset, he led us in two rakʿahs, then stretched his hand toward the sky, and we saw nothing in the sky. He said: By Allah, he had not lowered his hand when Allah sent a wind and produced clouds, and they poured down until they filled the pools and valleys. So we drank, gave water to our mounts, and stored water. Then we came to our enemy, and they had crossed a channel in the sea to an island. So he stood at the channel and said: "O ʿAlī, O ʿAẓīm, O Ḥalīm, O Karīm 63." Then he said: "Cross in the name of Allah." He said: So we crossed, with the water barely wetting the hooves of our mounts. We did not stay long until we reached the enemy, and we killed, captured, and took spoils. Then we came to the channel, and he said the same words, and we crossed with the water barely wetting the hooves of our mounts. He said: We did not stay long until he was struck with his funeral. He said: We dug for him, washed him, and buried him. After we finished burying him, a man came and said: "Who is this?" We said: "This is the best of mankind, this is Ibn al-Ḥaḍramī." He said: "This land rejects the dead; you should move him a mile or two to land that accepts the dead." We said: "What is the reward for our companion that we expose him to beasts to eat him?" He said: So we agreed to exhume him. When we reached the niche 64, our companion was not there, and the niche extended as far as the eye could see, filled with radiant light. He said: So we returned the earth to the niche and then departed. Al-Bayhaqī (may Allah have mercy on him) said: It has been narrated from Abū Hurayrah regarding the story of al-ʿAlāʾ ibn al-Ḥaḍramī concerning his prayer for rain and their walking on water, without the story of the death, in a similar manner.

Al-Bukhari mentioned in the *Tarikh* for this story another chain of transmission, and Ibn Abi al-Dunya transmitted it with his chain from Abu Kurayb, from Muhammad ibn Fudayl, from al-Salt ibn Matar al-‘Ijli, from ‘Abd al-Malik ibn Sahm, from Sahm ibn Minjab, who said: We went on a military expedition with al-‘Ala’ ibn al-Hadrami, and he mentioned it. And he said in the supplication: "O All-Knowing, O Forbearing, O Most High, O Most Great, indeed we are Your servants, and in Your cause we fight Your enemy; grant us rain to drink and perform ablution with, and when we leave it, make no one else have a share in it besides us." And he said concerning the sea: "Make for us a way to Your enemy." And he said concerning death: "Conceal my corpse and do not expose my nakedness to anyone." And he could not be found (i.e., his body was not discovered). And Allah knows best. [Another Story] Al-Bayhaqi said: Al-Husayn ibn Bishran informed us, Isma‘il al-Saffar informed us, al-Hasan ibn ‘Ali ibn ‘Uthman narrated to us, Ibn Numayr narrated to us from al-A‘mash, from some of his companions, who said: We reached the Tigris while it was in flood, and the Persians were behind it. A man from the Muslims said: "In the name of Allah," then he plunged in with his horse and rose above the water. The people said: "In the name of Allah," then they plunged in and rose above the water. The Persians looked at them and said: "Dīwān! Dīwān!" (i.e., "Demons! Demons!") Then they fled headlong. He said: The people missed nothing except a cup that was hanging from the saddle strap. When they came out, they obtained the spoils and divided them, and a man began saying: "Who will exchange yellow (gold) for white (silver)?" Another Story Al-Bayhaqi said: Abu ‘Abd al-Rahman al-Sulami informed us, Abu ‘Abd Allah ibn Muhammad al-Samari informed us, Abu al-‘Abbas al-Sarraj narrated to us, al-Fadl ibn Sahl and Harun ibn ‘Abd Allah narrated to us, they said: Abu al-Nadr narrated to us, Sulayman ibn al-Mughirah narrated to us that Abu Muslim al-Khawlani came to the Tigris while it was casting up wood from its flood, and he walked upon the water. He turned to his companions and said: "Do you miss any of your belongings so that we may supplicate Allah, the Mighty and Majestic?" Al-Bayhaqi said: This chain of transmission is authentic. I (the author) say: The story of Muslim al-Khawlani—whose name is ‘Abd Allah ibn Thuwab—with al-Aswad al-‘Ansi will come later, when he threw him into the fire, and it became cool and safe for him, just as it was for the Friend (Khalil) Ibrahim (Abraham), peace be upon him. [Chapter on the Speech of the Dead and Their Wonders] The Story of Zayd ibn Kharijah and His Speech After Death, and His Testimony to the Messengership of Muhammad, may Allah bless him and grant him peace, and to the Caliphate of Abu Bakr al-Siddiq, then ‘Umar, then ‘Uthman, may Allah be pleased with them. Al-Hafiz Abu Bakr al-Bayhaqi said: Abu Salih ibn Abi Tahir al-‘Anbari informed us, my grandfather Yahya ibn Mansur al-Qadi informed us, Abu ‘Ali ibn Muhammad ibn ‘Amr ibn Kashmard narrated to us, al-Qa‘nabi informed us, Sulayman ibn Bilal informed us from Yahya ibn Sa‘id, from Sa‘id ibn al-Musayyab, that Zayd ibn Kharijah al-Ansari—then from Banu al-Harith ibn al-Khazraj—died during the time of ‘Uthman ibn ‘Affan. He was covered with his garment. Then they heard a rumbling in his chest, then he spoke, then said: "Ahmad, Ahmad, in the First Book. He spoke the truth, he spoke the truth, Abu Bakr al-Siddiq, weak in himself, strong in the command of Allah, in the First Book. He spoke the truth, he spoke the truth, ‘Umar ibn al-Khattab, the strong, the trustworthy, in the First Book. He spoke the truth, he spoke the truth, ‘Uthman ibn ‘Affan, upon their path. Four have passed, and two remain. Tribulations have come, and the strong have devoured the weak, and the Hour has arisen. News will come to you about your army, the Well of Aris. And what is the Well of Aris?" Yahya said: Sa‘id said: Then a man from Banu Khatmah died, and he was covered with his garment. A rumbling was heard in his chest, then he spoke and said: "Indeed, the brother of Banu al-Harith ibn al-Khazraj spoke the truth, spoke the truth." Then al-Bayhaqi narrated it from al-Hakim, from Abu Bakr ibn Ishaq, from Musa ibn al-Hasan, from al-Qa‘nabi, and he mentioned it and said: This chain of transmission is authentic, and it has corroborating evidence. Then he transmitted it via the path of Abu Bakr ‘Abd Allah ibn Abi al-Dunya in the book "He Who Lived After Death": Abu Muslim ‘Abd al-Rahman ibn Yunus narrated to us, ‘Abd Allah ibn Idris narrated to us from Isma‘il ibn Abi Khalid. He said: Yazid ibn al-Nu‘man ibn Bashir came to the circle of al-Qasim ibn ‘Abd al-Rahman with a letter from his father al-Nu‘man ibn Bashir—meaning to his mother—: "In the name of Allah, the Most Gracious, the Most Merciful. From al-Nu‘man ibn Bashir to Umm ‘Abd Allah bint Abi Hashim. Peace be upon you. Indeed, I praise Allah to you, besides whom there is no god. You wrote to me to write to you concerning the matter of Zayd ibn Kharijah. Indeed, his matter was that he was seized by a pain in his throat—and at that time he was among the healthiest of people, or of the people of Medina—and he died between the first prayer (Zuhr) and the afternoon prayer (‘Asr). We laid him on his back and covered him with two garments and a cloak. Then someone came to me while I was glorifying (Allah) after the Maghrib prayer and said: ‘Zayd has spoken after his death.’ So I hurried back to him, and a group of the Ansar had gathered around him. He was saying—or it was being said upon his tongue: ‘The middle one is the most resolute of the three, the one who did not care, in (the cause of) Allah, about the blame of any blamer. He did not command that their strong should eat their weak. ‘Abd Allah, the Commander of the Faithful, spoke the truth, spoke the truth. That was in the First Book.’ Then he said: ‘Uthman, the Commander of the Faithful, and he pardons people for many sins. Two have passed, and four remain.’ Then the people differed, and some devoured others, and there was no order, and the barren women gave birth. Then he turned to the believers and said: ‘The Book of Allah and His decree. O people, turn to your leader, listen and obey. Whoever turns away, let him not pledge allegiance to blood. And the command of Allah is a decreed destiny. Allah is Most Great! This is Paradise, and this is the Fire.’ And the prophets and the truthful say: ‘Peace be upon you. O ‘Abd Allah ibn Rawahah, have you perceived for me Kharijah, for his father, and Sa‘d, the two who were killed on the day of Uhud?’ No! Indeed, it is a Blazing Fire (15), Stripping away the skin (16), Calling him who turned his back and fled (17), And gathered (wealth) and hoarded (18)." Then his voice faded. I asked the group about what I had missed of his speech, and they said: "We heard him saying: ‘Be silent, be silent.’ We looked at one another, and behold, the voice was from beneath the clothes." He said: "We uncovered his face, and he said: ‘This is Ahmad, the Messenger of Allah. Peace be upon you, O Messenger of Allah, and the mercy of Allah and His blessings.’ Then he said: ‘Abu Bakr al-Siddiq, the trustworthy, the Caliph of the Messenger of Allah, was weak in his body, strong in the command of Allah. He spoke the truth, spoke the truth, and it was in the First Book.’" Then al-Hafiz al-Bayhaqi narrated it from Abu Nasr ibn Qatadah, from Abu ‘Amr ibn Bujayr, from ‘Ali ibn al-Husayn, from al-Mu‘afa ibn Sulayman, from Zuhayr ibn Mu‘awiyah, from Isma‘il ibn Abi Khalid, and he mentioned it and said: This chain of transmission is authentic. (And Hisham ibn ‘Ammar narrated in the book *al-Ba‘th* from al-Walid ibn Muslim, from ‘Abd al-Rahman ibn Yazid ibn Jabir, who said: ‘Umayr ibn Hani’ narrated to me, al-Nu‘man ibn Bashir narrated to me, who said: A man from among us, called Kharijah ibn Yazid, died. We covered him with a garment, and he mentioned something similar to what has preceded.) Al-Bayhaqi said: And that was narrated from Habib ibn Salim, from al-Nu‘man ibn Bashir, and he mentioned the Well of Aris, as we mentioned in the narration of Ibn al-Musayyab. Al-Bayhaqi said: The matter concerning it is that the Prophet, may Allah bless him and grant him peace, took a ring, and it was on his hand. Then it was on the hand of Abu Bakr after him. Then it was on the hand of ‘Umar. Then it was on the hand of ‘Uthman, until it fell from him into the Well of Aris after six years of his caliphate had passed. At that time, his affairs changed, and the causes of tribulations appeared, as was said upon the tongue of Zayd ibn Kharijah. I (the author) say: And it is what is meant by his saying: "Two have passed, and four remain," or "Four have passed, and two remain," according to the difference in narration. And Allah knows best. Al-Bukhari said in the *Tarikh*: Zayd ibn Kharijah al-Khazraji al-Ansari witnessed Badr. He died during the time of ‘Uthman, and he is the one who spoke after death. Al-Bayhaqi said: And it has been narrated concerning speaking after death from a group (of narrators) with authentic chains of transmission. And Allah knows best.

Ibn Abi al-Dunya said: Khalaf ibn Hisham al-Bazzar narrated to us, from Khalid al-Tahhan, from Husayn, from 'Abd Allah ibn 'Ubayd al-Ansari, that a man from Banu Salama spoke and said: "Muhammad is the Messenger of Allah, Abu Bakr al-Siddiq, 'Uthman the Gentle, the Merciful." He said: "And I do not know what he said about 'Umar." Thus Ibn Abi al-Dunya narrated it in his book. Al-Hafiz al-Bayhaqi said: Abu Sa'id ibn Abi 'Amr informed us, from Abu al-'Abbas Muhammad ibn Ya'qub, from Yahya ibn Abi Talib, from 'Ali ibn 'Asim, from Husayn ibn 'Abd al-Rahman, from 'Abd Allah ibn 'Ubayd al-Ansari, who said: "While they were turning over the slain on the day of Siffin 65 or the day of al-Jamal 66, a man from the Ansar 67 among the slain spoke and said: 'Muhammad is the Messenger of Allah, Abu Bakr al-Siddiq, 'Umar al-Shahid 68, 'Uthman al-Rahim 69.' Then he fell silent." [The story of al-Rabi' ibn Khuthaym speaking after his death] (Hisham ibn 'Ammar said in the Book of Resurrection): Al-Hakam ibn Hisham al-Thaqafi narrated to us, from 'Abd al-Hakam ibn 'Umayr, from Rib'i ibn Khirash al-'Absi, who said: "My brother al-Rabi' ibn Khuthaym fell ill, and I nursed him. Then he died, and we went to prepare him [for burial]. When we came, he lifted the cloth from his face and said: 'Peace be upon you.' We said: 'And upon you be peace. Have you arrived?' He said: 'Yes, but after you I met my Lord, and He met me with rest and fragrance 70 and a Lord who is not angry. Then He clothed me in green garments of silk 71. And I asked Him to permit me to give you glad tidings, and He permitted me. Indeed, the matter is as you see. So be upright and moderate, give glad tidings and do not repel.' When he said this, it was like a pebble falling into water." Then he cited many chains of transmission on this topic, and it is the end of his book. [A very strange hadith: The story of the boy who spoke in the cradle] Al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan informed us, from Ahmad ibn 'Ubayd al-Saffar, from Muhammad ibn Yunus al-Kudaymi, from Shasunah ibn 'Ubayd Abu Muhammad al-Yamani—and we had departed from 'Adam 72 at a village called al-Hardah—from Mu'rid ibn 'Abd Allah ibn Mu'rid ibn Mu'ayqib al-Yamani, from his father, from his grandfather, who said: "I performed the Farewell Pilgrimage 73 and entered a house in Mecca. There I saw the Messenger of Allah, may Allah bless him and grant him peace, his face like the full moon, and I heard something amazing from him. A man brought a boy to him on the day he was born, and the Messenger of Allah, may Allah bless him and grant him peace, said to him: 'Who am I?' He said: 'You are the Messenger of Allah.' He said: 'You have spoken truthfully; may Allah bless you.' Then he said: 'The boy did not speak after that until he grew up.' My father said: 'We used to call him Mubarak al-Yamamah 74.'" Shasunah said: "I used to pass by Ma'mar but did not hear from him." I say: This hadith is one about which people spoke concerning Muhammad ibn Yunus al-Kudaymi because of it, and they rejected it and found his shaykh 75 strange. But this is not something to be rejected by reason or by law, for it is established in the Sahih 76 in the story of Jurayj the worshiper that he made the son of that prostitute speak, and said to him: "O Abu Yunus, whose son are you?" He said: "The son of the shepherd." So the Children of Israel knew the innocence of Jurayj's honor from what had been attributed to him. This has been mentioned earlier. Moreover, this hadith has been narrated through other than al-Kudaymi's chain, though it is also with a strange chain. Al-Bayhaqi said: Abu Sa'd 'Abd al-Malik ibn Abi 'Uthman al-Zahid informed us, from Abu al-Husayn Muhammad ibn Ahmad ibn Jumay' al-Ghassani—at the frontier of Sayda—from al-'Abbas ibn Mahbub ibn 'Uthman ibn 'Ubayd Abu al-Fadl, from his father, from his grandfather Shasunah ibn 'Ubayd, from Mu'rid ibn 'Abd Allah ibn Mu'ayqib, from his father, from his grandfather, who said: "I performed the Farewell Pilgrimage and entered a house in Mecca. There I saw the Messenger of Allah, may Allah bless him and grant him peace, his face like the full moon. I heard something amazing from him: a man from the people of al-Yamamah brought a boy to him on the day he was born, wrapped in a cloth. The Messenger of Allah, may Allah bless him and grant him peace, said to him: 'O boy, who am I?' He said: 'You are the Messenger of Allah.' He said to him: 'May Allah bless you.' Then the boy did not speak after that." Al-Bayhaqi said: Our shaykh Abu 'Abd Allah al-Hafiz mentioned it from Abu al-Hasan 'Ali ibn al-'Abbas al-Warraq, from Abu al-Fadl Ahmad ibn Khalaf ibn Muhammad al-Muqri' al-Qazwini, from Abu al-Fadl al-'Abbas ibn Muhammad ibn Shasunah, with it. Al-Hakim said: A trustworthy person among our companions informed me, from Abu 'Umar al-Zahid, who said: "When I entered Yemen, I entered Hardah and asked about this hadith. I found that Shasunah had descendants there, and I was taken to his grave and visited it." Al-Bayhaqi said: This hadith has a basis from the hadith of the Kufans with a mursal 77 chain that differs from it regarding the time of speaking. Then he cited from the hadith of Waki', from al-A'mash, from Shimr ibn 'Atiyyah, from some of his shaykhs, that the Prophet, may Allah bless him and grant him peace, was brought a boy who had grown up and had never spoken. He said: "Who am I?" He said: "You are the Messenger of Allah." Then he narrated from al-Hakim, from al-Asamm, from Ahmad ibn 'Abd al-Jabbar, from Yunus ibn Bukayr, from al-A'mash, from Shimr, from some of his shaykhs, who said: "A woman came with her son who had started to move, and said: 'O Messenger of Allah, this son of mine has not spoken since he was born.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Bring him closer to me.' She brought him closer, and he said: 'Who am I?' He said: 'You are the Messenger of Allah.'" [From the miracles of healing] The story of the boy who used to have seizures, and the Prophet, peace be upon him, prayed for him and he was cured. This has been mentioned earlier from the narration of Usamah ibn Zayd, Jabir ibn 'Abd Allah, and Ya'la ibn Murrah al-Thaqafi, along with the story of the camel, in full. Imam Ahmad said: Yazid narrated to us, from Hammad ibn Salamah, from Farqad al-Sanji, from Sa'id ibn Jubayr, from Ibn 'Abbas, that a woman came with her child to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, he has epilepsy 78, and it seizes him at our mealtime and spoils our food." He said: "So the Messenger of Allah, may Allah bless him and grant him peace, wiped his chest and prayed for him, and he vomited 79 something like a black puppy that ran away." Ahmad alone narrated this. Farqad al-Sanji is a righteous man but has a poor memory. Shu'bah and others narrated from him, and his hadith is tolerated. What he narrated here has a witness from what has preceded, and Allah knows best. This story may be the same as what was previously cited, or it may be another, and Allah knows best. Another hadith on the same topic Abu Bakr al-Bazzar said: Muhammad ibn Marzuq narrated to us, from Muslim ibn Ibrahim, from Sadaqah—meaning ibn Musa—from Farqad—meaning al-Sanji—from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: "The Prophet, may Allah bless him and grant him peace, was in Mecca when a woman from the Ansar came to him and said: 'O Messenger of Allah, this evil one 80 has overcome me.' He said to her: 'If you bear patiently with what you are suffering, you will come on the Day of Resurrection with no sins and no reckoning.' She said: 'By Him who sent you with the truth, I will be patient until I meet Allah.' She said: 'I fear that the evil one will strip me naked.' So he prayed for her, and whenever she feared that he would come to her, she would go to the curtains of the Ka'bah, cling to them, and say to him: 'Be gone!' and he would leave her." Al-Bazzar said: "We do not know it to be narrated with this wording except from this chain. Sadaqah is not problematic, and Farqad has been narrated from by a group of scholars, including Shu'bah and others, and his hadith is tolerated despite his poor memory." Another chain from Ibn 'Abbas Imam Ahmad said: Yahya ibn 'Imran Abu Bakr narrated to us, from 'Ata' ibn Abi Rabah, who said: Ibn 'Abbas said to me: "Shall I show you a woman of Paradise?" I said: "Yes." He said: "This black woman came to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'I have seizures and become uncovered, so pray to Allah for me.' He said: 'If you wish, be patient and you will have Paradise; and if you wish, I will pray to Allah to heal you.' She said: 'No, I will be patient, but pray to Allah that I do not become uncovered.' So he prayed for her."

So he supplicated for her 81. Thus al-Bukhari narrated it from Musaddad from Yahya—he is Ibn Sa'id al-Qattan—and Muslim extracted it from al-Qawariri from Yahya al-Qattan and Bishr ibn al-Fadl, both from 'Imran ibn Muslim Abu Bakr al-Faqih al-Basri from 'Ata' ibn Abi Rabah from Ibn 'Abbas, and he mentioned the like. Then al-Bukhari said: Muhammad narrated to us, Makhlad narrated to us from Ibn Jurayj who said: 'Ata' informed me that he saw Umm Zufar, that tall black woman, at the curtain of the Ka'ba. Al-Hafiz Ibn al-Athir mentioned in al-Ghaya that this Umm Zufar was formerly the hairdresser of Khadija bint Khuwaylid, and that she lived long until 'Ata' ibn Abi Rabah met her. God knows best. Another Hadith Al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan informed us, Ahmad ibn 'Ubayd informed us, Muhammad ibn Yunus narrated to us, Qurra ibn Habib al-Dabbi narrated to us, Iyas ibn Abi Tamima narrated to us from 'Ata' from Abu Hurayra who said: Fever came to the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, send me to the most beloved of your people to you, or the most beloved of your companions to you—Qurra doubted—so he said: Go to the Ansar. So it went to them and struck them down. They came to the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, fever has overcome us, so supplicate God for healing for us. So he supplicated for them, and it was removed from them. He said: Then a woman followed him and said: O Messenger of God, supplicate God for me, for I am from the Ansar, so supplicate God for me as you supplicated for them. He said: Which is more beloved to you: that I supplicate for you and it is removed from you, or that you endure patiently and Paradise becomes incumbent upon you? She said: No, by God, O Messenger of God, rather I will endure for three [days] and I will not, by God, make my Paradise at risk. Muhammad ibn Yunus al-Kudaymi is weak. Al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan informed us, Ahmad ibn 'Ubayd al-Saffar informed us, 'Abdullah ibn Ahmad ibn Hanbal narrated to us, my father narrated to us, Hisham ibn Lahiq—in the year one hundred and eighty-five—narrated to us, 'Asim al-Ahwal narrated to us from Abu 'Uthman al-Nahdi from Salman al-Farisi who said: Fever sought permission to enter upon the Messenger of God, may God bless him and grant him peace. He said: Who are you? It said: I am Fever. I consume the flesh and suck the blood. He said: Go to the people of Quba'. So it came to them, and they came to the Messenger of God, may God bless him and grant him peace, their faces having turned yellow, and they complained to him of the fever. He said to them: What do you wish? If you wish, I will supplicate God and He will remove it from you; if you wish, you may leave it and it will expiate your sins. They said: Rather, we leave it, O Messenger of God. This hadith is not in the Musnad of Imam Ahmad, nor did any of the authors of the six books narrate it. We mentioned at the beginning of the Hijra his supplication, peace be upon him, for the people of Medina that He remove its fever to al-Juhfa, and God answered that for him. Indeed, Medina was among the most pestilential lands of God, but God made it healthy by the blessing of his arrival there and his supplication for its people, may God's blessings and peace be upon him. Another Hadith on That [Restoration of Sight to a Blind Man by a Supplication He Taught Him] Imam Ahmad said: Rawh narrated to us, Shu'ba narrated to us from Abu Ja'far al-Madini, I heard 'Umara ibn Khuzayma ibn Thabit narrating from 'Uthman ibn Hunayf: A blind man came to the Prophet, may God bless him and grant him peace, and said: O Messenger of God, supplicate God to heal me. He said: If you wish, I will delay that, for it is better for your Hereafter; and if you wish, I will supplicate for you. He said: No, rather supplicate God for me. He said: So the Messenger of God, may God bless him and grant him peace, commanded him to perform ablution and pray two rak'as, and to supplicate with this supplication: "O God, I ask You and turn to You through Your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I turn through you to my Lord concerning this need of mine, that it may be fulfilled. O God, accept his intercession for me and accept my intercession for him." He said: He kept saying this repeatedly. Then he said afterwards: I think that it includes "accept my intercession for him." He said: So the man did that and was cured. Ahmad also narrated it from 'Uthman ibn 'Amr from Shu'ba with it, and he said: "O God, accept his intercession for me," and he did not say the other. It seems to be a mistake from the narrator. God knows best. Thus al-Tirmidhi and al-Nasa'i narrated it from Mahmud ibn Ghaylan, and Ibn Majah from Ahmad ibn Mansur ibn Sayyar, both from 'Uthman ibn 'Amr. Al-Tirmidhi said: Hasan sahih gharib, we only know it from the hadith of Ibn Ja'far al-Khatmi. Then Ahmad also narrated it from Mu'ammil ibn Hammad ibn Salama ibn Abi Ja'far al-Khatmi from 'Umara ibn Khuzayma from 'Uthman ibn Hunayf, and he mentioned the hadith. Thus al-Nasa'i narrated it from Muhammad ibn Ma'mar from Hibban from Hammad ibn Salama with it. Then al-Nasa'i narrated it from Zakariyya ibn Yahya from Muhammad ibn al-Muthanna from Mu'adh ibn Hisham from his father from Abu Ja'far from Abu Umama ibn Sahl ibn Hunayf from his uncle 'Uthman ibn Hunayf. This narration contradicts what preceded, and perhaps Abu Ja'far al-Khatmi had it from both paths. God knows best 82. Al-Bayhaqi and al-Hakim narrated from the hadith of Ya'qub ibn Sufyan from Ahmad ibn Shabib from Sa'id al-Hanafi from his father from Rawh ibn al-Qasim from Abu Ja'far al-Madini from Abu Umama ibn Sahl ibn Hunayf from his uncle 'Uthman ibn Hunayf who said: I heard the Messenger of God, may God bless him and grant him peace, when a blind man came to him and complained to him of the loss of his sight. He said: O Messenger of God, I have no guide and it is difficult for me. The Messenger of God, may God bless him and grant him peace, said: Go to the place of ablution, perform ablution, then pray two rak'as, then say: "O God, I ask You and turn to You through Your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I turn through you to my Lord that my sight may be restored. O God, accept his intercession for me and accept my intercession for myself." 'Uthman said: By God, we had not parted nor had the talk been long before the man entered as if he had never had any affliction. Al-Bayhaqi said: Hisham al-Dastuwa'i also narrated it from Abu Ja'far from Abu Umama ibn Sahl from his uncle 'Uthman ibn Hunayf. Another Hadith [He Breathed into the Eyes of a Blind Man and He Saw, and He Wiped His Hand over the Wounded and They Were Healed] Abu Bakr ibn Abi Shayba said: Muhammad ibn Bishr narrated to us, 'Abd al-'Aziz ibn 'Umar narrated to us, a man from the Banu Sulayman and Banu Sa'd narrated to me from his father from his maternal uncle—or that his maternal uncle or her maternal uncle, Habib ibn Murayt, narrated to her—that his father went out to the Messenger of God, may God bless him and grant him peace, while his eyes were white and he could not see anything at all. He asked him: What happened to you? He said: I was grazing a camel of mine and my foot stepped on the belly of a snake, and I was afflicted in my sight. He said: So the Messenger of God, may God bless him and grant him peace, breathed into his eyes, and he saw. I saw him threading a needle with thread, and he was eighty years old, and his eyes were white. Al-Bayhaqi said: Thus in his book; others say: Habib ibn Mudrik. He said: The hadith of Qatada ibn al-Nu'man has preceded in this meaning, that his eye was injured and its eyeball flowed out, and the Messenger of God returned it to its place, and he did not know which of them had been injured. I say: That has preceded in the Ghazwa of Uhud. We mentioned in the killing of Abu Rafi' his wiping his noble hand over the leg of Jabir ibn 'Atik—which had been broken—and it was healed instantly. Al-Bayhaqi mentioned with his chain that he, may God bless him and grant him peace, wiped the hand of Muhammad ibn Hatib—whose hand had been burned by fire—and it was healed instantly, and that he, peace be upon him, breathed into the palm of Shurahbil al-Ju'fi, and a cyst that was in his palm disappeared. I say: It has preceded in the Ghazwa of Khaybar his spitting into the eyes of 'Ali while he was suffering from ophthalmia, and he was healed. Al-Tirmidhi narrated from 'Ali his hadith about his teaching him, peace be upon him, that supplication for memorizing the Qur'an, and he memorized it.

In the Sahih 83 it is recorded that he said to Abu Hurayra and a group: "Whoever spreads his cloak today will never forget anything of my speech." He said: "So I spread it, and I did not forget anything of his speech that day." It is said that this was a preservation by Abu Hurayra of everything he heard from him on that day, and it is said: and on other days as well—God knows best. He prayed for Sa'd ibn Abi Waqqas and he was healed. Al-Bayhaqi 84 narrated that he prayed for his uncle Abu Talib during an illness he had, and he asked the Messenger of God, may God bless him and grant him peace, to pray to his Lord for him, so he prayed for him and he was healed instantly. The hadiths on this are very numerous, and enumerating them would be lengthy. Al-Bayhaqi has presented many good examples of this type, of which we have indicated some parts, and we have left out hadiths with weak chains of transmission, contenting ourselves with what we have presented over what we have omitted. And God is the source of help. [Another hadith: The story of Jabir ibn 'Abd Allah's camel] It is established in the Two Sahihs 85 from the hadith of Zakariyya ibn Abi Za'ida—Muslim and al-Mughira both added, from Sharahil al-Sha'bi, from Jabir ibn 'Abd Allah—that he was traveling on a camel that had become exhausted. He wanted to let it go. He said: "The Messenger of God, may God bless him and grant him peace, caught up with me, struck it, and prayed for me; then it traveled in a way it had never traveled before." In another narration: "It kept ahead of the other camels, in front of them, until I was holding its halter but could not control it." He said: "How do you see your camel?" I said: "Your blessing has touched it, O Messenger of God." Then he mentioned that the Messenger of God, may God bless him and grant him peace, bought it from him 86. The narrators differed on the amount of its price in many versions, and that he stipulated its ride to Medina. Then when he arrived in Medina, he brought the camel, paid him its price, added extra, and then also gave him the camel. The hadith is long. [Another hadith: His riding of Abu Talha's horse, which was slow, and it became fast] Al-Bayhaqi narrated—and the wording is his—and it is in Sahih al-Bukhari from the hadith of Hasan ibn Muhammad al-Marwazi, from Jarir ibn Hazim, from Muhammad ibn Sirin, from Anas ibn Malik, who said: "The people were alarmed, so the Messenger of God, may God bless him and grant him peace, rode a horse belonging to Abu Talha that was slow, then he went out galloping alone. The people rode galloping behind the Messenger of God, may God bless him and grant him peace, and he said: 'Do not be alarmed; it is like a sea 87.'" He said: "By God, it was never surpassed after that day." [Another hadith: His striking of Ju'ayl's horse with his whip, and it became one of the fastest horses] Al-Bayhaqi said: Abu Bakr al-Qadi informed us: Hamid ibn Muhammad al-Harawi informed us: 'Ali ibn 'Abd al-'Aziz narrated to us: Muhammad ibn 'Abd Allah al-Raqqashi narrated to us: Rafi' ibn Salama ibn Ziyad narrated to us: 'Abd Allah ibn Abi al-Ja'd narrated to me from Ju'ayl al-Ashja'i, who said: "I went on a campaign with the Messenger of God, may God bless him and grant him peace, in one of his campaigns, riding a lean, weak horse of mine." He said: "I was among the last of the people. The Messenger of God, may God bless him and grant him peace, caught up with me and said: 'Go on, O owner of the horse.' I said: 'O Messenger of God, it is lean and weak.' He said: 'Then the Messenger of God, may God bless him and grant him peace, raised a whip 88 he had and struck it with it, saying: 'O God, bless him in it.'" He said: "I saw myself holding its head to keep it from outpacing the people, and I sold its offspring for twelve thousand 89." Al-Nasa'i 90 narrated it from Muhammad ibn Rafi', from Muhammad ibn 'Abd Allah al-Raqqashi, and he mentioned it. Similarly, Abu Bakr ibn Abi Khaythama narrated it from 'Ubayd ibn Ya'ish, from Zayd ibn al-Khabbab, from Rafi' ibn Salama al-Ashja'i, and he mentioned it. Al-Bukhari said in al-Tarikh 91: "Rafi' ibn Ziyad ibn al-Ja'd ibn Abi al-Ja'd said: My father 'Abd Allah ibn Abi al-Ja'd, the brother of Salim, narrated to me from Ju'ayl, and he mentioned it." Another hadith Al-Bayhaqi said: Abu al-Husayn ibn al-Fadl al-Qattan informed us in Baghdad: Abu Sahl ibn Ziyad al-Qattan informed us: Muhammad ibn Shadhan al-Jawhari narrated to us: Zakariyya ibn 'Adi narrated to us: Marwan ibn Mu'awiya narrated to us from Yazid ibn Kaysan, from Abu Hazim, from Abu Hurayra, who said: "A man came to the Prophet, may God bless him and grant him peace, and said: 'I have married a woman.' He said: 'Why did you not look at her? For there is something in the eyes of the Ansar 92.' He said: 'I have looked at her.' He said: 'For how much did you marry her?' He mentioned something. He said: 'It is as if they are carving gold and silver from the side of these mountains. We have nothing today to give you, but I will send you on an expedition in which you will gain something.' So he sent an expedition to Banu 'Abs and sent the man with them. He came to him and said: 'O Messenger of God, my she-camel has refused to move.' He said: 'Then the Messenger of God, may God bless him and grant him peace, gave him his hand as if leaning on him to stand, then he came to it and struck it with his foot.'" Abu Hurayra said: "By Him in Whose hand my soul is, I saw it outrunning the leader with him." Muslim narrated it in the Sahih from Yahya ibn Ma'in, from Marwan. Another hadith Al-Bayhaqi said: Abu Zakariyya ibn Abi Ishaq al-Muzani informed us: Abu 'Abd Allah Muhammad ibn Ya'qub informed us: Abu Ahmad Muhammad ibn 'Abd al-Wahhab narrated to us: Abu Ja'far ibn 'Awn informed us: al-A'mash narrated to us from Mujahid that a man bought a camel and came to the Messenger of God, may God bless him and grant him peace, and said: "I have bought a camel, so pray to God to bless me in it." He said: "O God, bless him in it." Not long after, it died. Then he bought another camel and brought it to the Messenger of God, may God bless him and grant him peace, and said: "I have bought a camel, so pray to God to bless me in it." He said: "O God, bless him in it." Not long after, it died. Then he bought another camel and came to the Messenger of God, may God bless him and grant him peace, and said: "O Messenger of God, I bought two camels and you prayed to God to bless me in them, so pray to God to make me ride it." He said: "O God, make him ride it." It remained with him for twenty years. Al-Bayhaqi said: This is mursal 93, and his prayer, peace be upon him, turned to the matter of the Hereafter in the first two times. Another hadith Al-Hafiz al-Bayhaqi said: Abu 'Abd al-Rahman al-Sulami informed us: Isma'il ibn 'Abd Allah al-Mikali informed us: 'Ali ibn Sa'd al-'Askari narrated to us: Abu Umayya 'Abd Allah ibn Muhammad ibn Khallad al-Wasiti informed us: Yazid ibn Harun narrated to us: al-Mustalim ibn Sa'id narrated to us: Habib ibn 'Abd al-Rahman ibn Habib ibn Asaf narrated to us from his father, from his grandfather Habib ibn Asaf, who said: "I came to the Messenger of God, may God bless him and grant him peace, along with a man from my people during one of his campaigns, and we said: 'We desire to witness a battle with you.' He said: 'Have you embraced Islam?' We said: 'No.' He said: 'We do not seek help from polytheists against polytheists.' He said: 'So we embraced Islam, and I witnessed with the Messenger of God, may God bless him and grant him peace, and I was struck on my shoulder, and it split open, and my hand became paralyzed. I came to the Messenger of God, may God bless him and grant him peace, and he spat into it and attached it, and it healed and became well, and I killed the one who struck me. Then I married the daughter of the one I killed and who struck me. She would say: 'May you never lack a man who adorned you with this sash.' I would say: 'May you never lack a man who hastened your father to the Fire 94.'" Imam Ahmad narrated this hadith from Yazid ibn Harun with his chain similarly, but he did not mention "he spat into it and it healed." [Another hadith: His prayer for Ibn 'Abbas and the response to his supplication] It is established in the Two Sahihs from the hadith of Abu al-Nadr Hashim ibn al-Qasim, from Warqa' ibn 'Umar al-Sakri, from 'Abd Allah ibn Yazid, from Ibn 'Abbas, who said: "The Messenger of God, may God bless him and grant him peace, went to the lavatory, and I placed water for him. When he came out, he said: 'Who did this?' They said: 'Ibn 'Abbas.' He said: 'O God, make him deeply learned in religion 95.'"

Al-Bayhaqī narrated from al-Ḥākim and others, from al-Aṣamm, from ʿAbbās al-Dūraqī, from al-Ḥasan ibn Mūsā al-Ashyab, from Zuhayr, from ʿAbd Allāh ibn ʿUthmān ibn Khuthaym, from Saʿīd ibn Jubayr, from Ibn ʿAbbās (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) placed his hand on my shoulder—or said: on my collarbone, Saʿīd doubted—then said: "O Allah, grant him deep understanding of the religion and teach him the interpretation (al-ta’wīl)." And Allah answered His Messenger (peace and blessings be upon him) in this supplication for his cousin, so he became an imam (leader) guided by his guidance and followed in his light in the sciences of the Sacred Law, especially in the science of interpretation (al-ta’wīl), which is exegesis (al-tafsīr). For the knowledge of the Companions before him culminated in him, as well as what he comprehended from the speech of the cousin of the Messenger of Allah (peace and blessings be upon him). Al-Aʿmash narrated from Abū al-Ḍuḥā, from Masrūq, who said: ʿAbd Allāh ibn Masʿūd said: "If Ibn ʿAbbās had reached our age, none of us would have lived with him." And he used to say to them: "Excellent is the interpreter of the Qur’an, Ibn ʿAbbās." This, while the death of Ibn ʿAbbas occurred about thirty-three years after the death of ʿAbd Allāh ibn Masʿūd. So what do you think of what he acquired after him during this period? And we have narrated from some of his companions that he said: "Ibn ʿAbbās addressed the people on the evening of ʿArafah and interpreted for them Sūrat al-Baqarah"—or said: a sūrah—and he interpreted it in such a way that if the Byzantines, Turks, and Daylamites had heard it, they would have embraced Islam. May Allah be pleased with him and grant him His pleasure. [Another Hadith: Response to His Supplication for Anas ibn Mālik for Blessing and Long Life] It is established in the Ṣaḥīḥ (authentic collection) that he (peace be upon him) supplicated for Anas ibn Mālik for abundance of wealth and children, and so it was. Until al-Tirmidhī narrated from Maḥmūd ibn Ghaylān, from Abū Dāwūd al-Ṭayālisī, from Abū Khaldah, who said: I said to Abū al-ʿĀliyah: "Did Anas hear from the Prophet (peace be upon him)?" He said: "He served him for ten years, and he supplicated for him. He had a garden that bore fruit twice a year, and in it was basil from which came the scent of musk." And we have narrated in the Ṣaḥīḥ that nearly one hundred or more children were born to him from his own loins. And in another narration: He (peace and blessings be upon him) said: "O Allah, prolong his life," so he lived for one hundred years. And he (peace and blessings be upon him) supplicated for Umm Sulaym and Abū Ṭalḥa during the remainder of their night, and she bore him a boy whom the Messenger of Allah (peace and blessings be upon him) named ʿAbd Allāh. From his loins came nine (children), all of whom memorized the Qur’an. This is established in the Ṣaḥīḥ. And it is established in Ṣaḥīḥ Muslim, from the ḥadīth of ʿIkrimah ibn ʿAmmār, from Abū Kathīr al-ʿAnbarī, from Abū Hurayrah (may Allah be pleased with him), that he asked the Messenger of Allah (peace and blessings be upon him) to supplicate for his mother so that Allah would guide her. So he supplicated for her. Then Abū Hurayrah went and found his mother bathing behind the door. When she finished, she said: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah." So Abū Hurayrah began to weep from joy. Then he went and informed the Messenger of Allah of that, and asked him to supplicate for them both that Allah would make them beloved to His believing servants. So he supplicated for them both, and that was granted. Abū Hurayrah said: "There is no believing man or believing woman but that he loves us." And Abū Hurayrah spoke truthfully in that. May Allah be pleased with him and grant him His pleasure. And from the completion of this supplication is that Allah made his mention famous on the days of Friday, where people mention him before the Friday sermon. This is from divine decree (al-taqyīḍ al-qadarī) and spiritual determination (al-taqdīr al-maʿnawī). And it is established in the Ṣaḥīḥ that he (peace be upon him)...

  1. عليه السلام : Peace be upon him; a formula of blessing used after mentioning prophets and sometimes other revered figures.
  2. صلى الله عليه وسلم : May God bless him and grant him peace; the standard eulogy for the Prophet Muhammad.
  3. عليه الصلاة والسلام : Upon him be blessings and peace; another eulogy for the Prophet Muhammad.
  4. دلائل النبوة : Proofs of Prophethood; a genre of Islamic literature compiling miracles and evidences of Muhammad's prophethood.
  5. صلى الله عليه وسلم : Peace be upon him, a formula of blessing used after mentioning the Prophet Muhammad.
  6. الدلائل : Proofs or evidences, referring to works on the proofs of prophethood.
  7. الأنصار : The Helpers, the inhabitants of Medina who supported the Prophet Muhammad after his migration.
  8. يثرب : The ancient name of Medina before Islam.
  9. على شرط الصحيح : On the condition of the Sahih, meaning the chain meets the criteria of authenticity used by the compilers of the Sahih collections (Bukhari and Muslim).
  10. حسن غريب صحيح : A classification meaning the hadith is good (hasan), strange (gharib, i.e., narrated through a single chain), and authentic (sahih).
  11. النخلتين : The two palm groves, a specific location in Medina.
  12. الحرتين : The two lava fields, referring to the black volcanic terrain around Medina.
  13. أهل السنن : The people of the Sunan, referring to the compilers of the four Sunan collections (Abu Dawud, al-Tirmidhi, al-Nasa'i, Ibn Majah).
  14. al-hararatayn : The two lava fields; refers to the black volcanic terrain near Medina.
  15. al-Sa'a : The Hour; the Day of Judgment in Islamic eschatology.
  16. Sunan : The four canonical hadith collections of Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah.
  17. Mukallim al-Dhi'b : The one spoken to by the wolf; a title given to Uhban ibn Aws.
  18. al-Baqi' : Al-Baqi' cemetery in Medina, a burial ground for many companions.
  19. al-ḥaram : The sacred sanctuary around Mecca, where hunting and violence are prohibited.
  20. al-Lāt wa al-‘Uzzā : Two pre-Islamic Arabian goddesses worshipped by the Quraysh.
  21. Safīna : A companion of the Prophet, known for this story; his name means 'ship'.
  22. Abū al-Ḥārith : A traditional epithet for the lion, meaning 'father of the cultivator'.
  23. Dalā’il al-Nubuwwa : A genre of Islamic literature compiling proofs and miracles of prophethood.
  24. khashfān : Young fawns or baby gazelles.
  25. ‘adhāb al-‘ishār : A severe punishment, likened to the suffering of a pregnant camel in labor.
  26. العشار : Al-'ushar: A type of punishment; literally 'the ten-month pregnant she-camels', used as an oath or expression of severe punishment.
  27. تسبح : Tusabbih: To glorify Allah, often by saying 'Subhan Allah' (Glory be to Allah).
  28. الضب : Al-Dabb: A type of lizard, specifically the spiny-tailed lizard (Uromastyx), common in Arabia.
  29. اللات والعزى : Al-Lat and al-Uzza: Two pre-Islamic Arabian goddesses worshipped by the polytheists.
  30. قل هو الله أحد : Surah al-Ikhlas (112:1): 'Say: He is Allah, the One.'
  31. البسيط : Al-Basit: A meter of Arabic poetry, meaning 'extended' or 'simple'.
  32. الوجيز : Al-Wajiz: A meter of Arabic poetry, meaning 'concise' or 'short'.
  33. أبطر : Abṭarūhu: They gave him so much that he became wealthy or insolent; literally 'they made him exceed bounds'.
  34. عشراء : Ushara': A she-camel that is ten months pregnant.
  35. البختية : Al-Bakhtiyyah: A type of camel, possibly a hybrid or a breed from Bactria.
  36. الأعرى : Al-A'ra: A type of camel, possibly meaning 'hairless' or a specific breed.
  37. هودج : Hawdaj: A litter or canopy carried by a camel, used for women.
  38. السندس : Sundus: A type of fine silk brocade.
  39. الاستبرق : Istabraq: A type of thick silk brocade, often used for garments in Paradise.
  40. الصراط : Al-Sirat: The bridge over Hell that all must cross on the Day of Judgment.
  41. المعجزات : Al-Mu'jizat: The Miracles (a book title).
  42. الدلائل : Al-Dala'il: The Proofs (a book title, often referring to proofs of prophethood).
  43. Hummara : A small bird, possibly a type of lark or finch, known for its reddish color.
  44. karama : A miracle or extraordinary event granted by Allah to a saint or pious person, distinct from the miracles of prophets.
  45. mu'allaq : A hadith that is suspended or incomplete in its chain of narration, often cited by al-Bukhari without a full chain.
  46. Tabi'un : The generation of Muslims who succeeded the Companions of the Prophet.
  47. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
  48. karama : A miracle or extraordinary event granted by Allah to a saint or pious person, distinct from the miracles of prophets.
  49. karāmah : A miraculous act or grace bestowed by Allah upon a saint (walī) as a sign of his closeness to Allah.
  50. walī : A saint or friend of Allah, a pious person who is close to Allah.
  51. muʿjizāt : Miracles performed by prophets as proof of their prophethood.
  52. wuḍūʾ : The Islamic ritual ablution performed before prayer.
  53. rakʿah : A unit of Islamic prayer consisting of a series of standing, bowing, prostrating, and sitting.
  54. al-Dafīnah : A place in Yemen, possibly a village or region.
  55. ṣaḥīḥ : A term used in ḥadīth classification meaning 'authentic' or 'sound'.
  56. Sharīʿah : Islamic law derived from the Quran and Sunnah.
  57. Man ʿĀsha Baʿda al-Mawt : A book title meaning 'Those Who Lived After Death'.
  58. al-Kunāsah : A marketplace in Kufa, Iraq.
  59. Anṣār : The 'Helpers', the residents of Medina who supported the Prophet Muhammad after his migration.
  60. mursal : A type of ḥadīth where the chain of narration is broken, typically missing the Companion link.
  61. al-Ṣuffah : A shaded area in the Prophet's mosque in Medina where poor and homeless Muslims stayed.
  62. muhājirah : A female emigrant who migrated for the sake of Allah, especially from Mecca to Medina.
  63. ʿAlī, ʿAẓīm, Ḥalīm, Karīm : Names of Allah meaning 'The High', 'The Magnificent', 'The Forbearing', 'The Generous'.
  64. laḥd : A niche or side chamber in an Islamic grave where the body is placed.
  65. Siffin : The Battle of Siffin (37 AH/657 CE) was a major conflict between the forces of Caliph Ali and those of Mu'awiyah, the governor of Syria.
  66. al-Jamal : The Battle of the Camel (36 AH/656 CE) was fought between forces loyal to Caliph Ali and those of Aisha, Talhah, and Zubayr.
  67. Ansar : The 'Helpers'—the Muslim inhabitants of Medina who supported the Prophet Muhammad after his emigration from Mecca.
  68. al-Shahid : The martyr; a title given to 'Umar ibn al-Khattab, the second caliph, who was assassinated.
  69. al-Rahim : The Merciful; an attribute of 'Uthman ibn 'Affan, the third caliph.
  70. rawh wa rayhan : Rest and fragrance; a phrase from the Quran (56:89) describing the reward of the righteous at death.
  71. sundus : A fine green silk garment; mentioned in the Quran (76:21) as part of Paradise's attire.
  72. 'Adam : Aden, a port city in Yemen.
  73. Farewell Pilgrimage : The only Hajj pilgrimage performed by the Prophet Muhammad in 10 AH/632 CE, shortly before his death.
  74. Mubarak al-Yamamah : The blessed one of al-Yamamah; al-Yamamah is a region in central Arabia.
  75. shaykh : A teacher or authority in hadith transmission.
  76. Sahih : A collection of authentic hadith, such as Sahih al-Bukhari or Sahih Muslim.
  77. mursal : A hadith where a Successor (Tabi'i) directly attributes a saying to the Prophet without mentioning the Companion.
  78. lummah : Epilepsy or a seizure disorder; also interpreted as demonic possession.
  79. tha'atha : He vomited or coughed up something.
  80. khabith : The evil one; often referring to Satan or a demon.
  81. du'a : Supplication or prayer, often a personal invocation to God.
  82. Allahu a'lam : God knows best; a phrase used to acknowledge that ultimate knowledge belongs to God.
  83. Sahih : Refers to the two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
  84. Al-Bayhaqi : Abu Bakr Ahmad ibn al-Husayn al-Bayhaqi (994–1066 CE), a renowned Shafi'i hadith scholar and author of 'Sunan al-Kubra' and 'Dala'il al-Nubuwwa'.
  85. Two Sahihs : Sahih al-Bukhari and Sahih Muslim.
  86. bought it from him : The Prophet purchased the camel from Jabir, but later returned it to him as a gift.
  87. like a sea : Meaning the horse was swift and vast in its running, like the sea.
  88. whip : A small whip or stick used for striking.
  89. twelve thousand : Probably dirhams, a large sum indicating the horse's offspring became highly valuable.
  90. Al-Nasa'i : Ahmad ibn Shu'ayb al-Nasa'i (830–915 CE), compiler of 'Sunan al-Nasa'i', one of the six major hadith collections.
  91. al-Tarikh : Al-Bukhari's 'al-Tarikh al-Kabir', a biographical dictionary of hadith narrators.
  92. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet after his migration.
  93. mursal : A hadith where a Successor (Tabi'i) directly attributes a saying to the Prophet without mentioning the Companion intermediary.
  94. hastened your father to the Fire : A jesting remark meaning the speaker killed the woman's father in battle, sending him to Hell as an unbeliever.
  95. make him deeply learned in religion : The Prophet's supplication for Ibn 'Abbas to have deep understanding of Islamic jurisprudence and religion.

The Book of Proofs of Prophethood [1]

Peace. He prayed for Sa'd ibn Abi Waqqas when he was ill, and he was cured; and he prayed that his supplications would be answered, saying: 'O Allah, answer his prayer and make his aim true,' and so it was. He was an excellent commander of armies and troops. He also prayed against Abu Sa'dah Usamah ibn Qatadah when he falsely testified against him, asking for long life, great poverty, and exposure to trials, and so it happened. When that man was asked about it, he would say: 'An old, deluded man; the prayer of Sa'd has afflicted me.' It is confirmed in Sahih al-Bukhari and others that the Prophet ﷺ prayed for al-Sa'ib ibn Yazid and wiped his hand over his head, so his life was prolonged until he reached ninety-four years, while he was of full stature and moderate, and the place touched by the hand of the Messenger of Allah ﷺ did not turn white, and he retained his senses and strength. Ahmad said: Jarir ibn 'Umair narrated to us, from 'Urwah ibn Thabit, from 'Ali ibn Ahmad, from Abu Zayd al-Ansari, who said: The Messenger of Allah ﷺ said to me: 'Come close to me,' and he wiped his hand over my head, then said: 'O Allah, beautify him and perpetuate his beauty.' He said: He reached over one hundred years—meaning years—and there was no whiteness in his beard except a little, and his face remained cheerful and did not become wrinkled until he died. Al-Suhayli said: Its chain is authentic and connected. Al-Bayhaqi mentioned many similar instances in this regard that heal hearts and achieve the desired goal. Imam Ahmad said: 'Arim narrated to us, from Mu'tamir; and Yahya ibn Ma'in said: 'Abd al-A'la narrated to us, from Mu'tamir—he is Ibn Sulayman—who said: I heard my father narrating from Abu al-'Ala', who said: I was with Qatadah ibn Milhan at the place where he died. He said: A man passed by at the back of the house, and I saw something in Qatadah's face. He said: The Messenger of Allah ﷺ had wiped his face, and I never saw him without seeing as if there was oil on his face. It is confirmed in the Two Sahihs that the Prophet ﷺ prayed for blessing for 'Abd al-Rahman ibn 'Awf when he saw him wearing that garment dyed with saffron for his wedding, and Allah answered His Messenger's prayer, opening for him in trade and spoils until he acquired great wealth, such that when he died, one of his four wives was reconciled for a quarter of an eighth upon eighty thousand. It is confirmed in the hadith through the chain of Shabib ibn Gharqad that he heard the tribe narrating from 'Urwah ibn Abi al-Ja'd al-Mazini that the Messenger of Allah ﷺ gave him a dinar to buy a sheep for him, so he bought two sheep with it, sold one for a dinar, and brought him a sheep and a dinar. The Prophet said to him: 'May Allah bless you in your transaction.' In another narration: He prayed for blessing in selling, so he would buy even dust and profit from it. Al-Bukhari said: 'Abdullah ibn Yusuf narrated to us, from Ibn Wahb, from Sa'id ibn Abi Ayyub, from Abu 'Uqayl, that his grandfather 'Abdullah ibn Hisham used to take him to the market to buy food, and Ibn al-Zubayr and Ibn 'Umar would meet him and say: 'Include us in your sale, for the Messenger of Allah ﷺ has prayed for blessing for you,' so he would include them. Sometimes he would gain a riding beast as it was and send it home. Al-Bayhaqi said: Abu Sa'd al-Malini informed us, from Ibn 'Adi, from 'Ali ibn Muhammad ibn Sulayman al-Halimi, from Muhammad ibn Yazid al-Mustamli, from Sababah ibn 'Abdullah, from Ayyub ibn Yasar, from Muhammad ibn al-Munkadir, from Jabir, from Abu Bakr, from Bilal, who said: I gave the call to prayer on a cold morning, and the Prophet ﷺ came out and did not see anyone in the mosque. He said: 'Where are the people?' I said: 'The cold prevented them.' He said: 'O Allah, remove the cold from them.' Then I saw them sweating. Then al-Bayhaqi said: Ayyub ibn Sayyar is unique in this, and its like has passed in the famous hadith of Hudhayfah regarding the story of the trench. [Another hadith: His prayer for a couple that Allah unite them, and his prayer was answered.] Al-Bayhaqi said: Abu 'Abdullah al-Hafiz informed us, from 'Abd al-'Aziz ibn 'Abdullah, from Muhammad ibn 'Abdullah al-Asbahani—dictated—from Abu Isma'il al-Tirmidhi, from Muhammad ibn Isma'il, from 'Abd al-'Aziz ibn 'Abdullah al-Uwaysi, from 'Ali ibn Abi 'Ali al-Lahbi, from Abu Dhakib, from Nafi', from Ibn 'Umar, that the Messenger of Allah ﷺ went out with 'Umar ibn al-Khattab, and a woman met him and said: 'O Messenger of Allah, I am a Muslim woman in ihram, and I have a husband at home who is like a woman.' The Messenger of Allah ﷺ said to her: 'Call your husband for me.' So she called him, and he was a leather worker. He said to him: 'What do you say about your wife, O servant of Allah?' The man said: 'By Him who honored you, my head has not dried from her.' His wife said: 'He comes once a month.' The Messenger of Allah ﷺ said to her: 'Do you hate him?' She said: 'Yes.' The Messenger of Allah ﷺ said: 'Bring your heads close.' He placed her forehead against her husband's forehead, then said: 'O Allah, unite them and make each beloved to the other.' Then the Messenger of Allah ﷺ passed by the market of al-Namat with 'Umar ibn al-Khattab, and the woman appeared carrying leather on her head. When she saw the Messenger of Allah ﷺ, she threw it down and came and kissed his feet. He said: 'How are you and your husband?' She said: 'By Him who honored you, neither old nor new is more beloved to me than him.' The Messenger of Allah ﷺ said: 'I bear witness that I am the Messenger of Allah.' 'Umar said: 'And I bear witness that you are the Messenger of Allah.' Abu 'Abdullah said: 'Ali ibn 'Ali al-Lahbi is unique in this, and he narrates many rejected things.' Al-Bayhaqi said: Yusuf ibn Muhammad ibn al-Munkadir narrated from his father, from Jabir ibn 'Abdullah—meaning this story—except that he did not mention 'Umar ibn al-Khattab. [Another hadith] Abu al-Qasim al-Baghawi said: Kamil ibn Talhah narrated to us, from Hammad ibn Salamah, from 'Ali ibn Zayd ibn Jud'an, from Abu al-Tufayl, that a man had a son born to him, and he brought him to the Messenger of Allah ﷺ, who prayed for blessing for him and took hold of his forehead, and a hair grew on his forehead like a horse's mane. The boy grew up, and when the time of the Khawarij came, he joined them, and the hair fell from his forehead. His father took him and imprisoned and shackled him for fear that he would join them. He said: We visited him and admonished him, saying: 'Do you not see the blessing of the Messenger of Allah ﷺ that fell?' We kept at him until he recanted from their opinion. He said: Then Allah returned that hair to his forehead when he repented. Al-Hafiz Abu Bakr al-Bayhaqi narrated it from al-Hakim and others, from al-Asamm, from Abu Usamah al-Kalbi, from Surayj ibn Muslim, from Abu Yahya Isma'il ibn Ibrahim al-Taymi, from Sayf ibn Wahb, from Abu al-Tufayl, that a man from Banu Layth called Firas ibn 'Amr suffered from severe headache, and his father took him to the Messenger of Allah ﷺ, who seated him before him, took the skin between his eyes, and pulled it until it stretched, and a hair grew in the place of the fingers of the Messenger of Allah ﷺ, and the headache left him and never returned. He mentioned the rest of the story about the hair similar to what preceded. [Another hadith] Al-Hafiz Abu Bakr al-Bazzar said: Hashim ibn al-Qasim al-Harrani narrated to us, from Ya'la ibn al-Ashdaq, who heard 'Abdullah ibn Hirad al-'Uqayli, from al-Nabighah—meaning al-Ja'di—who said: I came to the Messenger of Allah ﷺ and recited to him from my poetry: 'We have reached the sky in chastity and generosity, and we hope above that a manifestation.' He said: 'Where is the manifestation, O Abu Layla?' I said: 'Paradise.' He said: 'Yes, if Allah wills.' He said: 'Recite to me.' So I recited to him from my poetry:

There is no good in forbearance 1 if it has no moments of sharpness 2 to protect its purity from being clouded. And there is no good in ignorance 3 if it has no forbearing person who, when he brings the matter forth, also resolves it. He said: "You have done well; may God not break your teeth." Thus al-Bazzar narrated it in chain and text. Al-Hafiz al-Bayhaqi narrated it through another chain, saying: Abu 'Uthman Sa'id ibn Muhammad ibn Muhammad ibn 'Abdan informed us, Abu Bakr ibn Muhammad ibn al-Mu'ammal narrated to us, Ja'far ibn Muhammad ibn Sawwar narrated to us, Isma'il ibn 'Abdullah ibn Khalid al-Sukkari al-Raqqi narrated to us, Ya'la ibn al-Ashdaq narrated to me, saying: I heard al-Nabigha—Nabigha of Banu Ja'da—say: I recited this poetry to the Messenger of God, may God bless him and grant him peace, and it pleased him: "We have reached the sky through our glory and heritage, and we hope for a manifestation 4 beyond that." He said: "Where is the manifestation, O Abu Layla?" I said: "Paradise." He said: "Thus, if God wills." "There is no good in forbearance if it has no moments of sharpness to protect its purity from being clouded. And there is no good in ignorance if it has no forbearing person who, when he brings the matter forth, also resolves it." The Prophet, may God bless him and grant him peace, said: "You have done well; may God not break your teeth." Ya'la said: I saw him, and over a hundred years had passed over him, yet not a single tooth of his had fallen out. Al-Bayhaqi said: And it was narrated from Mujahid ibn Sulaym from 'Abdullah ibn Hirad: I heard Nabigha say: The Messenger of God, may God bless him and grant him peace, heard me as I recited from my poetry: "We have reached the sky through chastity and generosity, and we hope for a manifestation beyond that." Then he mentioned the rest with similar meaning. He said: I saw him for a year, and he was like a cool drink 5; not a tooth of his fell out nor became loose. Another hadith: Al-Hafiz al-Bayhaqi said: Abu Bakr al-Qadi and Abu Sa'id ibn Yusuf ibn Abi 'Amr informed us, both saying: al-Asamm narrated to us, 'Abbas al-Duri narrated to us, 'Ali ibn Bahr al-Qattan narrated to us, Hashim ibn Yusuf narrated to us, Ma'mar narrated to us, Thabit and Sulayman al-Taymi narrated to us from Anas that the Messenger of God, may God bless him and grant him peace, looked toward Iraq, Syria, and Yemen—I do not know which he started with—then said: "O God, turn their hearts to obedience to You and remove their burdens." Then he narrated it from al-Hakim from al-Asamm from Muhammad ibn Ishaq al-San'ani from 'Ali ibn Bahr ibn Sirri, and he mentioned it with similar meaning. Abu Dawud al-Tayalisi said: 'Imran al-Qattan narrated to us from Qatada from Anas ibn Malik from Zayd ibn Thabit, who said: The Messenger of God, may God bless him and grant him peace, looked toward Yemen and said: "O God, turn their hearts." Then he looked toward Syria and said: "O God, turn their hearts." Then he looked toward Iraq and said: "O God, turn their hearts, and bless us in our sa' 6 and our mudd 7." And thus it happened: the people of Yemen embraced Islam before the people of Syria, then goodness and blessing came from the direction of Iraq, and the people of Syria were promised continued guidance and support of the religion until the end of time. Ahmad narrated in his Musnad: "The Hour will not be established until the best of the people of Iraq move to Syria, and the worst of the people of Syria move to Iraq." [Section on his supplication against a people, and it was answered] Muslim narrated from Abu Bakr ibn Abi Shayba from Zayd ibn al-Hubab from 'Ikrima ibn 'Ammar: Iyas ibn Salama ibn al-Akwa' narrated to me that his father narrated to him that a man ate with his left hand in the presence of the Messenger of God, may God bless him and grant him peace. He said to him: "Eat with your right hand." He said: "I cannot." He said: "May you not be able." Nothing prevented him but pride. He said: And he never raised it to his mouth again. Abu Dawud al-Tayalisi narrated it from 'Ikrima from Iyas from his father, who said: The Messenger of God, may God bless him and grant him peace, saw Bashshar ibn Ra'i al-'Ir 8 eating with his left hand and said: "Eat with your right hand." He said: "I cannot." He said: "May you not be able." He said: And his hand never reached his mouth thereafter. It is established in Sahih Muslim from the hadith of Shu'ba from Abu Hamza from Ibn 'Abbas, who said: I was playing with the boys when the Messenger of God, may God bless him and grant him peace, came. I hid from him. He came and gave me a pat 9 and sent me to Mu'awiya for an errand. I came to him while he was eating. I said: "I came to him while he was eating." He sent me a second time, and I came to him while he was eating. I said: "I came to him while he was eating." He said: "May God not fill his belly." Al-Bayhaqi narrated from al-Hakim from 'Ali ibn Hammad from Hisham ibn 'Ali from Musa ibn Isma'il: Abu 'Awana narrated to me from Abu Hamza: I heard Ibn 'Abbas say: I was playing with the boys when the Messenger of God came. I said: "He has come only for me." So I went and hid behind a door. He came and gave me a pat and said: "Go and call Mu'awiya for me"—and he used to write down the revelation. He said: I went and called him for him, and it was said: "He is eating." So I came to the Messenger of God, may God bless him and grant him peace, and said: "He is eating." He said: "Go and call him for me." I came to him a second time, and it was said: "He is eating." So I came to the Messenger of God and informed him. He said the second time: "May God not fill his belly." He said: And he was never satiated after that. I say: Mu'awiya, may God be pleased with him, was never satiated after that, and this supplication coincided with his days of governance. It is said that he used to eat seven times a day, food with meat, and he would say: "By God, I am not satiated; I am only weary." We have mentioned earlier in the expedition of Tabuk that a boy passed in front of them while they were praying, and he supplicated against him, and he was made to sit and never stood up again. It has come through chains that al-Bayhaqi narrated that a man imitated the Prophet, may God bless him and grant him peace, in speech and twitched his face. The Messenger of God, may God bless him and grant him peace, said: "Be like that." And he continued twitching and trembling for the rest of his life until he died. It has been reported in some narrations that it was al-Hakam ibn Abi al-'As, the father of Marwan ibn al-Hakam. God knows best. Malik said from Zayd ibn Aslam from Jabir ibn 'Abdullah, who said: We went out with the Messenger of God, may God bless him and grant him peace, on the expedition of Banu Anmar. He mentioned the hadith about the man who had two worn-out garments and had two garments in storage. The Messenger of God, may God bless him and grant him peace, ordered him to put them on, and he did so, then turned away. The Messenger of God said: "What is wrong with him? May God strike his neck." The man said: "In the way of God." The Messenger of God, may God bless him and grant him peace, said: "In the way of God." And the man was killed in the way of God. Many such instances have been reported. It is established in authentic hadiths through multiple chains from a group of Companions, which yield certainty, as we will soon mention in the chapter on his virtues, may God bless him and grant him peace, that he said: "O God, whoever I have reviled, or struck, or cursed, and he was not deserving of that, make it a means of nearness 10 for him, by which he draws near to You on the Day of Resurrection." We have mentioned earlier at the beginning of the mission the hadith of Ibn Mas'ud about his supplication, may God bless him and grant him peace, against those seven men, one of whom was Abu Jahl ibn Hisham and his companions, when they threw the camel's placenta on his back, peace be upon him, and his daughter Fatima removed it from him. When he left, he said: "O God, take care of Quraysh. O God, take care of Abu Jahl ibn Hisham, Shayba ibn Rabi'a, 'Utba ibn Rabi'a, al-Walid ibn 'Utba." Then he named the rest of the seven. Ibn Mas'ud said: By Him who sent him with the truth, I saw them as corpses in the well 11, the well of Badr. The hadith is agreed upon. Another hadith:

Imam Ahmad said: Hisham narrated to us, from Sulayman—meaning Ibn al-Mughirah—from Thabit, from Anas ibn Malik, who said: There was a man among us from Banu al-Najjar who had recited Surah al-Baqarah and Surah Al 'Imran, and he used to write for the Messenger of Allah (peace be upon him). He fled as a runaway until he joined the People of the Book. He said: They elevated him and said, "This one used to write for Muhammad," and they were impressed by him. It was not long before Allah broke his neck among them. They dug a grave for him and buried him, but by morning the earth had cast him out onto its surface. Then they returned, dug for him, and buried him again, but by morning the earth had cast him out onto its surface. So they left him exposed. Muslim narrated it from Muhammad ibn Radi, from Abu al-Nadr Hashim ibn al-Qasim, via this chain. Another chain from Anas Imam Ahmad said: Yazid ibn Harun narrated to us, from Humaid, from Anas, that a man used to write for the Prophet (peace be upon him) and had recited Surah al-Baqarah and Surah Al 'Imran. The man, when he recited al-Baqarah and Al 'Imran, was esteemed among us—meaning he was held in high regard. The Messenger of Allah (peace be upon him) would dictate to him: "Ghafūran Raḥīman" (Forgiving, Merciful), and he would write: "ʿAlīman Ḥakīman" (All-Knowing, Wise). The Prophet (peace be upon him) would say to him: "Write such and such," and he would say: "Write as you wish." He would dictate to him: "ʿAlīman Ḥakīman," and he would write: "Samīʿan Baṣīran" (All-Hearing, All-Seeing). He would say: "Write as you wish." He said: Then that man apostatized from Islam and joined the polytheists, saying: "I know you best regarding Muhammad; I used to write only what I wished." That man died, and the Prophet (peace be upon him) said: "The earth will not accept him." Anas said: Abu Talhah told me that he came to the land where that man died and found him cast out. Abu Talhah said: "What is the matter with this man?" They said: "We buried him repeatedly, but the earth would not accept him." This is according to the condition of the two Shaykhs (al-Bukhari and Muslim), but they did not record it. Another chain from Anas Al-Bukhari said: Abu Ma'mar narrated to us, from 'Abd al-Razzaq, from 'Abd al-'Aziz, from Anas ibn Malik, who said: There was a Christian man who embraced Islam, recited Surah al-Baqarah and Surah Al 'Imran, and used to write for the Prophet (peace be upon him). Then he reverted to Christianity, and he used to say: "Muhammad knows nothing except what I wrote for him." Allah caused him to die, and they buried him, but by morning the earth had cast him out. They said: "This is the doing of Muhammad and his companions—when he fled from them, they dug up our companion and threw him out." So they dug for him, making the grave as deep as they could, but by morning the earth had cast him out. Then they knew that it was not from the people (i.e., human action), so they left him exposed. Chapter on the questions that the Messenger of Allah (peace be upon him) was asked and answered in accordance with the truth, matching what is in the books inherited from the prophets We have mentioned at the beginning of the mission how Quraysh acted obstinately and sent to the Jews of Medina to ask them about things to ask the Messenger of Allah (peace be upon him). They said: "Ask him about the spirit (al-rūḥ), about some people who went in ancient times and it is not known what they did, and about a man who traveled the earth reaching the east and the west." When they returned, they asked the Messenger of Allah (peace be upon him) about that, and Allah, the Mighty and Majestic, revealed His saying: "And they ask you about the spirit. Say: 'The spirit is from the command of my Lord, and you have not been given of knowledge except a little'" (Quran 17:85). And He revealed Surah al-Kahf, in which He explains the story of the youths who left the religion of their people, believed in Allah, the Mighty, the Praiseworthy, worshipped Him alone, isolated themselves from their people, and settled in a cave—that is, the cavern—where they slept. Then Allah awakened them after three hundred and nine years. Their affair was as Allah narrated to us in His Mighty Book. Then He narrated the story of the two men, the believer and the disbeliever, and what happened with them. Then He mentioned the story of Moses and al-Khidr and the wisdom and lessons that occurred between them. Then He said: "And they ask you about Dhul-Qarnayn. Say: 'I will recite to you a mention of him'" (Quran 18:83). Then He explained, and then mentioned his story, what he reached of the east and west, and the beneficial works he performed in the world. This account is what actually occurred, and it matches only what is true from the books in the hands of the People of the Book. As for what is distorted and altered, that is rejected. For Allah sent Muhammad with the truth and revealed the Book to him to clarify to the people what they differed about in reports and rulings. Allah, the Exalted, said after mentioning the Torah and the Gospel: "And We have revealed to you the Book with the truth, confirming what was before it of the Book and as a guardian over it" (Quran 5:48). And we mentioned at the beginning of the Hijrah the story of the conversion of 'Abdullah ibn Salam, and that he said: When the Messenger of Allah (peace be upon him) came to Medina, the people rushed to him, and I was among those who rushed. When I saw his face, I said: "This face is not the face of a liar." The first thing I heard him say was: "O people, spread peace, maintain kinship ties, feed food, and pray at night while people sleep, and you will enter Paradise in peace." It is established in Sahih al-Bukhari and elsewhere, from the hadith of Isma'il ibn 'Ulayyah and others, from Humaid, from Anas, the story of his asking the Messenger of Allah (peace be upon him) about three things that only a prophet knows: "What is the first sign of the Hour? What is the first food the people of Paradise will eat? And what causes a child to resemble his father or his mother?" The Messenger of Allah (peace be upon him) said: "Gabriel informed me of them just now." Then he said: "As for the first sign of the Hour, it is a fire that will gather the people from the east to the west. As for the first food the people of Paradise will eat, it is the extra lobe of the fish's liver. As for the child, if the man's fluid precedes the woman's fluid, the child resembles his father, and if the woman's fluid precedes the man's fluid, the child resembles his mother." Al-Bayhaqi narrated it from al-Hakim, from al-Asamm, from Ahmad ibn 'Abd al-Jabbar, from Yunus ibn Bukayr, from Abu Ma'shar, from Sa'id al-Maqburi, and he mentioned the questioning of 'Abdullah ibn Salam, except that he said: He asked him about the blackness in the moon, instead of the signs of the Hour. He mentioned the hadith until he said: "As for the blackness in the moon, they were two suns. Allah, the Mighty and Majestic, said: 'And We made the night and the day two signs, and We erased the sign of the night' (Quran 17:12). So the blackness you see is the erasure." Then 'Abdullah ibn Salam said: "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah." [Another hadith in its meaning: His answering a Jew who came asking him about questions] Al-Hafiz al-Bayhaqi said: Abu Zakariyya Yahya ibn Ibrahim al-Muzakki informed us, from Abu al-Hasan Ahmad ibn Muhammad ibn Ibn 'Aydarus, from 'Uthman ibn Sa'id, from al-Rabi' ibn Nafi', Abu Tawbah, from Mu'awiyah ibn Salam, from Zayd ibn Salam, that he heard Abu Salam say: Abu Asma' al-Rajabi informed me that Thawban narrated to him, saying: I was standing near the Messenger of Allah (peace be upon him) when a rabbi (ḥabr) from among the Jewish rabbis came to him and said: "Peace be upon you, O Muhammad." I pushed him with a push that nearly made him fall. He said: "Why do you push me?" I said: "Will you not say: 'O Messenger of Allah'?" He said: "I only called him by the name his family named him." The Messenger of Allah (peace be upon him) said: "My name, which my family named me, is Muhammad." The Jew said: "I have come to ask you." The Messenger of Allah (peace be upon him) said: "Will anything benefit you if I tell you?" He said: "I hear with my ears." He (the Prophet) then drew a line with a stick he had and said to him: "Ask." The Jew said to him: "Where will the people be on the day when the earth is changed to a different earth and the heavens?" The Messenger of Allah (peace be upon him) said: "In the darkness before the bridge (al-jisr)." He said:

Who will be the first people to be allowed to enter Paradise? He said: The poor among the Emigrants 12. The Jew said: What will be their gift when they enter Paradise? He said: The extra portion of the fish's liver 13. He said: What will be their food after that? He said: The bull of Paradise which used to graze at its edges will be slaughtered for them. He said: What will be their drink with it? He said: From a spring therein called Salsabil 14. He said: You have spoken the truth. He said: I have come to ask you about something which no one on earth knows except a prophet, or one or two men. He said: Will it benefit you if I tell you? He said: I will listen with my ears. He said: I have come to ask you about the child. He said: The man's fluid is white and the woman's fluid is yellow; when they combine, if the man's fluid overcomes the woman's fluid, the child will be male, by Allah's permission; and if the woman's fluid overcomes the man's fluid, the child will be female, by Allah's permission. The Jew said: You have spoken the truth, and you are indeed a prophet. Then he left. The Prophet (peace be upon him) said: He asked me about it, and I knew nothing of it until Allah brought it to me. This is how Muslim narrated it from al-Hasan ibn 'Ali al-Hulwani from Abu Tawba al-Rabi' ibn Nafi' from him. This man could be 'Abdullah ibn Salam or someone else; Allah knows best. Another hadith: Abu Dawud al-Tayalisi said: 'Abd al-Hamid ibn Bahram narrated to us from Shahr ibn Hawshab: Ibn 'Abbas narrated to me, saying: One day a group of Jews came to the Messenger of Allah (peace be upon him) and said: O Messenger of Allah, tell us about some matters we ask you about, which no one knows except a prophet. He said: Ask me whatever you wish, but give me the covenant of Allah and the pledge that Jacob took from his sons, that if I tell you something you recognize as true, you will follow me in Islam. They said: That is for you. He said: Ask whatever you wish. They said: Tell us about four matters, then we will ask you. Tell us about the food that Israel 15 forbade himself before the Torah was revealed; tell us about the man's fluid, how the male comes from it and how the female comes from it; tell us about this prophet in sleep 16; and tell us who is your guardian among the angels. He said: You have the covenant of Allah that if I tell you, you will follow me. They gave him whatever covenant and pledge he wanted. He said: I adjure you by Allah who sent down the Torah to Moses, do you know that Israel (Jacob) fell severely ill and his sickness lasted long, and he vowed to Allah that if He healed him, he would forbid himself the most beloved drink and the most beloved food to him, and the most beloved drink to him was camel's milk, and the most beloved food to him was camel meat? They said: O Allah, yes. The Messenger of Allah said: O Allah, bear witness against them. He said: I adjure you by Allah, there is no god but Him, who sent down the Torah to Moses, do you know that the man's fluid is white and the woman's fluid is thin and yellow, and whichever overcomes, the child and resemblance belong to it, by Allah's permission; and if the man's fluid overcomes the woman's fluid, it is male, by Allah's permission; and if the woman's fluid overcomes the man's fluid, it is female, by Allah's permission? They said: O Allah, yes. The Messenger of Allah said: O Allah, bear witness against them. He said: I adjure you by Allah, there is no god but Him, who sent down the Torah to Moses, do you know that this prophet's eyes sleep but his heart does not sleep? They said: O Allah, yes. He said: O Allah, bear witness against them. They said: Now tell us about your guardian among the angels, for then we will either join you or leave you. He said: My guardian is Gabriel (peace be upon him), and Allah has never sent a prophet except that he was his guardian. They said: Then we leave you; if your guardian were another angel, we would have pledged allegiance to you and believed you. He said: What prevents you from believing him? They said: He is our enemy among the angels. Then Allah, the Mighty and Majestic, revealed: "Say: Whoever is an enemy to Gabriel—for indeed he has brought it down to your heart by Allah's permission" 17 and the verse: "So they returned with wrath upon wrath" 18. Another hadith: Imam Ahmad said: Yazid narrated to us, Shu'ba narrated to us from 'Amr ibn Murra, I heard 'Abdullah ibn Salama narrating from Safwan ibn 'Assal al-Muradi, who said: A Jew said to his companion: Let us go to this prophet and ask him about this verse: "And We gave Moses nine clear signs" 19. He said: Do not say anything to him, for if he hears you, he will have four eyes. So they asked him. The Prophet (peace be upon him) said: Do not associate anything with Allah, do not steal, do not commit adultery, do not kill the soul that Allah has forbidden except by right, do not practice magic, do not consume usury, do not walk with an innocent person to a ruler to kill him, and do not slander a chaste woman—or he said: do not flee from battle—Shu'ba doubted—and you, O Jews, especially, do not transgress the Sabbath. He said: Then they kissed his hands and feet and said: We bear witness that you are a prophet. He said: What prevents you from following me? They said: David (peace be upon him) prayed that a prophet would always come from his descendants, and we fear that if we become Muslim, the Jews will kill us. This was narrated by al-Tirmidhi, al-Nasa'i, Ibn Majah, Ibn Jarir, al-Hakim, and al-Bayhaqi through various chains from Shu'ba, and al-Tirmidhi said: It is hasan sahih. I say: Among its narrators is one who has been criticized, and it seems the narrator confused the nine signs with the Ten Commandments, because the commandments that Allah gave to Moses and spoke to him on the Night of Power after they left Egypt, while the Children of Israel were around Mount Sinai, and Aaron and those with him were also standing on the mountain, at that time Allah spoke to Moses directly, commanding him with these ten words, which are explained in this hadith. As for the nine signs, they are miracles and extraordinary events with which Moses (peace be upon him) was supported and which Allah manifested at his hands in Egypt: the staff, the hand, the flood, the locusts, the lice, the frogs, the blood, the drought, and the lack of fruits. I have elaborated on this in the Tafsir 20 sufficiently; Allah knows best. [The Story of Mubahala] We have mentioned in the Tafsir regarding the saying of Allah in Surah al-Baqarah: "Say: If the abode of the Hereafter with Allah is exclusively for you, not for other people, then wish for death if you are truthful" 21 and "But they will never wish for it because of what their hands have sent forth; and Allah is Knowing of the wrongdoers" 22, and similar in Surah al-Jumu'ah: "Say: O you who are Jews, if you claim that you are allies of Allah to the exclusion of other people, then wish for death if you are truthful" 23 and "But they will never wish for it because of what their hands have sent forth; and Allah is Knowing of the wrongdoers" 24. We have mentioned the statements of the commentators on that, and that the correct view is that he called them to Mubahala 25 and to pray for death upon the false party among them or the Muslims, but they refrained from that because they knew of their own wrongdoing and that the prayer would turn against them and its evil consequences would return to them. Similarly, he called the Christians of Najran when they disputed with him about Jesus son of Mary, and Allah commanded him to call them to Mubahala in His saying: "Then whoever argues with you about it after [this] knowledge has come to you, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then we pray earnestly and invoke the curse of Allah upon the liars" 26. Likewise, he prayed against the polytheists in the manner of Mubahala in His saying: "Say: Whoever is in error, let the Most Gracious prolong his life" 27. We have elaborated on this at these verses in our book Tafsir sufficiently; praise and favor belong to Allah. Another hadith containing the Jews' acknowledgment that he is the Messenger of Allah and their seeking judgment, but with a blameworthy intention.

And that is because they conspired among themselves, saying that if he (the Prophet) judged in accordance with their desires, they would follow him; otherwise, beware of that. And Allah censured them in His Mighty Book for this intent. 'Abdullah ibn al-Mubarak said: Ma'mar narrated to us from al-Zuhri, who said: I was sitting with Sa'id ibn al-Musayyib, and with Sa'id there was a man whom he was honoring, and he was a man from Muzaynah, whose father had witnessed al-Hudaybiyyah and was among the companions of Abu Hurayrah. He said: Abu Hurayrah said: I was sitting with the Messenger of Allah (may Allah bless him and grant him peace) when a group of Jews came—and a man and a woman among them had committed adultery. Some of them said to others: Let us go to this Prophet, for he is a prophet sent with leniency. If he gives us a ruling of a punishment less than stoning, we will do it and argue before Allah when we meet Him that we believed a prophet from among His prophets. Once (al-Zuhri) said: And if he commands us to stone, we will disobey him, for we have already disobeyed Allah regarding what He prescribed for us of stoning in the Torah. So they came to the Messenger of Allah (may Allah bless him and grant him peace) while he was sitting in the mosque among his companions. They said: O Abu al-Qasim, what do you think about a man among us who committed adultery after being married (muhsan)? The Messenger of Allah (may Allah bless him and grant him peace) stood up and did not reply to them, and some Muslim men stood with him until they came to the house of the Jewish school (bayt midras). They found them studying the Torah. The Messenger of Allah (may Allah bless him and grant him peace) said to them: O assembly of Jews, I adjure you by Allah who sent down the Torah to Moses, what do you find in the Torah as the punishment for one who commits adultery after being married? They said: We disfigure him (nujabbīhi)—and al-tajbiyah is that two are placed on a donkey, turning the back of one to the back of the other. He said: And their scholar (ḥabr) remained silent, and he was a young man. When the Messenger of Allah (may Allah bless him and grant him peace) saw him silent, he pressed him with the adjuration. So their scholar said: Since you have adjured them, we find in the Torah stoning for one who is married. The Prophet (may Allah bless him and grant him peace) said: So what was the first thing you made the command of Allah Almighty permissible? He said: A man among us, a relative of one of our kings, committed adultery, so he delayed stoning for him. Then another man from a common family committed adultery after him, and that king wanted to stone him, but his people stood in his way, saying: No, by Allah, we will not stone him until you stone so-and-so, his cousin. So they agreed among themselves on this punishment. The Messenger of Allah (may Allah bless him and grant him peace) said: Then I judge by what is judged in the Torah. So the Messenger of Allah (may Allah bless him and grant him peace) commanded regarding them, and they were stoned. Al-Zuhri said: And it reached us that this verse was revealed concerning them: "Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by it for those who were Jews" (5:44). And there is a witness for it in the Sahih from Ibn 'Umar. I say: And we have mentioned what has been reported in this context of hadiths at the saying of the Exalted: "O Messenger, let not those who hasten into disbelief grieve you, from among those who said, 'We believe' with their mouths but their hearts did not believe, and from among those who are Jews, listeners to falsehood, listeners to another people who have not come to you. They distort words from their [proper] places, saying, 'If you are given this, take it'" (5:41)—meaning flogging and blackening the face (al-tahmīm) which they agreed upon and innovated from themselves—"meaning, if Muhammad judges for you with this, take it; and if you are not given it, then beware" (5:41)—meaning, and if he does not judge for you with that, then beware of accepting it. Allah the Exalted said: "And whoever Allah wants to put to trial, you cannot avail him against Allah at all. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment" (5:41) until He said: "And how do they make you a judge while they have the Torah, in which is the judgment of Allah? Then they turn away after that, and those are not believers" (5:43). So Allah the Exalted censured them for their evil assumption and intent regarding their belief in their Book, and that in it is the judgment of Allah with stoning, while they know its truth, yet they turn away from it to what they innovated of blackening the face and disfigurement (al-tajbiyah). And Muhammad ibn Ishaq narrated this hadith from al-Zuhri, who said: I heard a man from Muzaynah narrating to Sa'id ibn al-Musayyib that Abu Hurayrah narrated to them, and he mentioned it. In his narration: The Messenger of Allah (may Allah bless him and grant him peace) said to Ibn Suriya: I adjure you by Allah and remind you of His days among the Children of Israel, do you know that Allah judged stoning in the Torah for one who commits adultery after being married? He said: O Allah, yes. By Allah, O Abu al-Qasim, they know that you are a sent prophet, but they envy you. So the Messenger of Allah (may Allah bless him and grant him peace) went out and commanded regarding them, and they were stoned at the door of his mosque in the area of Banu Tamim near Malik ibn al-Najjar. He said: Then after that, Ibn Suriya disbelieved, and Allah revealed: "O Messenger, let not those who hasten into disbelief grieve you..." (5:41). And the mention of 'Abdullah ibn Suriya al-A'war has been reported in the hadith of Ibn 'Umayr and others with authentic narrations, which we have explained in the Tafsir. Another Hadith: Hammad ibn Salamah said: Thabit narrated to us from Anas that a Jewish boy used to serve the Prophet (may Allah bless him and grant him peace). He fell ill, so the Messenger of Allah (may Allah bless him and grant him peace) came to visit him. He found his father at his head reading the Torah. The Messenger of Allah (may Allah bless him and grant him peace) said to him: O Jew, I adjure you by Allah who sent down the Torah to Moses, do you find in the Torah my description, my attribute, and my place of emergence? He said: No. The boy said: Yes, by Allah, O Messenger of Allah, we find in the Torah your description, your attribute, and your place of emergence, and I bear witness that there is no god but Allah and that you are the Messenger of Allah. The Prophet said to his companions: Remove this one from his head, and take care of your brother. Al-Bayhaqi narrated it from this chain with this wording. Another Hadith: Abu Bakr ibn Abi Shaybah said: 'Affan narrated to us, Hammad ibn Salamah narrated to us from 'Ata' ibn al-Sa'ib from Abu 'Ubaydah ibn 'Abdullah from his father, who said: Allah sent His Prophet (may Allah bless him and grant him peace) to bring a man into Paradise. The Prophet (may Allah bless him and grant him peace) entered a church, and there was a Jew reading the Torah. When he came to his description, he stopped. He said: And in a corner of it there was a sick man. The Prophet (may Allah bless him and grant him peace) said: What is the matter with you that you stopped? The sick man said: They came to the description of a prophet and stopped. Then the sick man crawled until he took the Torah and said: Raise your hand. He read until he came to his description, and said: This is your description and the description of your community. I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah. Then he died. The Prophet (may Allah bless him and grant him peace) said: Take care of your brother. Another Hadith: The Prophet (may Allah bless him and grant him peace) stopped at the Jewish school and said: O assembly of Jews, submit (to Islam), for by Him besides whom there is no god, you know that I am the Messenger of Allah to you. They said: You have conveyed (the message), O Abu al-Qasim. He said: That is what I intended. [Glad tidings of him in previous scriptures]

That which is definitively established from the Book of Allah and the Sunnah of His Messenger, and from the perspective of meaning, is that the Messenger of Allah, may Allah bless him and grant him peace, was given glad tidings by the prophets before him, and the followers of the prophets know this, but most of them conceal and hide it. Allah the Exalted said: "Those who follow the Messenger, the unlettered prophet, whom they find written with them in the Torah and the Gospel, who commands them to what is right and forbids them from what is wrong, and makes lawful for them the good things and makes unlawful for them the impure things, and relieves them of their burden and the shackles that were upon them. So those who believe in him, honor him, support him, and follow the light that was sent down with him—it is those who are the successful." (157) Say: "O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death. So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided." (158) 28 And He the Exalted said: "Those to whom We have given the Book know that it is sent down from your Lord with truth." (27) And He the Exalted said: "Those to whom We have given the Book recognize him as they recognize their own sons. But indeed, a party of them conceal the truth while they know." (146) 29 And He the Exalted said: "And say to those who have been given the Book and the unlettered: 'Have you submitted?' And if they submit, they are rightly guided; but if they turn away, then upon you is only the conveyance." (29) And He the Exalted said: "This is a proclamation for mankind that they may be warned thereby." (30) And He the Exalted said: "That I may warn you thereby and whomever it reaches." (31) And He the Exalted said: "And whoever disbelieves in it from among the factions—the Fire is his promised destination." And He the Exalted said: "That he may warn whoever is alive and that the word may be justified against the disbelievers." (70) 30 So He the Exalted mentioned his mission to the unlettered, the People of the Book, and the rest of creation, both Arab and non-Arab. Thus, everyone whom the Quran reaches, it is a warner for him. He, may Allah bless him and grant him peace, said: "By Him in whose hand is my soul, no one of this nation, Jew or Christian, hears of me and then does not believe in me except that he enters the Fire." Narrated by Muslim. And in the Two Sahihs: "I have been given five things that no prophet before me was given: I have been aided by terror [in the hearts of my enemies] for a distance of a month's journey; spoils of war have been made lawful for me, and they were not lawful for anyone before me; the earth has been made for me a mosque and a means of purification; and I have been given the quality of intercession 31. And the prophet used to be sent to his own people, but I have been sent to all mankind." And in them: "I have been sent to the black stone and the red stone." It is said: to the Arabs and non-Arabs; and it is said: to humans and jinn. The correct view is more general than that. The point is that the glad tidings of him, may Allah bless him and grant him peace, are found in the books inherited from the prophets before him, until prophethood culminated in the last prophet of the Children of Israel, who is Jesus son of Mary. He indeed proclaimed these glad tidings among the Children of Israel, and Allah related his account in that regard, saying the Exalted: "And when Jesus, son of Mary, said: 'O Children of Israel, indeed I am the Messenger of Allah to you, confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.'" 32 So Muhammad's, may the blessings and peace of Allah be upon him, informing that his mention is found in the previous scriptures, in what he brought of the Quran, and in what has been reported from him of authentic hadiths as previously mentioned—and he is, moreover, the most intelligent of creation by the agreement of both ally and adversary—indicates his truthfulness in that definitively. For if he were not confident in what he informed of that, it would be among the strongest deterrents against him, and no intelligent person would undertake that. The purpose is that he is the most intelligent of creation, even in the view of those who oppose him; rather, he is the most intelligent in reality. Then, his call spread in the east and west, and the dominion of his nation encompassed the regions of the horizons in a generality not attained by any nation before them. So if Muhammad, may Allah bless him and grant him peace, were not a prophet, his harm would be greater than anyone's. And if that were the case, the prophets would have warned against him most severely and would have deterred their nations from him most strongly. For all of them have warned against the callers to misguidance in their books, forbade their nations from following them and imitating them, and explicitly mentioned the false messiah, the one-eyed liar, such that Noah—who is the first of the messengers—warned his people. And it is known that no prophet from among the prophets explicitly warned against Muhammad, nor deterred from him, nor reported anything about him contrary to his praise, commendation, glad tidings of his coming, and the command to follow him, and the prohibition of opposing him and departing from obedience to him. Allah the Exalted said: "And [mention] when Allah took the covenant of the prophets, [saying], 'Whatever I give you of the Book and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.' [Allah] said, 'Have you acknowledged and taken upon that My commitment?' They said, 'We have acknowledged it.' He said, 'Then bear witness, and I am with you among the witnesses.' Then whoever turns away after that—they are the defiantly disobedient." (81-82) 33 Ibn Abbas, may Allah be pleased with them both, said: "Allah did not send a prophet except that He took from him the covenant that if Muhammad were sent while he was alive, he would believe in him and support him, and He commanded him to take from his nation the covenant that if Muhammad were sent while they were alive, they would believe in him and follow him." Narrated by al-Bukhari. The glad tidings of him, may Allah bless him and grant him peace, are found in the previous scriptures, and they are too famous to be mentioned and too numerous to be counted.

...to be mentioned, and more than can be enumerated. We have already presented, before his birth (peace be upon him), a good portion of that, and we have established in the Book of Exegesis, regarding the verses that necessitate that, many traditions. Here we will present something of what is found in their books which they acknowledge as authentic and which they observe religiously in their recitation, collected by scholars, both ancient and modern, from among those of them who believed and examined that from their books which are in their possession. In the first book of the Torah which is in their possession, in the story of Abraham the Friend (peace be upon him), there is what its content and Arabic translation is: That God revealed to Abraham (peace be upon him), after He saved him from the fire of Nimrod: "Arise and traverse the earth, its east and its west, for your offspring." When he related that to Sarah, she hoped that it would be for her child from him, and she was eager to distance Hagar and her child, until the Friend took them to the wilderness of the Hijaz and the mountains of Paran. Abraham (peace be upon him) thought that this glad tiding would be for his son Isaac, until God revealed to him what its content is: "As for your son Isaac, he will be granted a great progeny. And as for your son Ishmael, I have blessed him and magnified him, and multiplied his progeny, and I have made from his progeny 'Madha Madha'—meaning Muhammad (may God bless him and grant him peace)—and I have placed among his progeny twelve Imams, and he will have a great nation." Likewise, Hagar was given glad tidings when the Friend placed her near the House, and she became thirsty and grieved for her child. The angel came and caused Zamzam to gush forth, and commanded her to take care of this child, for a great one would be born from him, having progeny as numerous as the stars of the sky. And it is known that no one born from the progeny of Ishmael—nay, from the progeny of Adam—has greater status, wider influence, higher rank, or more noble position than Muhammad (may God bless him and grant him peace). He is the one whose nation's dominion prevailed over the east and the west, and they ruled over all other nations. Thus also in the story of Ishmael from the first book: That the hand of Ishmael's offspring would be over all nations, and all nations would be under his hand, and he would dwell in all the dwellings of his brothers. This has not been true for anyone regarding that group except for Muhammad (may God bless him and grant him peace). Also, in the fourth book, in the story of Moses, that God revealed to Moses (peace be upon him): "Say to the Children of Israel: I will raise up for them a prophet from among their relatives like you, O Moses, and I will put My revelation in his mouth, and him you shall hear." And in the fifth book—which is the Book of the Covenant—that Moses (peace be upon him) addressed the Children of Israel at the end of his life—and that was in the thirty-ninth year of the years of wandering—and reminded them of the days of God and His favors upon them, and His goodness to them. He said to them, among what he said: "Know that God will send you a prophet from among your relatives, like He sent me to you. He will command you to do good and forbid you from evil, and will make lawful for you the good things and prohibit for you the impure things. Whoever disobeys him will have disgrace in this world and punishment in the Hereafter." Also, at the end of the fifth book, which is the end of the Torah in their possession: "God came from Mount Sinai, and shone forth from Seir, and manifested Himself from the mountains of Paran, and appeared from the heights of His sanctuary. On His right hand was light, and on His left hand fire; before Him the peoples gather." That is, the command and law of God came from Mount Sinai—which is the mountain where God spoke to Moses (peace be upon him)—and shone forth from Seir—which are the mountains of Jerusalem, the locality where Jesus son of Mary (peace be upon him) was—and manifested, i.e., appeared and rose, His command from the mountains of Paran, which are the mountains of the Hijaz, without dispute. This was only through the tongue of Muhammad (may God bless him and grant him peace). So the Exalted mentioned these three places in chronological order: He mentioned the locality of Moses, then Jesus, then the land of Muhammad (may God bless him and grant him peace). When the Exalted swore by these three places, He mentioned the excellent first, then the more excellent, then the most excellent, according to the principle of oath. So the Exalted said: "By the fig and the olive" (Quran 95:1)—intending thereby the locality of Jerusalem where Jesus (peace be upon him) was—"and by Mount Sinai" (Quran 95:2)—which is the mountain where God spoke to Moses—"and by this secure land" (Quran 95:3)—which is the land from which Muhammad (may God bless him and grant him peace) was sent forth. This was stated by more than one of the exegetes in their interpretation of these noble verses. And in the Psalms of David (peace be upon him) is the description of this nation by jihad and worship, and in it is a parable he made for Muhammad (may God bless him and grant him peace), that he is the seal of the built dome, as has come in the hadith in the two Sahihs: "My example and the example of the prophets before me is like a man who built a house and completed it except for the place of one brick. The people began to circle around it and say, 'Why was this brick not placed?'" (39) The confirmation of that is also in the saying of the Exalted: "But he is the Messenger of God and the Seal of the Prophets" (Quran 33:40). And in the Psalms is the description of Muhammad (may God bless him and grant him peace) that his prophethood and call will spread, and his word will prevail from sea to sea, and kings from all regions will come to him willingly with offerings and gifts, and that he will deliver the distressed, remove harm from the nations, rescue the weak who have no helper, and blessings will be invoked upon him at all times, and God will bless him every day, and his remembrance will endure forever. This applies only to Muhammad (may God bless him and grant him peace). And in the Scrolls of Isaiah, in a long speech containing a reproach to the Children of Israel, it says: "For I will send to you and to the nations an unlettered prophet, neither harsh nor hard-hearted, nor a clamorer in the markets. I will guide him to every good thing, and grant him every noble character. Then I will make tranquility his garment, righteousness his emblem, piety his conscience, wisdom his understanding, faithfulness his nature, justice his conduct, truth his law, guidance his creed, Islam his religion, and the Quran his book. Ahmad is his name. I will guide through him from error, and raise him up after obscurity, and unite through him after division, and reconcile through him the differing hearts. I will make his nation the best nation brought forth for mankind. Their offerings are their blood; their Gospels are in their breasts; monks by night, lions by day. That is the bounty of God which He gives to whom He wills, and God is the possessor of great bounty." (Quran 57:21) (41) And in the fifth chapter of the speech of Isaiah: "He will trample the nations like the treading of threshing floors, and will send down calamity upon the polytheists of the Arabs, and they will be defeated before him." And in the twenty-sixth chapter thereof: "To gladden the thirsty desert land, and Ahmad will be given the beauties of Lebanon, and they will see the glory of God in his zeal." And in the Scrolls of Elias (peace be upon him): That he went out with a group of his companions traveling, and when he saw the Arabs in the land of the Hijaz, he said to those with him: "Look at..."

These are the ones who possess your great fortresses." They said, "O Prophet of Allah, what then will be their object of worship?" He said, "They will magnify the Lord of Might above every high hill." And from the scriptures of Ezekiel: "Indeed, My chosen servants—I will send down My revelation upon him; he will manifest My justice among the nations. I have chosen him and selected him for Myself, and I have sent him to the nations with truthful judgments." And from the Book of Prophecies: "A prophet among the prophets passed by Medina, and the Banu Qurayzah and al-Nadir hosted him. When he saw them, he wept. They said to him, 'What makes you weep, O Prophet of Allah?' He said, 'A prophet whom Allah will send from the Harrah (volcanic plain) will destroy your homes and take your women captive.'" He said, "So the Jews intended to kill him, but he fled from them." And from the speech of Ezekiel, peace be upon him: "Allah says: 'Before I formed you in the womb, I sanctified you and made you a prophet, and I sent you to all the nations.'" And in the scriptures of Isaiah also, there is a parable set for Mecca—may Allah honor it: "Rejoice, O barren one, at this child whom your Lord grants you, for by his blessing the places will expand for you, your pegs will be fixed in the earth, the gates of your dwellings will rise high, and the kings of the earth will come to you from your right and left with gifts and offerings. This son of yours will inherit all the nations and rule over all cities and regions. Fear not nor grieve, for no oppression from any enemy will ever befall you, and all the days of your widowhood you will forget." All this was achieved through Muhammad, may Allah bless him and grant him peace. The intended meaning of "the barren one" is Mecca, and it became as mentioned in this speech inevitably. And whoever among the People of the Book wishes to divert this and interpret it as Jerusalem—this does not suit it in any way, and Allah knows best. And in the scriptures of Jeremiah: "A star has appeared from the south; its rays are thunderbolts, its arrows are miracles; the mountains are crushed before it." This refers to Muhammad, may Allah bless him and grant him peace. And in the Gospel, Jesus, peace be upon him, says: "I am ascending to the highest gardens, and I will send to you the Paraclete (al-Fārqalīṭ), the Spirit of Truth, who will teach you all things, and he will not speak of his own accord." The intended meaning of "al-Fārqalīṭ" is Muhammad, may Allah's blessings and peace be upon him. This is as previously mentioned from Jesus that he said: "And giving good tidings of a messenger who will come after me, whose name is Ahmad" (Quran 61:6). This is a broad topic, and if we were to exhaust all that people have mentioned, this chapter would become very lengthy. We have pointed to some portions of that by which those whom Allah has illuminated their insight and guided to His straight path may be guided. Most of these texts are known to many of their scholars and rabbis, yet they conceal them and keep them secret. Al-Hafiz Abu Bakr al-Bayhaqi said: Abu Abdullah al-Hafiz and Muhammad ibn Musa ibn al-Tufayl both narrated to us: Abu al-Abbas Muhammad ibn Ya'qub narrated to us: Muhammad ibn Ubaydullah ibn Abi Dawud al-Munadi narrated to us: Yunus ibn Muhammad al-Mu'addib narrated to us: Salih ibn Umar narrated to us: Asim ibn Kulayb narrated to us, from his father, from al-Ghalyan ibn Asim, who said: We were sitting with the Prophet, may Allah bless him and grant him peace, when his gaze fixed upon a man, and he called him. A Jewish man came forward, wearing a shirt, trousers, and two sandals. He began saying, "O Messenger of Allah," and the Messenger of Allah, may Allah bless him and grant him peace, began saying, "Do you bear witness that I am the Messenger of Allah?" But he would not say anything except, "O Messenger of Allah," and he would say, "Do you bear witness that I am the Messenger of Allah?" But he refused. The Messenger of Allah, may Allah bless him and grant him peace, said, "Do you read the Torah?" He said, "Yes." He said, "And the Gospel?" He said, "Yes, and the Furqan (Criterion). By the Lord of Muhammad, if you wished, I would recite it." He said, "Then I adjure you by Him who sent down the Torah and the Gospel and created His creation through them: Do you find me in them?" He said, "We find a description like yours, coming from your place of origin. We used to hope that he would be among us. When you emerged, we thought you were him, but when we looked closely, you were not him." He said, "From where?" He said, "We find that from your community, seventy thousand will enter Paradise without reckoning, but you are few." He said, "Then the Messenger of Allah, may Allah bless him and grant him peace, proclaimed 'There is no god but Allah' and 'Allahu Akbar,' and he proclaimed 'There is no god but Allah' and 'Allahu Akbar,' then he said, 'By Him in whose hand is the soul of Muhammad, I am indeed him, and from my community there are more than seventy thousand and seventy and seventy.'" His response, may Allah bless him and grant him peace, to the one who asked about what he asked before he asked about anything of it. Imam Ahmad said: Affan narrated to us: Hammad ibn Salamah narrated to us: al-Zubayr Abu Abd al-Salam informed us, from Ayyub ibn Abdullah ibn Mikraz—and he did not hear it from him—who said: His companions narrated to me—and I had seen him—from Wabisah al-Asadi. And Affan said: He narrated to us more than once and did not say "His companions narrated to me." He said: I came to the Messenger of Allah, may Allah bless him and grant him peace, intending not to leave any matter of righteousness or sin without asking him about it. Around him was a group of Muslims seeking his legal opinions. I began stepping over them, and they said, "Keep away, Wabisah, from the Messenger of Allah." I said, "Let me approach him, for he is the most beloved of people to me to approach." He said, "Let Wabisah be. Come closer, O Wabisah," two or three times. He said: So I approached him until I sat before him. He said, "O Wabisah, shall I inform you, or will you ask me?" I said, "No, rather inform me." He said, "You have come to ask about righteousness and sin." I said, "Yes." So he gathered his fingertips and began tapping them on my chest, saying, "O Wabisah, consult your heart and consult your soul (three times). Righteousness is that which the soul feels at ease with, and sin is that which causes unease in the soul and wavers in the chest, even if people give you legal opinions and continue to do so." Chapter on what the Prophet, may Allah bless him and grant him peace, informed of regarding future events during his lifetime and after. This is a great chapter; it is not possible to exhaust all that is in it due to its abundance, but we will point to a portion of it. And Allah is the source of help, and upon Him is reliance. There is no power nor strength except with Allah, the Mighty, the Wise. This is derived from the Quran and the hadiths. As for the Quran, Allah Almighty said in Surat al-Muzzammil—which is among the earliest revelations in Mecca: "He knows that there will be among you sick, and others traveling throughout the land seeking the bounty of Allah, and others fighting in the cause of Allah" (Quran 73:20). It is known that jihad was only prescribed in Medina after the Hijrah. And Allah Almighty said in Surat Iqtarabat (al-Qamar)—which is Meccan: "Or do they say, 'We are a united group, victorious'? The assembly will be defeated, and they will turn their backs" (Quran 54:44-45). This occurred on the day of Badr. The Messenger of Allah, may Allah bless him and grant him peace, recited it as he came out of the booth and threw a handful of pebbles at them, and victory and triumph ensued. This is the confirmation of that. And Allah Almighty said: "May the hands of Abu Lahab be ruined, and ruined is he. His wealth and what he earned will not avail him. He will burn in a fire of flame, and his wife, the carrier of firewood, around her neck a rope of twisted fiber" (Quran 111:1-5). So He informed that his uncle, Abd al-Uzza ibn Abd al-Muttalib, nicknamed Abu Lahab, would enter the Fire, he and his wife. Allah, the Mighty and Majestic, decreed that they died in their polytheism, not having submitted, not even outwardly. This is among the brilliant proofs of prophethood. And Allah Almighty said: "Say, 'If mankind and jinn gathered together to produce the like of this Quran, they could not produce its like, even if they were helpers of one another'" (Quran 17:88). And Allah Almighty said in Surat al-Baqarah: "And if you are in doubt about what We have sent down upon Our servant, then produce a surah like it" (Quran 2:23).

From the likes of it, and call your witnesses besides Allah, if you are truthful (23). Then if you do not do it—and you will never do it (48)—the verse. So He informed that all of creation, if they were to gather and support one another and aid one another and cooperate to produce the like of this Qur’an in its eloquence and rhetoric, its sweetness and the precision of its rulings, and the clarification of its lawful and unlawful, and other aspects of its inimitability, they would not be able to do that, nor would they have the power over it, nor over ten surahs like it, nay, not even one surah. And He informed that they will never do that at all, and *lan* (لن) is for eternal negation in the future. Such a challenge, such a definitive statement, and such a decisive announcement can only come from one who is confident in what he reports, knowledgeable of what he says, and certain that no one can oppose him or produce the like of what he brought from his Lord, Mighty and Majestic. And He, Exalted, said: Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted succession to those before them, and He will surely establish for them their religion which He has approved for them, and He will surely substitute for them, after their fear, security (49) the verse. And thus it occurred exactly, precisely: Allah established this religion, made it manifest, exalted it, spread it throughout all horizons, and enforced and executed it. Many of the Salaf (predecessors) interpreted this verse as referring to the caliphate of al-Siddiq (Abu Bakr), and there is no doubt that he is included in it, but it is not exclusive to him; rather, it encompasses him as it encompasses others. Just as it is established in the Sahih (authentic hadith): “When Caesar perishes, there will be no Caesar after him; and when Kisra (Chosroes) perishes, there will be no Kisra after him. By Him in Whose hand is my soul, you will surely spend their treasures in the way of Allah.” And that occurred during the time of the three caliphs: Abu Bakr, ‘Umar, and ‘Uthman, may Allah be pleased with them and grant them His pleasure. And He, Exalted, said: It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although the polytheists dislike it (33) (50). And thus it occurred: this religion became universal, prevailed, and rose above all other religions in the east of the earth and its west. Its word was exalted during the time of the Companions and those after them. All other lands were humbled before them, and all their inhabitants submitted to them, despite their diverse kinds. People became either a believer entering into the religion, or one making peace offering obedience and wealth, or a combatant fearful and terrified of the might of Islam and its people. And it is established in the hadith: “Indeed, Allah folded for me the east of the earth and its west, and the dominion of my Ummah will reach what was folded for me of it.” And He, Exalted, said: Say to those who remained behind among the Bedouins, “You will be called to a people of great might; you will fight them or they will submit” (51) the verse. Whether these were Hawazin, the followers of Musaylimah, or the Byzantines, that indeed occurred. And He, Exalted, said: Allah has promised you much booty that you will take, and He has hastened for you this, and has restrained the hands of people from you; and it is that it may be a sign for the believers and guide you to a straight path (20). And another [victory] which you were not able to achieve, Allah has already encompassed it, and Allah is over all things competent (21) (52). Whether this “other” was Khaybar or Mecca, it was conquered and taken exactly as the promise occurred, precisely. And He, Exalted, said: Certainly has Allah fulfilled the vision for His Messenger in truth. You will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing. But He knew what you did not know, and has arranged before that a conquest near at hand (27) (53). So this promise was in the year of al-Hudaybiyyah, the year six, and its fulfillment occurred in the year seven, the year of the ‘Umrah of al-Qada (the Fulfilled ‘Umrah), as has preceded. And we mentioned there the hadith in its entirety, and in it that ‘Umar said: “O Messenger of Allah, did you not inform us that we would come to the House and circumambulate it?” He said: “Yes, but did I inform you that you would come to it this year?” He said: “No.” He said: “Then you will come to it and circumambulate it.” And He, Exalted, said: And [remember] when Allah promised you one of the two groups—that it would be yours—and you wished that the unarmed one would be yours (54). And this promise was at the Battle of Badr when the Messenger of Allah, may Allah bless him and grant him peace, set out from Medina to take the caravan of Quraysh. News of his departure for their caravan reached Quraysh, so they set out with nearly a thousand fighters. When the Messenger of Allah, may Allah bless him and grant him peace, and his Companions were certain of their arrival, Allah promised him one of the two groups, that He would grant him victory over it—either the caravan or the army. Many of the Companions who were with him wished that the promise would be for the caravan, due to the wealth it contained and the small number of men, and they disliked facing the army because of its numbers and equipment. But Allah chose what was better for them and fulfilled His promise regarding the army, inflicting upon them His irresistible punishment. Seventy of their leaders were killed, seventy were captured, and they ransomed themselves with substantial wealth. Thus, He combined for them the good of this world and the Hereafter. For this reason, He, Exalted, said: And Allah intends to establish the truth by His words and to cut off the root of the disbelievers (7) (55). And the explanation of this has preceded in the account of the Battle of Badr. And He, Exalted, said: O Prophet, say to those captives in your hands, “If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful” (70) (56). And thus it occurred, for Allah compensated those who embraced Islam among them with the good of this world and the Hereafter. And among that is what al-Bukhari mentioned: that al-‘Abbas came to the Messenger of Allah, may Allah bless him and grant him peace, and said: “O Messenger of Allah, give me [something], for I have ransomed myself and ransomed ‘Aqil.” He said to him: “Take.” So he took an amount in his garment that he could not lift, then he put some of it down repeatedly until he was able to carry it on his shoulder, and he went off with it, as we have mentioned in its place in detail. This is a confirmation of this noble verse. And He, Exalted, said: And if you fear poverty, then Allah will enrich you from His bounty, if He wills (57) the verse. And thus it occurred: He compensated them for what used to come to them with the pilgrim caravans of the polytheists, by what He prescribed for them of fighting the People of the Book and imposing the jizyah upon them, and seizing the wealth of those among them who were killed in their state of disbelief, as occurred with the disbelieving People of the Book in Syria—the Byzantines—and the Magians of Persia, in Iraq and other lands over which Islam spread, and which ruled over their cities and their open plains. He, Exalted, said: It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although the polytheists dislike it (33) (58). And He, Exalted, said:

They will swear by Allah to you when you return to them that you may leave them alone. So leave them alone; indeed they are evil 34. And thus it happened: when the Messenger of Allah (peace be upon him) returned from the expedition of Tabuk, a group of the hypocrites had stayed behind, and they began to swear by Allah that they had a valid excuse for their lagging behind, while they were lying in that. So Allah commanded His Messenger to treat their affairs according to their outward appearance and not to expose them before the people, although Allah had informed him of the identities of a group of them, fourteen men, as we have previously mentioned to you in the expedition of Tabuk. Hudhayfah ibn al-Yaman 35 was among those who knew them through the Prophet's (peace be upon him) identification. And Allah the Exalted said: "And indeed, they were about to provoke you from the land to drive you out of it, and then they would not remain after you except for a little while" 36. And thus it happened: when they conspired against him to detain him, or kill him, or expel him from among them, then the decision fell upon killing. So at that point, Allah commanded His Messenger to leave from among them, so he and his friend Abu Bakr departed, and they hid in the Cave of Thawr for three nights, then they set out after that as we have mentioned. This is what is meant by His saying: "If you do not support him, Allah has already supported him when those who disbelieved drove him out as the second of two, when they were in the cave, when he said to his companion, 'Do not grieve; indeed Allah is with us.' And Allah sent down His tranquility upon him and supported him with soldiers you did not see and made the word of those who disbelieved the lowest, while the word of Allah is the highest. And Allah is Exalted in Might, Wise" 37. And this is what is meant by His saying: "And when those who disbelieved plotted against you to detain you or kill you or expel you; they plot, and Allah plots, and Allah is the best of plotters" 38. Therefore He said: "and then they would not remain after you except for a little while" 36. And it happened as He informed: indeed the chiefs who conspired about that did not remain in Mecca after his (peace be upon him) migration except for the time it took for his noble mount to settle in Medina and the Muhajirun 39 and Ansar 40 to follow him. Then the Battle of Badr occurred, and those souls were killed and those heads were broken. And the Prophet (peace be upon him) knew that before it happened from Allah's informing him of that. For this reason, Sa'd ibn Mu'adh 41 said to Umayyah ibn Khalaf 42: "Indeed, I heard Muhammad (peace be upon him) mention that he will kill you." He said: "Did you hear him?" He said: "Yes." He said: "By Allah, he does not lie." And the hadith will come in its place. And we have mentioned that he (peace be upon him) pointed out to his companions before the battle the places of the slain, and none of them exceeded the spot he pointed to, may the blessings and peace of Allah be upon him. And Allah the Exalted said: "Alif, Lam, Meem 43. The Romans have been defeated in the nearest land, but they, after their defeat, will overcome within a few years. To Allah belongs the command before and after. And on that day, the believers will rejoice in the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful. [It is] the promise of Allah. Allah does not fail in His promise, but most people do not know" 44. And this promise occurred as He informed. That is because when Persia defeated Rome, the polytheists rejoiced, and the believers were grieved, because the Christians are closer to Islam than the Magians 45. So Allah informed His Messenger (peace be upon him) that Rome would defeat Persia after this period of seven years. And there was the well-known matter of the wager between al-Siddiq 46 and the chiefs of the polytheists that this would happen within this period, as we have explained in our book of Tafsir 47. And the matter occurred as the Quran informed: Rome defeated Persia after their defeat with a very great victory. Their story in that regard is lengthy, and we have explained it in the Tafsir sufficiently, and praise and gratitude belong to Allah. And Allah the Exalted said: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient concerning your Lord that He is, over all things, a Witness?" 48. And thus it happened: Allah manifested from His signs and proofs in the human selves and in the horizons, through what He inflicted upon the enemies of prophethood and the opponents of the Shari'ah 49 among those who denied it from the People of the Two Books 50 and the Magians and the polytheists, that which guided those of insight and intellect to the fact that Muhammad is truly the Messenger of Allah and that what he brought of revelation from Allah is true. And He placed in the hearts of his enemies awe, reverence, and fear. As is established from him in the Two Sahihs 51 that he said: "I have been given victory by awe (fear cast into the hearts of the enemy) for a distance of one month's journey." This is from the support and victory that Allah Almighty gave him. His enemy would fear him while between him and them was a month's journey. It is said: when he resolved to attack a people, they would be terrified a month before his arrival and his coming to them, may the blessings and peace of Allah be upon him always until the Day of Judgment. [Regarding his informing of what would happen exactly as it occurred] Among the hadiths indicating his informing of what would happen as he informed is what we have already mentioned in the story of the scroll in which the clans of Quraysh 52 covenanted and conspired against Banu Hashim 53 and Banu al-Muttalib 54 not to give them refuge, nor intermarry with them, nor trade with them until they handed over the Messenger of Allah (peace be upon him). So Banu Hashim and Banu al-Muttalib, both Muslims and disbelievers, entered the ravine of Abu Talib 55, refusing that and resisting it forever, as long as they remained and generations succeeded. In that regard, Abu Talib composed his poem in lam 56 in which he said: "You have lied, by the House of Allah, we will not give up Muhammad / until we fight around him and struggle / and we will not surrender him until we fall dead around him / and we forget our sons and wives / And a people do not abandon, may you have no father, a leader / who protects honor, not a negligent one / and a white-faced one through whom rain is sought from the clouds / a shelter for orphans, a protection for widows / the destitute of Banu Hashim seek refuge in him / and they are with him in bounty and favors." Quraysh had hung the scroll of the covenant in the ceiling of the Ka'bah 57, so Allah sent a termite upon it, and it ate what was in it of Allah's names, so that it would not combine with what was in it of injustice and wickedness. It is said: it ate everything in it except the names of Allah Almighty. So his uncle Abu Talib informed the Messenger of Allah (peace be upon him) of that. Abu Talib came to Quraysh and said: "My nephew has informed me of news about your scroll. Indeed, Allah has sent a termite upon it, and it has eaten it except what was in it of Allah's names," or as he said. "So bring it; if it is as he said, [then you will know], otherwise I will hand him over to you." So they brought it down and opened it, and the matter was as the Messenger of Allah (peace be upon him) had informed. At that point, they annulled its ruling, and Banu Hashim and Banu al-Muttalib entered Mecca and returned to what they were before, as we have mentioned, and praise be to Allah. And among that is the hadith of Khabbab ibn al-Aratt 58 when he and others like him among the weak came seeking the Prophet's (peace be upon him) help while he was reclining on his cloak in the shade of the Ka'bah, and he supplicated for them due to what they were suffering of torture and humiliation. His face became red and he said: "Indeed, those before you were such that one of them would be sawn in two, and that would not turn him away from his religion. By Allah, Allah will certainly complete this matter, but you are impatient."

Among these is the hadith narrated by al-Bukhari: Muhammad ibn al-‘Ala’ narrated to us, Hammad ibn Usama narrated to us from Yazid ibn ‘Abdullah ibn Abi Burda, from his father, from his grandfather Abu Burda, from Abu Musa, who I think reported from the Prophet ﷺ, who said: “I saw in a dream that I was migrating from Mecca to a land with palm trees, and I thought it was al-Yamama or Hajar 59, but it turned out to be Medina, Yathrib. And in this dream I saw that I shook a sword and its blade broke, which represented what befell the believers on the day of Uhud. Then I shook it again and it became better than before, which represented the conquest and the gathering of the believers. And I saw cows in it, and Allah is the best, and they represented the believers on the day of Uhud 60, and the good was the good that Allah brought and the reward of truthfulness that He gave us after the day of Badr.” And among these is the story of Sa‘d ibn Mu‘adh with Umayya ibn Khalaf when he came to Mecca. Al-Bukhari said: Ahmad ibn Ishaq narrated to us, ‘Ubaydullah ibn Musa narrated to us, Isra’il narrated to us from Abu Ishaq, from ‘Amr ibn Maymun, from ‘Abdullah ibn Mas‘ud, who said: Sa‘d ibn Mu‘adh went for ‘umra and stayed with Umayya ibn Khalaf, Abu Safwan. Umayya, when he went to Syria and passed by Medina, would stay with Sa‘d. Umayya said to Sa‘d: “Wait until midday when people are heedless, then I will go and circumambulate.” While Sa‘d was circumambulating, Abu Jahl appeared and said: “Who is this circumambulating the Ka‘ba?” Sa‘d said: “I am Sa‘d.” Abu Jahl said: “You circumambulate the Ka‘ba in safety while you have given refuge to Muhammad and his companions?” He said: “Yes.” They argued, and Umayya said to Sa‘d: “Do not raise your voice against Abu al-Hakam, for he is the chief of the valley.” Then Sa‘d said: “By Allah, if you prevent me from circumambulating the House, I will cut off your trade with Syria.” Umayya kept saying to Sa‘d: “Do not raise your voice,” and he held him back. Sa‘d became angry and said: “Leave us alone, for I heard Muhammad ﷺ claiming that he will kill you.” He said: “Me?” He said: “Yes.” He said: “By Allah, Muhammad does not lie when he speaks.” So he returned to his wife and said: “Do you know what the Yathribi brother said to me?” She said: “What did he say?” He said: “He claimed that he heard Muhammad claiming that he will kill me.” She said: “By Allah, Muhammad does not lie.” When they set out for Badr and the cry came, his wife said to him: “Do you remember what your Yathribi brother told you?” He wanted not to go out, but Abu Jahl said to him: “You are among the nobles of the valley, so go for a day or two.” So he went with them, and Allah killed him. This hadith is unique to al-Bukhari, and it has been presented in a more detailed version earlier. Among these is the story of Ubayy ibn Khalaf, who used to feed a horse, and whenever he passed by the Messenger of Allah ﷺ, he would say: “I will kill you on it.” The Messenger of Allah ﷺ would say to him: “Rather, I will kill you, if Allah wills.” And he killed him on the day of Uhud, as we have detailed earlier. Among these is his informing about the places of the slain on the day of Badr, as the hadith in the Sahih states that before the battle he pointed to their locations and said: “This is the place of so-and-so tomorrow, if Allah wills, and this is the place of so-and-so.” He said: “By Him who sent him with the truth, none of them deviated from the spot to which the Messenger of Allah ﷺ pointed.” Among these is his saying to that man who would not leave any stray or isolated 61 polytheist without pursuing and striking him with his sword, on the day of Uhud—and it is said Khaybar, which is correct, and it is said on the day of Hunayn. The people said: “No one has done as much today as so-and-so.” It is said he was Qarman 62. He said: “He is among the people of the Fire.” Some people said: “I will follow him.” So he followed him, and he was wounded and hastened death by placing the tip of his sword on his chest and leaning on it until it pierced through. That man returned and said: “I bear witness that there is no god but Allah and that you are the Messenger of Allah.” He said: “What is that?” He said: “The man you mentioned earlier, his affair was such and such,” and he mentioned the hadith as previously stated. Among these is his informing about the conquest of the cities of Kisra 63 and the palaces of Syria and other lands on the day of digging the trench, when he struck that rock with his noble hand and it flashed from his strike, then another, then another, as we have mentioned. Among these is his ﷺ informing about that foreleg that it was poisoned, and it was as he informed; the Jews admitted that, and those who ate with him died—Bishr ibn al-Bara’ ibn Ma‘rur. Among these is what ‘Abd al-Razzaq mentioned from Ma‘mar, that he heard that the Messenger of Allah ﷺ said one day: “O Allah, save the people of the ship.” Then he paused for a moment, then said: “It has continued.” The full hadith is in the Dala’il al-Nubuwwa of al-Bayhaqi. That ship was about to sink, and on it were the Ash‘aris 64 who had come to him while he was in Khaybar. Among these is his informing about the grave of Abu Righal 65 when he passed by it on his way to Ta’if, and that with him was a branch of gold. They dug it up and found him as he had informed—peace and blessings of Allah be upon him. Abu Dawud narrated it from the hadith of Abu Ishaq, from Isma‘il ibn Umayya, from Bahr ibn Abi Bahr, from ‘Abdullah ibn ‘Amr. Among these is his saying, peace be upon him, to the Ansar 66, when he delivered that sermon consoling them for what had entered the hearts of some of them due to preference given to others in the distribution, when he sought to win over the hearts of some Arab chiefs and Quraysh leaders and others. He said: “Are you not pleased that people go with sheep and camels, while you go with the Messenger of Allah, taking him to your homes?” And he said: “You will find after me severe preference 67, so be patient until you meet me at the Basin 68.” And he said: “The people will increase and the Ansar will decrease.” And he said to them in a sermon before this on al-Safa 69: “Rather, life is your life, and death is your death.” All of this occurred exactly as he informed. Al-Bukhari said: Yahya ibn Bukayr narrated to us, al-Layth narrated to us from Yunus, from Ibn Shihab, who said: Sa‘id ibn al-Musayyab informed me from Abu Hurayra, who said: The Messenger of Allah ﷺ said: “When Kisra perishes, there will be no Kisra after him; and when Caesar perishes, there will be no Caesar after him. By Him in whose hand is the soul of Muhammad, you will surely spend their treasures in the way of Allah 70.” Muslim narrated it from Harmala, from Abu Wahb, from Yunus. Al-Bukhari said: Qabisa narrated to us, Sufyan narrated to us from ‘Abd al-Malik ibn ‘Umayr, from Jabir ibn Samura, who raised it: “When Kisra perishes, there will be no Kisra after him; and when Caesar perishes, there will be no Caesar after him.” And he said: “You will surely spend their treasures in the way of Allah 71.”

Al-Bukhari and Muslim also narrated it from the hadith of Jarir, and al-Bukhari and Ibn 'Awanah added—both of them from 'Abd al-Malik ibn 'Umayr via the same chain. The fulfillment of that occurred afterwards during the days of the three caliphs: Abu Bakr, 'Umar, and 'Uthman. These dominions were firmly conquered at the hands of the Muslims, and the wealth of Caesar 72, the king of Rome, and Chosroes 73, the king of Persia, was spent in the way of Allah, as we will mention later, Allah willing. In this hadith is a great glad tiding for the Muslims: that the kingdom of Persia has been cut off, never to return, and the kingdom of Rome over Syria has departed from it, so they will not possess it after that. To Allah be praise and gratitude. It also indicates the validity of the caliphate of Abu Bakr, 'Umar, and 'Uthman, and testifies to their justice, since the spoils of war were spent in their time in the way of Allah in a manner pleasing and praiseworthy. Al-Bukhari said: Muhammad ibn al-Hakam narrated to us, al-Nadr narrated to us, Isra'il narrated to us, Sa'd al-Ta'i narrated to us, Muhill ibn Khalifah narrated to us from 'Adi ibn Hatim, who said: While I was with the Prophet (peace be upon him), a man came to him and complained of poverty, then another came and complained of highway robbery. He said: "O 'Adi, have you seen al-Hirah 74?" I said: "I have not seen it, but I have been informed about it." He said: "If you live long, you will certainly see a woman traveling from al-Hirah until she circumambulates the Ka'bah, fearing no one but Allah, the Mighty and Majestic." I said to myself: "Then where are the bandits of Tayy who have set the land ablaze?" He said: "And if you live long, the treasures of Chosroes will certainly be opened." I said: "Chosroes, son of Hurmuz?" He said: "Chosroes, son of Hurmuz. And if you live long, you will certainly see a man bringing out a handful of gold or silver, seeking someone to accept it from him, but finding no one to accept it. And each one of you will meet Allah on the day he meets Him with no interpreter between him and Him. He will say to him: 'Did I not send a messenger to you who conveyed to you?' He will say: 'Yes.' He will say: 'Did I not give you wealth and children and bestow favors upon you?' He will say: 'Yes.' Then he will look to his right and see nothing but Hell, and look to his left and see nothing but Hell." 'Adi said: I heard the Messenger of Allah (peace be upon him) say: "Protect yourselves from the Fire, even with half a date; if you cannot find that, then with a kind word." 'Adi said: I saw a woman traveling from al-Hirah until she circumambulated the Ka'bah, fearing no one but Allah, the Mighty and Majestic. And I was among those who opened the treasures of Chosroes, son of Hurmuz. And if you live long, you will certainly see what the Prophet Abu al-Qasim (peace be upon him) said: a man bringing out a handful 75. Then al-Bukhari narrated it from 'Ubayd Allah ibn Muhammad—he is Abu Bakr ibn Abi Shaybah—from Abu 'Asim al-Nabil from Sa'd ibn Bishr from Abu Mujahid—Sa'd al-Ta'i—from Muhill from him via the same chain. Al-Bukhari alone narrated it through these two chains. Al-Nasa'i narrated it from the hadith of Shu'bah from Muhill from him: "Protect yourselves from the Fire, even with half a date." Al-Bukhari narrated it from the hadith of Shu'bah, and Muslim from the hadith of Zuhayr, both from Abu Ishaq from 'Abd Allah ibn Mughaffal from 'Adi, raised to the Prophet: "Protect yourselves from the Fire, even with half a date." Likewise, they both recorded it in the two Sahihs from the hadith of al-A'mash from Khaythamah from 'Abd al-Rahman from 'Adi, and also from the hadith of Shu'bah from 'Amr ibn Murrah from Khaythamah from 'Adi via the same chain. All these are corroborating evidence for the original hadith we have cited. It has already been mentioned in the expedition of the Trench 76 the news of the conquest of the cities of Chosroes, his palaces, the palaces of Syria, and other lands. Imam Ahmad said: Muhammad ibn 'Ubayd narrated to us, Isma'il narrated to us from Qays from Khabbab, who said: We came to the Messenger of Allah (peace be upon him) while he was in the shade of the Ka'bah, leaning on his cloak. We said: "O Messenger of Allah, supplicate to Allah for us and ask Him to grant us victory." He said: His face turned red or changed, and he said: "Indeed, those before you would have a pit dug for them, and a saw would be brought and placed on his head, splitting him in two, yet that would not turn him from his religion. They would be combed with iron combs beneath the bone, flesh, or sinew, yet that would not turn him from his religion. And Allah will certainly complete this matter until a rider travels between San'a' and Hadramawt, fearing no one but Allah and the wolf for his sheep, but you are impatient." Thus al-Bukhari narrated it from Musaddad and Muhammad ibn al-Muthanna from Yahya ibn Sa'id from Isma'il ibn Abi Khalid via the same chain. Then al-Bukhari said in the Book of the Signs of Prophethood: Sa'id ibn Sharhabil narrated to us, Layth narrated to us from Yazid ibn Abi Habib from Abu al-Husayn from 'Utbah from the Prophet (peace be upon him) that he went out one day and prayed over the martyrs of Uhud 77 as he prayed over the dead, then he turned to the pulpit and said: "I am your forerunner, and I am a witness over you. By Allah, I am looking at my cistern 78 now. And I have been given the keys of the treasures of the earth. By Allah, I do not fear after me that you will associate partners with Allah, but I fear that you will compete for it 79." Al-Bukhari also narrated it from the hadith of Haywah ibn Shurayh, and Muslim from the hadith of Yahya ibn Ayyub, both from Yazid ibn Abi Habib like the narration of Layth from him. In this hadith, concerning what we are discussing, there are several things. Among them is that he informed those present that he is their forerunner, i.e., the one who precedes them in death, and so it happened, for this was during his final illness, peace be upon him. Then he informed that he is a witness over them, even though his death preceded theirs. And he informed that he was given the keys of the treasures of the earth, meaning the lands were opened for him, as came in the hadith of Abu Hurayrah mentioned earlier. Abu Hurayrah said: "The Messenger of Allah (peace be upon him) passed away while you were opening them, region by region." And he informed that his companions would not associate partners with Allah after him, and so it happened, praise and gratitude be to Allah. But he feared for them that they would compete for worldly things, and this occurred during the time of 'Ali and Mu'awiyah, may Allah be pleased with them, and those after them, and so on until our present time. Then al-Bukhari said: 'Ali ibn 'Abd Allah narrated to us, Azhar ibn Sa'd narrated to us, Ibn 'Awn narrated to us, Musa ibn Anas ibn Malik informed me from Anas that the Prophet (peace be upon him) missed Thabit ibn Qays. A man said: "O Messenger of Allah, shall I find out about him for you?" So he went to him and found him sitting in his house with his head bowed. He said: "What is the matter with you?" He said: "Evil. He used to raise his voice above the voice of the Prophet (peace be upon him), so his deeds have been nullified, and he is among the people of the Fire." The man came and told him that he said such and such. Musa said: He returned the second time with a great glad tiding. He said: "Go to him and tell him: 'You are not among the people of the Fire, but rather among the people of Paradise.'" 80 Al-Bukhari alone narrated it. Thabit ibn Qays ibn Shammas was killed as a martyr on the day of al-Yamamah 81, as will be detailed later. Likewise, it is established in the authentic hadith the glad tiding for 'Abd Allah ibn Salam that he would die upon Islam and be among the people of Paradise. He died, may Allah be pleased with him, in the most complete and beautiful state. People used to testify for him of Paradise during his lifetime due to the truthful one's report about him that he would die upon Islam, and so it happened. It is also established in the Sahih the report about the ten 82 that they are among the people of Paradise. Indeed, it is also established from him, may Allah's blessings and peace be upon him, that no one who pledged allegiance under the tree 83 will enter the Fire. They were one thousand four hundred, and it is said one thousand five hundred. It is not reported that anyone

  1. ḥilm : Forbearance, clemency, or deliberate restraint; a quality of self-control and patience.
  2. bawādir : Moments of sharpness or sudden outbursts; here referring to instances of decisive action or sternness that protect forbearance from being taken advantage of.
  3. jahl : Ignorance or foolishness; often contrasted with ḥilm in Arabic ethics.
  4. maẓhar : Manifestation or place of appearance; here interpreted as Paradise, a place where glory is fully manifested.
  5. al-bard wa al-manhal : Literally 'coolness and a watering place'; a metaphor for freshness and vitality, indicating his teeth remained healthy.
  6. ṣāʿ : A unit of dry measure used in Islamic law, approximately 2.5–3 kg.
  7. mudd : A unit of dry measure, approximately 0.5–0.75 kg; often used together with ṣāʿ.
  8. Bashshar ibn Raʿī al-ʿĪr : A person known as 'the son of the camel-driver'; his identity is uncertain.
  9. ḥaṭāhu ḥaṭwatan aw ḥaṭwatayn : He gave him a pat or a gentle push; a gesture of affection or direction.
  10. qurba : Means of nearness to God; a spiritual benefit or reward.
  11. qalīb : A well; specifically the well of Badr where the bodies of the slain polytheists were thrown.
  12. Fuqara' al-Muhajirin : The poor among the Emigrants; refers to the early Muslims who migrated from Mecca to Medina.
  13. Ziyadat kabid al-hut : The extra portion of the fish's liver; a specific delicacy in Paradise mentioned in hadith.
  14. Salsabil : A spring in Paradise mentioned in the Quran (76:18), meaning 'easily flowing'.
  15. Isra'il : The prophet Jacob (Ya'qub), also known as Israel.
  16. al-nabi fi al-nawm : The prophet in sleep; refers to the state of the Prophet's sleep where his eyes sleep but his heart remains awake.
  17. Qul man kana 'aduwwan li-Jibril... : Quran 2:97: 'Say: Whoever is an enemy to Gabriel—for indeed he has brought it down to your heart by Allah's permission.'
  18. Faba'u bi-ghadabin 'ala ghadab : Quran 2:90: 'So they returned with wrath upon wrath.'
  19. Tis' ayat bayyinat : The nine clear signs given to Moses, including the staff, hand, flood, locusts, lice, frogs, blood, drought, and lack of fruits.
  20. Tafsir : Exegesis or commentary of the Quran.
  21. Qul in kanat lakum al-dar al-akhira... : Quran 2:94: 'Say: If the abode of the Hereafter with Allah is exclusively for you, not for other people, then wish for death if you are truthful.'
  22. Wa lan yatamannawhu abadan... : Quran 2:95: 'But they will never wish for it because of what their hands have sent forth; and Allah is Knowing of the wrongdoers.'
  23. Qul ya ayyuha alladhina hadu... : Quran 62:6: 'Say: O you who are Jews, if you claim that you are allies of Allah to the exclusion of other people, then wish for death if you are truthful.'
  24. Wa la yatamannawnahu abadan... : Quran 62:7: 'But they will never wish for it because of what their hands have sent forth; and Allah is Knowing of the wrongdoers.'
  25. Mubahala : A form of mutual imprecation or prayer for curse upon the lying party in a religious dispute.
  26. Faman hajjaka fihi... : Quran 3:61: 'Then whoever argues with you about it after [this] knowledge has come to you, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then we pray earnestly and invoke the curse of Allah upon the liars.'
  27. Qul man kana fi al-dalala... : Quran 19:75: 'Say: Whoever is in error, let the Most Gracious prolong his life.'
  28. Sūrat al-A‘rāf : Quran 7:157-158
  29. Sūrat al-Baqarah : Quran 2:146
  30. Sūrat Yā Sīn : Quran 36:70
  31. ash-Shafā‘ah : Intercession; the Prophet's ability to intercede on behalf of his community on the Day of Judgment.
  32. Sūrat aṣ-Ṣaff : Quran 61:6
  33. Sūrat Āl ‘Imrān : Quran 3:81-82
  34. رِجْس : Spiritual impurity or abomination; here referring to the hypocrites' inner corruption.
  35. حُذَيْفَةُ بْنُ الْيَمَانِ : Hudhayfah ibn al-Yaman, a prominent Companion known for being entrusted with the names of the hypocrites by the Prophet.
  36. وَإِنْ كادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْها وَإِذاً لَا يَلْبَثُونَ خِلافَكَ إِلَّا قَلِيلًا : Quran 17:76, referring to the plot of the Quraysh to expel the Prophet from Mecca.
  37. إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ... : Quran 9:40, referring to the Hijrah and the cave incident.
  38. وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا... : Quran 8:30, referring to the Quraysh's plot against the Prophet.
  39. الْمُهَاجِرُونَ : The Emigrants; early Muslims who migrated from Mecca to Medina.
  40. الْأَنْصَارُ : The Helpers; Medinan converts who supported the Emigrants.
  41. سَعْدُ بْنُ مُعَاذٍ : Sa'd ibn Mu'adh, a chief of the Ansar who died after the Battle of the Trench.
  42. أُمَيَّةُ بْنُ خَلَفٍ : Umayyah ibn Khalaf, a Quraysh leader killed at Badr.
  43. الم : Alif Lam Meem; disjoined letters (huruf muqatta'at) at the beginning of Surah Ar-Rum, whose meaning is known only to Allah.
  44. غُلِبَتِ الرُّومُ... : Quran 30:2-6, prophesying the Roman victory over Persia.
  45. الْمَجُوسِ : Magians; Zoroastrians, considered polytheists.
  46. الصِّدِّيق : Al-Siddiq, 'the Truthful'; title of Abu Bakr, the first Caliph.
  47. التَّفْسِير : Exegesis of the Quran; here referring to the author's own work.
  48. سَنُرِيهِمْ آياتِنا... : Quran 41:53, promising signs of the truth.
  49. الشَّرِيعَة : Islamic law derived from the Quran and Sunnah.
  50. أَهْلِ الْكِتَابَيْنِ : People of the Two Books; Jews and Christians.
  51. الصَّحِيحَيْنِ : The Two Sahihs; the authentic hadith collections of al-Bukhari and Muslim.
  52. قُرَيْشٍ : Quraysh; the dominant tribe in Mecca, to which the Prophet belonged.
  53. بَنُو هَاشِمٍ : Banu Hashim; the Prophet's clan.
  54. بَنُو الْمُطَّلِبِ : Banu al-Muttalib; a related clan that supported Banu Hashim.
  55. شِعْبَ أَبِي طَالِبٍ : The ravine of Abu Talib; a valley where the besieged clans took refuge.
  56. اللَّامِيَّة : A poem rhyming in the letter lam (ل).
  57. الْكَعْبَة : The Ka'bah; the sacred house in Mecca.
  58. خَبَّابُ بْنُ الْأَرَتِّ : Khabbab ibn al-Aratt, an early Companion who suffered persecution.
  59. Hajar : An ancient name for the region of al-Ahsa in eastern Arabia, also a former name of the city of al-Hufuf.
  60. cows : In the dream, cows symbolized the believers who were martyred at Uhud, as explained in the hadith.
  61. shādhdha wa fādhdha : Arabic terms meaning 'stray' and 'isolated' respectively, referring to polytheists who were separated from their group.
  62. Qarman : A name or epithet of a man; possibly a Persian word meaning 'brave' or 'strong'.
  63. Kisra : Title of the Sasanian emperors of Persia, equivalent to 'Chosroes'.
  64. Ash‘aris : Members of the Ash‘ar tribe, a Yemeni tribe; many of them were Companions.
  65. Abu Righal : A pre-Islamic figure from Thamud, known for being cursed and buried with a gold branch.
  66. Ansar : The 'Helpers,' the Medinan Muslims who supported the Prophet after his migration.
  67. athara : Preference or favoritism, referring to the Prophet's distribution of spoils to win over new Muslims.
  68. al-Hawd : The Basin (or Pond) of the Prophet in Paradise, where believers will drink on the Day of Judgment.
  69. al-Safa : A hill in Mecca, part of the Sa‘y ritual during Hajj and ‘Umra.
  70. Kisra : See note 5.
  71. Kisra : See note 5.
  72. Qaysar : Caesar, the title of the Byzantine emperor.
  73. Kisra : Chosroes, the title of the Sassanid Persian emperor.
  74. al-Hirah : An ancient city in southern Iraq, capital of the Lakhmid kingdom, a vassal of the Sassanids.
  75. mil' kaffihi : A handful, i.e., the amount that fills the palm of the hand.
  76. Ghazwat al-Khandaq : The Battle of the Trench (also known as the Battle of the Confederates), a defensive battle fought by the Muslims in 627 CE.
  77. Uhud : Mount Uhud near Medina, site of the Battle of Uhud in 625 CE.
  78. hawd : The Cistern (or Basin) of the Prophet, a pool in Paradise from which the faithful will drink on the Day of Resurrection.
  79. tanafasū fīhā : Compete for it, i.e., vie for worldly wealth and power.
  80. min ahl al-jannah : Among the people of Paradise, i.e., destined for Paradise.
  81. Yawm al-Yamamah : The Battle of al-Yamamah, fought in 632 CE against the false prophet Musaylimah.
  82. al-‘asharah : The ten Companions promised Paradise, known as the 'Ashara Mubashshara.
  83. bay‘at al-ridwan : The Pledge of Good Pleasure, taken under a tree at Hudaybiyyah in 628 CE.

The Book of Proofs of Prophethood [1]

None of these, may Allah be pleased with him, lived except praiseworthy, nor died except upon rectitude, uprightness, and divine success. To Allah be praise and gratitude. This is among the signs of prophethood and the proofs of messengership. Chapter on Informing of Past and Future Unseen Matters Al-Bayhaqi narrated from the hadith of Isra'il from Simak from Jabir ibn Samurah who said: A man came and said, "O Messenger of Allah, so-and-so has died." He said, "He has not died." He returned a second time and said, "So-and-so has died." He said, "He has not died." He returned a third time and said, "So-and-so has stabbed himself with an arrowhead 1 he had." So he did not pray over him. Then al-Bayhaqi said: Zuhayr followed him from Simak, and from that chain Muslim narrated it in abbreviated form in the Book of Prayer. Ahmad said: Narrated to us Aswad ibn 'Amir, and narrated to us Harim ibn Sufyan from Sinan ibn Bishr from Qays ibn Abi Hazim from Qays ibn Abi Shahm who said: A slave girl passed by me in Medina and I grabbed her by her garment. He said: The next morning the Messenger of Allah, may Allah bless him and grant him peace, was accepting people's allegiance. He said: I came to him but he did not accept my allegiance. He said, "The companion of the jubbaydhah 2?" He said: I said, "By Allah, I will not return." He said: Then he accepted my allegiance. Al-Nasa'i narrated it from Muhammad ibn 'Abd al-Rahman al-Harbi from Aswad ibn 'Amir with it. Then Ahmad narrated it from Sarij from Yazid ibn 'Ata' from Sinan ibn Bishr from Qays from Abu Hashim and mentioned it. In Sahih al-Bukhari: From Abu Nu'aym from Sufyan from 'Abdullah ibn Dinar from 'Abdullah ibn 'Umar who said: We used to avoid speech and being at ease with our women during the time of the Messenger of Allah, may Allah bless him and grant him peace, for fear that something might be revealed concerning us. When he died, we spoke and were at ease 3. Ibn Wahb said: 'Amr ibn al-Harith informed me from Sa'id ibn Abi Hilal from Abu Hazim from Sahl ibn Sa'd that he said: By Allah, one of us would refrain from something with his wife while he and she were in one garment, fearing that something from the Qur'an might be revealed concerning him. Abu Dawud said: Narrated to us Muhammad ibn al-'Ala', narrated to us Ibn Idris, narrated to us 'Asim ibn Kulayb from his father from a man of the Ansar who said: We went out with the Messenger of Allah, may Allah bless him and grant him peace, for a funeral. I saw the Messenger of Allah, may Allah bless him and grant him peace, at the grave instructing the digger: "Widen from the side of his feet, widen from the side of his head." When he returned, a woman's caller met him. He came, and food was brought. He placed his hand in it, and the people placed their hands and ate. Our fathers saw the Messenger of Allah, may Allah bless him and grant him peace, chewing a morsel in his mouth, then he said: "I find the meat of a sheep taken without the permission of its owners." He said: The woman sent word: "O Messenger of Allah, I sent to al-Baqi' 4 to buy a sheep for me, but it was not found. So I sent to a neighbor who had bought a sheep, asking him to send it to me for its price, but he was not found. So I sent to his wife, and she sent it to me." The Messenger of Allah, may Allah bless him and grant him peace, said: "Feed it to the captives." Chapter on the Order of Informing of Future Unseen Matters After Him, May Allah Bless Him and Grant Him Peace It is established in Sahih al-Bukhari and Muslim from the hadith of al-A'mash from Abu Wa'il from Hudhayfah ibn al-Yaman who said: The Messenger of Allah, may Allah bless him and grant him peace, stood among us in a station in which he left nothing until the Hour 5 without mentioning it. Those who knew it knew it, and those who were ignorant of it were ignorant of it. I used to see something I had forgotten and recognize it as a man recognizes a man when he has been absent from him and then sees him and recognizes him 6. Al-Bukhari said: Narrated to us Yahya ibn Musa, narrated to us al-Walid, narrated to me Ibn Jabir, narrated to me Bishr ibn 'Ubayd Allah al-Hadrami, narrated to me Abu Idris al-Khawlani that he heard Hudhayfah ibn al-Yaman say: The people used to ask the Messenger of Allah, may Allah bless him and grant him peace, about good, and I used to ask him about evil for fear that it might overtake me. I said, "O Messenger of Allah, we were in ignorance and evil, then Allah brought this good. Is there after this good any evil?" He said, "Yes." I said, "And after that evil, is there any good?" He said, "Yes, and in it is smoke 7." I said, "What is its smoke?" He said, "A people who guide by other than my guidance, some of them are recognized and some are rejected." I said, "Is there after that good any evil?" He said, "Yes, callers at the gates of Hell. Whoever answers them, they will throw him into it." I said, "O Messenger of Allah, describe them to us." He said, "They are from our skin and speak with our tongues." I said, "What do you command me if I encounter that?" He said, "Adhere to the community of Muslims and their leader." I said, "If they have no community and no leader?" He said, "Then withdraw from all those sects, even if you have to bite onto the root of a tree until death overtakes you while you are in that state." Al-Bukhari also narrated it, and Muslim from Muhammad ibn al-Muthanna from al-Walid from 'Abd al-Rahman ibn Yazid from Jabir with it. Al-Bukhari said: Narrated to us Muhammad ibn al-Muthanna, narrated to us Yahya ibn Sa'id from Isma'il from Qays from Hudhayfah who said: My companions learned good, and I learned evil. Al-Bukhari alone narrated it. In Sahih Muslim from the hadith of Shu'bah from 'Adi ibn Thabit from 'Abdullah ibn Yazid from Hudhayfah who said: The Messenger of Allah, may Allah bless him and grant him peace, told me what will happen until the Hour is established, except that I did not ask him what will expel the people of Medina from it. In Sahih Muslim from the hadith of 'Ali ibn Ahmar from Abu Yazid 'Amr ibn Akhtab who said: The Messenger of Allah, may Allah bless him and grant him peace, informed us of what was and what will be until the Day of Resurrection. The most knowledgeable of us is the most retentive. In another hadith: "Until the people of Paradise enter Paradise and the people of Hell enter Hell." The hadith of Khabbab ibn al-Aratt has preceded: "By Allah, Allah will certainly complete this matter, but you are impatient." Likewise the hadith of 'Adi ibn Hatim regarding that. Allah Almighty said: "To make it prevail over all religion 8." And He said: "Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession in the land 9" the verse. In Sahih Muslim from the hadith of Abu Nadrah from Abu Sa'id who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The world is sweet and green, and Allah will make you successors in it and see how you act. So beware of the world and beware of women, for the first trial of the Children of Israel was concerning women 10." In another hadith: "I have not left after me a trial more harmful to men than women." In the Two Sahihs from the hadith of al-Zuhri from 'Urwah ibn al-Miswar from 'Amr ibn 'Awf, and he mentioned the story of sending Abu 'Ubaydah to Bahrain. He said: In it he said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Rejoice and hope for what pleases you. By Allah, I do not fear poverty for you, but I fear that the world will be spread out for you as it was spread out for those before you, and you will compete for it as they competed for it, and it will destroy you as it destroyed them 11." In the Two Sahihs from the hadith of Sufyan al-Thawri from Muhammad ibn al-Munkadir from Jabir who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Do you have any Namat 12?" I said, "O Messenger of Allah, how could we have Namat?" He said, "Indeed, you will have Namat." He said: I say to my wife, "Remove your Namat from me," and she says, "Did not the Messenger of Allah say that you will have Namat?" So I leave her 13.

In the Sahihayn 14, Musnad 15, Sunan 16, and other collections, from the hadith of Hisham ibn 'Urwa from his father from 'Abdullah ibn al-Zubayr from Sufyan ibn Abi Zuhayr, who said: The Messenger of Allah (peace be upon him) said: "Yemen will be conquered, and people will come and spread out, and they will take their families and those who obey them, while Medina is better for them, if they only knew." 17 Similarly, a large group narrated it from Hisham ibn 'Urwa. Al-Hafiz Ibn 'Asakir 18 transmitted it as a musnad 19 hadith from Malik, Sufyan ibn 'Uyayna, Ibn Jurayj, Abu Mu'awiya, Malik ibn Sa'd ibn al-Hasan, Abu Damra Anas ibn 'Iyad, 'Abd al-'Aziz ibn Abi Hazim, Salama ibn Dinar, and Jarir ibn 'Abd al-Hamid. Ahmad narrated it from Yunus from Hammad ibn Zayd from Hisham ibn 'Urwa, and from 'Abd al-Razzaq from Ibn Jurayj from Hisham, and from Malik from Hisham similarly. Then Ahmad narrated from Sulayman ibn Dawud al-Hashimi from Isma'il ibn Ja'far: Yazid ibn Husayfa informed me that Bushr ibn Sa'id informed him that he heard in a gathering of the Meccans mentioning that Sufyan informed them, and he mentioned a story in which the Messenger of Allah (peace be upon him) said to him: "Soon Syria will be conquered, and men from this city—meaning Medina—will come to it, and its spaciousness and comfort will please them, while Medina is better for them, if they only knew. Then Iraq will be conquered, and people will come and settle, taking their families and those who obey them, while Medina is better for them, if they only knew." Ibn Khuzayma 20 extracted it from the path of Isma'il. Al-Hafiz Ibn 'Asakir narrated it from the hadith of Abu Dharr from the Prophet (peace be upon him) similarly, as well as the hadith of Ibn Hawala. This is supported by: "Syria will withhold its mudd 21 and dinar, Iraq will withhold its dirham and qafiz 22, Egypt will withhold its irdabb 17 and dinar, and you will return to where you started." This is in the Sahih 23. Also the hadith of the miqat 24 for the people of Syria and Yemen, which is in the Sahihayn 14. And in Muslim 25: "The miqat of the people of Iraq." This is also supported by the hadith: "When Kisra 26 perishes, there will be no Kisra after him. When Caesar 27 perishes, there will be no Caesar after him. By Him in whose hand is my soul, you will surely spend their treasures in the way of Allah, the Mighty and Majestic." In Sahih al-Bukhari 28, from the hadith of Abu Idris al-Khawlani from 'Awf ibn Malik, who said: The Messenger of Allah (peace be upon him) said during the expedition of Tabuk: "Count six signs before the Hour: my death, then the conquest of Jerusalem, then a plague (which is an epidemic), then abundance of wealth, then a tribulation, then a truce between the Muslims and the Romans." The hadith will come later. In Sahih Muslim, from the hadith of 'Abd al-Rahman ibn Shumasa from Abu Dharr, who said: The Messenger of Allah (peace be upon him) said: "You will conquer a land where the qirat 29 is mentioned. Treat its people well, for they have a covenant 30 and a kinship tie. If you see two men disputing over the site of a brick, leave it." He said: He passed by Rabi'a and 'Abd al-Rahman ibn Shurahbil ibn Hasana disputing over the site of a brick, so he left it—meaning the lands of Egypt, conquered by 'Amr ibn al-'As in the year twenty, as will come. Ibn Wahb narrated from Malik and al-Layth from al-Zuhri from a son of Ka'b ibn Malik that the Messenger of Allah (peace be upon him) said: "When you conquer Egypt, treat the Copts well, for they have a covenant and a kinship tie." Al-Bayhaqi 31 narrated it from the hadith of Ishaq ibn Rashid from al-Zuhri from 'Abd al-Rahman ibn Ka'b ibn Malik from his father. Ahmad ibn Hanbal related from Sufyan ibn 'Uyayna that he was asked about his saying: "a covenant and a kinship tie." He said: Some people say that the mother of Isma'il—Hagar—was a Copt, and some say the mother of Ibrahim. I said: The correct view, without doubt, is that both were Copts, as we have previously mentioned. 23 The meaning of his saying "a covenant" refers to the gift of al-Muqawqis 32 to him and his acceptance of it, which is a kind of covenant and truce. Allah Almighty knows best. What al-Bukhari narrated from the hadith of Muhill ibn Khalifa from 'Adi ibn Hatim regarding the conquest of the treasures of Kisra, the spread of security, and the abundance of wealth until no one accepts it, has preceded. In the hadith, 'Adi witnessed the conquest and saw a woman traveling from al-Hira 33 to Mecca fearing only Allah. He said: If you live long, you will see what Abu al-Qasim (peace be upon him) said about the abundance of wealth until no one accepts it. Al-Bayhaqi said: This occurred during the time of 'Umar ibn 'Abd al-'Aziz. I say: It is possible that this is delayed until the time of the Mahdi 34, as mentioned in his description, or until the time of the descent of 'Isa ibn Maryam (peace be upon him) after he kills the Dajjal 35. For it has been reported in the Sahih that he will kill the pig, break the cross, and wealth will flow until no one accepts it. Allah Almighty knows best. In Sahih Muslim, from the hadith of Ibn Abi Dhi'b from Muhajir ibn Mismar from 'Amir ibn Sa'd from Jabir ibn Samura, who said: I heard the Messenger of Allah (peace be upon him) say: "This religion will continue to stand as long as there are twelve caliphs, all from Quraysh. Then liars will appear before the Hour, and a group of Muslims will certainly conquer the treasure of the White Palace, the palace of Kisra. And I am your predecessor at the Hawd 36." The hadith is similar in meaning. The hadith of 'Abd al-Razzaq from Ma'mar from Hammam from Abu Hurayra, raised to the Prophet, has preceded: "When Caesar perishes, there will be no Caesar after him. When Kisra perishes, there will be no Kisra after him. By Him in whose hand is my soul, you will surely spend their treasures in the way of Allah, the Mighty and Majestic." Both [al-Bukhari and Muslim] extracted it. Al-Bayhaqi said: The meaning is the removal of Caesar's rule from Syria, and his rule over the Romans will not remain there, because of his saying (peace be upon him) when his letter was magnified: "His kingdom is established." As for the kingdom of Persia, it was completely removed, because of his saying: "Allah has torn apart his kingdom." Abu Dawud narrated from Muhammad ibn 'Ubayd from Hammad from Yunus from al-Hasan that 'Umar ibn al-Khattab... We have narrated in another path from 'Umar ibn al-Khattab (may Allah be pleased with him) that when the fur of Kisra, his sword, belt, crown, and bracelets were brought, he dressed all of that on Suraqa ibn Malik ibn Ju'shum and said: "Say: Praise be to Allah who has dressed the clothes of Kisra on a Bedouin man from the desert." Al-Shafi'i said: He dressed him that because the Prophet (peace be upon him) said to Suraqa—looking at his forearms—: "I see you as if you are wearing the bracelets of Kisra." Allah knows best. Sufyan ibn 'Uyayna said: From Isma'il ibn Abi Khalid from Qays ibn Abi Hazim from 'Adi ibn Hatim, who said: The Messenger of Allah (peace be upon him) said: "Al-Hira was shown to me like the fangs of dogs, and you will conquer it." A man stood up and said: "O Messenger of Allah, give me his daughter Nafila." He said: "She is yours." So they gave her to him. Her father came and said: "Will you sell her?" He said: "Yes." He said: "For how much? Name your price." He said: "One thousand dirhams." He said: "I have taken her." They said to him: "If you had said thirty thousand, he would have taken her." He said: "Is there a number greater than a thousand?"

Imam Ahmad said: ‘Abd al-Rahman ibn Mahdi narrated to us, Mu‘awiyah narrated to us from Damrah ibn Habib that Ibn Zughb al-Iyadi narrated to him, saying: I stayed as a guest with ‘Abdullah ibn Hawalah al-Azdi, and he said to me: The Messenger of Allah (peace and blessings be upon him) sent us around Medina on foot to raid (naghzu), and we returned without having raided anything. He recognized the hardship (al-juhd) on our faces, so he stood among us and said: “O Allah, do not entrust them to me, for I am weak; do not entrust them to themselves, for they would be incapable of it; and do not entrust them to the people, for they would take precedence over them (yasta’thiru ‘alayhim).” Then he said: “You will surely conquer Syria (al-Sham), Rome (al-Rum), and Persia (Faris)—or Rome and Persia—until one of you will have such-and-such camels, such-and-such cattle, and such-and-such sheep, and until one of you will be given one hundred dinars and be displeased with it (yas-khataha).” Then he placed his hand on my head—or on my crown (hamati)—and said: “O Ibn Hawalah, when you see the caliphate (al-khilafah) has descended upon the Holy Land (al-ard al-muqaddasah), then earthquakes (al-zalazil), tribulations (al-balabil), and great matters (al-umur al-‘izam) have drawn near, and the Hour (al-sa‘ah) on that day will be closer to the people than this hand of mine is to your head.” (11) Abu Dawud also narrated it from the hadith of Mu‘awiyah ibn Salih. And Ahmad said: Haywah ibn Shurayh and Yazid ibn ‘Abd Rabbih narrated to us, both saying: Baqiyyah narrated to us, Bujayr ibn Sa‘d narrated to me from Khalid ibn Ma‘dan from Abu Qafilah from Ibn Hawalah that he said: The Messenger of Allah (peace and blessings be upon him) said: “The matter will come to be that there will be marshaled armies (junud mujannadah): an army in Syria (al-Sham), an army in Yemen (al-Yaman), and an army in Iraq (al-‘Iraq).” Ibn Hawalah said: “Choose for me, O Messenger of Allah, if I reach that time.” He said: “You must go to Syria (al-Sham), for it is the chosen land of Allah (khirat Allah min ardihi); His chosen servants (khiratahu min ‘ibadihi) will come to it. But if you refuse, then you must go to your Yemen and drink from its streams (ghudurihi), for Allah has guaranteed to me Syria and its people.” (12) Thus Abu Dawud narrated it from Haywah ibn Shurayh through him. Ahmad also narrated it from ‘Isam ibn Khalid and ‘Ali ibn ‘Abbas, both from Jarir ibn ‘Uthman from Sulayman ibn Samir from ‘Abdullah ibn Hawalah, and he mentioned something similar. Al-Walid ibn Muslim al-Dimashqi narrated it from Sa‘id ibn ‘Abd al-‘Aziz from Makhul and Rabi‘ah ibn Yazid from Abu Idris from ‘Abdullah ibn Hawalah through him. Al-Bayhaqi said: Abu al-Husayn ibn al-Fadl al-Qattan informed us, ‘Abdullah ibn Ja‘far informed us, Ya‘qub ibn Sufyan narrated to us, ‘Abdullah ibn Yusuf narrated to us, Yahya ibn Hamzah narrated to us, Abu ‘Alqamah—Nasr ibn ‘Alqamah—narrated to me, tracing the hadith to Jubayr ibn Nufayr. He said: ‘Abdullah ibn Hawalah said: We were with the Messenger of Allah (peace and blessings be upon him) and complained to him of nakedness (al-‘ury), poverty (al-faqr), and scarcity of possessions (qillat al-shay’). He said: “Rejoice (abshiru)! For by Allah, I fear abundance of possessions (kathrat al-shay’) for you more than their scarcity. By Allah, this matter will continue among you until Allah opens for you the land of Syria (ard al-Sham)—or he said: the land of Persia (ard Faris), the land of Rome (ard al-Rum), and the land of Himyar (ard Himyar)—and until you become three armies: an army in Syria, an army in Iraq, and an army in Yemen, and until a man is given one hundred (dinars) and is displeased with it (yaskhataha).” Ibn Hawalah said: I said: “O Messenger of Allah, who can endure Syria, where the Romans (al-Rum) of the horns (dhawat al-qurun) are?” He said: “By Allah, Allah will open it for you and will make you successors (yastakhlifannakum) in it, until the white band (al-‘isabah al-bayd) among them—their linen shirts (qumusuhum al-mulhamiyyah), their cloaks (aqbiyatuhum)—will stand before the black, shaven-headed (al-mahluq) one among you, doing whatever he commands them.” And he mentioned the hadith. Abu ‘Alqamah said: I heard ‘Abd al-Rahman ibn Mahdi say: The Companions of the Messenger of Allah recognized the description (na‘t) of this hadith in Jaz’ ibn Suhayl al-Sulami, who was over the non-Arabs (al-a‘ajim) at that time. When they returned to the mosque, they would look at him and at them standing around him, and they marveled at the description of the Messenger of Allah (peace and blessings be upon him) concerning him and them. And Ahmad said: Hajjaj narrated to us, al-Layth ibn Sa‘d narrated to us, Yazid ibn Abi Habib narrated to me from Rabi‘ah ibn Laqit al-Najibi from ‘Abdullah ibn Hawalah al-Azdi that the Messenger of Allah (peace and blessings be upon him) said: “Whoever is saved from three things has indeed been saved.” They said: “What are they, O Messenger of Allah?” He said: “My death, fighting a patient caliph (khalifah mustabir) who gives the truth (bi’l-haqq yu‘tihi), and the Dajjal (al-Dajjal).” (13) And Ahmad said: Isma‘il ibn Ibrahim narrated to us, al-Jurayri narrated to us from ‘Abdullah ibn Shaqiq from ‘Abdullah ibn Hawalah, who said: I came to the Messenger of Allah (peace and blessings be upon him) while he was sitting in the shade of a Dumah tree (Dawmah), and with him was his scribe (katib) to whom he was dictating. He said: “Shall we not write you down (ala naktubuka), O Ibn Hawalah?” I said: “For what, O Messenger of Allah?” He turned away from me and bent over his scribe, dictating to him. Then he said: “Shall we not write you down, O Ibn Hawalah?” I said: “I do not know what Allah and His Messenger have chosen (khar Allahu li) for me.” He turned away from me and bent over his scribe, dictating to him. Then he said: “Shall we not write you down, O Ibn Hawalah?” I said: “I do not know what Allah and His Messenger have chosen for me.” He turned away from me and bent over his scribe, dictating to him. He said: Then I looked, and behold, in the writing was ‘Umar. I said: ‘Umar is not written except in good. Then he said: “Shall we write you down, O Ibn Hawalah?” I said: “Yes.” He said: “O Ibn Hawalah, how will you act in a trial (fitnah) that will emerge from the ends of the earth (atraf al-ard) like the horns of cattle (siasiy nafar)?” (14) I said: “I do not know what Allah and His Messenger have chosen for me.” He said: “Then how will you act in another (trial) that will emerge after it, such that the first one in comparison to it is like the swelling of a rabbit (intifajat arnab)?” I said: “I do not know what Allah and His Messenger have chosen for me.” He said: “Seek this one.” He said: And there was a man turning away (muqaffa) at that time. He said: So I went, hurried, and took him by the shoulder, and I turned his face toward the Messenger of Allah (peace and blessings be upon him) and said: “This one?” He said: “Yes.” He said: And behold, it was ‘Uthman ibn ‘Affan (may Allah be pleased with him). (15) And it is established in Sahih Muslim from the hadith of Yahya ibn Adam from Zuhayr ibn Mu‘awiyah from Sahl from his father from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: “Iraq will be prevented its dirham and its qafiz (qafizaha), Syria will be prevented its mudd (muddaha) and its dinar (dinaraha), and Egypt will be prevented its ardebb (ardibbah) and its dinar (dinaraha), and you will return to where you began, and you will return to where you began, and you will return to where you began.” The flesh and blood of Abu Hurayrah testified to that. Yahya ibn Adam and other scholars said: This is among the proofs of prophethood (dala’il al-nubuwwah), as he informed of what ‘Umar imposed on the land of Iraq in terms of dirhams and qafiz, and what he imposed of the land tax (al-kharaj) in Syria and Egypt before that existed—may the blessings and peace of Allah be upon him. The people differed regarding the meaning of his statement (peace be upon him): “Iraq will be prevented,” etc. It was said: Its meaning is that they will embrace Islam, so the land tax will be lifted from them, and al-Bayhaqi favored this. And it was said: Its meaning is that they will turn away from obedience and will not pay the imposed land tax, and for this reason he said: “And you will return to where you began,” meaning you will revert to what you were upon before that. Just as it is established in Sahih Muslim: “Indeed, Islam began as a stranger and will return as a stranger, so blessed are the strangers (tubā li’l-ghurabā’).” This view is supported by what Imam Ahmad narrated: Isma‘il narrated to us from al-Jurayri from Abu Nadrah, who said: We were with Jabir ibn ‘Abdullah, and he said: “Soon the people of Iraq will have no qafiz or dirham come to them.” We said: “From where is that?” He said: “From the non-Arabs (al-‘ajam); they will prevent that.” Then he said: “Soon the people of Syria will have no dinar or mudd come to them.” We said: “From where is that?” He said: “From the Romans (al-Rum); they will prevent that.” He said: Then he was silent for a while, then said: The Messenger of Allah (peace and blessings be upon him) said: “There will be at the end of my Ummah a caliph (khalifah) who will heap up wealth (yahthi al-mala hathyan), not counting it (la ya‘udduhu ‘addan).” Al-Jurayri said: I said to Abu Nadrah and Abu al-‘Ala’: “Do you consider him to be ‘Umar ibn ‘Abd al-‘Aziz?” They said: “No.” (16)

Muslim narrated it from the hadith of Isma'il ibn Ibrahim ibn 'Ulayyah and 'Abd al-Wahhab al-Thaqafi, both from Sa'id ibn Iyas al-Jurayri, from Abu Nasra al-Mundhir ibn Malik ibn Qutafa al-'Abdi, from Jabir, as previously mentioned. It is surprising that al-Hafiz Abu Bakr al-Bayhaqi used it as evidence for one of the two preceding opinions he favored, but his approach is questionable, and the apparent view is contrary to it. It is established in the Two Sahihs 37 through multiple chains that the Messenger of Allah (peace be upon him) designated Dhul-Hulayfah for the people of Madinah, al-Juhfah for the people of Syria, and Yalamlam for the people of Yemen. In Sahih Muslim, from Jabir: "And for the people of Iraq, Dhat 'Irq." This is among the proofs of prophethood, as he informed of what occurred regarding the pilgrimage of the people of Syria, Yemen, and Iraq—may Allah's blessings and peace be upon him. In the Two Sahihs, from the hadith of Sufyan ibn 'Uyaynah, from 'Amr ibn Dinar, from Jabir, from Abu Sa'id, who said: The Messenger of Allah (peace be upon him) said: "There will come a time when groups of people go on military expeditions, and it will be said to them: 'Is there anyone among you who accompanied the Messenger of Allah (peace be upon him)?' It will be said: 'Yes,' and Allah will grant them victory 38. Then there will come a time when groups of people go on military expeditions, and it will be said to them: 'Is there anyone among you who accompanied the Companions of the Messenger of Allah (peace be upon him)?' It will be said: 'Yes,' and they will be granted victory. Then there will come a time when groups of people go on military expeditions, and it will be said: 'Is there anyone among you who accompanied those who accompanied them?' It will be said: 'Yes,' and Allah will grant them victory." It is established in the Two Sahihs, from the hadith of Thawr ibn Zayd, from Abu al-Ghayth, from Abu Hurayrah, who said: We were sitting with the Messenger of Allah (peace be upon him) when Surah al-Jumu'ah was revealed to him: "And others among them who have not yet joined them" 39. A man asked: "Who are these, O Messenger of Allah?" He placed his hand on Salman al-Farisi and said: "If faith were at the Pleiades, men from these would attain it." And so it happened as he (peace be upon him) informed. Al-Hafiz al-Bayhaqi narrated from the hadith of Muhammad ibn 'Abd al-Rahman ibn 'Awf, from 'Abdullah ibn Bishr, who said: The Messenger of Allah (peace be upon him) said: "By Him in Whose hand is my soul, Persia and Rome will surely be conquered for you, until food becomes abundant and the name of Allah (mighty and sublime) is not mentioned over it." Imam Ahmad, al-Bayhaqi, Ibn 'Adi, and others narrated from the hadith of Aws ibn 'Abdullah ibn Yazid, from his brother Sahl, from his father 'Abdullah ibn Buraydah ibn al-Khusayb, raised to the Prophet: "There will be expeditions sent forth; be in the expedition of Khurasan, then dwell in the city of Marw, for Dhul-Qarnayn built it and prayed for its blessing, saying: 'No harm will befall its people'" 40. This hadith is considered among the rare ones of the Musnad 41, and some consider it fabricated; Allah knows best. The hadith of Abu Hurayrah, through all its chains, regarding fighting the Turks has preceded, and it occurred exactly as he informed, and it will also occur. In Sahih al-Bukhari, from the hadith of Shu'bah, from Qarib al-Qazzaz, from Abu Hazim, from Abu Hurayrah, from the Messenger of Allah (peace be upon him), who said: "The Children of Israel were governed by the prophets; whenever a prophet died, another prophet succeeded him. There will be no prophet after me, but there will be caliphs and they will be many." They asked: "What do you command us, O Messenger of Allah?" He said: "Fulfill the pledge of allegiance to the first, then the next, and give them their rights, for Allah will ask them about what He entrusted them with" 42. In Sahih Muslim, from the hadith of Abu Rafi', from 'Abdullah ibn Mas'ud, who said: The Messenger of Allah (peace be upon him) said: "There was no prophet except that he had disciples who followed his guidance and adhered to his Sunnah. Then after them came successors who said what they did not do and did what they were forbidden" 43. Al-Hafiz al-Bayhaqi narrated from the hadith of 'Abdullah ibn al-Harith ibn Muhammad ibn Habib al-Jumahi, from Isma'il ibn Abi Salih, from his father, from Abu Hurayrah, who said: The Messenger of Allah (peace be upon him) said: "After the prophets there will be caliphs who act according to the Book of Allah and are just in Allah's worship. Then after the caliphs there will be kings who take revenge, kill men, and amass wealth. Whoever changes with his hand [does so], and whoever changes with his tongue [does so], and beyond that there is no faith." Abu Dawud al-Tayalisi said: Jarir ibn Hazim narrated to us from Layth, from 'Abd al-Rahman ibn Sabit, from Abu Tha'labah al-Khushani, from Abu 'Ubaydah ibn al-Jarrah and Mu'adh ibn Jabal, from the Prophet (peace be upon him), who said: "Allah began this matter as prophethood and mercy, then it will be caliphate and mercy, then it will be biting kingship, then it will be tyranny, oppression, and corruption in the community, who will make lawful private parts, wine, and silk, and they will be given victory and provision until they meet Allah (mighty and sublime)." All of this has occurred. In the hadith narrated by Imam Ahmad, Abu Dawud, al-Tirmidhi (who deemed it good), and al-Nasa'i, from the hadith of Sa'id ibn Juhman, from Safinah, the freed slave of the Messenger of Allah (peace be upon him), that the Messenger of Allah (peace be upon him) said: "The caliphate after me will last thirty years, then it will be kingship." In another narration: "Then Allah gives His kingship to whom He wills." And so it happened exactly: Abu Bakr (may Allah be pleased with him) had a caliphate of two years and four months minus ten nights; 'Umar's caliphate was ten years, six months, and four days; 'Uthman's was twelve years minus twelve days; and 'Ali ibn Abi Talib's was five years minus two months. I say: The completion of the thirty years was with the caliphate of al-Hasan ibn 'Ali, approximately six months, until he abdicated in favor of Mu'awiyah in the year 40 AH, as will be explained in detail. Ya'qub ibn Sufyan said: Muhammad ibn Fudayl narrated to me, from Mu'ammal, from Hammad ibn Salamah, from 'Ali ibn Zayd, from 'Abd al-Rahman ibn Abi Bakrah, who said: I heard the Messenger of Allah (peace be upon him) say: "The caliphate of prophethood is thirty years, then Allah gives His kingship to whom He wills." Mu'awiyah said: "We are satisfied with kingship." This hadith is a clear refutation of the Rawafid 44 who deny the caliphate of the three, and of the Nawasib 45 from the Umayyads and their followers from the people of Syria, who deny the caliphate of 'Ali ibn Abi Talib. If it is said: How can we reconcile this hadith of Safinah with the previous hadith of Jabir ibn Samurah in Sahih Muslim: "This religion will continue to stand as long as there are twelve caliphs, all of them from Quraysh"? The answer is: Some people said that the religion continued to stand until twelve caliphs had ruled, then confusion occurred after them in the time of the Umayyads. Others said: This hadith contains glad tidings of the existence of twelve just caliphs from Quraysh, even if they are not consecutive. The successive caliphate after prophethood occurred in thirty years, then after that there were rightly guided caliphs, among them 'Umar ibn 'Abd al-'Aziz ibn Marwan ibn al-Hakam al-Umawi (may Allah be pleased with him). Many imams have affirmed his caliphate, justice, and that he is among the rightly guided caliphs. Ahmad ibn Hanbal (may Allah be pleased with him) said: "The statement of any of the Successors is not a proof except the statement of 'Umar ibn 'Abd al-'Aziz." Some also mention among them al-Mahdi al-'Abbasi, and the promised Mahdi whose appearance at the end of time is foretold, who is also from them, as explicitly stated that he is from the Ahl al-Bayt 46, and his name is Muhammad ibn 'Abdullah. He is not the one awaited in the cellar of Samarra, for that one does not exist at all; only the ignorant among the Rawafid await him.

It has been reported in the two Sahihs 47 from the hadith of al-Zuhri, from 'Urwa, from 'Aisha, that the Messenger of Allah (peace be upon him) said: "I had intended to summon your father and your brother and write a document so that no claimant might claim or a wisher might wish." Then the Messenger of Allah (peace be upon him) said: "Allah and the believers refuse except Abu Bakr." And thus it occurred, for Allah appointed him and the believers gave him the pledge of allegiance 48 collectively, as has preceded. In Sahih al-Bukhari: A woman said: "O Messenger of Allah, what do you think if I come and do not find you?" — as if she was alluding to death — and he said: "If you do not find me, then go to Abu Bakr." It is confirmed in the two Sahihs from the hadith of Ibn 'Umar and Abu Hurayra that the Messenger of Allah (peace be upon him) said: "While I was sleeping, I saw myself at a well. I drew from it as much as Allah willed. Then Ibn Abi Quhafa 49 took it and drew one or two buckets, and in his drawing there was weakness — and Allah forgive him. Then Ibn al-Khattab 50 took it, and it turned into a large bucket, and I have never seen a genius among people who could draw water so powerfully, until the people watered their camels." Al-Shafi'i (may Allah have mercy on him) said: The dreams of the prophets are revelation. And his saying "in his drawing there was weakness" refers to the shortness of his term, the hastening of his death, and his preoccupation with the war against the apostates 51 instead of the conquests that 'Umar ibn al-Khattab achieved during his long reign. I say: In this is the glad tidings of their leadership over the people, and it occurred exactly as he informed. For this reason, it is mentioned in another hadith narrated by Ahmad, al-Tirmidhi, Ibn Majah, and Ibn Hibban from the hadith of Rib'i ibn Khirash from Hudhayfa ibn al-Yaman from the Prophet (peace be upon him) that he said: "Follow the example of the two after me: Abu Bakr and 'Umar (may Allah be pleased with them)." Al-Tirmidhi said: It is hasan 52. And it was also narrated from the hadith of Ibn Mas'ud from the Prophet (peace be upon him). And it has preceded via al-Zuhri from a man from Abu Dharr the hadith of the glorification of the pebbles in the hand of the Messenger of Allah, then in the hand of Abu Bakr, then 'Umar, then 'Uthman, and his saying (peace be upon him): "This is the caliphate of prophethood." In the Sahih from Abu Musa: He said: "The Messenger of Allah (peace be upon him) entered a garden and dangled his legs into the well. I said: 'Today I will be the gatekeeper of the Messenger of Allah (peace be upon him).' So I sat behind the gate. Then a man came and said: 'Open.' I said: 'Who are you?' He said: 'Abu Bakr.' So I informed the Messenger of Allah (peace be upon him), and he said: 'Open for him and give him glad tidings of Paradise.' Then 'Umar came and he said likewise. Then 'Uthman came and he said: 'Permit him and give him glad tidings of Paradise despite a trial that will befall him.' So he entered while saying: 'Allah is the One whose help is sought.'" It is confirmed in Sahih al-Bukhari from the hadith of Sa'id ibn Abi 'Aruba from Qatada from Anas: He said: "The Messenger of Allah (peace be upon him) ascended Mount Uhud with Abu Bakr, 'Umar, and 'Uthman, and the mountain shook with them. So the Messenger of Allah (peace be upon him) struck it with his foot and said: 'Be firm, for upon you is a prophet, a siddiq 53, and two martyrs.'" And 'Abd al-Razzaq said: Ma'mar narrated to us from Abu Hazim from Sahl ibn Sa'd that Mount Hira' shook while the Prophet (peace be upon him), Abu Bakr, 'Umar, and 'Uthman were on it. The Prophet (peace be upon him) said: "Be firm, for upon you is none but a prophet, a siddiq, and two martyrs." Ma'mar said: I heard Qatada narrate from the Prophet (peace be upon him) similarly. Muslim narrated from Qutayba from al-Darawardi from Suhayl from his father from Abu Hurayra that the Messenger of Allah (peace be upon him) was on Hira' with Abu Bakr, 'Umar, 'Uthman, 'Ali, Talha, and al-Zubayr, and the rock moved. The Prophet (peace be upon him) said: "Be still, for upon you is none but a prophet, a siddiq, or a martyr." This is among the proofs of prophethood, for all of them attained martyrdom, and the Messenger of Allah (peace be upon him) was distinguished with the highest ranks of messengership and prophethood, and Abu Bakr was distinguished with the highest stations of siddiqiyya 54. It is confirmed in the Sahih the testimony of Paradise for the ten 55, indeed for all those who witnessed the Pledge of Ridwan 56 in the year of Hudaybiyya, and they were one thousand four hundred — some say three hundred, some say five hundred — and all of them remained upon rectitude and uprightness until they died, may Allah be pleased with them all. It is confirmed in Sahih al-Bukhari the glad tidings for 'Ukasha that he is among the people of Paradise, and he was killed as a martyr on the Day of the Yamama 57. In the two Sahihs from the hadith of Yunus from al-Zuhri from Sa'id from Abu Hurayra that he heard the Messenger of Allah (peace be upon him) say: "Seventy thousand of my ummah will enter Paradise without reckoning, their faces shining like the moon on the night of the full moon." So 'Ukasha ibn Mihsan al-Asadi stood up, dragging his cloak, and said: "O Messenger of Allah, pray to Allah to make me among them." The Prophet (peace be upon him) said: "O Allah, make him among them." Then a man from the Ansar 58 stood up and said: "O Messenger of Allah, pray to Allah to make me among them." He said: "'Ukasha has preceded you in this." This hadith has been narrated through multiple chains that yield certainty, and we will mention it in the chapter on the description of Paradise. We will mention in the section on the war against the apostates that Talha al-Asadi killed 'Ukasha ibn Mihsan as a martyr, may Allah be pleased with him. Then Talha al-Asadi repented from his claim of prophethood and turned to Allah, and came to Abu Bakr al-Siddiq, performed 'Umra 59, and his Islam became good. It is confirmed in the two Sahihs from the hadith of Abu Hurayra that the Messenger of Allah (peace be upon him) said: "While I was sleeping, I saw as if two bracelets were placed in my hands, and I broke them. Then it was revealed to me in the dream: 'Blow on them.' So I blew on them and they flew away. I interpreted them as two liars who would appear: the one from San'a' and the one from al-Yamama." It has preceded in the chapter on delegations that he said to Musaylima when he came with his people and began saying: "If Muhammad makes me the ruler after him, I will follow him." The Messenger of Allah (peace be upon him) stood before him and said: "By Allah, even if you asked me for this palm branch, I would not give it to you. And if you turn away, Allah will certainly destroy you. And I see you as the one about whom I was shown what I was shown." And thus it occurred: Allah destroyed him, humiliated him, broke him, and overcame him on the Day of the Yamama, just as He killed al-Aswad al-'Ansi in San'a', as we will mention, Allah willing. Al-Bayhaqi narrated from the hadith of Mubarak ibn Fudala from al-Hasan from Anas: He said: "Musaylima met the Messenger of Allah (peace be upon him) and said to him: 'Do you bear witness that I am the Messenger of Allah?' The Prophet (peace be upon him) said: 'I believe in Allah and His messengers.' Then the Messenger of Allah (peace be upon him) said: 'This is a man who has been delayed for the destruction of his people.'" It is confirmed in another hadith that Musaylima later wrote to the Prophet (peace be upon him): "In the name of Allah, the Most Gracious, the Most Merciful. From Musaylima, the Messenger of Allah, to Muhammad, the Messenger of Allah. Peace be upon you. To proceed: I have been made a partner in the matter after you. So the cultivated land is for you, and the desert is for me. But Quraysh are a people who transgress." The Messenger of Allah (peace be upon him) wrote to him: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Musaylima the Liar. Peace be upon whoever follows the guidance. To proceed: Indeed, the earth belongs to Allah; He gives it as inheritance to whom He wills of His servants, and the final outcome is for the righteous." And Allah made the final outcome for Muhammad and his companions, because they are the righteous, the just, and the believers, not those besides them.

And the hadiths narrated through multiple chains from him (peace and blessings of Allah be upon him) have come concerning the report of the apostasy that occurred in the time of al-Ṣiddīq (Abu Bakr), so al-Ṣiddīq fought them with the Muhammadan armies until they returned to the religion of Allah in droves, and the water of faith became sweet as it had been after being intensely bitter. And Allah the Exalted said: "O you who have believed, whoever of you should revert from his religion, Allah will bring forth a people whom He loves and who love Him, humble towards the believers, stern towards the disbelievers" (27) the verse. The commentators said: They are Abu Bakr and his companions, may Allah be pleased with them. And it is established in the two Ṣaḥīḥs (al-Bukhārī and Muslim) from the hadith of ʿĀmir al-Shaʿbī, from Masrūq, from ʿĀʾishah, concerning the story of the Prophet (peace and blessings of Allah be upon him) whispering to his daughter Fāṭimah and informing her that Jibrīl used to review the Qurʾān with him once every year, and that this year he reviewed it with him twice, and he did not see that except as an indication of the approach of his term (death), so she wept. Then he whispered to her and informed her that she is the mistress of the women of Paradise, and that she would be the first of his family to join him (28), and it was as he informed. Al-Bayhaqī said: And they differed concerning the duration of Fāṭimah's stay after the Messenger of Allah (peace and blessings of Allah be upon him). It was said: two months; and it was said: three; and it was said: a year; and it was said: eight. He said: And the most authentic of the narrations is the narration of al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: Fāṭimah remained after the death of the Messenger of Allah (peace and blessings of Allah be upon him) for six months. Both of them (al-Bukhārī and Muslim) reported it in the two Ṣaḥīḥs. And from the Book of "Dalāʾil al-Nubuwwah" (Proofs of Prophethood), in the chapter on his (peace and blessings of Allah be upon him) informing about future unseen matters. Among that is what is established in the two Ṣaḥīḥs from the hadith of Ibrāhīm ibn Saʿd, from his father, from Abū Salamah, from ʿĀʾishah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Indeed, there were among the nations those who were inspired (muḥaddathūn). If there is anyone among my nation, it is ʿUmar ibn al-Khaṭṭāb" (29). And Yaʿqūb ibn Sufyān said: ʿUbaydullāh ibn Mūsā narrated to us: Abū Isrāʾīl al-Kūfī informed us, from al-Walīd ibn al-ʿAyzār, from ʿUmar ibn Maymūn, from ʿAlī (may Allah be pleased with him), who said: We, the abundant companions of Muḥammad (peace and blessings of Allah be upon him), did not deny that tranquility (al-sakīnah) speaks upon the tongue of ʿUmar. Al-Bayhaqī said: Dharr ibn Ḥubaysh and al-Shaʿbī followed him (in narrating) from ʿAlī. And Yaʿqūb ibn Sufyān said: Muslim ibn Ibrāhīm narrated to us: Shuʿbah narrated to us, from Qays ibn Muslim, from Ṭāriq ibn Shihāb, who said: We used to speak among ourselves that ʿUmar ibn al-Khaṭṭāb speaks upon the tongue of an angel. And we have mentioned in the biography of ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) many things from his unveilings (mukāshafāt) and what he used to inform of unseen matters, such as the story of Sāriyah ibn Zunaym and what resembles it. And to Allah belongs all praise and favor. And among that is what al-Bukhārī narrated from the hadith of Firās, from al-Shaʿbī, from Masrūq, from ʿĀʾishah (may Allah be pleased with her), that the wives of the Prophet (peace and blessings of Allah be upon him) gathered with him and said one day: "O Messenger of Allah, which of us will be the fastest to join you?" He said: "The one with the longest hand." And Sawdah had the longest arm among us, so she was the fastest among us to join him. Thus it occurred in the Ṣaḥīḥ of al-Bukhārī that it was Sawdah. And Anas ibn Bukayr narrated it from Zakariyyā ibn Abī Zāʾidah, from al-Shaʿbī, and he mentioned the hadith as mursal (with a missing link) and said: When Zaynab died, they knew that she was the one with the longest hand in goodness and charity. And what Muslim narrated from Maḥmūd ibn Ghaylān, from al-Faḍl ibn Mūsā, from Ṭalḥah ibn Yaḥyā ibn Ṭalḥah, from ʿĀʾishah bint Ṭalḥah, from ʿĀʾishah, the Mother of the Believers (may Allah be pleased with her), and she mentioned the hadith, and in it: "And Zaynab was the one with the longest hand among us, because she used to work with her hand and give charity." And this is what is well-known from the scholars of history: that Zaynab bint Jaḥsh was the first of the wives of the Prophet (peace and blessings of Allah be upon him) to die. Al-Wāqidī said: She died in the year 20 AH, and ʿUmar ibn al-Khaṭṭāb prayed over her. I (the author) say: As for Sawdah, she died at the end of the rule of ʿUmar ibn al-Khaṭṭāb as well, as stated by Ibn Abī Khaythamah. And among that is what Muslim narrated from the hadith of Usayd ibn Jābir, from ʿUmar ibn al-Khaṭṭāb, concerning the story of Uways al-Qaranī, and his (peace be upon him) informing about him: that he is the best of the Tābiʿīn (Followers), and that he had leprosy, so he supplicated Allah and He removed it from him, except for a spot the size of a dirham on his body, and that he was dutiful to his mother, and his command to ʿUmar ibn al-Khaṭṭāb to ask forgiveness for him. And this man was found in the time of ʿUmar ibn al-Khaṭṭāb exactly according to the description and attribute mentioned in the hadith. And I have mentioned the chains of this hadith, its wordings, and the discussion upon it in detail in what I have compiled from the Musnad of ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him). And to Allah belongs all praise and favor. And among that is what Abū Dāwūd narrated: ʿUthmān ibn Abī Shaybah narrated to us: Wakīʿ narrated to us: al-Walīd ibn ʿAbdillāh ibn Jamīʿ narrated to us: Jarīr ibn ʿAbdillāh and ʿAbd al-Raḥmān ibn Khallād al-Anṣārī narrated to me, from Umm Waraqah bint Nawfal, that when the Messenger of Allah (peace and blessings of Allah be upon him) fought the Battle of Badr, she said: "O Messenger of Allah (peace and blessings of Allah be upon him), permit me to go on the campaign with you; I will nurse your sick. Perhaps Allah will grant me martyrdom." He said to her: "Stay in your house, for indeed Allah will grant you martyrdom." So she was called "al-Shahīdah" (the martyr). And she had recited (memorized) the Qurʾān. She asked the Prophet (peace and blessings of Allah be upon him) to appoint a caller to prayer (muʾadhdhin) in her house to call the adhān for her. And she had made a male slave and a female slave mudabbar (to be freed upon her death). They rose against her at night, suffocated her with her own blanket until she died, and then fled. When morning came, ʿUmar stood among the people and said: "Whoever has knowledge of these two, or whoever has seen them, let him bring them." So they were brought. He ordered them to be crucified, and they were the first to be crucified in Medina. And al-Bayhaqī narrated it from the hadith of Abū Nuʿaym: al-Walīd ibn Jamīʿ narrated to us: my grandmother narrated to me, from Umm Waraqah bint ʿAbdillāh ibn al-Ḥārith, and the Messenger of Allah (peace and blessings of Allah be upon him) used to visit her and call her "al-Shahīdah." He mentioned the hadith, and at its end: ʿUmar said: "The Messenger of Allah (peace and blessings of Allah be upon him) spoke the truth; he used to say: 'Come, let us go visit the martyr.'" And among that is what al-Bukhārī narrated from the hadith of Abū Idrīs al-Khawlānī, from ʿAwf ibn Mālik, in his hadith from him concerning the six signs after his death, and in it: "Then a plague (death) among you like the culling of sheep." And this occurred in the days of ʿUmar, and it is the plague of ʿAmawās in the year 18 AH. Many of the leading Companions died because of it, among them: Muʿādh ibn Jabal, Abū ʿUbaydah, Yazīd ibn Abī Sufyān, Shuraḥbīl ibn Ḥasanah, Abū Jandal Sahl ibn ʿUmar and his father, and al-Faḍl ibn al-ʿAbbās ibn ʿAbd al-Muṭṭalib, may Allah be pleased with them all. And al-Imām Aḥmad said: Wakīʿ narrated to us: al-Nahhās ibn Qahm narrated to us: Shaddād Abū ʿAmmār narrated to us, from Muʿādh ibn Jabal, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Six are among the portents of the Hour: my death, the conquest of Jerusalem (Bayt al-Maqdis), a plague that will take people like the culling of sheep, a tribulation that will enter the home of every Muslim, that a man will be given a thousand dinars and be displeased with it, and that the Byzantines (al-Rūm) will invade and march against them with eighty banners, under each banner twelve thousand (men)" (30). And al-Ḥāfiẓ al-Bayhaqī said: Abū Zakariyyā ibn Abī Isḥāq informed us: Abū al-ʿAbbās Muḥammad ibn Yaʿqūb narrated to us: Baḥr ibn Naṣr narrated to us: Ibn Wahb narrated to us: Ibn Lahīʿah informed me, from ʿAbdillāh ibn Ḥibbān, that he heard Sulaymān ibn Mūsā mentioning that the plague struck the people on the day of the bridge of ʿAmūsah. So ʿAmr ibn al-ʿĀṣ stood and said: "O people, this disease is a filth (rijs), so move away from it." Then Shuraḥbīl ibn Ḥasanah stood and said: "O people, I have..."

I heard the statement of your companion, and by Allah, I have submitted and prayed. Indeed, 'Amr is more astray than his family's camel. It is only a trial that Allah, Mighty and Majestic, has sent down. So be patient." Then Mu'adh ibn Jabal stood and said: "O people, I have heard the statement of these two companions of yours. Indeed, this plague is a mercy for you and the supplication of your Prophet 60, may Allah bless him and grant him peace. I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'You will go to Syria and descend in a land called 'Amusa 61. There will emerge among you two ulcers 62 with buzzing like the buzzing of a blood-filled blister 63. Allah will cause you, your children, and your wealth to be martyred 64 through it, and He will purify your wealth through it. O Allah, if You know that I have heard this from the Messenger of Allah, may Allah bless him and grant him peace, then grant Mu'adh and the family of Mu'adh the fullest share of it and do not withhold it from him.'" He said: Then he was struck in his index finger, and he began looking at it and saying: "O Allah, bless it, for when You bless the small, it becomes great." Then his son was struck, and he entered upon him and said: "The truth is from your Lord, so be not of those who doubt" (Quran 2:147). He said: "You will find me, if Allah wills, among the patient" (Quran 12:102). It is confirmed in the two Sahihs 65 from the hadith of al-A'mash and Jami' ibn Abi Rashid, from Shaqiq ibn Salama, from Hudhayfa, who said: We were sitting with 'Umar when he said: "Which of you remembers the hadith of the Messenger of Allah, may Allah bless him and grant him peace, about the tribulation 66?" I said: "I do." He said: "Speak, for you are bold." I said: "He mentioned a man's tribulation in his family, wealth, children, and neighbor; it is expiated by prayer, charity, enjoining good, and forbidding evil." He said: "That is not what I mean. I mean the one that surges like the waves of the sea." I said: "O Commander of the Believers, between you and it is a closed door." He said: "Woe to you, will it be opened or broken?" I said: "Rather, it will be broken." He said: "Then it will never be closed." I said: "Yes." We said to Hudhayfa: "Did 'Umar know who the door was?" He said: "Yes, and I told him a hadith that is not false." He said: We were too awed to ask Hudhayfa who the door was, so we told Masruq to ask him. He said: "Who is the door?" He said: "'Umar." And thus, after the murder of 'Umar, tribulations occurred among the people, and their manifestation was confirmed by the murder of 'Uthman ibn 'Affan, may Allah be pleased with them both. Ya'la ibn 'Ubayd narrated from al-A'mash from Sufyan from 'Urwa ibn Qays, who said: Khalid ibn al-Walid addressed us and said: "The Commander of the Believers, 'Umar, sent me to Syria. When he set up his tents 67, he had some Bithniyya 68 and honey, and he wanted to favor someone else with them and send me to India." A man beneath him said: "Be patient, O commander, for tribulations have appeared." Khalid said: "Not while Ibn al-Khattab is alive; that will be after him." Imam Ahmad narrated: 'Abd al-Razzaq told us from Ma'mar from al-Zuhri from Salim from his father, who said: The Messenger of Allah, may Allah bless him and grant him peace, saw a garment on 'Umar and said: "Is your garment new or washed?" He said: "Rather, washed." He said: "Wear new, live praiseworthy, die a martyr." I think he said: "And may Allah grant you coolness of the eyes 69 in this world and the next." Thus it was narrated by al-Nasa'i and Ibn Majah from the hadith of 'Abd al-Razzaq. Then al-Nasa'i said: "This is a rejected hadith 70; Yahya al-Qattan rejected it from 'Abd al-Razzaq. It has also been narrated from al-Zuhri via another chain as a mursal 71." Hamza ibn Muhammad al-Kinani al-Hafiz said: "I know of no one who narrated it from al-Zuhri except Ma'mar, and I do not consider it authentic. And Allah knows best." I say: The men of its chain and its continuity are according to the conditions of the two Sahihs. It has been said that the two shaykhs 72—Ma'mar alone narrated from al-Zuhri in many hadiths. Then al-Bazzar narrated this hadith via Jabir al-Ju'fi—who is weak—from 'Abd al-Rahman ibn Sabit from Jabir ibn 'Abd Allah, marfu' 73, exactly the same. What was informed in this hadith occurred, for he, may Allah be pleased with him, was killed as a martyr while standing in prayer at dawn in his prayer niche 74 in the Prophet's Mosque, upon its occupant be the best of prayers and peace. The hadith of Abu Dharr about the pebbles glorifying in the hand of Abu Bakr, then 'Umar, then 'Uthman has preceded, and his saying, peace be upon him: "This is the caliphate of prophethood." Nu'aym ibn Hammad said: 'Abd Allah ibn al-Mubarak told us: Jarir ibn Nabata narrated from Sa'id ibn Juhman from Safina, who said: When the Messenger of Allah, may Allah bless him and grant him peace, built the mosque of Medina, Abu Bakr brought a stone and placed it, then 'Umar brought a stone and placed it, then 'Uthman brought a stone and placed it. The Messenger of Allah, may Allah bless him and grant him peace, said: "These will be the caliphs after me." It has preceded in the hadith of 'Abd Allah ibn Hawala his saying, peace be upon him: "Three things: whoever is saved from them is saved: my death, the killing of a persecuted caliph, and the Dajjal 75." And in his other hadith: the command to follow 'Uthman at the time of tribulation. It is confirmed in the two Sahihs from the hadith of Sulayman ibn Bilal from Sharik ibn Abi Namir from Sa'id ibn al-Musayyab from Abu Musa, who said: I performed ablution in my house, then went out and said: "Today I will be with the Messenger of Allah, may Allah bless him and grant him peace." I came to the mosque and asked about him. They said: "He went out and headed this way." So I followed him until I came to Bi'r Aris 76—and there were no palm branches there—and I stayed at its door until I knew that the Prophet, may Allah bless him and grant him peace, had relieved himself and sat. I came to him and greeted him. He was sitting on the rim 77 of Bi'r Aris, so he sat in the middle of it, then dangled his legs into the well and uncovered his shins. I returned to the door and said: "I will be the gatekeeper of the Messenger of Allah, may Allah bless him and grant him peace." Soon after, someone knocked at the door. I said: "Who is this?" He said: "Abu Bakr." I said: "Wait." I went to the Prophet, may Allah bless him and grant him peace, and said: "O Messenger of Allah, this is Abu Bakr seeking permission." He said: "Permit him and give him glad tidings of Paradise." I went out quickly and said to Abu Bakr: "Enter, and the Messenger of Allah, may Allah bless him and grant him peace, gives you glad tidings of Paradise." He entered and sat beside the Prophet, may Allah bless him and grant him peace, on the rim, on his right, and dangled his legs and uncovered his shins as the Prophet, may Allah bless him and grant him peace, had done. Then I returned, having left my brother performing ablution. He had said to me: "I will follow you." I said: "If Allah wills good for so-and-so, He will bring him." Then I heard movement at the door. I said: "Who is this?" He said: "'Umar." I said: "Wait." I came to the Prophet, may Allah bless him and grant him peace, greeted him, and informed him. He said: "Permit him and give him glad tidings of Paradise." I came, permitted him, and said to him: "The Messenger of Allah, may Allah bless him and grant him peace, gives you glad tidings of Paradise." He entered and sat with the Messenger of Allah, may Allah bless him and grant him peace, on his left, and uncovered his shins and dangled his legs into the well as the Prophet, may Allah bless him and grant him peace, and Abu Bakr had done. Then I returned and stood, thinking: "If Allah wills good for so-and-so, He will bring him," meaning his brother. Then there was movement at the door. I said: "Who is this?" He said: "'Uthman ibn 'Affan." I said: "Wait." I went to the Messenger of Allah and said: "This is 'Uthman seeking permission." He said: "Permit him and give him glad tidings of Paradise despite a trial that will befall him." I came and said: "The Messenger of Allah, may Allah bless him and grant him peace, permits you and gives you glad tidings of Paradise despite a trial or affliction that will befall you." He entered and said:

God is the one whose help is sought. When he found no place to sit in the pavilion, he sat facing them from the side of the well, uncovered his legs, and dangled them into the well, just as the Messenger of God (peace and blessings be upon him), Abu Bakr, and 'Umar (may God be pleased with them) had done. Sa'id ibn al-Musayyab said: I interpreted that as their graves 78; they were together, but 'Uthman was alone. Al-Bayhaqi narrated from the hadith of 'Abd al-A'la ibn Abi al-Musawir, from Ibrahim ibn Muhammad ibn Hatib, from 'Abd al-Rahman ibn Bujayr, from Zayd ibn Arqam, who said: The Messenger of God (peace and blessings be upon him) sent me and said: "Go until you come to Abu Bakr; you will find him sitting in his house with his arms around his knees. Say: 'The Messenger of God sends you greetings of peace and says: Rejoice with Paradise.' Then go until you reach the mountain pass; you will meet 'Umar riding a donkey, his bald spot shining. Say: 'The Messenger of God sends you greetings of peace and says: Rejoice with Paradise.' Then go back until you come to 'Uthman; you will find him in the market buying and selling. Say: 'The Messenger of God (peace and blessings be upon him) sends you greetings of peace and says: Rejoice with Paradise after severe trial.'" He mentioned the hadith about his going to them, and he found each of them as the Messenger of God (peace and blessings be upon him) had described, and each of them said: "Where is the Messenger of God?" He would say: "In such and such a place," and they would go to him. And when 'Uthman returned, he said: "O Messenger of God, what trial will befall me? By Him who sent you with the truth, I have not been absent, nor have I wished for anything, nor have I touched my penis with my right hand since I pledged allegiance to you. So what trial will befall me?" He said: "That is it." Then al-Bayhaqi said: 'Abd al-A'la is weak. If this hadith is authentic, it is possible that the Messenger of God (peace and blessings be upon him) sent Zayd ibn Arqam to them, and he came while Abu Musa al-Ash'ari was sitting at the door, as previously mentioned. And this trial that befell him was what occurred at the hands of those who objected to him from the rabble of the provinces without knowledge, leading to what we will mention about his caliphate, God willing: their besieging him in his house until the situation eventually led to his oppression, his murder, and his being left on the road for days, with no one praying over him or paying attention to him, until he was later washed, prayed over, and buried in Hashsh Kawkab 79—with a spear in the direction of al-Baqi' 80—may God be pleased with him and grant Him His pleasure, and make the Gardens of Paradise his resting place and abode. As Imam Ahmad said: Yahya narrated to us from Isma'il ibn Qays, from Abu Sahlah, the freed slave of 'Uthman ibn 'Affan, who said: The Messenger of God (peace and blessings be upon him) said: "Call for me one of my companions." I said: "Abu Bakr?" He said: "No." I said: "'Umar?" He said: "No." I said: "Your cousin 'Ali?" He said: "No." I said: "'Uthman?" He said: "Yes." When 'Uthman came, he said: "Move aside," and he began to whisper to him, and 'Uthman's complexion changed. Abu Sahlah said: On the Day of the House 81, when he was besieged, we said: "O Commander of the Faithful, will you not fight?" He said: "No, for the Messenger of God (peace and blessings be upon him) made a covenant with me, and I am patient in fulfilling it." Ahmad alone narrated this. Then Ahmad narrated it from Waki', from Isma'il, from Qays, from 'A'ishah, and mentioned something similar. Ibn Majah also extracted it from the hadith of Waki'. Nu'aym ibn Hammad said in his book "Al-Fitan wa al-Malahim": 'Attab ibn Bashir narrated to us from Khusayf, from Mujahid, from 'A'ishah (may God be pleased with her), who said: I entered upon the Messenger of God (peace and blessings be upon him) while 'Uthman was before him, conversing privately with him. I did not catch anything of his speech except 'Uthman's saying: "Wrongfully and aggressively, O Messenger of God?" I did not know what it meant until 'Uthman was killed, and then I realized that the Messenger of God (peace and blessings be upon him) meant his murder. 'A'ishah said: I would not have wished that anything should befall 'Uthman unless the like of it befell me—except, God willing, that I did not desire his death. If I had desired his death, I would have been killed. That was when her howdah 82 was struck with arrows until it became like a hedgehog. Abu Dawud al-Tayalisi said: Isma'il ibn Ja'far narrated to us from 'Amr ibn Abi 'Amr, the freed slave of al-Muttalib, from Hudhayfah, who said: The Messenger of God (peace and blessings be upon him) said: "The Hour will not come until you kill your leader and fight each other with your swords, and the worst of you inherit your world." 83 Al-Bayhaqi said: Abu al-Husayn ibn Bishran informed us: 'Ali ibn Muhammad al-Misri narrated to us: Muhammad ibn Isma'il al-Sulami narrated to us: 'Abdullah ibn Salih narrated to us: Al-Layth narrated to me: Khalid ibn Yazid narrated to me from Sa'id ibn Abi Hilal, from Rabi'ah ibn Sayf, that he narrated to him that one day he sat with Shufayy al-Asbahi, who said: I heard 'Abdullah ibn 'Umar say: I heard the Messenger of God (peace and blessings be upon him) say: "There will be among you twelve caliphs: Abu Bakr al-Siddiq, who will remain after me only a little; and the master of the mill of the Arabs 84 will live praiseworthy and die a martyr." A man said: "Who is that, O Messenger of God?" He said: "'Umar ibn al-Khattab." Then he turned to 'Uthman and said: "And you—the people will ask you to take off a garment that God has clothed you with. By Him who sent me with the truth, if you take it off, you will not enter Paradise until the camel passes through the eye of a needle." Then al-Bayhaqi narrated from the hadith of Musa ibn 'Uqbah: My maternal grandfather, Abu Habibah, narrated to me that he entered the house while 'Uthman was besieged in it, and he heard Abu Hurayrah asking 'Uthman's permission to speak. He permitted him, so he stood up, praised God, and then said: I heard the Messenger of God (peace and blessings be upon him) say: "After me, you will encounter trial and discord." A man among the people said to him: "Who will be for us, O Messenger of God? Or what do you command us?" He said: "Hold fast to the trustworthy one and his companions," and he pointed to 'Uthman. 85 Imam Ahmad narrated it from 'Affan, from Wuhaib, from Musa ibn 'Uqbah. There have already been two witnesses to its authenticity in the hadith of 'Abdullah ibn Hawalah, and God knows best. Imam Ahmad said: 'Abd al-Rahman narrated to us from Sufyan, from Mansur, from Rib'i, from al-Bara' ibn Najiyah, from 'Abdullah—i.e., Ibn Mas'ud—from the Prophet (peace and blessings be upon him), who said: "The mill of Islam will turn at thirty-five, or thirty-six, or thirty-seven. If they perish, then it is the way of those who perished; but if their religion stands for them, it will stand for them for seventy years." He said: I asked: "Is that from what has passed or what remains?" 86 Abu Dawud narrated it from Muhammad ibn Sulayman al-Anbari, from 'Abd al-Rahman ibn Mahdi. Then Ahmad narrated it from Ishaq and Hajjaj, from Sufyan, from Mansur, from Rib'i, from al-Bara' ibn Najiyah al-Kahili, from 'Abdullah ibn Mas'ud, who said: The Messenger of God (peace and blessings be upon him) said: "The mill of Islam will turn at thirty-five, or thirty-seven. If it perishes, then it is the way of those who perished; but if their religion stands for them, it will stand for them for seventy years." He said: 'Umar said: ...

O Messenger of Allah, is it about what has passed or what remains? He said: Rather, about what remains. And thus Ya'qub ibn Sufyan narrated it from 'Ubaydullah ibn Musa from Isra'il from Mansur with it, and 'Umar said to him, and he mentioned it. Al-Bayhaqi said: Isra'il was followed by al-A'mash and Sufyan al-Thawri from Mansur. He said: And it has reached me that in this there is an indication to the tribulation 87 from which was the killing of 'Uthman in the year thirty-five, then to the tribulations that occurred in the days of 'Ali, and by the seventy he meant the rule of Banu Umayyah 88, for between when their rule became established until the callers appeared in Khurasan 89 and the matter of Banu Umayyah weakened and weakness entered into it, there remained approximately seventy years. I say: Then these wars subsided during the days of Siffin 90, and 'Ali fought the Kharijites 91 in the midst of that, as the agreed-upon authentic hadith has preceded, and in the reports about that, and in their description and the description of the man with the deformed hand 92 among them. Another hadith: Imam Ahmad said: Ishaq ibn 'Isa narrated to us, Yahya ibn Sulaym narrated to me from 'Abdullah ibn 'Uthman from Mujahid from Ibrahim ibn al-Ashtar from his father from Umm Dharr 93 who said: When the death of Abu Dharr 94 approached, I wept, and he said: What makes you weep? I said: Why should I not weep when you are dying in a barren land 95 and there is no one to bury you, and I have no garment that can cover you to shroud you in it? He said: Do not weep and rejoice, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say: A man among you will die in a barren land, witnessed by a group of believers, and there is none of those men except that he died in a village or a community, and I am the one who will die in the barren land. By Allah, he did not lie and I was not lied to 96. Ahmad, may Allah have mercy on him, alone narrated it. And al-Bayhaqi narrated it from the hadith of 'Ali ibn al-Madini from Yahya ibn Sulaym al-Ta'ifi with it in a lengthy form, and the hadith is well-known regarding his death, may Allah be pleased with him, at al-Rabadha 97 in the year thirty-two, during the caliphate of 'Uthman ibn 'Affan, and among the men who came to him (and he) in the context is 'Abdullah ibn Mas'ud, and he was the one who prayed over him, then he came to Medina and stayed there ten nights and died, may Allah be pleased with him. Another hadith: Al-Bayhaqi said: Al-Hakim informed us, al-Asamm informed us, Muhammad ibn Ishaq al-San'ani narrated to us, 'Umar ibn Sa'id al-Dimashqi narrated to us, Sa'id ibn 'Abd al-'Aziz narrated to us from Isma'il ibn 'Ubaydullah from Abu 'Abdullah al-Ash'ari from Abu al-Darda' 98 who said: I said: O Messenger of Allah, it has reached me that you say: People will certainly apostatize after their faith. He said: Yes, and you are not among them. He said: So Abu al-Darda' died before 'Uthman was killed. And Ya'qub ibn Sufyan said: Safwan narrated to us, al-Walid ibn Muslim narrated to us, 'Abdullah or 'Abd al-Ghaffar ibn Isma'il ibn 'Abdullah narrated to us from his father that he narrated from a shaykh 99 from the Salaf 100 who said: I heard Abu al-Darda' say: The Messenger of Allah, may Allah bless him and grant him peace, said: I am your forerunner at the Basin 101, waiting for those who return to me from among you, and I will not be tested by disputing with any of you, so I say: He is from my community, and it is said: Do you know what they innovated after you? Abu al-Darda' said: So I feared that I might be among them, so I came to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned that to him, and he said: You are not among them. He said: So Abu al-Darda' died before 'Uthman was killed and before the tribulations occurred. Al-Bayhaqi said: Yazid ibn Abi Maryam followed him from Abu 'Ubaydullah Muslim ibn Yashkur from Abu al-Darda' up to his saying: You are not among them. I say: Sa'id ibn 'Abd al-'Aziz said: Abu al-Darda' died two years before the end of the caliphate of 'Uthman. And al-Waqidi, Abu 'Ubayd, and others said: He died in the year thirty-two, may Allah be pleased with him. Mention of his informing, may Allah bless him and grant him peace, about the tribulations that occurred in the last days of 'Uthman and the caliphate of 'Ali, may Allah be pleased with them both. It is established in the two Sahihs 102 from the hadith of Sufyan ibn 'Uyayna from al-Zuhri from 'Urwa from Usama ibn Zayd that the Messenger of Allah, may Allah bless him and grant him peace, looked out from a tower 103 of the towers of Medina and said: Do you see what I see? Indeed, I see the places of tribulations within your houses like the places of rain 104. And Imam Ahmad and Muslim narrated from the hadith of al-Zuhri from Abu Idris al-Khawlani: I heard Hudhayfa ibn al-Yaman 105 say: By Allah, I am the most knowledgeable of people about every tribulation that will occur between me and the Hour, and that is not because the Messenger of Allah narrated to me something of that which he confided to me that he did not narrate to anyone else, but the Messenger of Allah, may Allah bless him and grant him peace, said—while he was speaking to a gathering in which I was—he was asked about tribulations, and he counted the tribulations, among them three from which you will not taste anything like the winds of summer, among them small and among them large. Hudhayfa said: So all those men left except me. This is the wording of Ahmad. Al-Bayhaqi said: Hudhayfa died during the first tribulation with the killing of 'Uthman, and he called the other two tribulations in the days of 'Ali. I say: Al-'Ijli and others from the historians said: The death of Hudhayfa was forty days after the killing of 'Uthman, and he is the one who said: If the killing of 'Uthman had been guidance, the community would have milked milk from it, but it was misguidance, so the community milked blood from it. And he said: If anyone were to dance for what you did to 'Uthman, he would be worthy of dancing. And Imam Ahmad said: Sufyan ibn 'Uyayna narrated to us from al-Zuhri from 'Urwa from Zaynab bint Abi Salama from Habiba bint Umm Habiba bint Abi Sufyan from her mother Umm Habiba from Zaynab bint Jahsh, the wife of the Prophet, may Allah bless him and grant him peace—Sufyan said: four women—she said: The Prophet, may Allah bless him and grant him peace, woke from his sleep with his face reddened, saying: There is no god but Allah, woe to the Arabs from an evil that has drawn near. Today a breach has been opened in the dam of Gog and Magog 106 like this—and he formed a circle with his thumb and the finger next to it. I said: O Messenger of Allah, will we be destroyed while there are righteous among us? He said: Yes, when wickedness becomes abundant 107. Thus Imam Ahmad narrated it from Sufyan ibn 'Uyayna with it, and likewise Muslim narrated it from Abu Bakr ibn Abi Shayba, Sa'd ibn 'Amr, al-Ash'athi, Zuhayr ibn Harb, and Ibn Abi 'Umar, all of them from Sufyan ibn 'Uyayna with it identically. And al-Tirmidhi narrated it from Sa'id ibn 'Abd al-Rahman al-Makhzumi and others, all of them from Sufyan ibn 'Uyayna. And al-Tirmidhi said: Hasan Sahih 108. And al-Tirmidhi said: Al-Humaydi said from Sufyan: I memorized from al-Zuhri in this chain four women. I say: And al-Bukhari extracted it from Malik ibn Isma'il and Muslim from 'Amr al-Naqid from al-Zuhri from 'Urwa from Zaynab from Umm Habiba from Zaynab bint Jahsh, and they did not mention Habiba in the chain. Likewise, Shu'ayb, Salih ibn Kaysan, 'Uqayl, Muhammad ibn Ishaq, Muhammad ibn Abi 'Atiq, and Yunus ibn Yazid narrated it from al-Zuhri, and they did not mention Habiba in the chain from him. And Allah knows best. So according to what Ahmad and those who followed him narrated from Sufyan ibn 'Uyayna, there are in this chain two Tabi'un 109, namely al-Zuhri and 'Urwa ibn al-Zubayr, and four female Companions, two daughters and two wives, and this is very rare. Then al-Bukhari said after narrating the aforementioned hadith: From Abu al-Yaman from Shu'ayb from al-Zuhri, and he mentioned it to its end. Then he said: And from al-Zuhri, Hind bint al-Harith narrated to me that Umm Salama said: The Messenger of Allah, may Allah bless him and grant him peace, woke up and said: Glory be to Allah, what treasures have been sent down? Or what tribulations have been sent down?

Al-Bukhari 110 also narrated it in other places through chains from al-Zuhri 111 via him, and al-Tirmidhi 112 narrated it from the hadith of Ma'mar 113 from al-Zuhri and said: 'Hasan Sahih 114.' Abu Dawud al-Tayalisi 115 said: 'Al-Salt ibn Dinar 116 narrated to us, from 'Uqba ibn Sahban 117 and Abu Raja' al-'Utaridi 118, who said: We heard al-Zubayr 119 reciting this verse: 'And fear a trial which will not strike those who have wronged among you exclusively' 120. He said: 'I recited this verse for a long time and I did not think I was among its people, but then we became among its people.' This chain is weak 121, but it has been narrated from another source. Imam Ahmad 122 said: 'Aswad ibn 'Amir 123 narrated to us, from Jarir 124, who said: I heard Anas 125 say: Al-Zubayr ibn al-'Awwam 126 said: This verse was revealed while we were numerous with the Prophet, peace and blessings be upon him: 'And fear a trial which will not strike those who have wronged among you exclusively.' So we began to say: 'What is this trial?' And we did not realize that it would occur where it did.' Al-Nasa'i 127 narrated it from Ishaq ibn Ibrahim 128 from Mahdi 129 from Jarir ibn Hazim 130 via him. Al-Zubayr was killed in Wadi al-Siba' 131 on his return from the Battle of the Camel 132, as we will mention in its place, if Allah Almighty wills. Abu Dawud al-Sijistani 133 said in his Sunan 134: 'Musaddad 135 narrated to us, from Abu al-Ahwas 136—Salam ibn Sulaym 137—from Mansur 138 from Hilal ibn Yasaf 139 from Sa'id ibn Zayd 140, who said: We were with the Prophet, peace and blessings be upon him, and he mentioned a trial and magnified its matter. So we said: 'O Messenger of Allah, if this trial overtakes us, it will destroy us.' He said: 'No, killing will be sufficient for you.' Sa'id said: 'I saw my brothers killed.' Abu Dawud alone narrated it. Abu Dawud al-Sijistani said: 'Al-Hasan ibn 'Ali 141 narrated to us, from Yazid 142, from Hisham 143 from Muhammad 144, who said: Hudhayfa 145 said: 'There is no one among the people whom the trial will overtake except that I fear it for him, except Muhammad ibn Maslama 146, for I heard the Messenger of Allah, peace and blessings be upon him, say: 'The trial will not harm you.' This is interrupted 147.' Abu Dawud al-Tayalisi said: 'Shu'ba 148 narrated to us, from Ash'ath ibn Abi Ash'ath 149, who said: I heard Abu Burda 150 narrate from Tha'laba ibn Abi Dubay'a 151, who said: I heard Hudhayfa say: 'I know a man whom the trial will not harm.' So we came to Medina, and there was a pitched tent 152, and there was Muhammad ibn Maslama al-Ansari 153. I asked him, and he said: 'I will not settle in any of their cities until this trial clears from the community of Muslims.' Al-Bayhaqi 154 said: 'Abu Dawud—meaning al-Sijistani—narrated it from 'Amr ibn Marzuq 155 from Shu'ba via him.' Abu Dawud said: 'Musaddad narrated to us, from Abu 'Awana 156 from Ash'ath ibn Sulaym 157 from Abu Burda from Dubay'a ibn Husayn al-Tha'labi 158 from Hudhayfa with similar meaning.' Al-Bukhari said in al-Tarikh 159: 'This, in my view, is the first.' Imam Ahmad said: 'Yazid narrated to us, from Hammad ibn Salama 160 from 'Ali ibn Zayd 161 from Abu Burda, who said: I passed by al-Rabadha 162 and there was a pitched tent. I said: 'Whose is this?' It was said: 'Muhammad ibn Maslama's.' So I sought permission and entered upon him. I said: 'May Allah have mercy on you, you are in a position regarding this matter; if you would go out to the people and command and forbid.' He said: 'The Messenger of Allah, peace and blessings be upon him, said: 'There will be a trial, division, and disagreement. When that happens, take your sword to Uhud 163 and strike its side with it, break your arrows, cut your bowstring, and sit in your house until a wrong hand comes to you or Allah grants you relief.' So what the Messenger of Allah said occurred, and I did what he commanded me.' Then he took down a sword that was hanging from the tent pole and drew it, and it was a wooden sword. He said: 'I did what he commanded me and took this to frighten people.' Ahmad alone narrated it. Al-Bayhaqi said: 'Al-Hakim 164 informed us, from 'Ali ibn 'Isa al-Madani 165, from Ahmad ibn Bahra al-Qurashi 166, from Yahya ibn 'Abd al-Hamid 167, from Ibrahim ibn Sa'd 168, from Salim ibn Salih ibn Ibrahim ibn 'Abd al-Rahman ibn 'Awf 169 from his father from Mahmud ibn Labid 170 from Muhammad ibn Maslama, that he said: 'O Messenger of Allah, what should I do when the misguided differ?' He said: 'Go out with your sword to al-Harra 171 and strike it with it, then enter your house until a decreed death comes to you or a wrong hand.' Imam Ahmad said: 'Abd al-Samad 172 narrated to us, from Ziyad ibn Muslim Abu 'Umar 173, from Abu al-Ash'ath al-San'ani 174, who said: Yazid ibn Mu'awiya 175 sent us to Ibn al-Zubayr 176. When I came to Medina, I entered upon so-and-so—Ziyad forgot his name—and he said: 'The people have done what they have done; what do you think?' He said: 'My friend Abu al-Qasim 177 advised me that if I encounter any of these trials, I should go to Uhud and break the edge of my sword with it, then sit in my house. If someone enters the house upon me, I should go to the inner room 178; if he enters the inner room upon me, I should kneel on my knees and say: 'Take my sin and your sin, and you will be among the companions of the Fire, and that is the recompense of the wrongdoers.' So I broke my sword and sat in my house.' Thus this hadith appears in the Musnad 179 of Muhammad ibn Maslama according to Imam Ahmad, but his name is left ambiguous, and it is not for Muhammad ibn Maslama but for another Companion. For Muhammad ibn Maslama, may Allah be pleased with him, there is no disagreement among historians that he died between the forties and fifties; it is said in the year two, or three, or seven and forty, and he did not live to see the days of Yazid ibn Mu'awiya and 'Abdullah ibn al-Zubayr without dispute. So it is determined that it is another Companion whose story is like that of Muhammad ibn Maslama. Nu'aym ibn Hammad 180 said in al-Fitan wa al-Malahim 181: 'Abd al-Samad ibn 'Abd al-Warith 182 narrated to us, from Hammad ibn Salama, from Abu 'Amr al-Sulami 183, from the daughter of Uhban al-Ghifari 184, that 'Ali 185 came to Uhban and said: 'What prevents you from following us?' He said: 'My friend and your cousin, peace and blessings be upon him, advised me that there will be division, trial, and disagreement. When that happens, break your sword, sit in your house, and take a wooden sword.' Ahmad narrated it from 'Affan 186, Aswad ibn 'Amir, and Mu'ammil 187, all three from Hammad ibn Salama via him, and Mu'ammil added in his narration after his saying: 'And take a wooden sword and sit in your house until a wrong hand comes to you or a decreed death.' Imam Ahmad, al-Tirmidhi, and Ibn Majah 188 also narrated it from the hadith of 'Abdullah ibn 'Ubayd al-Dili 189 from 'Udaysa bint Uhban ibn Sayfi 190 from her father via him. Al-Tirmidhi said: 'Hasan Gharib 191; we do not know it except from the hadith of 'Abdullah ibn 'Ubayd.' Thus he said, and it has been mentioned from other than his chain. Al-Bukhari said: 'Abd al-'Aziz al-Uwaysi 192 narrated to us, from Ibrahim ibn Sa'd from Salih ibn Kaysan 193 from Ibn Shihab 194 from Sa'id ibn al-Musayyab 195 and Abu Salama ibn 'Abd al-Rahman 196, that Abu Hurayra 197, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, said: 'There will be trials; the one sitting during them is better than the one standing, the one standing is better than the one walking, and the one walking is better than the one running. Whoever exposes himself to them, they will overtake him. And whoever finds a refuge or shelter, let him seek refuge in it.' And from Ibn Shihab: 'Abu Bakr ibn 'Abd al-Rahman ibn al-Harith 198 narrated to me from 'Abd al-Rahman ibn Mut'i' ibn al-Aswad 199 from Nawfal ibn Mu'awiya 200 similar to this hadith of Abu Hurayra.'

Muslim narrated the hadith of Abu Hurayrah via Ibrahim ibn Sa‘d, just as al-Bukhari narrated it, and likewise the hadith of Nawfal ibn Mu‘awiyah with the chain of al-Bukhari and its wording. Then al-Bukhari said: Muhammad ibn Kathir narrated to us, Sufyan informed me from al-A‘mash from Zayd ibn Wahb from Ibn Mas‘ud from the Prophet (peace and blessings be upon him) who said: “There will be favoritism (atharah) and matters you will disapprove of.” They said: “O Messenger of Allah, what do you command us?” He said: “Fulfill the right that is upon you and ask Allah for what is yours.” (48) Muslim narrated it from the hadith of al-A‘mash through him. Imam Ahmad said: Rawh narrated to us, ‘Uthman al-Shahham narrated to us, Salamah ibn Abi Bakrah narrated to us from Abu Bakrah from the Messenger of Allah (peace and blessings be upon him) that he said: “Indeed, there will be a trial (fitnah), then another trial. Beware, the one walking in it is better than the one running toward it, and the one sitting in it is better than the one standing in it. Beware, the one lying down in it is better than the one sitting. Beware, when it descends, whoever has sheep, let him join his sheep. Beware, whoever has land, let him join his land. Beware, whoever has camels, let him join his camels.” A man from the people said: “O Prophet of Allah, may Allah make me your ransom, what do you think of one who has no sheep, no land, and no camels—what should he do?” He said: “Let him take his sword, then strike it against a rock, then dull its edge with a stone, then let him flee if he can flee. O Allah, have I conveyed?” Then a man said: “O Messenger of Allah, may Allah make me your ransom, what do you think if I am seized by force and taken to one of the two ranks or one of the two groups?”—‘Uthman was uncertain—“and a man strikes me with his sword and kills me, what will be my case?” He said: “He will bear your sin and his sin, and he will be among the people of the Fire.” (49) Thus Muslim narrated it from the hadith of ‘Uthman al-Shahham similarly. This is an informing about the approach of trials (fitan), and many hadiths have come in this meaning. Imam Ahmad said: Yahya ibn Isma‘il narrated to us, Qays narrated to us, he said: When ‘A’ishah approached—meaning in her journey to the Battle of the Camel (Waq‘at al-Jamal)—and reached the waters of Banu ‘Amir at night, the dogs barked. She said: “What water is this?” They said: “The water of al-Haw’ab.” She said: “I think I should return.” Some of those with her said: “Rather, proceed, and the Muslims will see you, and Allah will reconcile between them.” She said: “Indeed, the Messenger of Allah (peace and blessings be upon him) said to us one day: ‘How will it be for one of you when the dogs of al-Haw’ab bark at her?’” (50) Abu Nu‘aym ibn Hammad narrated it in al-Malahim from Yazid ibn Harun from Abu Khalid from Qays ibn Abi Hazim through him. Then Ahmad narrated it from Ghandar from Shu‘bah from Isma‘il ibn Abi Khalid from Qays ibn Abi Hazim that when ‘A’ishah came to al-Haw’ab and heard the barking of dogs, she said: “I think I should return. Indeed, the Messenger of Allah (peace and blessings be upon him) said to us: ‘Whichever of you has the dogs of al-Haw’ab bark at her.’” Al-Zubayr said to her: “Will you return? Perhaps Allah will reconcile between the people through you.” This chain is upon the condition of the two Sahihs, but they did not record it. Al-Hafiz Abu Bakr al-Bazzar said: Muhammad ibn ‘Uthman ibn Karamah narrated to us, ‘Ubaydullah ibn Musa narrated to us from ‘Isam ibn Qudamah al-Bajali from ‘Ikrimah from Ibn ‘Abbas, he said: The Messenger of Allah (peace and blessings be upon him) said: “I wish I knew which of you is the lady of the adorned camel (sahibat al-jamal al-adib), traveling until the dogs of al-Haw’ab bark at her, and many creatures are killed to her right and left.” Then he said: “We do not know it to be narrated from Ibn ‘Abbas except through this chain.” Al-Tabarani said: Ibrahim ibn Na’ilah al-Asbahani narrated to us, Isma‘il ibn ‘Amr al-Bajali narrated to us, Nuh ibn Darraj narrated to us from al-Ajluh ibn ‘Abdillah from Zayd ibn ‘Ali from his father from Ibn al-Husayn from Ibn ‘Abbas, he said: When the companions of ‘Ali, as they marched to Basra, learned that the people of Basra had gathered for Talhah and al-Zubayr, it distressed them and fell into their hearts. ‘Ali said: “By Him besides whom there is no god, they will surely prevail over the people of Basra, Talhah and al-Zubayr will surely be killed, and six thousand five hundred and fifty men—or five thousand five hundred and fifty men—will surely come out to you from Kufah.” Al-Ajluh was uncertain. Ibn ‘Abbas said: “This fell into my heart. When he came to Kufah, I went out and said: ‘Let me see. If it is as he says, then it is a matter he heard; otherwise, it is a war stratagem.’ I met a man from the army and asked him. By Allah, he did not delay in saying what ‘Ali had said.” Ibn ‘Abbas said: “And it was what the Messenger of Allah (peace and blessings be upon him) had informed him.” Al-Bayhaqi said: ‘Abdullah al-Hafiz informed us, Abu Bakr Muhammad ibn ‘Abdillah al-Hafid narrated to us, Ahmad ibn Nasr narrated to us, Abu Nu‘aym al-Fadl narrated to us, ‘Abd al-Jabbar ibn al-Ward narrated to us from ‘Ammar al-Dhuhabi from Salim ibn Abi al-Ja‘d from Umm Salamah, she said: The Prophet (peace and blessings be upon him) mentioned the departure of some of the Mothers of the Believers, and ‘A’ishah laughed. He said to her: “Look, O Humayra’, that you not be the one.” Then he turned to ‘Ali and said: “O ‘Ali, if you have any authority over her matter, be gentle with her.” This is a very strange (gharib) hadith. Even stranger than it is what al-Bayhaqi also narrated from al-Hakim from al-Asamm from Muhammad ibn Ishaq al-San‘ani from Abu Nu‘aym from ‘Abd al-Jabbar ibn al-‘Abbas al-Shami from ‘Ata’ ibn al-Sa’ib from ‘Umar ibn al-Hujay‘ from Abu Bakrah, he said: It was said to him: “What prevented you from fighting in support of him on the Day of the Camel?” He said: “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘A people will go forth, destroyed, not succeeding, their leader a woman, their leader in Paradise.’” This is very objectionable (munkar). What is preserved (mahfuz) is what al-Bukhari narrated from the hadith of al-Hasan al-Basri from Abu Bakrah, he said: Allah benefited me with a word I heard from the Messenger of Allah (peace and blessings be upon him)—when it reached him that the Persians had made the daughter of Kisra their ruler. He said: “A people who entrust their affair to a woman will never succeed.” Imam Ahmad said: Muhammad ibn Ja‘far narrated to us, Shu‘bah narrated to us from al-Hakam, I heard Abu Wa’il say: When ‘Ali sent ‘Ammar and al-Hasan to Kufah to mobilize them, ‘Ammar gave a sermon and said: “Indeed, I know that she is his wife in this world and the Hereafter, but Allah has tested you to follow him or her.” (51) Al-Bukhari narrated it from Bundar from Ghandar. All of this occurred in the days of the Camel. ‘A’ishah (may Allah be pleased with her) regretted her departure, as we will mention in its place, and likewise al-Zubayr ibn al-‘Awwam also remembered while standing in the battle that his fighting in this place was not correct, so he withdrew from it. ‘Abd al-Razzaq said: Ma‘mar informed us from Qatadah, he said: When al-Zubayr turned away on the Day of the Camel, it reached ‘Ali, and he said: “If the son of Safiyyah knew he was upon the truth, he would not have turned away.” That is because the Prophet (peace and blessings be upon him) met them both in the Saqifah of Bani Sa‘idah and said: “Do you love him, O Zubayr?” He said: “What prevents me?” He said: “How will it be with you when you fight him while you are wronging him?” They consider that he only turned away because of that. This is mursal from this chain. Al-Hafiz al-Bayhaqi narrated it with a chain from another path, saying: Abu Bakr—Ahmad ibn al-Hasan al-Qadi—informed us, Abu ‘Amr ibn Matar narrated to us, Abu al-‘Abbas ‘Abdullah ibn Muhammad ibn Sawwar al-Hashimi al-Kufi informed us, Minjab ibn al-Harith narrated to us, ‘Abdullah ibn al-Ajluh narrated to us...

My father narrated from Yazid al-Faqir from his father, who said: I heard Fadl ibn Fadalah narrating to my father from Abu Harb ibn Abi al-Aswad al-Du'ali from his father—the narration of one of them became interwoven with that of the other. He said: When Ali and his companions drew near to Talhah and al-Zubayr, and the ranks approached each other, Ali came out riding the mule of the Messenger of Allah, peace and blessings be upon him, and called out: "Call for me al-Zubayr ibn al-'Awwam." So Ali came, and al-Zubayr was summoned. He approached until the necks of their mounts crossed. Ali said: "O Zubayr, I adjure you by Allah, do you remember the day when the Messenger of Allah, peace and blessings be upon him, passed by you at such-and-such a place and said: 'O Zubayr, do you love Ali?' You replied: 'Should I not love the son of my maternal uncle and my cousin, and one who follows my religion?' Then he said: 'O Ali, do you love him?' I replied: 'O Messenger of Allah, should I not love the son of my paternal aunt and one who follows my religion?' Then he said: 'O Zubayr, by Allah, you will surely fight him while you are wronging him.'" Al-Zubayr said: "Yes, by Allah, I had forgotten it since I heard it from the Messenger of Allah, peace and blessings be upon him, and now I have remembered it. By Allah, I will not fight you." So al-Zubayr turned back on his mount, cutting through the ranks. His son 'Abdullah ibn al-Zubayr intercepted him and said: "What is the matter with you?" He said: "Ali reminded me of a hadith I heard from the Messenger of Allah, peace and blessings be upon him. I heard him saying: 'You will surely fight him while you are wronging him,' so I will not fight him." He said: "Did you come for fighting? You only came to reconcile between the people, and Allah will set this matter right." He said: "I have sworn that I will not fight him." He said: "Then free your slave, that is better, and stay until you reconcile between the people." So he freed his slave and stayed. When the people's affair became divided, he went off on his horse. Al-Bayhaqi said: And Abu 'Abdullah al-Hafiz informed us, al-Imam Abu al-Walid narrated to us, al-Hasan ibn Sufyan narrated to us, Qatan ibn Bashir narrated to us, Ja'far ibn Sulayman narrated to us, 'Abdullah ibn Muhammad al-Raqashi narrated to us, my grandfather—who is 'Abd al-Malik ibn Muslim—narrated to us from Abu Wajrah al-Mazini, who said: I heard Ali and al-Zubayr, and Ali was saying to him: "I adjure you by Allah, O Zubayr, did you not hear the Messenger of Allah, peace and blessings be upon him, saying: 'You will surely fight me while you are wronging me'?" He said: "Yes, and I had forgotten." This is a strange narration similar to the preceding one. Al-Bayhaqi also narrated via al-Hudhayl ibn Bilal—who is weak—from 'Abd al-Rahman ibn Mas'ud al-'Abdi from Ali, who said: The Messenger of Allah, peace and blessings be upon him, said: "Whoever is pleased that..."

  1. mishqas : A type of arrowhead or sharp instrument used for stabbing.
  2. jubbaydhah : A type of garment or cloak; the exact meaning is uncertain, but it refers to an incident where the man grabbed a slave girl.
  3. inbasatna : Being at ease or relaxed, as opposed to the previous restraint.
  4. al-Baqi' : The cemetery of Medina, known as Jannat al-Baqi'.
  5. al-Sa'ah : The Hour, i.e., the Day of Resurrection.
  6. fa'arafulu : And recognized it; referring to the recollection of forgotten knowledge.
  7. dakhan : Literally 'smoke'; metaphorically meaning corruption, confusion, or impurity in the good.
  8. liyuzhirahu 'ala al-dini kullihi : Qur'an 9:33, 48:28, 61:9: 'to make it prevail over all religion.'
  9. layastakhlifannahum fi al-ard : Qur'an 24:55: 'He will surely grant them succession in the land.'
  10. fitnat Bani Isra'il kanat al-nisa' : The trial of the Children of Israel was concerning women.
  11. fatanafasawha : You will compete for it (the world).
  12. anmat : Plural of namat, meaning fine carpets or spreads.
  13. fa'atrukuha : So I leave her (i.e., I let her keep the Namat).
  14. Sahihayn : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
  15. Musnad : A type of hadith collection organized by the name of the Companion who narrated the hadith.
  16. Sunan : Hadith collections organized by legal topics, such as the Sunan of Abu Dawud, al-Tirmidhi, etc.
  17. Irdabb : An Egyptian unit of dry measure, about 24 liters.
  18. Al-Hafiz Ibn 'Asakir : A renowned hadith scholar and historian, author of 'Tarikh Dimashq' (History of Damascus).
  19. Musnad : A hadith with a continuous chain of narration going back to the Prophet.
  20. Ibn Khuzayma : A prominent hadith scholar, author of 'Sahih Ibn Khuzayma'.
  21. Mudd : A unit of dry measure, approximately 0.5 liters.
  22. Qafiz : A unit of dry measure, varying by region, roughly 8-12 liters.
  23. Sahih : An authentic hadith collection; here referring to Sahih al-Bukhari or Sahih Muslim.
  24. Miqat : The designated station for entering the state of ihram for Hajj or Umrah.
  25. Muslim : Sahih Muslim, one of the six major hadith collections.
  26. Kisra : Title of the Sassanid Persian emperors.
  27. Caesar : Title of the Byzantine (Roman) emperors.
  28. Sahih al-Bukhari : The most authentic hadith collection, compiled by Imam al-Bukhari.
  29. Qirat : A unit of weight or measure; also a small coin. Here it refers to Egypt, where the qirat was used.
  30. Covenant : A treaty or agreement of protection (dhimma) granted to non-Muslims.
  31. Al-Bayhaqi : A hadith scholar, author of 'Sunan al-Bayhaqi' and other works.
  32. Al-Muqawqis : The title of the Byzantine governor of Egypt at the time of the Prophet.
  33. Al-Hira : An ancient city in Iraq, capital of the Lakhmid kingdom before Islam.
  34. Mahdi : The guided one, a figure who will appear before the Day of Judgment to restore justice.
  35. Dajjal : The false messiah or antichrist in Islamic eschatology.
  36. Hawd : The Prophet's basin (Pool of Abundance) in Paradise from which the faithful will drink.
  37. Ṣaḥīḥayn : The two most authentic hadith collections: Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
  38. fataḥa Allāhu lahum : Allah grants them victory; literally 'opened for them'.
  39. Sūrat al-Jumuʿah : Chapter 62 of the Quran, verse 3: 'And others among them who have not yet joined them.'
  40. Dhū l-Qarnayn : A righteous king mentioned in the Quran (18:83-98), often identified with Alexander the Great or Cyrus the Great.
  41. Musnad : A type of hadith collection organized by companion, e.g., Musnad Aḥmad.
  42. istarʿāhum : Entrusted them with authority; from the root r-ʿ-y meaning to shepherd or govern.
  43. ḥawāriyyūn : Disciples or helpers; originally used for the disciples of Jesus, but here for the close companions of any prophet.
  44. Rawāfiḍ : A pejorative term for Shia groups who reject the caliphates of Abu Bakr, Umar, and Uthman.
  45. Nawāṣib : Those who harbor enmity towards Ali and his family; often used for extreme anti-Shia groups.
  46. Ahl al-Bayt : The family of the Prophet Muhammad, including his wives, children, and descendants.
  47. Ṣaḥīḥayn : The two authentic hadith collections: Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
  48. bayʿa : Pledge of allegiance, a formal oath of loyalty to a leader.
  49. Ibn Abī Quḥāfa : Abu Bakr al-Ṣiddīq, the first caliph, whose father's name was Abū Quḥāfa.
  50. Ibn al-Khaṭṭāb : ʿUmar ibn al-Khaṭṭāb, the second caliph.
  51. ahl al-ridda : The apostates; refers to tribes that renounced Islam after the Prophet's death.
  52. ḥasan : A classification of hadith meaning 'good' or 'fair' in authenticity.
  53. ṣiddīq : A title meaning 'truthful' or 'veracious,' often used for Abu Bakr.
  54. ṣiddīqiyya : The state or rank of being a ṣiddīq, the highest level of truthfulness and faith.
  55. al-ʿashara : The ten companions promised Paradise during their lifetime.
  56. Bayʿat al-Riḍwān : The Pledge of Good Pleasure, a pledge of allegiance taken under a tree at Hudaybiyya.
  57. Yamāma : A region in Arabia; site of the battle against Musaylima the Liar.
  58. Anṣār : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet.
  59. ʿUmra : The lesser pilgrimage to Mecca, performed at any time of the year.
  60. ṣallā llāhu ʿalayhi wa-sallam : Standard blessing formula for the Prophet Muhammad, meaning 'may Allah bless him and grant him peace'.
  61. Arḍ ʿAmūsa : A place name in Syria, possibly referring to a region known for plague.
  62. kharjān : Dual form of 'kharj' meaning ulcers or boils; here referring to two types of plague symptoms.
  63. damlā : A blood-filled blister or pustule, often associated with plague.
  64. yastashhidu : Causes to become martyrs; i.e., they die as martyrs.
  65. al-Ṣaḥīḥayn : The two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
  66. fitna : Trial, tribulation, or civil strife; often used for internal conflicts within the Muslim community.
  67. alqā bawāniyahu : Idiom meaning 'set up his tents' or 'settled down'.
  68. Bithniyya : A type of sweet food, possibly a kind of pastry or confection.
  69. qurrata ʿayn : Coolness of the eyes; an idiom meaning joy, comfort, or delight.
  70. munkar : A hadith classification meaning 'rejected' due to a weak or unreliable narrator.
  71. mursal : A hadith where the Companion is omitted; the Successor narrates directly from the Prophet.
  72. al-Shaykhān : Refers to al-Bukhari and Muslim, the compilers of the two Sahihs.
  73. marfūʿ : A hadith attributed directly to the Prophet Muhammad.
  74. miḥrāb : Prayer niche indicating the direction of Mecca; also used for a place of prayer.
  75. al-Dajjāl : The false messiah or antichrist in Islamic eschatology.
  76. Biʾr Arīs : A well in Medina, also known as the well of the Prophet's ring.
  77. quff : The rim or edge of a well.
  78. qabūrahum : Interpretation of the vision of the well as the graves of the three caliphs, indicating their burial in the same place.
  79. Ḥashsh Kawkab : A location in Medina, a garden or cemetery where 'Uthman was buried.
  80. al-Baqīʿ : The cemetery of Medina, where many companions are buried.
  81. Yawm al-Dār : The Day of the House, referring to the siege of 'Uthman's house.
  82. hawdaj : A camel-borne litter or howdah used by women.
  83. lā taqūmu al-sāʿah... : A hadith about the signs of the Hour, including the killing of a leader and civil strife.
  84. raḥā al-ʿArab : The mill of the Arabs, a metaphor for the central figure or leader of the community.
  85. al-amīn : The trustworthy one, referring to 'Uthman, known for his trustworthiness.
  86. raḥā al-Islām : The mill of Islam, a metaphor for the state or community of Islam turning or functioning.
  87. fitna : Tribulation, trial, or civil strife; often used for internal conflicts within the Muslim community.
  88. Banu Umayyah : The Umayyad dynasty, which ruled the Islamic caliphate from 661 to 750 CE.
  89. Khurasan : A historical region in Central Asia, including parts of modern Iran, Afghanistan, and Turkmenistan; a center of the Abbasid revolution.
  90. Siffin : The Battle of Siffin (657 CE) between Ali and Muawiyah, a major event in early Islamic history.
  91. Kharijites : An early Islamic sect that emerged from the Battle of Siffin, known for their extreme piety and opposition to both Ali and Muawiyah.
  92. al-mukhdaj : A man with a deformed or missing hand; a reference to a specific individual among the Kharijites.
  93. Umm Dharr : The wife of Abu Dharr al-Ghifari, a companion of the Prophet.
  94. Abu Dharr : Abu Dharr al-Ghifari, a prominent companion known for his asceticism and outspokenness.
  95. fala : A barren desert land without water or vegetation.
  96. ma kadhb wa la kudhibtu : A phrase meaning 'he did not lie and I was not lied to,' emphasizing the truthfulness of the prophecy.
  97. al-Rabadha : A place near Medina where Abu Dharr died in exile.
  98. Abu al-Darda' : A companion of the Prophet known for his wisdom and piety.
  99. shaykh : An elder or teacher; here, an unnamed early authority.
  100. Salaf : The early generations of Muslims, especially the Companions and their successors.
  101. al-Hawd : The Basin (or Pond) of the Prophet in Paradise, from which believers will drink on the Day of Judgment.
  102. Sahihayn : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
  103. utum : A fortified tower or castle; plural: atam.
  104. mawaqi' al-qatr : Places where rain falls; a metaphor for the widespread and scattered nature of tribulations.
  105. Hudhayfa ibn al-Yaman : A companion known for his knowledge of future tribulations, as confided by the Prophet.
  106. Ya'juj wa Ma'juj : Gog and Magog, two tribes mentioned in the Quran and hadith as causing corruption before the Day of Judgment.
  107. al-khabuth : Wickedness, evil, or moral corruption.
  108. Hasan Sahih : A classification meaning the hadith is both good (hasan) and authentic (sahih).
  109. Tabi'un : The generation after the Companions who learned from them.
  110. Al-Bukhari : Muhammad ibn Isma'il al-Bukhari (d. 256 AH/870 CE), renowned hadith scholar and compiler of Sahih al-Bukhari.
  111. al-Zuhri : Muhammad ibn Muslim ibn 'Ubayd Allah ibn Shihab al-Zuhri (d. 124 AH/742 CE), prominent early hadith scholar and jurist.
  112. al-Tirmidhi : Muhammad ibn 'Isa al-Tirmidhi (d. 279 AH/892 CE), hadith scholar and compiler of Jami' al-Tirmidhi.
  113. Ma'mar : Ma'mar ibn Rashid al-Azdi (d. 153 AH/770 CE), hadith scholar and student of al-Zuhri.
  114. Hasan Sahih : A hadith classification meaning 'good and authentic,' indicating a reliable chain and text.
  115. Abu Dawud al-Tayalisi : Sulayman ibn Dawud al-Tayalisi (d. 204 AH/819 CE), hadith scholar and compiler of Musnad al-Tayalisi.
  116. Al-Salt ibn Dinar : Al-Salt ibn Dinar al-Basri, a narrator considered weak by some scholars.
  117. 'Uqba ibn Sahban : 'Uqba ibn Sahban al-Basri, a narrator of hadith.
  118. Abu Raja' al-'Utaridi : Abu Raja' al-'Utaridi, a narrator from the generation of the Followers.
  119. al-Zubayr : Al-Zubayr ibn al-'Awwam (d. 36 AH/656 CE), a prominent Companion and one of the ten promised Paradise.
  120. verse : Qur'an 8:25: 'And fear a trial which will not strike those who have wronged among you exclusively.'
  121. weak : A hadith classification indicating a flaw in the chain or text, making it unreliable.
  122. Imam Ahmad : Ahmad ibn Hanbal (d. 241 AH/855 CE), founder of the Hanbali school and compiler of Musnad Ahmad.
  123. Aswad ibn 'Amir : Aswad ibn 'Amir al-Shaybani (d. 208 AH/823 CE), a hadith narrator.
  124. Jarir : Jarir ibn Hazim al-Azdi (d. 175 AH/791 CE), a hadith narrator.
  125. Anas : Anas ibn Malik (d. 93 AH/712 CE), a Companion and servant of the Prophet.
  126. Al-Zubayr ibn al-'Awwam : See note 10.
  127. Al-Nasa'i : Ahmad ibn Shu'ayb al-Nasa'i (d. 303 AH/915 CE), hadith scholar and compiler of Sunan al-Nasa'i.
  128. Ishaq ibn Ibrahim : Ishaq ibn Ibrahim al-Hanzali (d. 238 AH/852 CE), known as Ibn Rahawayh, a hadith scholar.
  129. Mahdi : Mahdi ibn Maysara al-Basri, a narrator.
  130. Jarir ibn Hazim : See note 15.
  131. Wadi al-Siba' : A valley near Basra, Iraq, where al-Zubayr was killed.
  132. Battle of the Camel : A battle in 36 AH/656 CE between forces of 'Ali and 'Aisha, Talha, and al-Zubayr.
  133. Abu Dawud al-Sijistani : Sulayman ibn al-Ash'ath al-Sijistani (d. 275 AH/889 CE), compiler of Sunan Abi Dawud.
  134. Sunan : A collection of hadith arranged by legal topic.
  135. Musaddad : Musaddad ibn Musarhad al-Basri (d. 228 AH/843 CE), a hadith narrator.
  136. Abu al-Ahwas : Abu al-Ahwas Sallam ibn Sulaym al-Hanafi (d. 179 AH/795 CE), a narrator.
  137. Salam ibn Sulaym : See note 27.
  138. Mansur : Mansur ibn al-Mu'tamir (d. 132 AH/750 CE), a prominent narrator.
  139. Hilal ibn Yasaf : Hilal ibn Yasaf al-Ashja'i, a narrator from the Followers.
  140. Sa'id ibn Zayd : Sa'id ibn Zayd ibn 'Amr (d. 51 AH/671 CE), a Companion and one of the ten promised Paradise.
  141. Al-Hasan ibn 'Ali : Al-Hasan ibn 'Ali al-Hulwani (d. 242 AH/856 CE), a hadith narrator.
  142. Yazid : Yazid ibn Harun (d. 206 AH/821 CE), a hadith scholar.
  143. Hisham : Hisham ibn 'Urwa (d. 146 AH/763 CE), a hadith narrator.
  144. Muhammad : Muhammad ibn Sirin (d. 110 AH/728 CE), a prominent Follower and dream interpreter.
  145. Hudhayfa : Hudhayfa ibn al-Yaman (d. 36 AH/656 CE), a Companion known for knowledge of trials.
  146. Muhammad ibn Maslama : Muhammad ibn Maslama al-Ansari (d. 43 AH/663 CE), a Companion known for avoiding trials.
  147. interrupted : A hadith with a missing link in the chain between a Follower and the Prophet.
  148. Shu'ba : Shu'ba ibn al-Hajjaj (d. 160 AH/776 CE), a hadith scholar known for rigorous criticism.
  149. Ash'ath ibn Abi Ash'ath : Ash'ath ibn Abi Ash'ath al-Basri, a narrator.
  150. Abu Burda : Abu Burda ibn Abi Musa al-Ash'ari (d. 104 AH/722 CE), a Follower and judge.
  151. Tha'laba ibn Abi Dubay'a : Tha'laba ibn Abi Dubay'a al-Ansari, a narrator.
  152. pitched tent : A tent or pavilion, often used as a dwelling.
  153. Muhammad ibn Maslama al-Ansari : See note 37.
  154. Al-Bayhaqi : Ahmad ibn al-Husayn al-Bayhaqi (d. 458 AH/1066 CE), hadith scholar and compiler of Sunan al-Bayhaqi.
  155. 'Amr ibn Marzuq : 'Amr ibn Marzuq al-Basri (d. 224 AH/839 CE), a narrator.
  156. Abu 'Awana : Abu 'Awana al-Waddah ibn 'Abdullah al-Yashkuri (d. 176 AH/792 CE), a narrator.
  157. Ash'ath ibn Sulaym : Ash'ath ibn Sulaym al-Ahmar, a narrator.
  158. Dubay'a ibn Husayn al-Tha'labi : Dubay'a ibn Husayn al-Tha'labi, a narrator.
  159. al-Tarikh : Al-Bukhari's work 'al-Tarikh al-Kabir' (The Great History).
  160. Hammad ibn Salama : Hammad ibn Salama al-Basri (d. 167 AH/784 CE), a hadith narrator.
  161. 'Ali ibn Zayd : 'Ali ibn Zayd ibn Jud'an (d. 131 AH/748 CE), a narrator considered weak by some.
  162. al-Rabadha : A village near Medina, known as a place of retreat.
  163. Uhud : A mountain near Medina, site of the Battle of Uhud.
  164. Al-Hakim : Muhammad ibn 'Abdullah al-Hakim al-Naysaburi (d. 405 AH/1014 CE), compiler of al-Mustadrak.
  165. 'Ali ibn 'Isa al-Madani : 'Ali ibn 'Isa al-Madani, a narrator.
  166. Ahmad ibn Bahra al-Qurashi : Ahmad ibn Bahra al-Qurashi, a narrator.
  167. Yahya ibn 'Abd al-Hamid : Yahya ibn 'Abd al-Hamid al-Himmani (d. 228 AH/843 CE), a narrator.
  168. Ibrahim ibn Sa'd : Ibrahim ibn Sa'd al-Zuhri (d. 183 AH/799 CE), a narrator.
  169. Salim ibn Salih ibn Ibrahim ibn 'Abd al-Rahman ibn 'Awf : Salim ibn Salih, a narrator from the family of 'Abd al-Rahman ibn 'Awf.
  170. Mahmud ibn Labid : Mahmud ibn Labid al-Ansari (d. 96 AH/714 CE), a Companion.
  171. al-Harra : A volcanic rocky area near Medina.
  172. 'Abd al-Samad : 'Abd al-Samad ibn 'Abd al-Warith al-Basri (d. 207 AH/822 CE), a narrator.
  173. Ziyad ibn Muslim Abu 'Umar : Ziyad ibn Muslim Abu 'Umar al-Basri, a narrator.
  174. Abu al-Ash'ath al-San'ani : Abu al-Ash'ath al-San'ani, a narrator.
  175. Yazid ibn Mu'awiya : Yazid ibn Mu'awiya (d. 64 AH/683 CE), Umayyad caliph.
  176. Ibn al-Zubayr : 'Abdullah ibn al-Zubayr (d. 73 AH/692 CE), a Companion and anti-caliph.
  177. Abu al-Qasim : The kunya of the Prophet Muhammad.
  178. inner room : A small room or closet within a house.
  179. Musnad : A hadith collection arranged by Companion narrators.
  180. Nu'aym ibn Hammad : Nu'aym ibn Hammad al-Marwazi (d. 228 AH/843 CE), compiler of Kitab al-Fitan.
  181. al-Fitan wa al-Malahim : A book on trials and eschatological battles.
  182. 'Abd al-Samad ibn 'Abd al-Warith : See note 63.
  183. Abu 'Amr al-Sulami : Abu 'Amr al-Sulami, a narrator.
  184. daughter of Uhban al-Ghifari : The daughter of Uhban ibn Sayfi al-Ghifari, a Companion.
  185. 'Ali : 'Ali ibn Abi Talib (d. 40 AH/661 CE), the fourth caliph and cousin of the Prophet.
  186. 'Affan : 'Affan ibn Muslim al-Basri (d. 220 AH/835 CE), a narrator.
  187. Mu'ammil : Mu'ammil ibn Isma'il al-Basri (d. 206 AH/821 CE), a narrator.
  188. Ibn Majah : Muhammad ibn Yazid ibn Majah (d. 273 AH/887 CE), compiler of Sunan Ibn Majah.
  189. 'Abdullah ibn 'Ubayd al-Dili : 'Abdullah ibn 'Ubayd al-Dili, a narrator.
  190. 'Udaysa bint Uhban ibn Sayfi : The daughter of Uhban ibn Sayfi al-Ghifari, a female narrator.
  191. Hasan Gharib : A hadith classification meaning 'good but uncommon,' with a unique chain.
  192. 'Abd al-'Aziz al-Uwaysi : 'Abd al-'Aziz ibn 'Abdullah al-Uwaysi (d. 220 AH/835 CE), a narrator.
  193. Salih ibn Kaysan : Salih ibn Kaysan (d. 140 AH/757 CE), a narrator and teacher.
  194. Ibn Shihab : See note 2.
  195. Sa'id ibn al-Musayyab : Sa'id ibn al-Musayyab (d. 94 AH/713 CE), a prominent Follower and jurist.
  196. Abu Salama ibn 'Abd al-Rahman : Abu Salama ibn 'Abd al-Rahman ibn 'Awf (d. 104 AH/722 CE), a Follower.
  197. Abu Hurayra : Abu Hurayra al-Dawsi (d. 58 AH/678 CE), a Companion known for narrating many hadiths.
  198. Abu Bakr ibn 'Abd al-Rahman ibn al-Harith : Abu Bakr ibn 'Abd al-Rahman ibn al-Harith ibn Hisham (d. 94 AH/712 CE), a Follower.
  199. 'Abd al-Rahman ibn Mut'i' ibn al-Aswad : 'Abd al-Rahman ibn Mut'i' ibn al-Aswad, a narrator.
  200. Nawfal ibn Mu'awiya : Nawfal ibn Mu'awiya al-Dili (d. 60 AH/680 CE), a Companion.

The Book of Proofs of Prophethood [1]

He looks at a man whose some limbs precede him to Paradise, then he looks at Zayd ibn Suhan 1. I said: This Zayd was killed in the Battle of the Camel 2 on the side of 'Ali. It is established in the two Sahihs 3 from the hadith of Hammam ibn Munabbih 4 from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'The Hour will not come until two great groups fight each other, their call being one.' Al-Bukhari also narrated it from Abu al-Yaman from Shu'ayb from Abu al-Zinad from al-A'raj from Abu Hurayra similarly, and al-Bukhari also narrated it from Abu al-Yaman from Shu'ayb from al-Zuhri from Abu Salama from Abu Hurayra. These two groups are the people of the Camel and the people of Siffin 5, for they both call to Islam, but they dispute over some matters of rule and the consideration of interests whose benefit returns to the nation and the subjects. Refraining from fighting was more appropriate than engaging in it, as is the view of the majority of the Companions, as we will mention. Ya'qub ibn Sufyan said: Abu al-Yaman narrated to us, Safwan ibn 'Amr narrated to us, saying: The people of Syria were sixty thousand, and twenty thousand of them were killed. The people of Iraq were one hundred and twenty thousand, and forty thousand of them were killed. But 'Ali and his companions were closer to the truth of the two groups than Mu'awiya's companions, and Mu'awiya's companions were aggressors against them. As established in Sahih Muslim from the hadith of Shu'ba from Abu Salama from Abu Nadra from Abu Sa'id al-Khudri, who said: One better than me narrated to me—meaning Abu Qatada—that the Messenger of Allah, may Allah bless him and grant him peace, said to 'Ammar 6: 'The rebellious group will kill you.' It was also narrated from the hadith of Ibn 'Ulayya from Ibn 'Awn from al-Hasan from his mother from Umm Salama, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'The rebellious group will kill 'Ammar.' In another narration: 'And his killer is in the Fire.' The hadith has been mentioned with its chains at the building of the Prophet's Mosque at the beginning of the prophetic emigration. What some Rafidis 7 add to this hadith, their saying: 'May Allah not grant him my intercession on the Day of Resurrection,' has no reliable basis; rather, it is a fabrication of the Rafidis, may Allah disfigure them. Al-Bayhaqi narrated from the hadith of Abu 'Ubayda ibn Muhammad ibn 'Ammar ibn Yasir from a freed slave woman of 'Ammar, who said: 'Ammar complained of an illness that kept him awake, and he fainted. When he regained consciousness, we were weeping around him. He said: 'Why are you weeping? Do you fear that I will die on my bed? My beloved, may Allah bless him and grant him peace, told me that the rebellious group will kill me, and that the last of my provision from this world will be a drink of milk.' Imam Ahmad said: Waki' narrated to me, Sufyan narrated to us from Habib ibn Abi Thabit from Abu al-Bakhtari, who said: 'Ammar said on the day of Siffin: 'Bring me a drink of milk, for the Messenger of Allah, may Allah bless him and grant him peace, said: 'The last drink you drink from this world is a drink of milk.' So he drank it, then advanced and was killed.' And 'Abd al-Rahman ibn Mahdi narrated to us from Sufyan from Habib from Abu al-Bakhtari that 'Ammar ibn Yasir was brought a drink of milk, and he laughed and said: 'The Messenger of Allah, may Allah bless him and grant him peace, said to me: 'The last drink I drink is milk when I die.' Al-Bayhaqi narrated from the hadith of 'Ammar al-Dhahabi from Salim ibn Abi al-Ja'd from Ibn Mas'ud: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'When people differ, Ibn Sumayya 8 is with the truth.' It is known that 'Ammar was in 'Ali's army on the day of Siffin, and he was killed by Mu'awiya's companions from the people of Syria. The one who undertook his killing was a man called Abu al-Fadiya 9, a man from among the common people. It is also said that he was a Companion. Abu 'Umar ibn 'Abd al-Barr and others mentioned him among the names of the Companions: he is Abu al-Ghadiya, and Muslim; it is also said: Yasar ibn Uzayhir al-Juhani from Quda'a; it is also said: Mazini; it is also said they are two. He lived in Syria, then went to Wasit. Ahmad narrated from him, and he has another narration from others. They said: He is the killer of 'Ammar ibn Yasir, and he used to describe the manner of his killing of 'Ammar without hesitation. We will mention his biography at the time of his killing of 'Ammar during Mu'awiya's days in the battle of Siffin. Whoever said he was a Badri 10 is mistaken. Imam Ahmad said: Yazid ibn Harun narrated to us, al-'Awwam narrated to us, Ibn Mas'ud narrated to me from Hanzala ibn Khuwaylid al-'Anzi, who said: While I was with Mu'awiya, two men came to him disputing over the head of 'Ammar, each of them saying: 'I killed him.' 'Abdullah ibn 'Amr said: 'Let one of you yield it to the other, for I heard the Prophet, may Allah bless him and grant him peace, say: 'The rebellious group will kill him.' Mu'awiya said: 'O 'Amr, will you not remove your madman from us? What is the matter with you being with us?' He said: 'My father complained of me to the Messenger of Allah, may Allah bless him and grant him peace, and he said: 'Obey your father as long as he lives and do not disobey him.' So I am with you, but I do not fight.' Imam Ahmad said: Abu Mu'awiya narrated to us, al-A'mash narrated to us from 'Abd al-Rahman ibn Ziyad from 'Abdullah ibn al-Harith ibn Nawfal, who said: I was riding with Mu'awiya on his return from Siffin, between him and 'Amr ibn al-'As. 'Abdullah ibn 'Amr said: 'O father, did you not hear the Messenger of Allah, may Allah bless him and grant him peace, say to 'Ammar: 'Woe to you, O Ibn Sumayya, the rebellious group will kill you?' 'Amr said to Mu'awiya: 'Do you not hear what this one says?' Mu'awiya said: 'He keeps bringing us nonsense. Or did we kill him? Only the one who brought him killed him.' Then Ahmad narrated it from Abu Nu'aym from al-Thawri from al-A'mash from 'Abd al-Rahman ibn Abi Ziyad, and he mentioned the same. Mu'awiya's statement: 'Only the one who brought him to our swords killed him' is a very far interpretation, for if that were the case, the commander of the army would be the killer of those who are killed in the way of Allah, since he brought them to the swords of the enemies. 'Abd al-Razzaq said: Ibn 'Uyayna narrated to us, 'Amr ibn Dinar informed me from Ibn Abi Mulayka from al-Miswar ibn Makhrama, who said: 'Umar said to 'Abd al-Rahman ibn 'Awf: 'Do you not know that we used to recite: 'And strive for Allah with the striving due to Him' 11 at the end of time, as you strove at its beginning?' 'Abd al-Rahman ibn 'Awf said: 'When is that, O Commander of the Faithful?' He said: 'When the Banu Umayya are the rulers and the Banu al-Mughira are the ministers.' Al-Bayhaqi mentioned it here, as if he was using it as evidence for what he titled the chapter after it, concerning the two arbiters and what happened regarding them. He said: Chapter on the Prophet's, may Allah bless him and grant him peace, informing about the two arbiters who were sent in the time of 'Ali. 'Ali ibn Ahmad ibn 'Abdan informed us, Ahmad ibn 'Ubayd al-Saffar narrated to us, Isma'il ibn al-Fadl narrated to us, Qutayba ibn Sa'id narrated to us from Jarir from Zakariyya ibn Yahya from 'Abdullah ibn Yazid and Habib ibn Bashshar from Suwayd ibn Ghafala, who said: I was walking with 'Ali on the bank of the Euphrates, and he said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'The Children of Israel differed, and their difference did not cease among them until they sent two arbiters who went astray and led astray those who followed them. And this community will differ, and their difference will not cease among them until they send two arbiters who go astray and lead astray those who follow them.' Thus he narrated it, and he did not explain anything of their affair. This hadith is very objectionable, and its defect is from this Zakariyya ibn Yahya—he is al-Kindi al-Himyari al-A'ma 12.

Yahya ibn Ma'in said: "He is nothing." The two arbiters were among the best of the Companions: 'Amr ibn al-'As al-Sahmi on behalf of the people of Syria, and the second was Abu Musa 'Abdullah ibn Qays al-Ash'ari on behalf of the people of Iraq. They were appointed to reconcile the people and agree upon a matter that would bring ease to the Muslims and spare their blood. And so it happened, and no one went astray because of them except the Kharijites 13, who rejected the arbitration, rebelled against them, and declared them disbelievers, until 'Ali ibn Abi Talib fought them and Ibn 'Abbas debated them. A small group of them returned to the truth, while the rest persisted until most of them were killed at al-Nahrawan 14 and other disgraceful places, as we will mention. His [the Prophet's] informing about the Kharijites and fighting them (4) Al-Bukhari said: Abu al-Yaman narrated to us, Shu'ayb narrated to us from al-Zuhri, who said: Abu Salama ibn 'Abd al-Rahman informed me that Abu Sa'id al-Khudri said: While we were with the Messenger of Allah (peace be upon him) as he was distributing something, Dhu al-Khuwaysira 15—a man from Banu Tamim—came to him and said: "O Messenger of Allah, be just!" He replied: "Woe to you! Who will be just if I am not just? I would have failed and lost if I were not just." 'Umar said: "O Messenger of Allah, allow me to strike his neck." He said: "Leave him, for he has companions whose prayer and fasting you would consider insignificant compared to yours. They recite the Qur'an, but it does not go beyond their collarbones. They will pass through the religion as an arrow passes through the game. One looks at its arrowhead and finds nothing, then at its shaft and finds nothing, then at its nock 16 and finds nothing, and it has already passed through the excrement and blood. Their sign is a black man, one of whose upper arms is like a woman's breast or like a piece of flesh that quivers. They will emerge at a time of division among the people." Abu Sa'id said: I bear witness that I heard this hadith from the Messenger of Allah (peace be upon him), and I bear witness that 'Ali ibn Abi Talib fought them while I was with him. He ordered that man to be sought, and he was brought until I saw him exactly as the Messenger of Allah (peace be upon him) had described him (5). Muslim also narrated it from the hadith of Abu Sa'id, and al-Bukhari narrated it from the hadith of al-Awza'i from al-Zuhri from Abu Salama and al-Dahhak from Abu Sa'id. Al-Bukhari also narrated it from the hadith of Sufyan ibn Sa'id al-Thawri from his father, and Muslim from Hannad from Abu al-Ahwas Salam ibn Sulaym from Sa'id ibn Masruq from 'Abd al-Rahman ibn Ya'mar from Abu Sa'id al-Khudri. Muslim narrated in his Sahih from the hadith of Dawud ibn Abi Hind, al-Qasim ibn al-Fadl, and Qatada from Abu Nadra from Abu Sa'id that the Messenger of Allah (peace be upon him) said: "A renegade group will emerge at a time of division among the Muslims, and the more deserving of the two parties will kill them." He also narrated it from the hadith of Abu Ishaq al-Thawri from Habib ibn Abi Thabit from al-Dahhak al-Mishraqi from Abu Sa'id, raised to the Prophet. Muslim narrated from Abu Bakr ibn Abi Shayba from Ibn Mus-hir from al-Shaybani from 'Amr who said: I asked Sahl ibn Hunayf: "Did you hear the Messenger of Allah (peace be upon him) mention these Kharijites?" He said: I heard him—and he pointed with his hand toward the east (in another narration: toward Iraq)—saying: "A people will emerge who recite the Qur'an with their tongues, but it will not go beyond their collarbones. They will pass through the religion as an arrow passes through the game. Their heads are shaved." Muslim narrated from the hadith of Humayd ibn Hilal from 'Abdullah ibn al-Samit from Abu Dharr a similar report, saying: "Their sign is shaving [the head]. They are the worst of creation and the worst of creatures." Similarly, Muhammad ibn Kathir al-Missisi narrated from al-Awza'i from Qatada from Anas ibn Malik, raised to the Prophet, saying: "Their sign is shaving. They are the worst of creation and the worst of creatures." In the two Sahihs, from the hadith of al-A'mash from Khaythama from Suwayd ibn Ghafala from 'Ali: I heard the Messenger of Allah (peace be upon him) say: "A people will emerge at the end of time, young in age, foolish in mind, who will speak the best of words 17. Their faith will not go beyond their throats. Wherever you meet them, kill them, for killing them brings reward to the one who kills them until the Day of Resurrection" (6). Muslim narrated from Qutayba from Hammad from Ayyub from Muhammad ibn 'Ubayda from 'Ali the story of the man with the deformed hand, Dhu al-Thudayya 18, and he traced it from another chain from Ibn 'Awn from Ibn Sirin from 'Abida from 'Ali, in which he made 'Ali swear to that, and he swore that he had heard it from the Messenger of Allah (peace be upon him). Muslim also narrated from 'Abd ibn Humayd from 'Abd al-Razzaq from 'Abd al-Malik ibn Abi Sulayman from Zayd ibn Wahb from 'Ali the full story, including the story of Dhu al-Thudayya. He also narrated it from the hadith of 'Ubaydullah ibn Abi Rafi' from 'Ali, and Abu Dawud al-Tayalisi narrated it from Hammad ibn Zayd from Humayd ibn Murra from Abu al-'Ardi and al-Suhaymi from 'Ali regarding the story of Dhu al-Thudayya. Al-Thawri narrated it from Muhammad ibn Qays from Abu Musa—a man from his people—from 'Ali regarding the story. Ya'qub ibn Sufyan said: Al-Humaydi narrated to us, Sufyan narrated to us, al-'Ala' ibn Abi al-'Abbas narrated to me that he heard Abu al-Tufayl narrating from Bakr ibn Qirqash from Sa'id ibn Abi Waqqas who said: The Messenger of Allah (peace be upon him) mentioned Dhu al-Thudayya and said: "The devil of al-Radha 19, like a horse herder, a man from Bajila called al-Ashhab or Ibn al-Ashhab, a sign among a tyrannical people." Sufyan said: 'Ammar al-Dhahabi informed me that a man from them called al-Ashhab or Ibn al-Ashhab brought him. Ya'qub ibn Sufyan said: 'Ubaydullah ibn Mu'adh narrated to us from his father from Shu'ba from Abu Ishaq from Hamid al-Hamdani who said: I heard Sa'd ibn Malik say: "'Ali ibn Abi Talib killed the devil of al-Radha—meaning al-Mukhdaij 20—" intending, and Allah knows best, that 'Ali's companions killed him. 'Ali ibn 'Ayyash said from Habib from Salama: "'Aisha knew that the army of al-Marwa 21 and the people of al-Nahrawan were cursed on the tongue of Muhammad (peace be upon him)." Ibn 'Abbas said: "The army of al-Marwa was killed by 'Uthman." Al-Bayhaqi narrated it. Then al-Bayhaqi said: Al-Hakim narrated to us, al-Asamm narrated to us, Ahmad ibn 'Abd al-Jabbar narrated to us, Abu Mu'awiya narrated to us from al-A'mash from Isma'il ibn Raja' from his father from Abu Sa'id al-Khudri who said: I heard the Messenger of Allah (peace be upon him) say: "Among you is one who will fight for the interpretation of the Qur'an as I fought for its revelation." Abu Bakr said: "Am I that one, O Messenger of Allah?" He said: "No." 'Umar said: "Am I that one, O Messenger of Allah?" He said: "No, but it is the one mending the sandal"—meaning 'Ali. Ya'qub ibn Sufyan said from 'Ubaydullah ibn Mu'adh from his father from 'Imran ibn Jarir from Lahiq: "Those who rebelled against 'Ali at al-Nahrawan were four thousand in armor. The Muslims attacked them and killed them, and they killed only nine men from the Muslims. If you wish, go to Abu Barza, for he will testify to that." I say: The reports about fighting the Kharijites are mutawatir 22 from the Messenger of Allah (peace be upon him), because they come through chains that yield certainty from the imams of this field. The occurrence of that in the time of 'Ali is known by necessity to all scholars. As for the manner of their emergence, its cause, Ibn 'Abbas's debate with them, and the return of many of them to him, that will be explained in its proper place, if Allah Almighty wills. His [the Prophet's] informing about the killing of 'Ali ibn Abi Talib, and it happened as he informed (7).

Imam Ahmad said: 'Ali ibn Bahr narrated to us, from 'Isa ibn Yunus, from Muhammad ibn Ishaq, from Zayd ibn Muhammad ibn Khaytham al-Muharibi, from Muhammad ibn Ka'b al-Qurazi, from Muhammad ibn Khaytham, from 'Ammar ibn Yasir, who said: The Messenger of Allah, may Allah bless him and grant him peace, said to 'Ali, when he appointed him over the expedition of al-'Uthayra: "O Abu Turab 23—because of the dust he saw on him—shall I not tell you of the two most wretched of people?" We said: "Yes, O Messenger of Allah." He said: "The red one 24 of Thamud who hamstrung the she-camel, and the one who will strike you, O 'Ali, on this—meaning his head—until this—meaning his beard—becomes wet [with blood]." Al-Bayhaqi narrated from al-Hakim, from al-Asamm, from al-Hasan ibn Mukram, from Abu al-Nadr, from Muhammad ibn Rashid, from 'Abd Allah ibn Muhammad ibn 'Aqil, from Fadala ibn Abi Fadala al-Ansari—and his father was among those present at Badr—who said: I went out with my father to visit 'Ali ibn Abi Talib during an illness that afflicted him and from which he died. He said: My father said: "What keeps you in this place of yours? If your death were to come, none but the Bedouins of Juuhayna would be there to carry you to Medina. If your death comes, your companions will take charge of you and pray over you." 'Ali said: "The Messenger of Allah, may Allah bless him and grant him peace, made a covenant with me that I will not die until this—meaning his beard—is dyed with blood from this—meaning his head." So he was killed, and Abu Fadala was killed with 'Ali on the day of Siffin 25. Abu Dawud al-Tayalisi said: Sharik narrated to us, from 'Uthman ibn al-Mughira, from Zayd ibn Wahb, who said: The leader of the Kharijites 26 came to 'Ali and said to him: "Fear Allah, for you will die." He said: "No, by Him who splits the seed and creates the soul, but I will be killed by a blow on this that will dye this—and he pointed with his hand to his beard—a covenant made, a decree decreed. And he who fabricates lies has failed." Al-Bayhaqi narrated with a sound chain from Zayd ibn Aslam, from Abu Sinan al-Mudaraki, from 'Ali, concerning the Prophet's, may Allah bless him and grant him peace, informing him of his killing. And he narrated from the hadith of Hushaym, from Isma'il ibn Salim, from Abu Idris al-Azdi, from 'Ali, who said: "Among what the Messenger of Allah, may Allah bless him and grant him peace, covenanted with me is that the community will betray you after me." Then he narrated it via Qatr ibn Khalifa and 'Abd al-'Aziz ibn Siyah, from Habib ibn Abi Thabit, from Tha'laba ibn Yazid al-Hamami, who said: I heard 'Ali say: "It is the covenant of the unlettered Prophet 27 with me that the community will betray you after me." Al-Bukhari said: "This Tha'laba is questionable, and his hadith is not followed." Al-Bayhaqi narrated from al-Hakim, from al-Asamm, from Muhammad ibn Ishaq al-San'ani, from Abu al-Ajwab al-Ahwas ibn Khabbab, from 'Ammar ibn Zurayq, from al-A'mash, from Habib ibn Abi Thabit, from Tha'laba ibn Yazid, who said: 'Ali said: "By Him who splits the seed and creates the soul, this will surely be dyed from this—his beard from his head. What delays the most wretched of them?" 'Abd Allah ibn Subay' said: "By Allah, O Commander of the Faithful, if a man did that, we would uproot his tribe." He said: "I adjure you by Allah not to kill anyone other than my killer for my sake." They said: "O Commander of the Faithful, will you not appoint a successor?" He said: "But I will leave you as the Messenger of Allah, may Allah bless him and grant him peace, left you." They said: "What will you say to your Lord when you leave us neglected?" He said: "I will say: O Allah, You appointed me over them as long as You willed, then You took me and left me among them. If You wish, You will set them right, and if You wish, You will corrupt them." Thus al-Bayhaqi narrated this, and it is mawquf 28 and contains strangeness in wording and meaning. Then the well-known account from 'Ali is that when 'Abd al-Rahman ibn Muljam al-Khariji stabbed him as he was going out for the dawn prayer at the door, 'Ali survived his wound for two days, and Ibn Muljam was imprisoned. 'Ali gave his will to his son al-Hasan ibn 'Ali, as will be explained, and commanded him to ride with the troops and said to him: "Do not drag me as a slave girl is dragged." When he died, 'Abd al-Rahman ibn Muljam was killed as a qisas 29 or, it is said, as a hadd 30 punishment. Allah knows best. Then al-Hasan ibn 'Ali rode with the troops and marched to Mu'awiya, as will be explained, if Allah Almighty wills. His, may Allah bless him and grant him peace, informing of that and of the leadership of his son al-Hasan ibn 'Ali in his relinquishing authority after him and giving it to Mu'awiya. Al-Bukhari said in the Book of the Signs of Prophethood: 'Abd Allah ibn Muhammad narrated to us, from Yahya ibn Adam, from Husayn al-Ju'fi, from Abu Musa, from al-Hasan, from Abu Bakra, who said: One day the Prophet, may Allah bless him and grant him peace, brought out al-Hasan ibn 'Ali, ascended the pulpit with him, and said: "This son of mine is a leader, and perhaps Allah will bring about reconciliation through him between two great factions of Muslims." 31 And in the Book of Peace, he said: 'Abd Allah ibn Muhammad narrated to us, from Sufyan, from Abu Musa, who said: I heard al-Hasan say: "By Allah, al-Hasan ibn 'Ali faced Mu'awiya ibn Abi Sufyan with battalions like mountains. 'Amr ibn al-'As said: 'I see battalions that will not turn back until they kill their counterparts.' Mu'awiya said to him—and by Allah, he was the better of the two men—'O 'Amr, if these kill those and those kill these, who will take care of the people's affairs? Who will take care of their women? Who will take care of their losses?' So he sent two men from Quraysh of Banu 'Abd Shams: 'Abd al-Rahman ibn Samura and 'Abd Allah ibn 'Amir ibn Kurayz, and said: 'Go to this man, make an offer to him, speak to him, and request him.' They went to him, entered upon him, spoke, made an offer, and requested him. Al-Hasan ibn 'Ali said to them: 'We, the Banu 'Abd al-Muttalib, have obtained some of this wealth, and this community has shed much blood.' They said: 'He offers you such and such, requests you, and asks you.' He said: 'Who will guarantee this for me?' They said: 'We will guarantee it for you.' Whatever he asked them, they said: 'We guarantee it for you.' So he made peace with him. Al-Hasan said: 'I heard Abu Bakra say: I saw the Messenger of Allah, may Allah bless him and grant him peace, on the pulpit with al-Hasan ibn 'Ali beside him, turning to the people one time and to him another, saying: "This son of mine is a leader, and perhaps Allah will bring about reconciliation through him between two great factions of Muslims."' Al-Bukhari said: 'Ali ibn 'Abd Allah said to me: "It is established for us that al-Hasan ibn Abi Bakra heard this hadith." Al-Bukhari also narrated it in the Virtues of al-Hasan and in the Book of Tribulations from 'Ali ibn al-Madini, from Sufyan ibn 'Uyayna, from Abu Musa—who is Isra'il ibn Musa ibn Abi Ishaq. Abu Dawud and al-Tirmidhi narrated it from the hadith of Ash'ath, and Abu Dawud and al-Nasa'i from the hadith of 'Ali ibn Zayd ibn Jud'an, all from al-Hasan al-Basri, from Abu Bakra. Al-Tirmidhi said: "It is sahih 32." It has chains from al-Hasan as mursal 33, and from al-Hasan and from Umm Salama. Thus the matter occurred exactly as the Prophet, may Allah bless him and grant him peace, foretold. For when al-Hasan ibn 'Ali assumed authority after his father and rode with the armies of the people of Iraq, and Mu'awiya marched against him, they drew up in battle array at Siffin as al-Hasan al-Basri mentioned. Then al-Hasan ibn 'Ali inclined toward peace, addressed the people, abdicated authority, and handed it over to Mu'awiya. That was in the year forty [AH]. The commanders from both armies pledged allegiance to him, and he took charge of the community's burdens. That year was called the Year of the Community 34 because the word was united upon one man. We will present this in detail in its place, if Allah Almighty wills. The Truthful and Confirmed 35 testified to both factions as being Muslim. Whoever declares them or any one of them disbelievers merely because of what occurred has erred and contradicted the prophetic, Muhammadan text that does not speak from desire.

Concerning desire, it is naught but a revelation revealed (waḥy yūḥā). And indeed, by this year, the period which the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) indicated is completed, namely, the period of the successive caliphate after him, as has preceded in the ḥadīth of Safīnah, his freed slave, that he said: "The caliphate after me is thirty years, then it will be kingship (mulk)." And in one narration: "a biting kingship (ʿaḍūḍan)." And in a narration from Muʿāwiyah, that he said: "We are content with it as kingship." And Nuʿaym ibn Ḥammād said in his book *al-Fitan wa-l-Malāḥim*: I heard Muḥammad ibn Fuḍayl, from al-Sarī ibn Ismāʿīl, from ʿĀmir al-Shaʿbī, from Sufyān ibn ʿUyaynah, who said: I heard al-Ḥasan ibn ʿAlī say: I heard ʿAlī say: I heard the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) say: "The days and nights will not pass until the affair of this community unites upon a man with wide feet, abundant phlegm, who eats but is not satiated, and he is naked." Thus it occurred in this narration, and in a narration with this chain: "The days and nights will not pass until this community unites upon Muʿāwiyah." And al-Bayhaqī narrated from the ḥadīth of Ismāʿīl ibn Ibrāhīm ibn Muhājir—and he is weak—from ʿAbd al-Malik ibn ʿAmmār, who said: Muʿāwiyah said: "By Allah, nothing impelled me to the caliphate except the saying of the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) to me: 'O Muʿāwiyah, if you rule, then do good.'" Then al-Bayhaqī said: "And it has corroborating evidences (shawāhid), among them the ḥadīth of ʿAmr ibn Yaḥyā, from Saʿīd ibn al-ʿĀṣ, from his grandfather Saʿīd, that Muʿāwiyah took the water-skin (idāwah) and followed the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam), and he looked at him and said: 'O Muʿāwiyah, if you are entrusted with an affair, then fear Allah and be just.' Muʿāwiyah said: 'I never ceased to think that I would be tried with a deed because of the saying of the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam).'" And among them is the ḥadīth of al-Thawrī, from Thawr ibn Yazīd, from Rāshid ibn Saʿd al-Dārī, from Muʿāwiyah, who said: I heard the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) say: "Indeed, if you pursue the faults of people, you will corrupt them, or you will almost corrupt them." Then Abū al-Dardā’ would say: "A word that Muʿāwiyah heard from the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam), and Allah benefited him by it." Abū Dāwūd narrated it. And al-Bayhaqī narrated via the path of Hushaym, from al-ʿAwwām ibn Ḥawshab, from Sulaymān ibn Abī Sulaymān, from his father, from Abū Hurayrah, who said: The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said: "The caliphate is in Medina, and kingship is in Syria (al-Shām)." And Imām Aḥmad said: Isḥāq ibn ʿĪsā narrated to us, Yaḥyā ibn Ḥamzah narrated to us, from Zayd ibn Wāqid, Bushr ibn ʿUbayd Allāh narrated to me, Abū Idrīs al-Khawlānī narrated to me, from Abū al-Dardā’, who said: The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said: "While I was sleeping, I saw the pillar of the Book (ʿamūd al-kitāb) was lifted and taken from under my head, and I thought it was being taken away, so I followed it with my sight, and it was directed to Syria. Indeed, faith—when trials occur—is in Syria, here." Al-Bayhaqī narrated it via the path of Yaʿqūb ibn Sufyān, from ʿAbd Allāh ibn Yūsuf, from Yaḥyā ibn Ḥamzah al-Sulamī, with it. Al-Bayhaqī said: "This chain is authentic (ṣaḥīḥ)." And it was narrated from another path, then he traced it via the path of ʿUqbah ibn ʿAlqamah, from Saʿīd ibn ʿAbd al-ʿAzīz al-Dimashqī, from ʿAṭiyyah ibn Qays, from ʿAbd Allāh ibn ʿAmr, who said: The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said: "Indeed, I saw that the pillar of the Book was pulled from under my pillow, and I looked, and behold, a radiant light was directed to Syria. Indeed, faith is in Syria when trials occur." Then al-Bayhaqī cited it via the path of al-Walīd ibn Muslim, from Saʿīd ibn ʿAbd al-ʿAzīz, from Yūnus ibn Maysarah, from ʿAbd Allāh ibn ʿAmr, who said: The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said to me—and he mentioned something similar, except that he said: "So I followed it with my sight until I thought it was being taken away." He said: "And I interpreted that when trials occur, faith is in Syria." Al-Walīd said: ʿAnbar ibn Maʿdān narrated to me that he heard Sulaymān ibn ʿĀmir narrating from Abū Umāmah, from the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam), something similar. And Yaʿqūb ibn Sufyān said: Naṣr ibn Muḥammad ibn Sulaymān al-Ḥimṣī narrated to me—my father Abū Ḍamrah—Muḥammad ibn Sulaymān al-Sulamī—narrated to me: ʿAbd Allāh ibn Abī Qays said: I heard ʿUmar ibn al-Khaṭṭāb say: The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) said: "I saw a pillar of light emerging from under my head, radiant, until it settled in Syria." And ʿAbd al-Razzāq said: Maʿmar informed us, from al-Zuhrī, from ʿAbd Allāh ibn Ṣafwān, who said: A man said on the day of Ṣiffīn: "O Allah, curse the people of Syria." So ʿAlī said to him: "Do not curse the people of Syria en masse (jamman ghafīran), for among them are the substitutes (abdāl), for among them are the substitutes, for among them are the substitutes." And it has been narrated from another path from ʿAlī. Imām Aḥmad said: Abū al-Mughīrah narrated to us, Ṣafwān narrated to us, Shurayḥ—meaning ibn ʿUbayd al-Ḥaḍramī—narrated to me, who said: The people of Syria were mentioned in the presence of ʿAlī ibn Abī Ṭālib while he was in Iraq, and they said: "Curse them, O Commander of the Faithful." He said: "No, for I heard the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) say: 'The substitutes (abdāl) are in Syria, and they are forty men. Whenever a man dies, Allah replaces him with another man. By them rain is sought, by them victory is granted over enemies, and punishment is averted from the people of Syria by them.'" Aḥmad alone narrated it, and there is a break (inqiṭāʿ) in it. For Abū Ḥātim al-Rāzī stated that this Shurayḥ ibn ʿUbayd did not hear from Abū Umāmah nor from Abū Mālik al-Ashʿarī, and that his narration from them is interrupted (mursalah). So what do you think of his narration from ʿAlī ibn Abī Ṭālib, who died earlier than both of them? His (ṣallā Allāhu ʿalayhi wa-sallam) informing about the naval expedition to Cyprus Mālik said, from Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥah, from Anas ibn Mālik, that the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) used to enter upon Umm Ḥarām bint Milḥān, and she would feed him. She was the wife of ʿUbādah ibn al-Ṣāmit. One day he entered upon her, and she fed him, then she sat delousing his head. The Messenger of Allah (ṣallā Allāhu ʿalayhi wa-sallam) slept, then woke up laughing. She said: "I said, 'What makes you laugh, O Messenger of Allah?' He said: 'People from my community were shown to me as warriors in the path of Allah, riding upon the crest (thabaj) of this sea, kings upon thrones, or like kings upon thrones.'" Isḥāq doubted. "So I said: 'O Messenger of Allah, pray to Allah to make me among them.' So he prayed for her. Then he put his head down and slept, then woke up laughing. She said: 'I said, "What makes you laugh, O Messenger of Allah?" He said: "People from my community were shown to me as warriors in the path of Allah," as he said in the first instance. She said: "I said, 'O Messenger of Allah, pray to Allah to make me among them.' He said: 'You are among the first ones.'" He said: "So Umm Ḥarām bint Milḥān rode the sea in the time of Muʿāwiyah, and she was thrown from her mount when she came out of the sea, and she died." Al-Bukhārī narrated it from ʿAbd Allāh ibn Yūsuf, and Muslim from Yaḥyā ibn Yaḥyā, both from Mālik with it. And they both cited it in the two Ṣaḥīḥs from the ḥadīth of al-Layth and Ḥammād ibn Zayd, both from Yaḥyā ibn Saʿīd. And from Muḥammad ibn Yaḥyā ibn Ḥibbān, from Anas ibn Mālik, from his maternal aunt Umm Ḥarām bint Milḥān, and he mentioned the ḥadīth until he said: "So she went out with her husband ʿUbādah ibn al-Ṣāmit as a warrior on the first time they sailed with Muʿāwiyah, or the first time the Muslims sailed the sea with Muʿāwiyah ibn Abī Sufyān. When they returned from their expedition, returning, they alighted in Syria, and a mount was brought to her to ride, and it threw her, and she died."

Al-Bukhari narrated it from the hadith of Abu Ishaq al-Fazari, from Zaidah, from Abi Hawalah 'Abdullah ibn 'Abd al-Rahman, from Anas, and Abu Dawud extracted it from the hadith of Ma'mar, from Zayd ibn Aslam, from 'Ata' ibn Yasar, from the sister of Umm Sulaym. Chapter: What has been said concerning fighting the Byzantines Ishaq ibn Yazid al-Dimashqi narrated to us: Yahya ibn Hamzah narrated to us: Thawr ibn Yazid narrated to me from Khalid ibn Ma'dan that 'Umayr ibn al-Aswad al-'Ansi narrated to him that he came to 'Ubadah ibn al-Samit while he was staying on the coast of Hims, in a building of his, and with him was Umm Haram. 'Umayr said: Umm Haram narrated to us that she heard the Messenger of Allah, may Allah bless him and grant him peace, say: "The first army of my community that will raid by sea have earned [Paradise] 36." Umm Haram said: I said, "O Messenger of Allah, am I among them?" He said, "You are among them." She said: Then the Prophet, may Allah bless him and grant him peace, said: "The first army of my community that will raid the city of Caesar 37 is forgiven." I said, "Am I among them, O Messenger of Allah?" He said, "No." (14) Al-Bukhari alone narrated it, not the authors of the six books. Al-Bayhaqi narrated it in al-Dala'il from al-Hakim, from Abu 'Amr ibn Abi Ja'far, from al-Hasan ibn Sufyan, from Hisham ibn 'Ammar al-Khatib, from Yahya ibn Hamzah al-Qadi, and it resembles the meaning of the first hadith. In it are three proofs of prophethood: one is the news of the first naval raid, which occurred in the year 27 with Mu'awiyah ibn Abi Sufyan when he raided Cyprus, as deputy of Syria for 'Uthman ibn 'Affan, and with them was this Umm Haram bint Milhan accompanying her husband 'Ubadah ibn al-Samit, one of the leaders 38 on the night of al-'Aqabah. She died on their return from the raid, killed in Syria as previously mentioned in the narration of al-Bukhari. Ibn Zayd said: She died in Cyprus in the year 27. The second raid is the raid of Constantinople with the first army that raided it, and its commander was Yazid ibn Mu'awiyah ibn Abi Sufyan, in the year 52. With them was Abu Ayyub, Khalid ibn Zayd al-Ansari, and he died there, may Allah be pleased with him. This woman was not with them because she had died before that in the first raid. So this hadith contains three signs of prophethood: the news of the two raids, and the news about the woman that she was among the first and not among the latter, and so it occurred, may Allah's blessings and peace be upon him. News of the raid of India Imam Ahmad said: Hushaym narrated to us from Sayyar ibn Husayn ibn 'Ubaydah, from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, promised us the raid of India. If I am martyred, I will be among the best of martyrs, and if I return, I am Abu Hurayrah al-Muharrar 39. Al-Nasa'i narrated it from the hadith of Hushaym and Zayd ibn Unaysah, from Yasar, from Jabr (or Jubayr), from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, promised us the raid of India, and he mentioned it. Ahmad said: Yahya ibn Ishaq narrated to us: al-Bara' narrated to us from al-Hasan, from Abu Hurayrah, who said: My intimate friend, the truthful and believed 40, the Messenger of Allah, may Allah bless him and grant him peace, told me that he said: "There will be among this community an expedition to Sind and India. If I reach it and am martyred, then that is it; and if I return, then I am Abu Hurayrah al-Muhaddath 41, Allah has freed me from the Fire." Ahmad alone narrated it. The Muslims raided India in the days of Mu'awiyah in the year 44, and there were events there that will be detailed in their place. The great and noble king Mahmud ibn Sabuktigin, the ruler of Ghazna, raided the lands of India around the year 400, entered it, killed, captured, took spoils, entered Somnath, broke the great idol 42 that they worshipped, and seized its swords and necklaces, then returned safely, supported and victorious. Section: News of fighting the Turks, as we will explain, Allah willing Al-Bukhari said: Abu al-Yaman narrated to us: Shu'ayb narrated to us: Abu al-Zinad narrated to us from al-A'raj, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said: "The Hour will not be established until you fight a people whose sandals are of hair, and until you fight the Turks, small-eyed, red-faced, flat-nosed, as if their faces are hammered shields. And you will find that the most evil of people are those who most hate this matter until it falls upon them. People are mines: the best of them in the Jahiliyyah 43 are the best of them in Islam. And a time will come upon you when seeing me is more beloved to you than having the like of your family and wealth." He alone narrated it from this chain. Then al-Bukhari said: Yahya narrated to us: 'Abd al-Razzaq narrated to us from Ma'mar, from Hammam, from Abu Hurayrah, that the Prophet, may Allah bless him and grant him peace, said: "The Hour will not be established until you fight Khuz 44 and Kirman from the non-Arabs, red-faced, flat-nosed (15), small-eyed, as if their faces are hammered shields (16), their sandals are of hair (17)." Another followed him from 'Abd al-Razzaq. It is mentioned from Imam Ahmad that he said: 'Abd al-Razzaq erred in saying "Khuz" with kha', but it is with jim: Juz and Kirman, both are well-known lands in the East. Allah knows best. Imam Ahmad said: Sufyan narrated to us from al-Zuhri, from Sa'id, from Abu Hurayrah, and he attributed it to the Prophet, may Allah bless him and grant him peace: "The Hour will not be established until you fight a people whose faces are like hammered shields, their sandals are of hair." The group except al-Nasa'i narrated it from the hadith of Sufyan ibn 'Uyaynah. Al-Bukhari said: 'Ali ibn 'Abdullah narrated to us: Sufyan narrated to us, saying: Isma'il said: Qays informed me, saying: We came to Abu Hurayrah, may Allah be pleased with him, and he said: I accompanied the Messenger of Allah, may Allah bless him and grant him peace, for three years, and I was never more eager to memorize hadith than in those years. I heard him say—and he gestured with his hand—"Before the Hour, you will fight a people whose sandals are of hair," and that is this al-Bariz 45. Sufyan once said: They are the people of al-Bariz. Muslim narrated it from Abu Kurayb, from Abu Usamah and Waki', both from Isma'il ibn Abi Khalid, from Qays ibn Abi Hazim, from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The Hour will not be established until you fight a people whose sandals are of hair, as if their faces are hammered shields, red-faced, small-eyed." I say: As for Sufyan ibn 'Uyaynah's statement that they are the people of al-Bariz, the well-known in the narration is to put the ra' before the zay, and perhaps it is a miswriting confused by the speaker with al-Bazar, which is the market in their language. Allah knows best. Imam Ahmad said: 'Affan narrated to us: Jarir ibn Hazim narrated to us, I heard al-Hasan say: 'Amr ibn Tha'lab narrated to us, saying: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Indeed, among the signs of the Hour is that you will fight a people whose sandals are of hair, or who wear sandals of hair. And indeed, among the signs of the Hour is that you will fight a people with broad faces, as if their faces are hammered shields (18)." Al-Bukhari narrated it from Sulayman ibn Harb and Abu al-Nu'man, from Jarir ibn Hazim. The point is that fighting the Turks occurred in the last days of the Companions; they fought the great Khan 46 and defeated him with a great defeat, as we will relate in its place when we reach it, by Allah's power, strength, and good success. Another report from 'Abdullah ibn Salam

Imam Ahmad said: Isḥāq ibn Yūsuf al-Azraq narrated to us, Ibn ‘Awn narrated to us from Muḥammad—he being Ibn Sīrīn—from Bishr ibn ‘Ubād, who said: I was in the mosque when a man came whose face bore traces of humility (khushū‘). He entered and prayed two rak‘ahs, performing them briefly. The people said, “This is a man from the people of Paradise.” When he left, I followed him until he entered his home, and I entered with him and spoke with him. When he became familiar, I said to him, “When you entered the mosque, the people said such-and-such.” He said, “Glory be to Allah (subḥān Allāh)! By Allah, it is not fitting for anyone to say what they do not know. I will tell you that I saw a dream during the time of the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) and I related it to him. I saw myself in a green garden (rawḍah khaḍrā’)—” Ibn ‘Awn said: He mentioned its greenery and vastness—“in the middle of which was an iron pillar (‘amūd ḥadīd), its base in the earth and its top in the sky. At its top was a handhold (‘urwah). It was said to me, ‘Climb it.’ I said, ‘I cannot.’ Then a young servant (naṣīf)—” Ibn ‘Awn said: meaning a boy (waṣīf)—“came and lifted my garments from behind and said, ‘Climb it.’ So I climbed until I grasped the handhold. Then it was said, ‘Hold fast to the handhold (istamsik bil-‘urwah).’ I awoke, and it was as if it were in my hand.” He said: So I came to the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) and related it to him. He said, “As for the garden, it is the garden of Islam (rawḍat al-Islām). As for the pillar, it is the pillar of Islam (‘amūd al-Islām). As for the handhold, it is the most trustworthy handhold (al-‘urwah al-wuthqā). You are upon Islam, and you will die upon it.” He said: And he was ‘Abdullāh ibn Salām. Al-Bukhārī narrated it from the ḥadīth of ‘Awn. Then Imam Ahmad narrated it from the ḥadīth of Ḥammād ibn Salamah from ‘Āṣim ibn Bahdalah from al-Musayyab ibn Rāfi‘ from Ḥarshah ibn al-Ḥurr from ‘Abdullāh ibn Salām, and he mentioned it in a longer version, in which he said: Until I reached a slippery mountain (jabal zalaq). He took my hand and pushed me, and suddenly I was on its peak, unable to steady myself or hold firm. And there was an iron pillar in my hand, at its top a golden ring (ḥalqah dhahab). He took my hand and pushed me until I grasped the handhold. And he mentioned the rest of the ḥadīth. Muslim also recorded it in his Ṣaḥīḥ from the ḥadīth of al-A‘mash from Sulaymān ibn Musahhir from Ḥarshah ibn al-Ḥurr from ‘Abdullāh ibn Salām, and he mentioned it, saying: Until he brought me to a mountain and said to me, “Climb.” Whenever I tried to climb, I fell on my head, and I did this repeatedly. And the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) said to him when he mentioned his dream, “As for the mountain, it is the station of the martyrs (manzil al-shuhadā’), and you will not attain it.” Al-Bayhaqī said: This is a second miracle, as he informed that he would not attain martyrdom, and so it occurred, for he died in the year forty-three (AH), as mentioned by Abū ‘Ubayd al-Qāsim ibn Sallām and others. **The Report about the House of Maymūnah bint al-Ḥārith at Sarif** Al-Bukhārī said in al-Tārīkh: Mūsā ibn Ismā‘īl narrated to us, ‘Abd al-Wāḥid ibn Ziyād narrated to us, ‘Abdullāh ibn ‘Abdullāh ibn al-Aṣamm narrated to us, Yazīd ibn al-Aṣamm narrated to us, saying: Maymūnah fell ill in Mecca, and none of her sister’s sons were with her. She said, “Take me out of Mecca, for I will not die there. The Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) informed me that I will not die in Mecca.” So they carried her until they brought her to Sarif, to the tree under which the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) had built (his tent) at the site of the dome (qubbah). There she died, may Allah be pleased with her (raḍiya Allāhu ‘anhā). I say: Her death was in the year fifty-one (AH), according to the correct view. **What Has Been Narrated Regarding His Report about the Killing of Ḥujr ibn ‘Adī and His Companions** Ya‘qūb ibn Sufyān said: Ibn Bukayr narrated to us, Ibn Lahī‘ah narrated to us, al-Ḥārith narrated to me from Yazīd from ‘Abdullāh ibn Ruzayn al-Ghāfiqī, who said: I heard ‘Alī ibn Abī Ṭālib say, “O people of Iraq, seven men from among you will be killed at ‘Adhrā’, their likeness being like the companions of the ditch (aṣḥāb al-ukhdūd).” Then Ḥujr ibn ‘Adī and his companions were killed. Ya‘qūb ibn Sufyān said: Abū Nu‘aym said: Ziyād ibn Sumayyah mentioned ‘Alī ibn Abī Ṭālib on the pulpit (minbar), so Ḥujr grabbed some pebbles (ḥaṣbā’), then released them and pelted those around him—Ziyād. So he wrote to Mu‘āwiyah, saying, “Ḥujr pelted me while I was on the pulpit.” Mu‘āwiyah wrote back to him to send Ḥujr. When he approached Damascus, he sent someone to meet them, and they encountered them at ‘Adhrā’ and killed them. Al-Bayhaqī said: He (‘Alī) would not say such a thing unless he had heard it from the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam). Ya‘qūb ibn Sufyān said: Ḥarmalah narrated to us, Ibn Wahb narrated to us, Ibn Lahī‘ah informed me from Abū al-Aswad, who said: Mu‘āwiyah entered upon ‘Ā’ishah, and she said, “What drove you to kill the people of ‘Adhrā’—Ḥujr and his companions?” He said, “O Mother of the Believers (Umm al-Mu’minīn), I saw their killing as a reform for the community (iṣlāḥan lil-ummah), and their survival as corruption (fasād).” She said, “I heard the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) say, ‘People will be killed at ‘Adhrā’ for whom Allah and the inhabitants of heaven are angry.’” Ya‘qūb ibn Sufyān said: ‘Amr ibn ‘Āṣim narrated to us, Ḥammād ibn Salamah narrated to us from ‘Alī ibn Zayd from Sa‘īd ibn al-Musayyab from Marwān ibn al-Ḥakam, who said: I entered with Mu‘āwiyah upon the Mother of the Believers ‘Ā’ishah (raḍiya Allāhu ‘anhā). She said, “O Mu‘āwiyah, you killed Ḥujr and his companions and did what you did. Are you not afraid that I might hide a man for you to kill you?” He said, “No, for I am in a house of safety (bayt amān). I heard the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) say, ‘Faith (īmān) restrains treachery (qayyada al-fatk); a believer does not commit treachery (lā yaftik). O Mother of the Believers, how am I regarding other matters of your needs?” She said, “Good (ṣāliḥ).” He said, “Then leave me and Ḥujr until we meet our Lord, ‘azza wa-jall.” **Another Ḥadīth** Ya‘qūb ibn Sufyān said: ‘Ubaydullāh ibn Mu‘ādh narrated to us, my father narrated to us, Shu‘bah narrated to us from Abū Salamah from Abū Naḍrah from Abū Hurayrah that the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) said to ten of his Companions, “The last of you to die will be in the Fire (ākhirukum mawtan fī al-nār),” among them Samurah ibn Jundub. Abū Naḍrah said: Samurah was the last of them to die. Al-Bayhaqī said: Its narrators are trustworthy (thiqāt), except that Abū Naḍrah al-‘Abdī’s hearing from Abū Hurayrah is not established (lam yathbut), and Allah knows best. Then he narrated via Ismā‘īl ibn Ḥakīm from Yūnus ibn ‘Ubayd from al-Ḥasan from Anas ibn Ḥakīm, who said: I used to pass through Medina and meet Abū Hurayrah, and he would not begin with anything until he asked me about Samurah. If I informed him of his life and health, he would rejoice and say, “We were ten in a house, and the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) stood over us, looked at our faces, took hold of the doorposts (‘iḍādatay al-bāb), and said, ‘The last of you to die will be in the Fire.’ Eight of us have died, and only I and he remain. There is nothing more beloved to me than to have tasted death.” It has a supporting witness (shāhid) from another chain. Ya‘qūb ibn Sufyān said: Ḥajjāj ibn Minhāl narrated to us, Ḥammād ibn Salamah narrated to us from ‘Alī ibn Zayd from Aws ibn Khālid, who said: Whenever I came to Abū Maḥdhūrah, he would ask me about Samurah, and whenever I came to Samurah, he would ask me about Abū Maḥdhūrah. I said to Abū Maḥdhūrah, “What is it with you that when I come to you, you ask me about Samurah, and when I come to Samurah, he asks me about you?” He said, “I, Samurah, and Abū Hurayrah were in a house, and the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) came and said, ‘The last of you to die will be in the Fire.’” He said: So Abū Hurayrah died, then Abū Maḥdhūrah died, then Samurah died. ‘Abd al-Razzāq said: Ma‘mar informed us: I heard Ibn Ṭāwus and others say: The Prophet (ṣallā Allāhu ‘alayhi wa-sallam) said to Abū Hurayrah, Samurah ibn Jundub, and another man, “The last of you to die will be in the Fire.” The man died before them, and Abū Hurayrah and Samurah remained. Whenever someone wanted to anger Abū Hurayrah, he would say, “Samurah has died.” When he heard it, he would faint and fall unconscious. Then Abū Hurayrah died before Samurah, and Samurah killed many people. Al-Bayhaqī weakened most of these narrations due to some being interrupted (inqiṭā‘) or sent (irsāl). Then he said: Some scholars have said that Samurah died in a fire (ḥarīq). Then he said:

It is possible that he may be brought to the Fire due to his sins, then saved from it by his faith, and brought out of it by the intercession of the intercessors. And Allah knows best. Then he narrated via Hilal ibn al-‘Ala’ al-Raqqi that ‘Abdullah ibn Mu‘awiyah told them from a man he named that Samurah used a fire-stick 47 and was heedless of himself, and his family was heedless of him, until the fire took him. I said: And others mentioned that Samurah ibn Jundub, may Allah be pleased with him, was afflicted with severe diarrhea, and a pot full of hot water was heated for him, and he would sit over it to warm himself with its steam. One day he fell into it and died, may Allah be pleased with him. His death was in the year fifty-nine, one year after Abu Hurayrah. He used to deputize for Ziyad ibn Sumayyah in Basra when he traveled to Kufa, and in Kufa when he traveled to Basra, so he would stay in each of them for six months of the year. He was severe against the Kharijites 48, killing many of them, and he said: "They are the worst of those killed under the canopy of heaven." Al-Hasan al-Basri, Muhammad ibn Sirin, and other scholars of Basra used to praise him, may Allah be pleased with him. The report of Rafi‘ ibn Khadij Al-Bayhaqi narrated from the hadith of Muslim ibn Ibrahim from ‘Amr ibn Marzuq al-Wadihi: Yahya ibn ‘Abd al-Hamid ibn Rafi‘ told us from his grandmother that Rafi‘ ibn Khadij was shot—‘Amr said: I do not know which of them said—on the day of Uhud or the day of Hunayn with an arrow in his collarbone. He came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, remove the arrow for me." He said to him: "O Rafi‘, if you wish, I will remove the arrow and the arrowhead 49 together, and if you wish, I will remove the arrow and leave the arrowhead, and I will testify for you on the Day of Resurrection that you are a martyr." He said: "O Messenger of Allah, remove the arrow and leave the arrowhead, and testify for me on the Day of Resurrection that I am a martyr." He said: He lived until the caliphate of Mu‘awiyah, when the wound reopened and he died after ‘Asr 50. Thus it occurs in this narration that he died during the rule of Mu‘awiyah. What al-Waqidi and others mentioned is that he died in the year seventy-three, or it is said seventy-four, while Mu‘awiyah, may Allah be pleased with him, died in the year sixty without dispute. And Allah knows best. [His informing, may Allah bless him and grant him peace, of the tribulations that would occur among the Banu Hashim after his death] Al-Bukhari said: Muhammad ibn Kathir told us: Sufyan informed me from al-A‘mash from Zayd ibn Wahb from Ibn Mas‘ud from the Prophet, may Allah bless him and grant him peace, who said: "There will be favoritism 51 and matters you will disapprove of." They said: "O Messenger of Allah, what do you command us?" He said: "Fulfill the right that is upon you, and ask Allah for what is yours." Al-Bukhari said: Muhammad ibn ‘Abd al-Rahim told us: Abu Ma‘mar Isma‘il ibn Ibrahim informed us: Abu Usamah told us: Shu‘bah told us from Abu al-Tayyah from Abu Zur‘ah from Abu Hurayrah who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "This tribe of Quraysh will destroy the people." They said: "What do you command us, O Messenger of Allah?" He said: "If only the people would avoid them." Muslim narrated it from Abu Bakr ibn Abi Shaybah from Abu Usamah. Al-Bukhari said: Mahmud said: Abu Dawud told us: Shu‘bah informed us from Abu al-Tayyah who said: I heard Abu Zur‘ah, and Ahmad ibn Muhammad al-Makki told us: ‘Amr ibn Yahya ibn Sa‘id al-Umawi told us from his grandfather who said: I was with Marwan and Abu Hurayrah, and I heard Abu Hurayrah say: I heard the Truthful and Trusted 52 say: "The destruction of my community will be at the hands of young men from Quraysh." Marwan said: "Young men?" Abu Hurayrah said: "If you wish, I will name them: so-and-so and the sons of so-and-so." Al-Bukhari alone narrated it. Ahmad said: Rawh told us: Abu Umayyah ‘Amr ibn Yahya ibn Sa‘id ibn ‘Amr ibn Sa‘id ibn al-‘As told us: My grandfather Sa‘id ibn ‘Amr ibn Sa‘id informed me from Abu Hurayrah who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "The destruction of my community will be at the hands of young men." Marwan said—and they were with us in the circle before he ruled anything—"May Allah’s curse be upon them as young men." He said: "By Allah, if I wished to say the sons of so-and-so and the sons of so-and-so, I would." He said: I used to go out with my father and grandfather to the Banu Marwan after they had taken power, and they were pledging allegiance to boys, and among them was one for whom allegiance was pledged while he was in a rag. He said to us: "Perhaps these companions of yours are the ones I heard Abu Hurayrah mention?" These kings resemble one another. Ahmad said: ‘Abd al-Rahman told us from Sufyan from Simak: ‘Abdullah ibn Zalim told me: I heard Abu Hurayrah say: I heard my beloved Abu al-Qasim, may Allah bless him and grant him peace, say: "Indeed, the corruption of my community will be at the hands of foolish young men from Quraysh." Then Ahmad narrated it from Zayd ibn al-Khabbab from Sufyan—and he is al-Thawri—from Simak from Malik ibn Zalim from Abu Hurayrah and mentioned it. Then Ghundar and Rawh ibn ‘Ubadah narrated from Sufyan from Simak ibn Harb from Malik ibn Zalim who said: I heard Abu Hurayrah—Rawh added: narrating to Marwan ibn al-Hakam—say: I heard the Messenger of Allah, may Allah bless him and grant him peace, the Truthful and Trusted, say: "The destruction of my community will be at the hands of foolish young rulers from Quraysh." Imam Ahmad said: Abu ‘Abd al-Rahman told us: Haywah told us: Bishr ibn Abi ‘Amr al-Khawlani told me that al-Walid ibn Qays al-Tujibi told him that he heard Abu Sa‘id al-Khudri say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "There will be successors after sixty years who neglect prayer and follow desires, so they will meet evil 53. Then there will be successors who recite the Quran but it does not go beyond their collarbones. Three will recite the Quran: a believer, a hypocrite, and a profligate." Bashir said: I said to al-Walid: "Who are these three?" He said: "The hypocrite disbelieves in it, the profligate eats from it 54, and the believer believes in it." Ahmad alone narrated it, and its chain is good according to the conditions of the Sunan. Al-Bayhaqi narrated from al-Hakim from al-Asamm from al-Hasan ibn ‘Ali ibn ‘Affan from Abu Usamah from Mujalid from al-Sha‘bi who said: When ‘Ali returned from Siffin, he said: "O people, do not dislike the rule of Mu‘awiyah, for if you lose him, you will see heads leaping from their shoulders like colocynths 55." Then he narrated from al-Hakim and others from al-Asamm from al-‘Abbas ibn al-Walid ibn Zayd from his father from Jabir from ‘Umayr ibn Hani’ that he told him that he said: Abu Hurayrah used to walk in the market of Medina saying: "O Allah, do not let me reach the year sixty. Woe to you! Hold fast to the temples of Mu‘awiyah. O Allah, do not let me reach the rule of boys." Al-Bayhaqi said: ‘Ali and Abu Hurayrah only said this because they heard it from the Messenger of Allah, may Allah bless him and grant him peace. Ya‘qub ibn Sufyan said: ‘Abd al-Rahman ibn ‘Amr al-Hizami told us: Muhammad ibn Sulayman told us from Abu Tamim al-Ba‘labakki from Hisham ibn al-Ghar from Ibn Makhul from Abu Tha‘labah al-Khushani from Abu ‘Ubaydah ibn al-Jarrah who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "This affair will remain balanced and established with justice until a man from Banu Umayyah breaches it." Al-Bayhaqi narrated via ‘Awf al-A‘rabi from Abu Khaldah from Abu al-‘Aliyah from Abu Dharr who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Indeed, the first to change my Sunnah is a man from Banu Umayyah." This is interrupted between Abu al-‘Aliyah and Abu Dharr, but al-Bayhaqi gave preponderance to the hadith of Abu ‘Ubaydah mentioned earlier. He said: "It seems that this man is Yazid ibn Mu‘awiyah ibn Abi Sufyan. And Allah knows best."

I said: People are divided concerning Yazid ibn Mu'awiyah. Some love and befriend him, and they are a group from the people of Syria, from the Nawasib 56. As for the Rawafid 57, they vilify him and fabricate many things against him that are not true, and many of them accuse him of zandaqah 58, but he was not like that. Another group neither loves him nor curses him, because they know that he was not a zindiq as the Rawafid claim, and because of the terrible events that occurred during his time, the ugly and abominable matters. Among the most abominable of them is the killing of al-Husayn ibn 'Ali at Karbala. However, that was not done with his knowledge, and perhaps he did not approve of it nor was he pleased by it. That is among the most abominable matters. The incident of al-Harrah 59 was among the ugly events in the Prophetic City 60, as we will mention when we reach it in the history, if Allah Almighty wills. Chapter: The Announcement of the Killing of al-Husayn ibn 'Ali, may Allah be pleased with them both It has been reported in the hadith about the killing of al-Husayn. Imam Ahmad said: 'Abd al-Samad ibn Hassan narrated to us, from 'Umarah—meaning ibn Zadhan—from Thabit, from Anas, who said: The angel of rain asked permission to visit the Prophet, may Allah bless him and grant him peace, and he permitted him. He said to Umm Salamah: "Guard the door for us, let no one enter upon us." Then al-Husayn ibn 'Ali came and jumped until he entered, and he began to climb onto the shoulder of the Prophet, may Allah bless him and grant him peace. The angel said to him: "Do you love him?" The Prophet said: "Yes." He said: "Indeed, your community will kill him. If you wish, I can show you the place where he will be killed." He said: Then he struck with his hand and showed him red soil. Umm Salamah took that soil and tied it in the hem of her garment. He said: We used to hear that he would be killed at Karbala. 27 Al-Bayhaqi narrated it from the hadith of Bishr ibn Musa from 'Abd al-Samad from 'Umarah, and he mentioned it. Then he said: Likewise, Sufyan ibn Furrukh narrated it from 'Umarah. This 'Umarah ibn Zadhan is al-Saydalani Abu Salamah al-Basri. They differed concerning him. Abu Hatim said about him: His hadith is written but not used as evidence; he is not strong. Ahmad weakened him on one occasion and declared him trustworthy on another. This hadith of his has been narrated from others through another chain. Al-Hafiz al-Bayhaqi narrated it via the path of 'Umarah ibn 'Arafah from Muhammad ibn Ibrahim from Abu Salamah from 'A'ishah, may Allah be pleased with her, similar to this. Al-Bayhaqi said: Al-Hakim and others informed us, they said: Al-Asamm informed us, 'Abbas al-Duri informed us, Muhammad ibn Khalid ibn Makhlad narrated to us, Musa ibn Ya'qub narrated to us from Hashim ibn Hashim from 'Utbah ibn Abi Waqqas from 'Abdullah ibn Wahb ibn Zam'ah, Umm Salamah informed me that the Messenger of Allah, may Allah bless him and grant him peace, lay down one day and woke up disturbed. Then he lay down and slept, then woke up disturbed, less than I had seen from him the first time. Then he lay down and woke up with red soil in his hand, turning it over. I said: "What is this soil, O Messenger of Allah?" He said: "Gabriel informed me that this is the place of killing in the land of Iraq for al-Husayn. I said to him: 'O Gabriel, show me the soil of the land where he will be killed.' So this is its soil." Then al-Bayhaqi said: Abu Musa al-Juhani followed him from Salih ibn Yazid al-Nakha'i from Umm Salamah, and Aban from Shahr ibn Hawshab from Umm Salamah. Al-Hafiz Abu Bakr al-Bazzar said in his Musnad: Ibrahim ibn Yusuf al-Sayrafi narrated to us, al-Husayn ibn 'Isa narrated to us, al-Hakam ibn Aban narrated to us from 'Ikrimah from Ibn 'Abbas, who said: Al-Husayn was sitting in the apartments of the Prophet, may Allah bless him and grant him peace, when Gabriel said: "Do you love him?" He said: "How could I not love him, for he is the fruit of my heart?" He said: "Indeed, your community will kill him. Shall I show you the place of his grave?" He then took a handful, and behold, it was red soil. Then al-Bazzar said: We do not know it to be narrated except through this chain. Al-Husayn ibn 'Isa narrated from al-Hakam ibn Aban hadiths that we do not know from others. I say: He is al-Husayn ibn 'Isa ibn Muslim al-Hanafi Abu 'Abd al-Rahman al-Kufi, the brother of Sulaym al-Qari. Al-Bukhari said: Unknown—meaning unknown in status—otherwise seven people narrated from him. Abu Zur'ah said: He is denier of hadith. Abu Hatim said: He is not strong. He narrated from al-Hakam ibn Aban denier hadiths. Ibn Hibban mentioned him among the trustworthy. Ibn 'Adi said: He has few hadiths, and most of his hadiths are strange, and some of his hadiths contain denier narrations. Al-Bayhaqi narrated from al-Hakam and others from Abu al-Ahwas from Muhammad ibn al-Haytham al-Qadi: Muhammad ibn Mus'ab narrated to us, al-Awza'i narrated to us from Abu 'Ammar Shaddad ibn 'Abdullah from Umm al-Fadl bint al-Harith that she entered upon the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, I saw a strange dream last night." He said: "What is it?" She said: "I saw as if a piece of your body was cut off and placed in my lap." He said: "You saw good. That is Fatimah, if Allah wills, she will give birth to a boy, and he will be in your lap." Then Fatimah gave birth to al-Husayn, and he was in my lap as the Messenger of Allah, may Allah bless him and grant him peace, had said. I placed him in his lap, then I turned and saw the eyes of the Messenger of Allah, may Allah bless him and grant him peace, shedding tears. She said: I said: "O Prophet of Allah, may my father and mother be sacrificed for you, what is the matter?" He said: "Gabriel, peace be upon him, came to me and informed me that my community will kill this son of mine." I said: "This one?" He said: "Yes, and he brought me red soil from his soil." Imam Ahmad narrated from 'Affan from Wuhaib from Ayyub from Salih Abu al-Khalil from 'Abdullah ibn al-Harith from Umm al-Fadl, who said: I came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "I saw in my dream that in my house or lap there was a limb of your body." He said: "Fatimah will give birth, if Allah wills, to a boy, and you will foster him." Then Fatimah gave birth to al-Husayn, and she gave him to her, and she nursed him with the milk of Qutham. I brought him to the Messenger of Allah, may Allah bless him and grant him peace, one day to visit him. He took him and placed him on his chest, and he urinated, and the urine soiled his garment. I struck my hand on his shoulder, and he said: "You have hurt my son, may Allah set you right," or he said: "may Allah have mercy on you." I said: "Give me your garment to wash it." He said: "The urine of a girl is washed, and the urine of a boy is sprinkled over." 28 Ahmad also narrated it from Yahya ibn Bukayr from Isra'il from Simak from Qabus ibn Mukhariq from Umm al-Fadl, and he mentioned the same, but it does not contain the announcement of his killing. Allah knows best. Imam Ahmad said: 'Affan narrated to us, Hammad narrated to us, 'Ammar ibn Abi 'Amarah informed us from Ibn 'Abbas, who said: I saw the Prophet, may Allah bless him and grant him peace, in a dream at midday while he was napping, disheveled and dusty, with a bottle in his hand containing blood. I said: "May my father and mother be sacrificed for you, O Messenger of Allah, what is this?" He said: "The blood of al-Husayn and his companions. I have been collecting it since today." He said: We calculated that day and found that he was killed on that day, may Allah be pleased with him. Qatadah said: Al-Husayn was killed on Friday, the day of 'Ashura', in the year 61 AH, at the age of fifty-four years, six months, and half a month. Thus said al-Layth, Abu Bakr ibn 'Ayyash, al-Waqidi, Khalifah ibn Khayyat, Abu Ma'shar, and others: that he was killed on the day of 'Ashura' in the year 61 AH. Some claimed that he was killed on Saturday, but the first is more correct. They have mentioned many things that occurred, such as the eclipse of the sun on that day, but that is weak, and the changing of the horizons of the sky, and

No stone is turned over without finding blood beneath it, and some have specified that this applies to the stones of Jerusalem 61, and that the saffron turned to ashes, and that the flesh became like colocynth and contained fire, among other things, some of which are objectionable and some plausible. God knows best. The Messenger of God, may God bless him and grant him peace, died while he was the master of the children of Adam in this world and the Hereafter, and none of these things occurred. Likewise, al-Siddiq 62 after him died without any of this happening. Similarly, 'Umar ibn al-Khattab was killed as a martyr while standing in prayer in the mihrab 63 at dawn prayer. 'Uthman was besieged in his house and then killed as a martyr, and 'Ali ibn Abi Talib was killed as a martyr after the dawn prayer, and none of these things happened. God knows best. Hammad ibn Salama narrated from 'Ammar ibn Abi 'Ammarah from Umm Salama that she heard the jinn mourning for al-Husayn ibn 'Ali, and this is authentic. Shahr ibn Hawshab said: We were with Umm Salama when the news of al-Husayn's killing came, and she fell down in a faint. The cause of al-Husayn's killing was that the people of Iraq wrote to him asking him to come to them so that they could pledge allegiance to him as caliph, and numerous letters came to him from the common people and from his cousin Muslim ibn 'Aqil. When 'Ubayd Allah ibn Ziyad, the governor of Iraq for Yazid ibn Mu'awiya, learned of this, he sent for Muslim ibn 'Aqil, struck his neck, and threw him from the palace to the crowd. Their support dissipated and their unity scattered. Meanwhile, al-Husayn had set out from the Hijaz to Iraq, unaware of what had happened. He set off with his family and those who obeyed him, about three hundred people. A group of Companions, including Abu Sa'id, Jabir, Ibn 'Abbas, and Ibn 'Umar, advised him against it, but he did not obey them. How excellent was Ibn 'Umar's advice to him, and he argued that what he wanted would not happen, but he did not accept. Al-Hafiz al-Bayhaqi narrated from the hadith of Yahya ibn Salim al-Asadi, and Abu Dawud al-Tayalisi narrated it in his Musnad from him, who said: I heard al-Sha'bi say: Ibn 'Umar came to Medina and was told that al-Husayn ibn 'Ali had set out for Iraq. He caught up with him after a journey of two or three nights from Medina. He said: Where are you going? He said: To Iraq, and with him were scrolls and letters. He said: Do not go to them. He said: These are their letters and their pledge. He said: God gave His Prophet, may God bless him and grant him peace, the choice between this world and the Hereafter, and he chose the Hereafter and did not want this world. You are a piece of the Messenger of God, may God bless him and grant him peace. By God, none of you will ever attain it [the caliphate], and He has turned it away from you to one who is better than you. So return. He refused and said: These are their letters and their pledge. He said: Then Ibn 'Umar embraced him and said: I entrust you to God from a slain one. And what 'Abd Allah ibn 'Umar understood from that came to pass exactly: that none of the Ahl al-Bayt 64 would attain the caliphate independently and have the matter settled for him. 'Uthman ibn 'Affan and 'Ali ibn Abi Talib also said that none of the Ahl al-Bayt would ever attain it. This was narrated from them by Abu Salih al-Khalil ibn Ahmad ibn 'Isa ibn al-Shaykh in his book al-Fitan wa al-Malahim. I say: As for the Fatimid caliphs who were in Egypt, most scholars hold that they are pretenders and not from the Ahl al-Bayt of 'Ali ibn Abi Talib. Moreover, his rule was not completed like that of the three caliphs before him, nor did his authority extend over all the lands, and then matters became difficult for him. As for his son al-Hasan, may God be pleased with him, when he came with his armies and faced the people of Syria, and saw that the benefit lay in abandoning the caliphate, he abandoned it for the sake of God Almighty and to protect the blood of Muslims. God rewarded him and was pleased with him. As for al-Husayn, may God be pleased with him, when Ibn 'Umar advised him to abandon going to Iraq and he opposed him, he embraced him in farewell and said: I entrust you to God from a slain one. And what Ibn 'Umar foresaw came to pass. When he set out independently, 'Ubayd Allah ibn Ziyad sent against him a detachment of four thousand men led by 'Amr ibn Sa'd ibn Abi Waqqas, after he had asked to be excused but was not excused. They met at a place called Karbala' in al-Taff 65. Al-Husayn ibn 'Ali and his companions took refuge in a reed-bed there, making it their back support, and faced them. Al-Husayn asked them for one of three things: either to let him return whence he came, or to let him go to a frontier post to fight there, or to let him go to Yazid ibn Mu'awiya so that he could place his hand in his hand and he could judge him as he wished. But they refused him all of them and said: You must come to 'Ubayd Allah ibn Ziyad so that he may decide about you. He refused to go to him ever, and fought them instead. So they killed him, may God have mercy on him, and took his head to 'Ubayd Allah ibn Ziyad and placed it before him. He began to poke at his front teeth with a stick in his hand, while Anas ibn Malik was sitting with him. Anas said to him: O man, lift your stick. How often have I seen the Messenger of God kissing these teeth! Then 'Ubayd Allah ibn Ziyad ordered that his family and those with him be taken to Syria, to Yazid ibn Mu'awiya. It is said that he sent the head with them until it was placed before Yazid, who then recited the verse of some poet: "We split the heads of men who were dear to us, though they were more rebellious and more unjust." Then he ordered that they be sent to the Prophetic city [Medina]. When they entered it, a woman from the daughters of 'Abd al-Muttalib met them, her hair disheveled, her hand on her head, weeping and saying: "What will you say when the Prophet says to you: What did you do, you who are the last of nations, with my family and my kin after my loss? Among them are captives and slain stained with blood. This was not my reward when I advised you, that you should succeed me with evil towards my relatives." We will present this in detail in its place when we reach it, God willing. In Him is trust and upon Him is reliance. People composed many elegies for him, and among the best is what al-Hakim Abu 'Abd Allah al-Naysaburi, who had some Shi'i leanings, recorded: "They came with your head, O son of the daughter of Muhammad, wrapped in your blood as a shroud. As if by you, O son of the daughter of Muhammad, they openly killed a messenger deliberately. They killed you thirsty and did not regard in killing you the revelation and its interpretation. They say 'God is great' because you were killed, but by killing you they killed the takbir 66 and the tahlil 67." Account of the Battle of al-Harra 68 which also occurred during the time of Yazid. Ya'qub ibn Sufyan said: Ibrahim ibn al-Mundhir narrated to me, from Ibn Fulayh, from his father, from Ayyub ibn 'Abd al-Rahman, from Ayyub ibn Bashir al-Ma'afiri, that the Messenger of God, may God bless him and grant him peace, went out on one of his journeys. When he passed by Harra Zuhra, he stopped and said 'Inna lillahi wa inna ilayhi raji'un' 69. This distressed those with him, and they thought it was about their journey. 'Umar ibn al-Khattab said: O Messenger of God, what did you see? The Messenger of God, may God bless him and grant him peace, said: That is not about this journey of yours. They said: What is it, O Messenger of God? He said: In this harra 70 will be killed the best of my community after my Companions. This is mursal 71. Ya'qub ibn Sufyan said: Wahb ibn Jarir said: Juwayriyya narrated to me, from Thawr ibn Zayd, from 'Ikrima, from Ibn 'Abbas, who said:

The interpretation of this verse came at the head of sixty years: 'And if they had been entered upon from all its quarters, and then they were asked to sedition, they would have committed it' 72 — he said: they would have given it, meaning the entry of the Banu Haritha, the people of Syria, upon the people of Medina. This chain is authentic to Ibn 'Abbas, and the interpretation of a Companion is considered as marfu' 73 according to many scholars. Nu'aym ibn Hammad said in his book 'Al-Fitan wa al-Malahim': Abu 'Abd al-Samad al-'Ammi narrated to us, Abu 'Imran al-Jawni narrated to us, from 'Abdullah ibn al-Samit, from Abu Dharr, who said: The Messenger of Allah, may Allah bless him and grant him peace, said to me: 'O Abu Dharr, what do you think if the people are killed until the stones of oil are soaked with blood, what will you do?' He said: I said: 'Allah and His Messenger know best.' He said: 'Enter your house.' He said: I said: 'What if they come to me?' He said: 'Go to those who are like you.' He said: I said: 'Should I carry weapons?' He said: 'Then you would be associating with them.' He said: I said: 'What should I do, O Messenger of Allah?' He said: 'If you fear that the sword's gleam will overwhelm you, then throw a part of your cloak over your face, and he will bear your sin and his sin.' Imam Ahmad also narrated it in his Musnad from Marhum—he is Ibn 'Abd al-'Aziz—from Abu 'Imran al-Jawni, and he mentioned it in detail. I say: The cause of the Battle of al-Harra 74 was that a delegation from the people of Medina came to Yazid ibn Mu'awiya in Damascus. He honored them and gave them generous gifts, and gave their leader—who was 'Abdullah ibn Hanzala ibn Abi 'Amir—close to one hundred thousand [dirhams]. When they returned, they mentioned to their families about Yazid the reprehensible things he did, such as drinking wine and the immoral acts that followed, the greatest of which was neglecting prayer on time due to intoxication. So they gathered to depose him, and they deposed him at the Prophet's pulpit. When this reached him, he sent an army to them, led by a man called Muslim ibn 'Uqba—though the Salaf 75 call him Musrif ibn 'Uqba 76. When he arrived in Medina, he pillaged it for three days, killing many people during those days until hardly anyone escaped. Some Salaf scholars claimed that during that time a thousand virgins were killed—Allah knows best. 'Abdullah ibn Wahb said from Imam Malik: On the day of al-Harra, seven hundred men who were bearers of the Qur'an were killed. I think he said: Among them were three Companions of the Messenger of Allah, may Allah bless him and grant him peace. That was during the caliphate of Yazid. Ya'qub ibn Sufyan said: I heard Sa'id ibn Kathir ibn 'Ufayr al-Ansari say: On the day of al-Harra, 'Abdullah ibn Yazid al-Mazini, Ma'qil ibn Sulayman al-Ashja'i, and Mu'adh ibn al-Harith al-Qari were killed. 'Abdullah ibn Hanzala ibn Abi 'Amir was also killed. Ya'qub said: Yahya ibn 'Abdullah ibn Bukayr narrated to us from al-Layth, who said: The Battle of al-Harra occurred on Wednesday, the 27th of Dhu al-Hijja in the year 63 AH 77. Then Musrif ibn 'Uqba set out for Mecca, heading for 'Abdullah ibn al-Zubayr to kill him there, because he had refused to pledge allegiance to Yazid. But Yazid ibn Mu'awiya died during that time, and the matter of 'Abdullah ibn al-Zubayr became strong in the Hijaz. Then he took Iraq and Egypt. After Yazid, his son Mu'awiya ibn Yazid was pledged allegiance; he was a righteous man, but his reign did not last long—he remained for forty days, or twenty days, then he died, may Allah have mercy on him. Then Marwan ibn al-Hakam seized Syria and took it; he remained for nine months, then died. His son 'Abd al-Malik succeeded him, and 'Amr ibn Sa'id ibn al-Ashdaq 78 contended with him for it. He had been the governor of Medina during the time of Mu'awiya, Yazid, and Marwan. When Marwan died, he claimed that Marwan had bequeathed the rule to him after his son 'Abd al-Malik. So 'Abd al-Malik became distressed, and he kept at him until he captured him after his power had become great in Damascus, and killed him in the year 69 AH, or 70 AH. The days of 'Abd al-Malik continued until he overcame Ibn al-Zubayr in the year 73 AH; al-Hajjaj ibn Yusuf al-Thaqafi killed him on his orders in Mecca, after a long siege that required setting up a catapult against the Ka'ba because Ibn al-Zubayr had taken refuge in the Sanctuary. He kept at him until he killed him. Then he entrusted the rule after him to his four sons: al-Walid, then Sulayman, then Yazid, then Hisham ibn 'Abd al-Malik. Imam Ahmad said: Aswad and Yahya ibn Abi Bukayr narrated to us, Kamil Abu al-'Ala' narrated to us, I heard Abu Salih—who is the mawla 79 of Duba'a the mu'adhdhin, and his name is Mina—say: I heard Abu Hurayra say: The Messenger of Allah, may Allah bless him and grant him peace, said: 'Seek refuge with Allah from the head of seventy 80 and the rule of youths.' He said: 'The world will not pass away until the luk' 81 appears—the son of a luk'. Aswad said: meaning the base son of a base man. Al-Tirmidhi narrated from the hadith of Abu Kamil, from Abu Salih, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'The lifespan of my community is from sixty to seventy years.' Then he said: 'Hasan gharib 82.' Imam Ahmad narrated from 'Affan and 'Abd al-Samad, from Hammad ibn Salama, from 'Ali ibn Yazid: He who heard Abu Hurayra say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'A tyrant from the tyrants of the Banu Umayya will certainly scream 83 on this pulpit of mine.' 'Abd al-Samad added in his narration: 'until his nose bleeds profusely.' He said: Then he who saw 'Amr ibn Sa'id ibn al-'As told me: he bled from the nose on the Prophet's pulpit until his nose bled profusely. I say: 'Ali ibn Yazid ibn Jud'an has in his narration strangeness and disapproval, and he has Shi'ism. This 'Amr ibn Sa'id is called al-Ashdaq; he was among the leaders and nobles of the Muslims (in worldly matters, not in religion). He narrated from a group of Companions, including in Sahih Muslim from 'Uthman in the chapter on purification. He was the governor of Medina for Mu'awiya and his son Yazid after him. Then his power became great until he fought 'Abd al-Malik ibn Marwan. Then 'Abd al-Malik deceived him until he captured him and killed him in the year 69 or 70 AH—Allah knows best. Many noble deeds are narrated from him, among the best being that when death approached, he said to his sons—they were three: this 'Amr, Umayya, and Musa—'Who will bear what I owe?' His son 'Amr rushed forward and said: 'I will, father. What do you owe?' He said: 'Thirty thousand dinars.' He said: 'Yes.' He said: 'And your sisters—do not marry them except to suitable husbands, even if they eat barley bread.' He said: 'Yes.' He said: 'And my companions after me—if they lose my face, let them not lose my kindness.' He said: 'Yes.' He said: 'Indeed, if you say that, I have known it from the lines of your face while you were in your cradle.' Al-Bayhaqi mentioned via 'Abdullah ibn Salih—the scribe of al-Layth—from Harmala ibn 'Imran, from his father, from Yazid ibn Abi Habib, that he heard him narrate from Muhammad ibn Yazid ibn Abi Ziyad al-Thaqafi, who said: Qays ibn Harsha and Ka'b traveled together until when they reached Siffin, Ka'b al-Ahbar 84 stopped and spoke about what would happen there of Muslim bloodshed, and that he found that in the Torah. He mentioned that Qays ibn Harsha had pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, to speak the truth. He said: 'O Qays ibn Harsha, perhaps time will afflict you until after me someone will overpower you whom you cannot speak the truth with?' He said: 'By Allah, I will not pledge allegiance to you for anything except that I will fulfill it for you.' So the Messenger of Allah, may Allah bless him and grant him peace, said to him: 'Then no human will harm you.' Qays lived until the days of 'Ubaydullah ibn Ziyad ibn Abi Sufyan. 'Ubaydullah resented him for something and summoned him and said: 'Are you the one who claimed that no human will harm you?' He said: 'Yes.'

Yes, he said: "Today you will surely know that you have lied. Bring me the companion of punishment." He said: Then Qays leaned over at that and died. [Another miracle: his informing of what Ibn Abbas would attain in his life of knowledge and affliction] Al-Bayhaqi narrated via al-Darawardi from Thawr ibn Yazid from Musa ibn Maysara: That one of the sons of Abdullah accompanied him on some road to Mecca. He said: Al-Abbas ibn Abd al-Muttalib told me that he sent his son Abdullah to the Messenger of Allah, may Allah bless him and grant him peace, for a need. He found a man with him and returned without speaking to him because of the man's presence. Al-Abbas met the Messenger of Allah, may Allah bless him and grant him peace, and informed him of that. He said: "Did he see him?" He said: "Yes." He said: "Do you know who that man was? That was Jibril 85. He will not die until his sight goes and he is given knowledge." Ibn Abbas died in the year 68 AH after becoming blind, may Allah be pleased with him. Al-Bayhaqi narrated from the hadith of al-Mu'tamir ibn Sulayman: Sayyaba bint Yazid narrated to us from Khumara from Unaysa bint Zayd ibn Arqam from her father: That the Messenger of Allah, may Allah bless him and grant him peace, entered upon Zayd visiting him during an illness he had. He said: "There is no harm upon you from your illness, but how will you be when you live long after me and become blind?" He said: "Then I will seek reward and be patient." He said: "Then you will enter Paradise without reckoning." He said: So he became blind after the Messenger of Allah died, then Allah restored his sight to him, then he died. [Chapter on his informing of the liars who will appear] It is established in the two Sahihs 86 from Abu Hurayra, and in Muslim from Jabir ibn Samura, from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "Indeed, before the Hour there will be thirty liars, Dajjals 87, each of them claiming to be a prophet." Al-Bayhaqi said from al-Malini from Abu Adi from Abu Ya'la al-Mawsili: Uthman ibn Abi Shayba narrated to us, Muhammad ibn al-Hasan al-Asadi narrated to us, Sharik narrated to us from Abu Ishaq from Abdullah ibn al-Zubayr who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The Hour will not come until thirty liars appear, among them Musaylima, al-Ansi, and al-Mukhtar. The worst tribes of the Arabs are Banu Umayya, Banu Hanifa, and Thaqif." Ibn Adi said: Muhammad ibn al-Hasan has unique narrations, and trustworthy people have narrated from him, and I see no harm in his narrations. Al-Bayhaqi said: His hadith about al-Mukhtar has authentic corroborating evidence. Then he cited via Abu Dawud al-Tayalisi: Al-Aswad ibn Shayban narrated to us from Abu Nawfal from Abu Aqrab from Asma bint Abi Bakr that she said to al-Hajjaj ibn Yusuf: "Indeed, the Messenger of Allah, may Allah bless him and grant him peace, told us that in Thaqif there is a liar and a destroyer. As for the liar, we have seen him; as for the destroyer, I do not think you are other than him." He said: Muslim narrated it from the hadith of al-Aswad ibn Shayban, and it has chains from Asma with different wordings that will be cited in their place. Al-Bayhaqi said: Al-Hakim and Abu Sa'id narrated to us from al-Asamm from Abbas al-Darawardi from Ubaydullah ibn al-Zubayr al-Humaydi: Sufyan ibn Uyayna narrated to us from Abu al-Muhayya from his mother who said: When al-Hajjaj killed Abdullah ibn al-Zubayr, al-Hajjaj entered upon Asma bint Abi Bakr and said: "O mother, the Commander of the Faithful has instructed me regarding you. Do you have any need?" She said: "I am not a mother to you, but I am the mother of the one crucified at the head of the pass. I have no need, but wait until I tell you what I heard from the Messenger of Allah, may Allah bless him and grant him peace, saying: 'There will emerge from Thaqif a liar and a destroyer.' As for the liar, we have seen him; as for the destroyer, it is you." Al-Hajjaj said: "The destroyer of the hypocrites." Abu Dawud al-Tayalisi said: Sharik narrated to us from Abu Alwan—Abdullah ibn Isma—from Ibn Umar who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, saying: "Indeed, in Thaqif there is a liar and a destroyer." The report of al-Mukhtar ibn Abi Ubayd, the liar who was governor over Iraq and claimed to be a prophet and that Jibril used to bring him revelation, has been widely transmitted. It was said to Ibn Umar—who was the husband of al-Mukhtar's sister and his close friend: "Al-Mukhtar claims that revelation comes to him." He said: "He has spoken the truth. Allah Almighty said: 'And indeed the devils inspire their allies.'" 88 Abu Dawud al-Tayalisi said: Qurra bint Khalid narrated to us from Abd al-Malik ibn Umayr from Rifa'a ibn Shaddad who said: I was the closest person to al-Mukhtar the liar. He said: I entered upon him one day and he said: "You entered while Jibril had just left from this chair." He said: So I reached for the sword hilt to strike him until I remembered a hadith that Amr ibn al-Hamiq al-Khuza'i narrated to me: that the Messenger of Allah, may Allah bless him and grant him peace, said: "If a man gives another man security for his life and then kills him, a banner of treachery will be raised for him on the Day of Resurrection." So I refrained from him. Asbat ibn Nasr, Za'ida, and al-Thawri narrated from Isma'il al-Suddi from Rifa'a ibn Shaddad al-Qabbani and mentioned similar. Ya'qub ibn Sufyan said: Abu Bakr al-Humaydi narrated to us, Sufyan ibn Uyayna narrated to us from Mujalid from al-Sha'bi who said: I delayed the people of Basra and overcame them with the people of Kufa, while al-Ahnaf was silent and did not speak. When he saw that I had overcome them, he sent his servant and brought a letter and said: "Here, read it." I read it and found in it: "From al-Mukhtar, to Allah, mentioning that he is a prophet." Al-Ahnaf said: "How can such a one be among us?" As for al-Hajjaj ibn Yusuf, the hadith has already preceded that he is the Thaqafi destroyer youth. We will mention his biography when we reach his time, for he was governor over Iraq for Abd al-Malik ibn Marwan, then for his son al-Walid ibn Abd al-Malik, and he was one of the tyrant kings, despite his generosity and eloquence as we will mention. Al-Bayhaqi said: Al-Hakim narrated to us from Abu Nasr al-Faqih, Uthman ibn Sa'id al-Darimi narrated to us, that Mu'awiya ibn Salih narrated to him from Shurayh ibn Ubayd from Abu Adhaba who said: A man came to Umar ibn al-Khattab and informed him that the people of Iraq had pelted their governor with stones. He went out angry and led us in prayer, but he made a mistake in it until the people began saying: "Glory be to Allah, glory be to Allah." When he finished the prayer, he turned to the people and said: "Who here is from the people of Syria?" A man stood up, then another, then I stood as the third or fourth. He said: "O people of Syria, prepare for the people of Iraq, for the devil has laid eggs and hatched among them. O Allah, they have confused me, so confuse them with the Thaqafi youth who will judge among them with the judgment of the Jahiliyya 89, not accepting from their good doers nor overlooking their wrongdoers." Abdullah said: Ibn Lahi'a narrated to me similarly. He said: Al-Hajjaj was born that day. Al-Darimi also narrated it from Abu al-Yaman from Jarir ibn Uthman from Abd al-Rahman ibn Maysara from Abu Adhaba al-Himsi from Umar and mentioned similar. Abu al-Yaman said: Umar knew that al-Hajjaj would inevitably emerge, and when they angered him, he hastened the punishment for them. I say: If this was transmitted by Umar from the Messenger of Allah, may Allah bless him and grant him peace, then there is already a witness from others for it; if it was from his own insight, then it is a miracle of the saint that is a miracle for his prophet. Abd al-Razzaq said: Ja'far—meaning ibn Sulayman—narrated to us from Malik ibn Dinar from al-Hasan who said: Ali said to the people of Kufa: "O Allah, just as I entrusted them and they betrayed me, and I advised them and they deceived me, so give them power over the youth of Thaqif, the strutting, the swaggering, who will eat their green, wear their fur, and judge among them with the judgment of the Jahiliyya." He said: Al-Hasan died and Allah had not yet created al-Hajjaj that day. This is disconnected.

Al-Bayhaqi also narrated it from the hadith of Mu‘tamir ibn Sulayman, from his father, from Ayyub, from Malik ibn Aws ibn al-Hadathan, from ‘Ali ibn Abi Talib, who said: "The young man with a trailing garment 90 is the commander of the two garrison cities 91; he wears their fur, eats their greens, and kills their nobles. Sweat pours from him, and he suffers much sleeplessness. Allah will give him power over his Shia 92." And from the hadith of Yazid ibn Harun: "I am al-‘Awwam ibn Hawshab; Habib ibn Abi Thabit narrated to me." He said: ‘Ali said: "You will continue to blame until you catch up with the young man of Thaqif 93." It was said: "O Commander of the Faithful, who is the young man of Thaqif?" He said: "It will be said to him on the Day of Resurrection: 'Spare us a corner of the corners of Hell.' A man who will rule for twenty years or twenty-some years, leaving no sin of Allah uncommitted, to the point that if only one sin remained and between him and it there was a locked door, he would break it until he commits it. He will cause tribulation through those who obey him against those who disobey him." This is a disconnected 94 hadith, and its authenticity from ‘Ali is questionable. And Allah knows best.

  1. Zayd ibn Suhan : A companion of the Prophet known for his piety; his limbs were cut off in battle, and he was promised Paradise.
  2. Battle of the Camel : A battle in 656 CE between forces of 'Ali and Aisha, Talha, and Zubayr, named after Aisha's camel.
  3. two Sahihs : Refers to Sahih al-Bukhari and Sahih Muslim, the two most authoritative hadith collections.
  4. Hammam ibn Munabbih : A Yemeni tabi'i known for transmitting hadith from Abu Hurayra.
  5. Siffin : A battle in 657 CE between 'Ali and Mu'awiya, ending in arbitration.
  6. 'Ammar : 'Ammar ibn Yasir, a prominent companion killed at Siffin.
  7. Rafidis : A pejorative term for Shia who reject the first three caliphs.
  8. Ibn Sumayya : Patronymic of 'Ammar ibn Yasir, referring to his mother Sumayya.
  9. Abu al-Fadiya : Also known as Abu al-Ghadiya, the alleged killer of 'Ammar.
  10. Badri : A participant in the Battle of Badr, a high honor.
  11. And strive for Allah with the striving due to Him : Quran 22:78, interpreted by some as referring to later conflicts.
  12. al-A'ma : Arabic for 'the blind,' a descriptor for Zakariyya ibn Yahya.
  13. الخوارج : Kharijites: an early Islamic sect that emerged from the Battle of Siffin, rejecting arbitration and declaring both 'Ali and Mu'awiya as disbelievers.
  14. النهراون : Al-Nahrawan: a location in Iraq where 'Ali fought and defeated the Kharijites in 658 CE.
  15. ذو الخويصرة : Dhu al-Khuwaysira: a man from the tribe of Tamim who criticized the Prophet's distribution of spoils.
  16. النضب : Nadb: the nock or notch at the end of an arrow where the bowstring fits.
  17. خير البرية : Khayr al-Bariyya: 'the best of creation,' a phrase used to describe the Prophet or the righteous.
  18. ذو الثدية : Dhu al-Thudayya: 'the one with the small breast,' a Kharijite leader with a distinctive physical mark.
  19. الردهة : Al-Radha: a place or a term for a watering hole; here referring to a specific location or epithet.
  20. المخدج : Al-Mukhdaij: 'the deformed one,' referring to a Kharijite with a physical defect.
  21. جيش المروة : Jaysh al-Marwa: 'the army of al-Marwa,' possibly a reference to a group involved in the killing of 'Uthman.
  22. متواترة : Mutawatir: a hadith narrated by so many chains that it is considered certain and beyond doubt.
  23. Abu Turab : A nickname meaning 'father of dust', given by the Prophet to 'Ali because of dust on his clothes.
  24. al-Uhaymir : Diminutive of 'ahmar' (red), referring to the red camel or the red-complexioned man who hamstrung the she-camel of Prophet Salih.
  25. Siffin : The Battle of Siffin (37 AH/657 CE) between 'Ali and Mu'awiya.
  26. Kharijites : A sect that emerged from the Battle of Siffin, opposing both 'Ali and Mu'awiya.
  27. al-nabi al-ummi : The unlettered prophet, referring to Muhammad, who could not read or write.
  28. mawquf : A hadith attributed to a Companion, not the Prophet.
  29. qisas : Retaliatory punishment, i.e., execution for murder.
  30. hadd : Fixed punishment prescribed by Islamic law for certain crimes.
  31. faction : The two groups are the supporters of 'Ali and Mu'awiya.
  32. sahih : Authentic, a term used in hadith criticism.
  33. mursal : A hadith where a Successor narrates directly from the Prophet, omitting the Companion.
  34. Year of the Community : The year 40 AH when al-Hasan abdicated and Mu'awiya became caliph, uniting the Muslims.
  35. al-Sadiq al-Masduq : The Truthful and Confirmed, referring to the Prophet Muhammad.
  36. awjabū : Literally 'they have made obligatory'; here it means they have earned Paradise or are guaranteed it.
  37. Madīnat Qayṣar : City of Caesar, referring to Constantinople (Istanbul).
  38. nuqabā' : Plural of naqīb, meaning leaders or representatives chosen by the Prophet among the Ansar at the Pledge of al-'Aqabah.
  39. al-Muḥarrar : The one freed (from the Fire); a title given to Abu Hurayrah.
  40. al-Ṣādiq al-Maṣdūq : The truthful and the believed; epithets of the Prophet Muhammad.
  41. al-Muḥaddath : One who is inspired or spoken to (by angels); a rank of sainthood.
  42. al-ṣanam al-aʿẓam : The great idol; refers to the idol of Somnath.
  43. al-Jāhiliyyah : The pre-Islamic period of ignorance.
  44. Khūz : A people or region; possibly a variant reading of Jūz (Juz) or Khuzistan.
  45. al-Bāriz : A place or people; possibly a misreading of al-Bāzar (market) or a reference to the Turks.
  46. al-Qān al-Aʿẓam : The great Khan; a title for a Turkish ruler.
  47. istajmara : To use a fire-stick for kindling or to warm oneself; here it refers to using fire for heating.
  48. Khawarij : An early Islamic sect that rebelled against the caliphate, known for their extreme views and opposition to both ‘Ali and Mu‘awiyah.
  49. al-qabdah : The arrowhead or the part of the arrow that remains in the wound; here it refers to the arrowhead left in the body.
  50. al-‘Asr : The afternoon prayer; also the time of day just before sunset.
  51. atharah : Favoritism or nepotism in the distribution of wealth and positions, often associated with the Umayyad period.
  52. al-Sadiq al-Masduq : The Truthful and Trusted; a title for the Prophet Muhammad, emphasizing his truthfulness and reliability.
  53. ghayy : Evil, error, or a valley in Hell; here it refers to a place of punishment or a state of ruin.
  54. yata’akkal bihi : To eat from it, meaning to use the Quran as a means of earning a living or gaining worldly benefit.
  55. al-hanzal : Colocynth, a bitter fruit; used metaphorically to describe heads rolling like bitter gourds.
  56. Nawasib : A sect that harbors enmity towards 'Ali ibn Abi Talib and his family, often opposing the Shia.
  57. Rawafid : A derogatory term used by Sunnis for Shia who reject (rafd) the caliphates of Abu Bakr and 'Umar.
  58. zandaqah : Heresy or atheism, often implying secret disbelief or Manichaean dualism.
  59. al-Harrah : The Battle of al-Harrah in 63 AH, where Yazid's forces attacked Medina, leading to widespread destruction and loss of life.
  60. Prophetic City : Medina, the city of the Prophet Muhammad.
  61. Bayt al-Maqdis : Jerusalem, the holy city.
  62. al-Siddiq : The truthful one, a title of Abu Bakr, the first caliph.
  63. mihrab : A niche in a mosque indicating the direction of prayer.
  64. Ahl al-Bayt : The family of the Prophet Muhammad, specifically his household.
  65. al-Taff : The region of Karbala' in Iraq.
  66. takbir : The phrase 'Allahu Akbar' (God is great).
  67. tahlil : The phrase 'La ilaha illa Allah' (There is no god but God).
  68. al-Harra : A volcanic plain near Medina, site of a battle in 683 CE.
  69. Inna lillahi wa inna ilayhi raji'un : We belong to God and to Him we return, a phrase said upon calamity.
  70. harra : A volcanic plain or lava field.
  71. mursal : A hadith where a Successor narrates directly from the Prophet without mentioning the Companion.
  72. ta'wil : Interpretation or esoteric explanation of a verse, often referring to its deeper meaning or fulfillment.
  73. marfu' : A hadith or statement attributed directly to the Prophet Muhammad, as opposed to being from a Companion.
  74. Battle of al-Harra : A battle in 683 CE between the forces of Yazid I and the people of Medina, resulting in heavy casualties.
  75. Salaf : The early generations of Muslims, including the Companions and their successors, considered exemplary.
  76. Musrif ibn 'Uqba : A pun on Muslim ibn 'Uqba; 'musrif' means 'wasteful' or 'extravagant,' implying his cruelty.
  77. 63 AH : After Hijra, the Islamic calendar year; 63 AH corresponds to 682-683 CE.
  78. al-Ashdaq : A nickname meaning 'the one with a split lip' or 'the eloquent.'
  79. mawla : A client or freed slave, often a non-Arab Muslim attached to an Arab tribe.
  80. head of seventy : Possibly referring to the year 70 AH or a period of tribulation; interpretations vary.
  81. luk' : A base or ignoble person; derived from 'luka' meaning meanness.
  82. hasan gharib : A classification of hadith: 'hasan' means good, 'gharib' means strange or solitary in transmission.
  83. yan'uq / yaz'uq : To scream or shout; the variant 'yaz'uq' means to cry out loudly.
  84. Ka'b al-Ahbar : A Jewish convert to Islam, known for narrating Isra'iliyyat (traditions from Jewish sources).
  85. Jibril : The angel Gabriel, the messenger of revelation to the prophets.
  86. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
  87. Dajjals : Great deceivers or impostors, often associated with the Antichrist figure in Islamic eschatology.
  88. Qur'an 6:121 : The verse: 'And indeed the devils inspire their allies [among mankind] to dispute with you.'
  89. Jahiliyya : The pre-Islamic period of ignorance, characterized by polytheism and tribal law.
  90. al-dhayyāl : One who trails his garment out of pride, a sign of arrogance.
  91. amīr al-miṣrayn : Commander of the two garrison cities, referring to Kufa and Basra in Iraq.
  92. Shī‘a : Partisans or followers, here referring to the supporters of ‘Ali and his household.
  93. fatā Thaqīf : The young man from the tribe of Thaqif, identified as al-Hajjaj ibn Yusuf al-Thaqafi.
  94. mu‘ḍal : A hadith with two or more missing links in the chain of transmission, making it disconnected.

The Book of the Proofs of Prophethood [1]

I know. Al-Bayhaqi narrated from Al-Hakim from Al-Husayn ibn Al-Hasan ibn Ayyub from Abu Hatim al-Razi from Abdullah ibn Yusuf al-Thanini: Hisham ibn Yahya al-Ghassani told us: 'Umar ibn 'Abd al-'Aziz said: "If every nation brought its worst, and we brought them al-Hajjaj, we would overcome them." Abu Bakr ibn 'Ayyash said from 'Asim from Abu from Abu al-Najud: "There remained no sanctity of Allah except that al-Hajjaj violated it." 'Abd al-Razzaq said from Ma'mar from Ibn Tawus that his father, when he was certain of al-Hajjaj's death, recited the words of the Exalted: "So the roots of the people who did wrong were cut off. And praise be to Allah, Lord of the worlds" (45). I say: Al-Hajjaj died in the year ninety-five. THE PROPHETIC INDICATION OF THE REIGN OF 'UMAR IBN 'ABD AL-'AZIZ, THE CROWN OF THE BANU UMAYYA 1 AND THE FIFTH OF THE RIGHTLY GUIDED CALIPHS The hadith of Abu Idris al-Khawlani from Hudhayfa has preceded: I asked the Messenger of Allah, may Allah bless him and grant him peace, "Is there evil after this good?" He said, "Yes." I said, "Is there good after that evil?" He said, "Yes, but with smoke." I said, "What is its smoke?" He said, "A people who follow a way other than my way and are guided by other than my guidance; some of them you will recognize and some you will deny." The hadith. Al-Bayhaqi and others interpreted this second good as the days of 'Umar ibn 'Abd al-'Aziz. It was narrated from Al-Hakim from Al-Asamm from Al-'Abbas ibn al-Walid ibn Murshid from his father: Al-Awza'i was asked about the interpretation of the hadith of Hudhayfa when he asked the Messenger of Allah, may Allah bless him and grant him peace, about the evil that would occur after that good. Al-Awza'i said: "It is the apostasy that occurred after the death of the Messenger of Allah, may Allah bless him and grant him peace." And in Hudhayfa's question, "Is there good after that evil?" He said, "Yes, but with smoke." Al-Awza'i said: "The good is the community, and among their rulers are those whose conduct is recognized and those whose conduct is denied." He said: "The Messenger of Allah, may Allah bless him and grant him peace, did not permit fighting them as long as they perform the prayer." Abu Dawud al-Tayalisi narrated from Dawud al-Wasiti, who was trustworthy, from Habib ibn Salim from Nu'man ibn Salim from Hudhayfa: The Messenger of Allah, may Allah bless him and grant him peace, said: "You are in prophethood as long as Allah wills, then He will remove it from you when He wills to remove it. Then there will be a caliphate following the way of prophethood." He said: "Then 'Umar ibn 'Abd al-'Aziz came with Yazid ibn al-Nu'man. I wrote to him reminding him of the hadith and wrote to him saying, 'I hope that you will be the Commander of the Faithful after the good ones.'" He said: "Yazid took the letter and brought it to 'Umar, who was pleased and delighted by it." Nu'aym ibn Hammad said: Rawh ibn 'Ubada told us from Sa'id ibn Abi 'Aruba from Qatada: 'Umar ibn 'Abd al-'Aziz said: "I saw the Messenger of Allah, may Allah bless him and grant him peace, with 'Umar, 'Uthman, and 'Ali at his side. He said to me, 'Come near.' So I came near until I stood before him. He raised his eyes to me and said, 'Indeed, you will rule the affairs of this community and you will be just with them.'" It will come in another hadith, if Allah wills, that Allah sends for this community at the head of every hundred years one who renews for them their religion. Many of the imams have said that it is 'Umar ibn 'Abd al-'Aziz, for he assumed power in the year one hundred and one. Al-Bayhaqi said: Al-Hakim told us: Abu Hamid Ahmad ibn 'Ali al-Muqri' told us: Abu 'Isa told us: Ahmad ibn Ibrahim told us: 'Affan ibn Muslim told us: 'Uthman ibn 'Abd al-Hamid ibn Lahiqa told us from Juwayriya ibn Asma' from Nafi' from Ibn 'Umar: It reached us that 'Umar ibn al-Khattab said: "Indeed, from my children there is a man with a mark on his face who will rule and fill the earth with justice." Nafi' said on his own: "I do not think it is anyone but 'Umar ibn 'Abd al-'Aziz." Nu'aym ibn Hammad narrated it from 'Uthman ibn 'Abd al-Hamid. There are chains from Ibn 'Umar that he used to say: "I wonder who this is from the children of 'Umar ibn al-Khattab with a mark on his face who will fill the earth with justice." It was also narrated from 'Abd al-Rahman ibn Harmala from Sa'id ibn al-Musayyib something similar. This matter was well-known before his rule and even before his birth: that a man from Banu Umayya called "Ashajj Banu Marwan" 2 would rule. His mother was Arwa bint 'Asim ibn 'Umar ibn al-Khattab, and his father was 'Abd al-'Aziz ibn Marwan, who was the deputy of his brother 'Abd al-Malik over Egypt. He used to honor 'Abdullah ibn 'Umar and send him gifts, presents, and rewards, which he accepted. Once he sent him a thousand dinars, and he took them. One day, 'Umar ibn 'Abd al-'Aziz entered his father's stable when he was young, and a horse kicked him, causing a wound on his forehead. His father wiped the blood from him and said: "If you are the Ashajj of Banu Marwan, then you are indeed blessed." People used to say: "Al-Ashajj and al-Naqis are the most just of Banu Marwan." Al-Ashajj is 'Umar ibn 'Abd al-'Aziz, and al-Naqis is Yazid ibn al-Walid ibn 'Abd al-Malik, about whom the poet said: "I saw Yazid ibn al-Walid, blessed, / Strong in bearing the burdens of the caliphate, its shoulder." I say: 'Umar ibn 'Abd al-'Aziz ruled after Sulayman ibn 'Abd al-Malik for two and a half years, and he filled the earth with justice. Wealth overflowed to the extent that a man would worry about whom to give his charity. Al-Bayhaqi interpreted the previous hadith from 'Adi ibn Hatim as referring to the days of 'Umar ibn 'Abd al-'Aziz. But I have some doubt about that, and Allah knows best. Al-Bayhaqi narrated from the hadith of Isma'il ibn Abi Uways: Abu Ma'n al-Ansari told me: Usayd told us: While 'Umar ibn 'Abd al-'Aziz was walking to Mecca in a barren land, he saw a dead snake. He said: "Bring me a shovel." They said: "We will suffice you, may Allah set you right." He said: "No." Then he took it, wrapped it in a cloth, and buried it. Then a caller called out: "May the mercy of Allah be upon you, O Surraq!" 'Umar ibn 'Abd al-'Aziz said to him: "Who are you, may Allah have mercy on you?" He said: "I am a man from the jinn, and this is Surraq. There remain none of those who pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, except me and him. And I bear witness that I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'You will die, O Surraq, in a barren land, and the best of my community will bury you.'" This was also narrated from another chain, in which it is said that they were nine who pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace. In it, 'Umar ibn 'Abd al-'Aziz made him swear an oath, and when he swore, 'Umar ibn 'Abd al-'Aziz wept. Al-Bayhaqi considered it preponderant and good. Allah knows best. ANOTHER HADITH, IN WHOSE AUTHENTICITY THERE IS DOUBT, MENTIONING WAHR IBN MUNABBIH WITH PRAISE AND GHAYLAN WITH BLAME Al-Bayhaqi narrated from the hadith of Hisham ibn 'Ammar and others from al-Walid ibn Aslam from Marwan ibn Salim al-Barqani from al-Ahwas ibn Hakim from Khalid ibn Ma'dan from 'Ubada ibn al-Samit: The Messenger of Allah, may Allah bless him and grant him peace, said: "There will be in my community a man called Wahb, to whom Allah grants wisdom, and a man called Ghaylan, who is more harmful to my community than Iblis." This is not authentic because Marwan ibn Salim is abandoned. Through the same chain to al-Walid: Ibn Lahi'a told us from Musa ibn Wardan from Abu Hurayra: The Prophet, may Allah bless him and grant him peace, said: "Satan will croak in Syria a croak, causing two-thirds of them to deny predestination." Al-Bayhaqi said: "In this and similar reports, there is an indication of Ghaylan and what appeared in Syria because of him of denial of predestination until he was killed." THE INDICATION OF MUHAMMAD IBN KA'B AL-QURAZI AND HIS KNOWLEDGE OF QUR'ANIC EXEGESIS AND MEMORIZATION Harmala said from Ibn Wahb: Abu Sakhr told me from 'Abdullah ibn Mughith from Abu Burda al-Zafari from his father from his grandfather: I heard the Messenger of Allah, may Allah bless him and grant him peace, say:

There will emerge from one of the two tribes of priests 3 a man who will study the Qur'an in a way that no one after him will study it. Al-Bayhaqi narrated from al-Hakim from al-Asamm from Isma'il al-Qadi: Abu Thabit told us, Ibn Wahb told us, 'Abd al-Jabbar ibn 'Umar narrated to me from Rabi'a ibn Abi 'Abd al-Rahman who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'There will be in one of the two tribes of priests a man who will study the Qur'an in a way that no one else will study it.' He said: They used to think that he was Muhammad ibn Ka'b al-Quradhi. Abu Thabit said: The two tribes of priests are Qurayza and al-Nadir. It has also been narrated from another chain as a mursal 4: 'There will emerge from the two tribes of priests a man who is the most knowledgeable of people in the Book of Allah.' And 'Awn ibn 'Abdullah said: 'I have not seen anyone more knowledgeable in the interpretation 5 of the Qur'an than Muhammad ibn Ka'b.' Mention of the report about the passing away of his generation 6, may Allah bless him and grant him peace, after one hundred years from the night of his announcement. It is established in the two Sahihs 7 from the hadith of al-Zuhri from Salim and Abu Bakr ibn Sulayman ibn Abi Khaythama from 'Abdullah ibn 'Umar who said: The Messenger of Allah, may Allah bless him and grant him peace, led us in the 'Isha' prayer one night near the end of his life. When he had said the salam, he stood up and said: 'Do you see this night of yours? At the head of one hundred years from it, there will not remain on the face of the earth anyone who is alive today.' 'Umar said: The people were confused by the statement of the Messenger of Allah, may Allah bless him and grant him peace, regarding what they would narrate of these hadiths about one hundred years. He only meant that that generation would pass away. In another narration: 'The Messenger of Allah, may Allah bless him and grant him peace, only meant the passing away of his generation.' In Sahih Muslim, from the hadith of Ibn Jurayj: Abu al-Zubayr informed me that he heard Jabir ibn 'Abdullah say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say a month before his death: 'They ask you about the Hour, but its knowledge is only with Allah. I swear by Allah, there is no living soul on the face of the earth today upon whom one hundred years will pass.' This hadith and its like are used as evidence by those among the imams who hold that al-Khidr 8 does not exist now, as we have previously mentioned in his biography in the Stories of the Prophets, peace be upon them. It is a clear text that all living beings on earth will die by the completion of one hundred years from his announcement, peace be upon him. And so it happened exactly; we do not know of anyone among his Companions who survived beyond this period, nor among all people. Then some scholars extended this ruling to every hundred years, but the hadith does not address this. And Allah knows best. [Another hadith: His announcement about a boy who would live one hundred years, and he did live.] Muhammad ibn 'Umar al-Waqidi said: Shurayh ibn Yazid narrated to me from Ibrahim ibn Muhammad ibn Ziyad al-Alhani from his father from 'Abdullah ibn Busr, who said: The Messenger of Allah, may Allah bless him and grant him peace, placed his hand on my head and said: 'This boy will live a century.' He said: So he lived one hundred years. Al-Bukhari narrated it in the Tarikh from Abu Haywa Shurayh ibn Yazid through him and mentioned it. He said: Others added: 'There was a wart on his face, and he said: He will not die until the wart disappears from his face.' So he did not die until the wart disappeared from his face. This chain meets the conditions of the Sunan 9, but they did not include it. Al-Bayhaqi narrated it from al-Hakim from Muhammad ibn al-Mu'ammal ibn al-Hasan ibn 'Isa from al-Fadl ibn Muhriz al-Sha'rani: Haywa ibn Shurayh told us from Ibrahim ibn Muhammad ibn Ziyad al-Alhani from his father from 'Abdullah ibn Busr that the Messenger of Allah, may Allah bless him and grant him peace, said to him: 'This boy will live a century.' So he lived one hundred years. Al-Waqidi and others said: 'Abdullah ibn Busr died in Hims in the year 88 AH at the age of ninety-four, and he was the last of the Companions remaining in Syria. The report about al-Walid and the severe warning contained therein, and if it is authentic, it refers to al-Walid ibn Yazid, not al-Walid ibn 'Abd al-Malik. Ya'qub ibn Sufyan said: Muhammad ibn Khalid ibn al-'Abbas al-Saksaki narrated to me: al-Walid ibn Muslim narrated to me: Abu 'Amr al-Awza'i narrated to me from Ibn Shihab from Sa'id ibn al-Musayyab who said: A boy was born to the brother of Umm Salama, and they named him al-Walid. The Messenger of Allah, may Allah bless him and grant him peace, said: 'You have taken to naming with the names of your pharaohs. There will be a man in this community called al-Walid, and he will be more harmful to my community than Pharaoh was to his people.' Abu 'Amr al-Awza'i said: The people used to think that he was al-Walid ibn 'Abd al-Malik. Then we saw that he was al-Walid ibn Yazid, because of the people's trial with him, until they rose against him and killed him, and the community was opened to tribulation and chaos. Al-Bayhaqi narrated it from al-Hakim and others from al-Asamm from Sa'id ibn 'Uthman al-Tanukhi from Bishr ibn Bakr from al-Awza'i from al-Zuhri from Sa'id, and he mentioned it without mentioning al-Awza'i's statement. Then he said: This is a good mursal. Nu'aym ibn Hammad narrated it from al-Walid ibn Muslim through him, and in his narration, al-Zuhri said: 'If al-Walid ibn Yazid becomes caliph, then it is he; otherwise, it is al-Walid ibn 'Abd al-Malik.' Nu'aym ibn Hammad said: Hushaym told us from Abu Hamza from al-Hasan who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'There will be a man named al-Walid, by whom a pillar of Hell and a corner of its corners will be filled.' This is also mursal. Another hadith: His announcement about the Banu Abi al-'As. Sulayman ibn Bilal said from al-'Ala' ibn 'Abd al-Rahman from his father from Abu Hurayra who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'When the Banu Abi al-'As reach forty men, they will take the religion of Allah as a means of deceit 10, the servants of Allah as servants 11, and the wealth of Allah as a state 12.' Al-Bayhaqi narrated it from his hadith. Nu'aym ibn Hammad said: Baqiyya ibn al-Walid and 'Abd al-Quddus told us from Abu Bakr ibn Abi Maryam from Rashid ibn Sa'd from Abu Dharr who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'When the Banu Umayya reach forty, they will take the servants of Allah as servants, the wealth of Allah as a gift 13, and the Book of Allah as a means of deceit.' This is interrupted 14 between Rashid ibn Sa'd and Abu Dharr. Ishaq ibn Rahawayh said: Jarir told us from al-A'mash from 'Atiyya from Abu Sa'id who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'When the Banu Abi al-'As reach thirty men, they will take the religion of Allah as a means of deceit, the wealth of Allah as a state, and the servants of Allah as servants.' Ahmad narrated it from 'Uthman ibn Abi Shayba from Jarir through him. Al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan told us: Ahmad ibn 'Ubayd al-Saffar told us: Bassam—he is Muhammad ibn Ghalib—told us: Kamil ibn Talha told us: Ibn Lahi'a told us from Abu Qubayl that Ibn Wahb informed him that he was with Mu'awiya ibn Abi Sufyan.

Then Marwan entered upon him and spoke to him about his need, and he said: "Grant my need, O Commander of the Faithful, for by Allah, my burden is great, and I am the father of ten, the uncle of ten, and the brother of ten." When Marwan departed—while Ibn 'Abbas was sitting with Mu'awiyah on the throne—Mu'awiyah said: "I adjure you by Allah, O Ibn 'Abbas, do you not know that the Messenger of Allah (peace and blessings be upon him) said: 'When the Banu al-Hakam reach thirty men, they will take the wealth of Allah as a spoil among themselves, the servants of Allah as slaves, and the Book of Allah as a means of deceit. And when they reach four hundred and ninety-seven, their destruction will be swifter than the chewing of a fruit?'" Ibn 'Abbas said: "O Allah, yes." He said: "And Marwan mentioned a need of his, so 'Abd al-Malik returned to Mu'awiyah and spoke to him about it. When 'Abd al-Malik departed, Mu'awiyah said: 'I adjure you by Allah, O Ibn 'Abbas, do you not know that the Messenger of Allah (peace and blessings be upon him) mentioned this and said: "The father of the four tyrants?"'" Ibn 'Abbas said: "O Allah, yes." This hadith contains strangeness and severe disapproval, and Ibn Lahi'ah is weak. Abu Muhammad 'Abdullah ibn 'Abd al-Rahman al-Darimi said: "Muslim ibn Ibrahim narrated to us, Sa'd ibn Zaid, the brother of Hammad ibn Zaid, narrated to us, from 'Ali ibn al-Hakam al-Bunani, from Abu al-Hasan, from 'Amr ibn Murrah—who had companionship (with the Prophet)—who said: 'Al-Hakam ibn Abi al-'As came seeking permission from the Prophet (peace and blessings be upon him), and he recognized his voice and said: "Allow him entry. A snake, or the offspring of a snake, upon him is the curse of Allah, and upon those who come from his loins, except the believers, and few they are. They will be given luxury in this world and abased in the Hereafter, possessors of deceit and trickery. They are given in this world, and they have no share in the Hereafter."'" Al-Darimi said: "This Abu al-Hasan is a Himsi." Nu'aym ibn Hammad said in *al-Fitan wa al-Malahim*: "'Abdullah ibn Marwan al-Marwani narrated to us, from Abu Bakr ibn Abi Maryam, from Rashid ibn Sa'd, that when Marwan ibn al-Hakam was born, he was brought to the Prophet (peace and blessings be upon him) to pray for him, but he refused to do so. Then he said: 'The son of al-Zarqa', the destruction of my community will be at his hands and the hands of his descendants.'" This is a *mursal* (disconnected) hadith. **Mention of the Reports about the Caliphs of the Banu Umayyah in Summary (8)** Ya'qub ibn Sufyan said: "Ahmad ibn Muhammad Abu Muhammad al-Zurqi narrated to us, al-Zanji—meaning Muslim ibn Khalid—narrated to us, from al-'Ala' ibn 'Abd al-Rahman, from his father, from Abu Hurayrah, that the Messenger of Allah (peace and blessings be upon him) said: 'I saw in a dream the Banu al-Hakam—or the Banu Abi al-'As—leaping upon my pulpit as monkeys leap.' He said: 'I did not see the Messenger of Allah (peace and blessings be upon him) fully smiling until he died.'" Al-Thawri said: "From 'Ali ibn Zayd ibn Jud'an, from Sa'id ibn al-Musayyab, who said: 'The Messenger of Allah (peace and blessings be upon him) saw the Banu Umayyah upon their pulpits, and that distressed him. So it was revealed to him: "It is only a worldly life that they are given." So his eyes were comforted.' And that is His saying: 'And We made not the vision which We showed you except as a trial for mankind' (9)—meaning a test for the people." 'Ali ibn Zayd ibn Jud'an is weak, and the hadith is also *mursal*. Abu Dawud al-Tayalisi said: "Al-Qasim ibn al-Fadl—he is al-Hada'i—narrated to us, Yusuf ibn Mazin al-Rasibi narrated to us, who said: 'A man stood up to al-Hasan ibn 'Ali after he had pledged allegiance to Mu'awiyah and said: "O blackener of the faces of the believers!" Al-Hasan said: "Do not rebuke me, may Allah have mercy on you, for the Messenger of Allah (peace and blessings be upon him) saw the Banu Umayyah delivering sermons upon his pulpit, one after another, and that distressed him. So was revealed: 'Indeed, We have given you al-Kawthar' (10)—meaning a river in Paradise—and was revealed: 'Indeed, We sent it down on the Night of Decree. And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months' (11)—which the Banu Umayyah will rule." Al-Qasim said: "So we calculated that, and it was a thousand months, not increasing by a day nor decreasing by a day." This was narrated by al-Tirmidhi, Ibn Jarir al-Tabari, al-Hakim in his *Mustadrak*, and al-Bayhaqi in *Dala'il al-Nubuwwah*. All of them from the hadith of al-Qasim ibn al-Fadl al-Hadha', whom Yahya ibn Sa'id al-Qattan and Ibn Mahdi authenticated, from Yusuf ibn Sa'd—and it is said: Yusuf ibn Mazin al-Rasibi. In the narration of Ibn Jarir, it is 'Isa ibn Mazin. Al-Tirmidhi said: "He is an unknown man, and we do not know this hadith except from this chain." So his saying that this Yusuf is unknown is problematic, and the apparent meaning is that he meant his status is unknown, for a group narrated from him, including Hammad ibn Salamah, Khalid al-Hadha', and Yunus ibn 'Ubayd. Yahya ibn Ma'in said: "He is well-known." And in another narration from him, he said: "He is trustworthy." So the unknown status is removed from him entirely. I say: But regarding his witnessing the story of al-Hasan and Mu'awiyah, there is consideration, and he may have transmitted it as *mursal* from someone unreliable. And Allah knows best. I asked our teacher, the hafiz Abu al-Hajjaj al-Mizzi (may Allah have mercy on him) about this hadith, and he said: "It is a rejected (*munkar*) hadith." As for the saying of al-Qasim ibn al-Fadl (may Allah have mercy on him): "He calculated the rule of the Banu Umayyah and found it to be a thousand months, not increasing by a day nor decreasing," it is very strange, and there is consideration in it. That is because it is not possible to include the rule of 'Uthman ibn 'Affan (may Allah be pleased with him), which was twelve years, in this period, neither in form nor in meaning. That is because it is praiseworthy, as he was one of the Rightly Guided Caliphs and the guided Imams who judged with truth and by it they were just. This hadith was only intended to condemn their rule, and there is consideration in the hadith's indication of condemnation. That is because it indicates that the Night of Decree is better than a thousand months, which is their rule. The Night of Decree is a blessed night, great in value and blessing, as Allah the Exalted described it. So what necessitates from its superiority over their rule is the condemnation of their rule? Let this be pondered, for it is subtle and indicates that the hadith is questionable in its authenticity, because it was only intended to condemn their days. And Allah the Exalted knows best. As for if he meant that the beginning of their rule was from when Mu'awiyah took over from al-Hasan ibn 'Ali, that was in the year forty or forty-one, and it was called the Year of the Community (*'Am al-Jama'ah*) because all the people united under one Imam. The hadith has already preceded in *Sahih al-Bukhari* from Abu Bakrah that he heard the Messenger of Allah (peace and blessings be upon him) say to al-Hasan ibn 'Ali: "Indeed, this son of mine is a master, and perhaps Allah will reconcile through him two great factions of the Muslims." This occurred in this year, and to Allah belongs praise and favor. The matter continued in the hands of the Banu Umayyah from this year until the year one hundred and thirty-two, when it transferred to the Banu al-'Abbas, as we will mention. The total of that is ninety-two years. This does not match a thousand months, because the average of a thousand months is eighty-three years and four months. If one says: "I exclude from it the rule of Ibn al-Zubayr, which was nine years, then what remains is eighty-three years," the answer is that even if the rule of Ibn al-Zubayr is excluded, what remains does not exactly match a thousand months, such that it neither decreases by a day nor increases, as he said. Rather, it would be approximate. This is one aspect. The second is that the rule of Ibn al-Zubayr was in the Hijaz, al-Ahwaz, and Iraq during some of his days, and in Egypt according to one opinion, and the hand of the Banu Umayyah was never completely removed from Syria, nor did their rule entirely cease at that time.

The third point is that this would necessitate including the reign of 'Umar ibn 'Abd al-'Aziz in the account of the Umayyads, and the implication of what he mentioned would be that his reign is blameworthy. No one among the imams of Islam says this; rather, they explicitly state that he is one of the Rightly Guided Caliphs 15, to the extent that they consider his days as following those of the four, and they even differed over which of the two is more virtuous: him or Mu'awiya ibn Abi Sufyan, one of the Companions. Ahmad ibn Hanbal said: 'I do not consider the statement of any of the Successors 16 as proof except the statement of 'Umar ibn 'Abd al-'Aziz.' If this is known, then if he excludes his days from his account, his account becomes invalid; and if he includes them as blameworthy, he contradicts the imams. This is unavoidable, and all of this indicates the oddity of this hadith. And Allah knows best. Nu'aym ibn Hammad said: Sufyan narrated to us from al-'Ala' ibn Abi al-'Abbas, who heard Abu al-Tufayl, who heard 'Ali say: 'This matter will remain among the Umayyads as long as they do not differ among themselves.' Ibn Wahb narrated to us from Harmala ibn 'Imran from Sa'd ibn Salim from Abu Salim al-Jayshani, who heard 'Ali say: 'The authority is theirs until they kill their slain one and compete among themselves. When that happens, Allah will send against them people from the east who will kill them in scattered groups and besiege them in numbers. By Allah, they will not rule for one year except that we will rule for two, and they will not rule for two years except that we will rule for four.' Nu'aym ibn Hammad said: Al-Walid ibn Muslim narrated to us from Husayn ibn al-Walid from al-Zuhri ibn al-Walid, who heard Umm al-Darda' say: I heard Abu al-Darda' say: 'When the young caliph from the Umayyads is killed unjustly between Syria and Iraq, obedience will continue to be taken lightly, and blood will be shed unjustly'—meaning al-Walid ibn Yazid. Such things are only said based on divine instruction. Chapter on Informing about the Abbasid Dynasty: Their emergence was from Khurasan in the year 132 AH 17. Ya'qub ibn Sufyan said: Muhammad ibn Khalid ibn al-'Abbas narrated to me, from al-Walid ibn Muslim, who said: Abu 'Abd Allah narrated to me from al-Walid ibn Hisham al-Mu'ayti from Aban ibn al-Walid ibn 'Uqba ibn Abi Mu'ayt, who said: 'Abd Allah ibn 'Abbas came to Mu'awiya while I was present. He rewarded him generously, then said: 'O Abu al-'Abbas, do you have a dynasty?' He replied: 'Excuse me, O Commander of the Faithful.' He said: 'You must tell me.' He said: 'Yes.' So he informed him. He asked: 'Who are your supporters?' He replied: 'The people of Khurasan.' And the Umayyads have some setbacks from the Hashimites. Al-Bayhaqi narrated it. Ibn 'Adi said: I heard Ibn Hammad: Muhammad ibn 'Abda ibn Harb narrated to us, from Suwayd ibn Sa'id, from Hajjaj ibn Tamim from Maymun ibn Mihran from Ibn 'Abbas, who said: I passed by the Prophet, peace and blessings be upon him, and Gabriel was with him, and I thought he was Dihya al-Kalbi. Gabriel said to the Prophet, peace and blessings be upon him: 'He is dirty in clothes, and his descendants will wear black after him.' And he mentioned the rest of the hadith about the loss of his sight and its return before his death. Al-Bayhaqi said: Hajjaj ibn Tamim alone narrated it, and he is not strong. Al-Bayhaqi said: Al-Hakim narrated to us, from Abu Bakr ibn Ishaq and Abu Bakr ibn Balawayh and others, who said: 'Abd Allah ibn Ahmad ibn Hanbal narrated to us, from Yahya ibn Ma'in, from 'Ubayd Allah ibn Abi Qurra, from al-Layth ibn Sa'd from Abu Fudayl from Abu Maysara, the freed slave of al-'Abbas, who said: I heard al-'Abbas say: I was with the Prophet, peace and blessings be upon him, one night, and he said: 'Look, do you see anything in the sky?' I said: 'Yes.' He said: 'What do you see?' I said: 'The Pleiades.' He said: 'Indeed, this ummah will be ruled by as many of your descendants as the number of its stars.' Al-Bukhari said: 'Ubayd ibn Abi Qurra is from Baghdad, heard from al-Layth; his hadith about the story of al-'Abbas is not followed. Al-Bayhaqi narrated from the hadith of Muhammad ibn 'Abd al-Rahman al-'Amiri—and he is weak—from Suhayl from his father from Abu Hurayra: that the Messenger of Allah, peace and blessings be upon him, said to al-'Abbas: 'In you is prophethood, and in you is kingship.' Abu Bakr ibn Khaythama said: Yahya ibn Ma'in narrated to us, from Sufyan from 'Amr ibn Dinar from Abu Ma'bad, who said: Ibn 'Abbas said: 'Just as Allah opened with our first, I hope He will seal with us.' This is a good chain, and it is stopped at Ibn 'Abbas as his own statement. Ya'qub ibn Sufyan said: Ibrahim ibn Ayyub narrated to me, from al-Walid, from 'Abd al-Malik ibn Humayd from Abu 'Utba from al-Minhal ibn 'Amr from Sa'id ibn Jubayr, who said: I heard Ibn 'Abbas while we were saying: 'Twelve amirs and twelve, then the Hour.' Ibn 'Abbas said: 'How foolish you are! Indeed, from us, the People of the House, after that are al-Mansur, al-Saffah, and al-Mahdi, raising it up to 'Isa ibn Maryam.' This is also stopped. Al-Bayhaqi narrated it via al-A'mash from al-Dahhak from Ibn 'Abbas as raised: 'From us are al-Saffah, al-Mansur, and al-Mahdi.' This chain is weak, and al-Dahhak did not hear anything from Ibn 'Abbas according to the correct view, so it is disconnected. And Allah knows best. 'Abd al-Razzaq said from al-Thawri from Khalid al-Hadhdha' from Abu Qilaba 18 from Asma', as stopped. Then al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan narrated to us, from Ahmad ibn 'Ubayd al-Saffar, from Muhammad ibn Ghalib, from Kathir ibn Yahya, from Sharik, from 'Ali ibn Zayd, from Abu Qilaba from Abu Asma' from Thawban, who said: The Messenger of Allah, peace and blessings be upon him, said: 'Three will be killed near your treasure, all of them sons of a caliph, but none of them will attain it. Then the black banners will come from Khurasan and will kill them in a slaughter the like of which has never been seen. Then the Caliph of Allah, al-Mahdi, will come. So when you hear of him, go to him and pledge allegiance to him, even if crawling on snow, for he is the Caliph of Allah, al-Mahdi.' Ibn Majah extracted it from Ahmad ibn Yusuf al-Sulami and Muhammad ibn Yahya al-Dhuhli, both from 'Abd al-Razzaq with it. Al-Bayhaqi narrated it via multiple paths from 'Abd al-Razzaq, then said: 'Abd al-Razzaq alone narrated it. Al-Bayhaqi said: 'Abd al-Wahhab ibn 'Ata' narrated it from Khalid al-Hadhdha' from Abu Qilaba from Asma' as stopped. Then al-Bayhaqi said: 'Ali ibn Ahmad ibn 'Abdan narrated to us, from Ahmad ibn 'Ubayd al-Saffar, from Muhammad ibn Ghalib, from Kathir ibn Yahya, from Sharik, from 'Ali ibn Zayd, from Abu Qilaba from Abu Asma' from Thawban, who said: The Messenger of Allah, peace and blessings be upon him, said: 'When the black banners come from the direction of Khurasan, go to them even if crawling on snow, for among them is the Caliph of Allah, al-Mahdi.' Al-Hafiz Abu Bakr al-Bazzar said: Al-Fadl ibn Sahl narrated to us, from 'Abd Allah ibn Dahir al-Razi, from his father from Ibn Abi Layla from al-Hakam from Ibrahim from 'Abd Allah ibn Mas'ud that the Messenger of Allah, peace and blessings be upon him, mentioned some youths from Banu Hashim, and his eyes became tearful, and he mentioned the banners. He said: 'Whoever reaches them, let him go to them even if crawling on snow.' Then he said: 'We do not know this hadith narrated from al-Hakam except by Ibn Abi Layla, and we do not know it narrated except from the hadith of Dahir ibn Yahya, who is from the people of opinion, sound in hadith. It is only known from the hadith of Yazid ibn Abi Ziyad from Ibrahim.' Al-Hafiz Abu Ya'la said: Abu Hisham ibn Yazid ibn Rifa'a narrated to us, from Abu Bakr ibn 'Ayyash, from Yazid ibn Abi Ziyad from Ibrahim from 'Alqama from 'Abd Allah—i.e., Ibn Mas'ud—who said: The Messenger of Allah, peace and blessings be upon him, said: 'Black banners will come from the direction of the east, the horses will wade through blood until they establish justice and seek justice but are not given it.'

They appear and are asked for justice, but they do not give it. This chain is good. Imam Ahmad said: Yahya ibn Ghaylan and Qutayba ibn Sa'id narrated to us, both said: Rashid ibn Sa'd narrated to us, Yahya ibn Ghaylan said in his narration: Yunus ibn Yazid narrated to me from Ibn Shihab from Qabisa—he is Ibn Dhu'ayb al-Khuza'i—from Abu Hurayra from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "Black banners will come out of Khurasan, nothing will stop them until they are set up in Aelia 19." Al-Tirmidhi narrated it from Qutayba via him and said: It is gharib 20. Al-Bayhaqi and al-Hakim narrated it from the hadith of Abdullah ibn Mas'ud from Rashid ibn Sa'd. Al-Bayhaqi said: Rashid ibn Sa'd is unique in narrating it. Something similar has been narrated from Ka'b al-Ahbar, and perhaps it is more likely, and Allah knows best. Then he narrated via Ya'qub ibn Sufyan: Muhammad narrated to us from Abu al-Mughira Abd al-Quddus from Isma'il ibn 'Ayyash from someone who narrated to him from Ka'b al-Ahbar who said: "Black banners of the Banu Abbas will appear until they descend in Syria, and Allah will kill through their hands every tyrant and every enemy of theirs." Imam Ahmad said: Uthman ibn Abi Shayba narrated to us, Jarir narrated to us from al-A'mash from 'Atiyya al-'Awfi from Abu Sa'id al-Khudri who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "At the end of time, when tribulations appear, a man called al-Saffah 21 will come, and his giving of wealth will be by handfuls." Al-Bayhaqi narrated it from al-Hakim from al-Asamm from Ahmad ibn Abd al-Samad from Abu 'Awana from al-A'mash via him, and in it he said: "A man from my household called al-Saffah will come," and he mentioned it. This chain is according to the conditions of the people of the Sunan 22, but they did not record it. These reports are about the emergence of the black banners from Khurasan and the rule of al-Saffah, who is Abu al-Abbas Abdullah ibn Muhammad ibn Ali ibn Abdullah ibn al-Abbas ibn Abd al-Muttalib. His rule occurred around the year 130 AH. Then he appeared with his supporters, and with them were the black banners, and their emblem was black, just as the Messenger of Allah, may Allah bless him and grant him peace, entered Mecca on the day of the Conquest with a helmet on his head and a black turban over it. Then he sent his uncle Abdullah to fight the Banu Umayya, and he defeated them in the year 132 AH. The last of their caliphs fled from the battle, namely Marwan ibn Muhammad ibn Marwan, nicknamed Marwan al-Himar 23, and also called Marwan al-Ja'di because of his association with al-Ja'd ibn Dirham, it is said. His uncle entered Damascus and took possession of all the kingdom, properties, and wealth of the Banu Umayya. Many events occurred, which we will detail in their proper place, if Allah Almighty wills. Many reports from the Salaf 24 about the black banners that come out of Khurasan are too lengthy to mention. Nu'aym ibn Hammad has covered them extensively in his book. Some narrations indicate that their matter has not yet occurred and that it will be at the end of time, as we will mention in its place, if Allah Almighty wills. In Him we trust and upon Him we rely. Abd al-Razzaq narrated from Ma'mar from al-Zuhri who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The Hour will not be established until the world belongs to Luka' ibn Lak' 25." Abu Ma'mar said: He is Abu Muslim al-Khurasani—meaning the one who established the state of the Banu Abbas. The point is that the rule transferred from the Banu Umayya to the Banu Abbas in this year. The first to rise among them was Abu al-Abbas al-Saffah, then his brother Abu Ja'far Abdullah al-Mansur 26, the builder of the City of Peace 27, then after him his son al-Mahdi Muhammad ibn Abdullah, then after him his son al-Hadi, then his other son Harun al-Rashid. Then the caliphate spread among his descendants, as we will detail when we reach those days. The hadiths we have just mentioned speak of al-Saffah, al-Mansur, and al-Mahdi. There is no doubt that al-Mahdi who is the son of al-Mansur, the third caliph of the Banu Abbas, is not the Mahdi mentioned in the widely transmitted hadiths, who will appear at the end of time, filling the earth with justice and equity as it was filled with injustice and oppression. We have dedicated a separate section to the hadiths about him, just as Abu Dawud dedicated a book in his Sunan. It has been mentioned earlier in some of these hadiths that he will hand over the caliphate to Jesus son of Mary when he descends to earth. And Allah knows best. As for al-Saffah, it has been mentioned that he will be at the end of time, so it is unlikely that he is the one who was pledged allegiance as the first caliph of the Banu Abbas. He may be another caliph, and this is apparent. Nu'aym ibn Hammad narrated from Ibn Wahb from Ibn Lahia from Yazid ibn Amr al-Ma'afiri from Qudam al-Himyari who heard Nafi' ibn Amir say: "Al-Saffah will live for forty years; his name in the Torah is 'Bird of the Sky'." I say: This may be a description of the Mahdi who appears at the end of time, because of the much blood he sheds—i.e., pours—to establish justice and spread equity. The black banners mentioned in these hadiths, if authentic, would be those that accompany the Mahdi, and the first appearance of his pledge of allegiance will be in Mecca, then his supporters will be from Khurasan, as happened previously with al-Saffah. And Allah Almighty knows best. All this is based on the authenticity of these hadiths; otherwise, every chain has some criticism. And Allah, glorified and exalted, knows best what is correct. Reports about the twelve imams, all of whom are from Quraysh. They are not the twelve whose imamate the Rafida 28 claim. For those they claim have not ruled over the people except Ali ibn Abi Talib and his son al-Hasan. The last of them, in their claim, is the awaited Mahdi, in their claim, in the cellar of Samarra 29, who has no existence, no person, and no trace. Rather, these are among the twelve imams reported in the hadith: the four imams Abu Bakr, Umar, Uthman, and Ali, may Allah be pleased with them, and among them is Umar ibn Abd al-Aziz without dispute among the imams, according to both opinions of the Ahl al-Sunna 30 regarding the interpretation of the twelve, as we will mention after citing the hadith. It is confirmed in Sahih al-Bukhari from the hadith of Shu'ba, and in Sahih Muslim from the hadith of Sufyan ibn 'Uyayna, both from Abd al-Malik ibn 'Umayr from Jabir ibn Samura who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "There will be twelve caliphs." Then he said something I did not hear. I asked my father: "What did he say?" He said: "He said: 'All of them are from Quraysh.'" Abu Nu'aym ibn Hammad said in his book al-Fitan wa al-Malahim: 'Isa ibn Yunus narrated to us, Mujalid narrated to us from al-Sha'bi from Masruq from Abdullah ibn Mas'ud who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "After me, there will be caliphs equal to the number of the companions of Moses." Something similar has been narrated from Abdullah ibn Umar, Hudhayfa, Ibn Abbas, and Ka'b al-Ahbar as their own statements. Abu Dawud said: 'Amr ibn Uthman narrated to us, Marwan ibn Mu'awiya narrated to us from Isma'il ibn Abi Khalid from his father from Jabir ibn Samura who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "This affair will continue to stand until twelve caliphs or amirs rule over them, all of whom the community will unite upon." And I heard something from the Prophet, may Allah bless him and grant him peace, that I did not understand. I asked my father: "What is he saying?" He said: "He says: 'All of them are from Quraysh.'"

Abu Dawud also said: Ibn Nufayl narrated to us, Zuhayr ibn Mu'awiya narrated to us, Ziyad ibn Khaythama narrated to us, al-Aswad ibn Sa'id al-Hamdani narrated to us from Jabir ibn Samura who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'This community will continue to have its affairs upright, victorious over its enemy, until twelve caliphs have passed, all of them from Quraysh.' He said: When he returned to his home, Quraysh came to him and said: 'Then what will happen?' He said: 'Then there will be turmoil 31.' Al-Bayhaqi said: In the first narration there is a clarification of the number, in the second a clarification of what is meant by the number, and in the third a clarification of the occurrence of turmoil, which is killing, after them. This number with the described quality was found up to the time of al-Walid ibn Yazid ibn 'Abd al-Malik, then turmoil and great tribulation occurred as he informed in this narration. Then the rule of the Abbasids appeared, as he indicated in the previous chapter. They only exceed the number mentioned in the report if the described quality is abandoned or if those after the mentioned turmoil are counted among them. The Prophet, may Allah bless him and grant him peace, said: 'This matter will remain in Quraysh as long as two people remain among mankind.' Then he transmitted it from the hadith of 'Asim ibn Muhammad from his father from Ibn 'Umar from the Prophet, may Allah bless him and grant him peace, and he mentioned it. In Sahih al-Bukhari, via al-Zuhri from Muhammad ibn Jubayr ibn Mut'im from Mu'awiya ibn Abi Sufyan, he said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'The matter is in Quraysh; no one opposes them except that Allah throws him on his face, as long as they uphold the religion 32.' Al-Bayhaqi said: That is, they uphold its landmarks even if they themselves fall short in their own deeds. Then he transmitted hadiths for the rest of what he mentioned in this regard, and Allah knows best. This is the approach taken by al-Bayhaqi, and a group agreed with him, that what is meant by the twelve caliphs mentioned in this hadith are those who succeeded one another up to the time of al-Walid ibn Yazid ibn 'Abd al-Malik, the immoral one, about whom we previously mentioned the hadith of blame and warning. But this approach is questionable. The clarification of this is that the caliphs up to the time of this al-Walid ibn Yazid are more than twelve by any reckoning. The proof is that the four caliphs—Abu Bakr, 'Umar, 'Uthman, and 'Ali—their caliphate is confirmed by the text of the hadith of Safina: 'The caliphate after me will last thirty years.' Then after them came al-Hasan ibn 'Ali, as occurred, because 'Ali appointed him as successor, and the people of Iraq pledged allegiance to him, and he rode and they rode with him to fight the people of Syria until he and Mu'awiya made peace, as indicated by the hadith of Abu Bakra in Sahih al-Bukhari. Then Mu'awiya, then his son Yazid ibn Mu'awiya, then his son Mu'awiya ibn Yazid, then Marwan ibn al-Hakam, then his son 'Abd al-Malik ibn Marwan, then his son al-Walid ibn 'Abd al-Malik, then Sulayman ibn 'Abd al-Malik, then 'Umar ibn 'Abd al-'Aziz, then Yazid ibn 'Abd al-Malik, then Hisham ibn 'Abd al-Malik. These are fifteen. Then al-Walid ibn Yazid ibn 'Abd al-Malik. If we consider the rule of al-Zubayr before 'Abd al-Malik, they become sixteen. By any reckoning, they are twelve before 'Umar ibn 'Abd al-'Aziz. So this approach, on this reckoning, includes Yazid ibn Mu'awiya among the twelve and excludes 'Umar ibn 'Abd al-'Aziz, whom the imams unanimously thanked and praised, counting him among the rightly-guided caliphs. All people, even the Rafida 33, agree on his justice and that his days were among the most just of days. If one says: 'I only consider those upon whom the community agreed,' then on this view he would have to exclude 'Ali ibn Abi Talib and his son, because the people did not agree on them, since the entire people of Syria did not pledge allegiance to them. And he would count Mu'awiya, his son Yazid, and his grandson Mu'awiya ibn Yazid, without restricting to the days of Marwan or Ibn al-Zubayr, as if the community did not agree on either of them. On this basis, we say regarding his approach, counting the caliphs as Abu Bakr, 'Umar, 'Uthman, then Mu'awiya, then Yazid ibn Mu'awiya, then 'Abd al-Malik, then al-Walid, then Sulayman, then 'Umar ibn 'Abd al-'Aziz, then Yazid, then Hisham—these are ten. Then after them al-Walid ibn Yazid ibn 'Abd al-Malik the immoral. But this approach is not possible, because it would require excluding 'Ali and his son al-Hasan from these twelve, which contradicts what the imams of the Sunnah, and even the Shi'a, have stated. Moreover, it contradicts the explicit indication of the hadith of Safina from the Messenger of Allah, may Allah bless him and grant him peace, that he said: 'The caliphate after me will last thirty years, then it will become biting kingship.' Safina detailed these thirty years and gathered them from the caliphate of the four, and we have shown that the caliphate of al-Hasan, which was about six months, is also included in it. Then kingship passed to Mu'awiya when al-Hasan ibn 'Ali handed over the matter to him. This hadith prohibits calling Mu'awiya a caliph, and clarifies that the caliphate ended after thirty years, not absolutely, but its succession ended. It does not negate the existence of rightly-guided caliphs after that, as indicated by the hadith of Jabir ibn Samura. Nu'aym ibn Hammad said: Rashid ibn Sa'd narrated to us from Ibn Lahi'a from Khalid ibn Abi 'Imran from Hudhayfa ibn al-Yaman who said: After 'Uthman there will be twelve kings from Banu Umayya. It was said to him: 'Caliphs?' He said: 'No, rather kings.' Al-Bayhaqi narrated from the hadith of Hatim ibn Safra from Abu Bahr who said: Abu al-Jald was my neighbor, and I heard him swearing: 'This community will not perish until there are twelve caliphs in it, all of them acting according to guidance and the true religion, among them two men from the Ahl al-Bayt 34, one of whom will live forty years and the other thirty years.' Then al-Bayhaqi began to refute what Abu al-Jald said with something that does not constitute a refutation, and this is strange from him, while a group of scholars agreed with Abu al-Jald. Perhaps his statement is more preponderant for what we have mentioned. He used to look into some of the previous scriptures, and in the Torah that is in the hands of the People of the Book, there is something to the effect that Allah, exalted is He, gave glad tidings to Ibrahim of Isma'il, and that He would cause him to grow and multiply, and make from his offspring twelve great ones. Our teacher, the scholar Abu al-'Abbas ibn Taymiyya, said: These are the ones given glad tidings of in the hadith of Jabir ibn Samura, and he established that they will be scattered throughout the community, and the Hour will not be established until they appear. Many of those who embraced Islam from the Jews made a mistake and thought that they are those to whom the Rafida sect calls, so they followed them. Nu'aym ibn Hammad said: Damra narrated to us from Ibn Shawdhab from Abu al-Minhal from Abu Ziyad from Ka'b who said: Allah granted to Isma'il from his loins twelve leaders, the best of whom are Abu Bakr, 'Umar, and 'Uthman. Nu'aym said: Damra narrated to us from Ibn Shawdhab from Yahya ibn 'Amr al-Shaybani who said: None of the caliphs is [considered] unless he ruled over the two mosques: the Sacred Mosque and the Aqsa Mosque. [Chapter on] Information about events that occurred in the state of Banu al-'Abbas. Among that: Abu Ja'far 'Abd Allah and Muhammad ibn 'Ali ibn 'Abd Allah ibn 'Abbas, the caliph after his brother the caliph al-Saffah, and he is al-Mansur, the builder of the city of Baghdad, in the year 145 AH. Nu'aym ibn Hammad said in his book: From Abu al-Mughira from Arta'a ibn al-Mundhir from one who narrated to him from Ibn 'Abbas that a man came to him while Hudhayfa was with him and said...

Ô Ibn ʿAbbās, concerning His saying: *Ḥā Mīm* (18) *ʿAyn Sīn Qāf* (2) — he lowered his head for a moment and turned away from him. Then he repeated it, but he did not answer him with anything. So Ḥudhayfah said to him: I shall inform you, and you know why he repeated it. It was revealed concerning a man from his household called ʿAbd al-Ilāh, or ʿAbd Allāh, who will descend upon a river from the rivers of the East, and he will build two cities upon it, the river splitting between them as a cleft, and every tyrannical obstinate one will gather in them. And Abū al-Qāsim al-Ṭabarānī said: Aḥmad ibn ʿAbd al-Wahhāb ibn Najd al-Ḥawṭī narrated to me, Abū al-Mughīrah narrated to us, ʿAbd Allāh ibn al-Simṭ narrated to us, Ṣāliḥ ibn ʿAlī al-Hāshimī narrated to us from his father from his grandfather from the Prophet ﷺ, who said: For one of you to raise a puppy after one hundred and fifty-four [years] is better than for him to raise a child of his own loins. Our master al-Dhahabī said: This ḥadīth is fabricated, and this ʿAbd Allāh ibn al-Simṭ is accused [of fabricating it]. And Nuʿaym ibn Ḥammād al-Khuzāʿī, the teacher of al-Bukhārī, said in his book *al-Fitan wa al-Malāḥim*: Abū ʿAmr al-Baṣrī narrated to us from Abī Bayān al-Maʿāfirī from Badīʿ from Kaʿb, who said: When the year one hundred and sixty comes, the forbearance of those possessed of forbearance will diminish, and the opinion of those possessed of opinion. Another ḥadīth containing an indication to Mālik ibn Anas, the Imām. Al-Tirmidhī narrated from the ḥadīth of Ibn ʿUyaynah from Ibn Jurayj from Abī al-Zubayr from Abī Ṣāliḥ from Abī Hurayrah as a narration: The time is near when people will strike the flanks of camels seeking knowledge, and they will not find anyone more knowledgeable than the scholar of Medina. Then he said: This is a ḥasan ḥadīth, and it is the ḥadīth of Ibn ʿUyaynah. And it has been narrated from him that he said: He is Mālik ibn Anas. Likewise, ʿAbd al-Razzāq said. I say: And Mālik, may Allah have mercy on him, died in the year one hundred and seventy-nine. Another ḥadīth containing an indication to Muḥammad ibn Idrīs al-Shāfiʿī. Abū Dāwūd al-Ṭayālisī said: Jaʿfar ibn Sulaymān narrated to us from al-Naḍr ibn Muʿbad al-Kindī or al-ʿAbdī from al-Jārūd from Abī al-Aḥwaṣ from ʿAbd Allāh, who said: The Messenger of Allah ﷺ said: Do not revile Quraysh, for their scholar will fill the earth with knowledge. O Allah, You have made the first of them taste calamity, so make the last of them taste abundance. And al-Ḥākim narrated it from the path of Abī Hurayrah. Al-Ḥāfiẓ Abū Nuʿaym al-Aṣbahānī said: And he is al-Shāfiʿī. I say: And al-Shāfiʿī, may Allah have mercy on him, died in the year two hundred and four. And we have dedicated his biography in a volume and mentioned with it the biographies of his companions after him. [Another ḥadīth: His informing about the best of people after the two hundred [years]] Rawwād narrated from al-Jarrāḥ ibn Sufyān al-Thawrī from Manṣūr from Ribʿī from Ḥudhayfah as a marfūʿ [report]: The best of you after the two hundred [years] is the light of the haunch. They said: And what is the light of the haunch, O Messenger of Allah? He said: One who has no family, no wealth, and no child. [Another ḥadīth: His informing about the layers of people] Ibn Mājah said: Al-Ḥasan ibn ʿAlī al-Khallāl narrated to us, ʿAwn ibn ʿUmārah narrated to us, ʿAbd Allāh ibn al-Muthannā narrated to me, Thumāmah ibn ʿAbd Allāh ibn Anas ibn Mālik narrated to us from his father from his grandfather Anas ibn Mālik from Abī Qatādah, who said: The Messenger of Allah ﷺ said: The signs [will appear] after the two hundred [years]. And Naṣr ibn ʿAlī al-Jahḍamī narrated to us, Nūḥ ibn Qays narrated to us, ʿAbd Allāh ibn Maʿqil narrated to us from Yazīd al-Raqqāshī from Anas ibn Mālik from the Messenger of Allah ﷺ, who said: My community is upon five layers: for forty years, people of righteousness and piety; then those who follow them until one hundred and twenty years, people of mutual mercy and connection; then those who follow them until one hundred and sixty years, people of turning away and cutting off; then the turmoil, the turmoil; flee, flee. And Naṣr ibn ʿAlī narrated to us, Ḥāzim Abū Muḥammad al-ʿAnazī narrated to us, al-Miswar ibn al-Ḥasan narrated to us from Abī Maʿn from Anas ibn Mālik, who said: The Messenger of Allah ﷺ said: My community is upon five layers, each layer forty years. As for my layer and the layer of my companions, they are people of knowledge and faith. As for the second layer, between forty and eighty, they are people of righteousness and piety. Then he mentioned something similar. This is his wording, and it is a strange ḥadīth from these two paths, and it is not free from oddity, and Allah knows best. And Imām Aḥmad said: Wakīʿ ibn al-Aʿmash narrated to us, Hilāl ibn Bayān narrated to us from ʿImrān ibn Ḥuṣayn, who said: The Messenger of Allah ﷺ said: The best of people are my generation, then those who follow them, then those who follow them. Then will come a people who grow fat, who love fatness, who give testimony before being asked for it. And al-Tirmidhī narrated it from the path of al-Aʿmash. And al-Bukhārī and Muslim narrated it from the ḥadīth of Shuʿbah from Abī Ḥamzah from Zahdam ibn Muḍarrib: I heard ʿImrān ibn Ḥuṣayn say: The Messenger of Allah ﷺ said: The best of my community are my generation, then those who follow them, then those who follow them — ʿImrān said: I do not know if he mentioned after his generation two generations or three — then after you will come people who bear witness but are not asked to bear witness, who betray and are not trusted, who make vows and do not fulfill them, and obesity will appear among them. This is the wording of al-Bukhārī. And al-Bukhārī said: Muḥammad ibn Kathīr narrated to us, Sufyān informed us from Manṣūr from Ibrāhīm from ʿUbaydah from ʿAbd Allāh that the Messenger of Allah ﷺ said: The best of generations are my generation, then those who follow them, then those who follow them, then those who follow them. Then will come a people whose testimony of one of them precedes his oath, and his oath precedes his testimony. Ibrāhīm said: And they used to strike us concerning testimony and covenant when we were young. And the rest of the group except Abū Dāwūd narrated it from multiple paths from Manṣūr with it. [Another ḥadīth: His informing about the caliph who calls people to disbelief] Nuʿaym ibn Ḥammād said: Abū ʿAmr al-Baṣrī narrated to us from Ibn Lahīʿah from ʿAbd al-Wahhāb ibn Ḥusayn from Muḥammad ibn Thābit al-Bunānī from his father from al-Ḥārith al-Hamdānī from Ibn Masʿūd from the Prophet ﷺ, who said: The seventh from the children of al-ʿAbbās will call people to disbelief, but they will not answer him. So the people of his household will say to him: Do you wish to drive us out of our livelihoods? He will say: I will conduct myself among you according to the conduct of Abū Bakr and ʿUmar. But they will refuse him, and an enemy of his from the people of his household, from Banī Hāshim, will kill him. When he attacks him, they will differ among themselves — and he mentioned a long disagreement until the emergence of the Sufyānī. And this ḥadīth applies to ʿAbd Allāh al-Maʾmūn, who called people to the doctrine of the creation of the Qurʾān, and Allah warded off its evil, as we will mention in its place. And the Sufyānī is a man who will be at the end of time, attributed to Abū Sufyān, from his progeny, and it will come at the end of the Book of Malāḥim. [Another ḥadīth: His informing about the conquest of Constantinople] Imām Aḥmad said: Hāshim narrated to us, Layth narrated to us from Muʿāwiyah ibn Ṣāliḥ from ʿAbd al-Raḥmān ibn Jubayr from his father: I heard Abā Thaʿlabah al-Khushanī, the companion of the Messenger of Allah ﷺ, that he heard him say while he was in al-Fusṭāṭ during the caliphate of Muʿāwiyah — and Muʿāwiyah had sent the people on a military expedition to Constantinople — so he said: By Allah, this community will not be incapacitated for half a day. When you see Syria as the table of one man and his household, then at that time is the conquest of Constantinople. Thus Aḥmad narrated it as a mawqūf [report] upon Abī Thaʿlabah. And Abū Dāwūd extracted it in his *Sunan* from the ḥadīth of Ibn Wahb from Muʿāwiyah ibn Ṣāliḥ from ʿAbd al-Raḥmān ibn Jubayr from his father from Abī Thaʿlabah, who said: The Messenger of Allah ﷺ said: Allah will not incapacitate this community for half a day. Abū Dāwūd alone narrated it.

Then Abu Dawud said: 'Amr ibn 'Uthman narrated to us, Abu al-Mughirah narrated to us, Safwan narrated to me from Surayj ibn 'Ubayd, from Sa'd ibn Abi Waqqas, from the Prophet (peace be upon him) that he said: "Indeed, I hope that my community will not fail before their Lord that He will delay them for half a day." It was said to Sa'd: "And how much is half a day?" He said: "Five hundred years." Abu Dawud alone narrated this, and its chain of transmission is sound. This is among the proofs of prophethood, for this necessitates the occurrence of the delay of the community for half a day, which is five hundred years, as the Companion interpreted it, and it is derived from His statement, the Exalted: "And indeed, a day with your Lord is like a thousand years of what you count" (22:47). Then this report of the occurrence of this period does not negate the occurrence of what exceeds it. As for what many people mention, that he (peace be upon him) does not remain (in his grave) meaning that a thousand years will not pass from the day he died until the Hour is established, this is a hadith with no basis in any of the books of Islam, and God knows best. Another hadith: It contains the report of the appearance of the fire that was in the land of the Hijaz until the necks of camels in Busra were illuminated by it, and this occurred in the year 654 AH. Al-Bukhari said in his Sahih: Abu al-Yaman narrated to us, Shu'ayb narrated to us from al-Zuhri, who said: Sa'id ibn al-Musayyab said: Abu Hurayrah informed me that the Messenger of God (peace be upon him) said: "The Hour will not be established until a fire emerges from the land of the Hijaz that illuminates the necks of camels in Busra." Al-Bukhari alone narrated this. The historians and others among the people have mentioned, and it has been recurrently reported, that this occurred in the year 654 AH. The Shaykh, the Imam, the Hafiz, the master of hadith and the imam of historians in his time, Shihab al-Din 'Abd al-Rahman ibn Isma'il, known as Abu Shama, said in his "History": It appeared on Friday, the fifth of Jumada al-Akhirah in the year 654 AH, and it continued for a month and more. He mentioned numerous letters from the people of Medina regarding the manner of its appearance east of Medina, from the direction of Wadi Shaza, opposite Uhud, and that it filled those valleys, and that sparks emerged from it that consumed the Hijaz. He mentioned that Medina was shaken because of it, and that they heard terrifying sounds five days before its appearance, beginning on Monday at the start of the month. It continued night and day until it appeared on Friday, when that land burst forth at Wadi Shaza with a very great fire that became like a length of four parasangs, a width of four miles, and a depth of a cubit and a half. The rock flowed until it became like lead, then turned into black coal. He mentioned that its light extended to Tayma, such that people wrote by its light at night, and it was as if each of them had a lamp in their house. People saw its glow from Mecca—may God honor it. I say: As for Busra, the Chief Judge Sadr al-Din 'Ali ibn Abi Qasim al-Taymi al-Hanafi informed me, saying: My father informed me—he being Shaykh Safi al-Din, one of the teachers of Busra—that more than one of the Bedouins who were in the vicinity of the town of Busra informed him on the morning of that night that they saw the sides of their camels' necks in the light of this fire that had appeared from the land of the Hijaz. Shaykh Shihab al-Din mentioned that the people of Medina took refuge in the Prophet's Mosque during these days, repented to God for the sins they had committed, sought forgiveness at the grave of the Prophet (peace be upon him) for what had passed from them, freed their slaves, and gave charity to their poor and afflicted. One of their poets said concerning this: "O Remover of harm, pardon our crimes, for calamities have surrounded us, O Lord. We complain to You of events we cannot bear, and we are truly deserving of them. Earthquakes that humble the hardest rocks—how can a solid rock withstand an earthquake? It lasted seven days, shaking the earth, until it split open with a sight that blinded the eye of the sun. A sea of fire, upon which ships of hills sailed, anchored in the earth. Sparks like palaces are seen flying, as if they were a pouring, heavy rain. The hearts of rocks split from it in terror when it sighed, and its lights trembled like meteors. From it, smoke thickened in the sky until the sun became dark from it. Its blast left a mark on the full moon, so the night of the full moon became, after light, a dark night. What a sign it is of the miracles of the Messenger of God, understood by intelligent people." And what was said about this fire, along with the flooding of Baghdad in this year: "Glory be to Him whose will runs through creation with measure. He drowned Baghdad with waters, just as He burned the land of the Hijaz with fire." [Another hadith: His report about the people who will emerge at the end of time, in whose hands are things like the tails of cows] Imam Ahmad said: Abu 'Amir narrated to us, Aflah ibn Sa'id al-Ansari—a shaykh from the people of Quba among the Ansar—narrated to us, 'Abdullah ibn Rafi', the freed slave of Umm Salamah, narrated to me, saying: I heard Abu Hurayrah say: I heard the Messenger of God (peace be upon him) say: "If time is prolonged for you, you will soon see a people who go out in the morning in God's anger and return in the evening in His curse, in their hands being like the tails of cows." Muslim narrated it from Muhammad ibn 'Abdullah ibn Numayr, from Zayd ibn al-Khabbab, from Aflah ibn Sa'id. Muslim also narrated from Zuhayr ibn Harb, from Jarir, from Suhayl, from his father, from Abu Hurayrah, who said: The Prophet (peace be upon him) said: "Two types of the people of Hellfire I have not yet seen: a people with whips like the tails of cows, with which they strike people, and women who are clothed yet naked, swaying and causing others to sway, their heads like the humps of leaning camels. They will not enter Paradise, nor will they find its fragrance, though its fragrance can be detected from such-and-such a distance." These two types—the floggers who are called the "rajjalah" (foot soldiers) and the "jannandariyyah" (executioners)—are numerous in our time and before it and long before it. The women who are clothed yet naked—meaning they wear garments that do not cover their private parts, but rather increase exposure and display adornment—swaying in their walk and causing others to sway toward them. Affliction has become widespread among them in our time, and before it as well. This is among the greatest proofs of prophethood, since the matter occurred externally exactly as he (peace be upon him) reported. The hadith of Jabir has preceded: "Indeed, you will have fine garments," and the rest of the hadith was mentioned regarding the occurrence of that and his wife's argument against him with this. [Another hadith: His report about the expansion of the world for his community] Imam Ahmad narrated from 'Abd al-Samad ibn 'Abd al-Warith, from Dawud ibn Abi Hind, and al-Bayhaqi extracted it from his hadith, from Abu Harb ibn Abi al-Aswad al-Du'ali, from Talhah ibn 'Amr al-Basri, that he came to Medina to the Messenger of God (peace be upon him). While he was praying, a man came to him and said: "O Messenger of God, dates have burned our stomachs, and the walls have burned us." He said: So he praised God and extolled Him, then said: "I have seen myself and my companion, and we had no food but the fruit of the arak tree until we came to our brothers among the Ansar, and they shared their food with us, and their food was dates. By Him besides whom there is no god, if I could provide you with bread and dates, I would feed you. A time will come upon you—or whoever among you lives to see it—when they will wear garments like the curtains of the Kaaba, and large bowls will be brought to you morning and evening." They said: "O Messenger of God, will we be better then or today?" He said: "Rather, you are better today. Today you are brothers, but on that day you will strike one another's necks."

Sufyan al-Thawri narrated from Yahya ibn Sa'id from Abu Musa Bahlas 35 who said: The Messenger of Allah (peace be upon him) said: "When my community walks with arrogance 36 and Persia and Rome serve them, Allah will set some of them against others." Al-Bayhaqi transmitted it as a chain from Musa ibn 'Ubayda, from 'Abdullah ibn Dinar, from Ibn 'Umar, from the Prophet (peace be upon him). [Another Hadith: His Reports about the Renewers of Religion] Abu Dawud said: Sulayman ibn Dawud al-Mahri narrated to us, Ibn Wahb narrated to us, Sa'id ibn Abi Ayyub narrated to us from Shurahbil ibn Yazid al-Ma'afiri, from Abu 'Alqama, from Abu Hurayra, that he knew from the Messenger of Allah (peace be upon him): "Indeed, Allah will raise for this community at the head of every hundred years one who will renew for it its religion." Abu Dawud said: 'Abd al-Rahman ibn Shurah al-Iskandarani did not narrate it from Shurahbil; Abu Dawud alone transmitted it. Each group of scholars has mentioned at the head of every hundred years a scholar from among their scholars, applying this hadith to him. A group of scholars said: The correct view is that the hadith includes every individual scholar from these centuries who fulfills the communal obligation 37 in transmitting knowledge from the predecessors he met to the successors who meet him, as it came in the hadith through both interrupted and uninterrupted chains: "This knowledge will be carried by the upright from every generation, who will remove from it the distortions of the extremists and the false claims of the falsifiers." This exists, praise and gratitude be to Allah, until our time, and we are in the eighth century. Allah is asked to decree good for us and to make us among His righteous servants and among the inheritors of the Garden of Bliss. Amen, amen, O Lord of the worlds. The hadith from the Sahih 38 will come: "A group of my community will continue to prevail upon the truth, unharmed by those who forsake them or oppose them, until Allah's command comes while they are like that." In Sahih al-Bukhari: "And they are in Syria." Many of the early scholars said: "They are the people of hadith." This is also among the proofs of prophethood, for the people of hadith in Syria are more numerous than in other Islamic regions, praise be to Allah, especially in the city of Damascus, may Allah protect and preserve it, as it came in the hadith we will mention that it will be the stronghold of the Muslims at the time of trials. In Sahih Muslim, from al-Nawwas ibn Sam'an, that the Messenger of Allah (peace be upon him) informed about Jesus son of Mary that he will descend from heaven onto the white minaret east of Damascus. Perhaps the original wording of the hadith is "onto the eastern white minaret in Damascus." It has reached me that it is like that in some parts, but I have not come across it until now. Allah is the Facilitator. This eastern white minaret in the Umayyad Mosque of Damascus was renewed after the Christians burned it in our days after the year 740 39, so they rebuilt it from the wealth of the Christians as compensation for their transgression. In this is a great wisdom: that Jesus son of Mary, the Prophet of Allah, will descend upon this structure built from their wealth, and he will refute their lies against him and against Allah, break the cross, kill the pig, and abolish the jizya 40—meaning he will leave it and not accept it from anyone among them or others except Islam, or else he will kill him. The Messenger of Allah (peace be upon him) informed about this concerning him, confirmed it, and permitted it for him, may Allah's blessings and peace be upon him always until the Day of Judgment, and upon his family and all his companions and those who follow them in goodness. [Chapter: The Miracles of the Prophet (peace be upon him) Surpass the Miracles of Previous Prophets] The evidence for mentioning miracles of the Messenger of Allah (peace be upon him) similar to the miracles of a group of prophets before him, and even higher, beyond the great miracles specific to him that no one before him among them (peace be upon them) had. Among that is the Mighty Qur'an, which falsehood cannot approach from before it or behind it, a revelation from the Wise, Praiseworthy. For it is a continuous miracle forever; its proof is not hidden, nor is its like found. He challenged both jinn and mankind to produce something like it, or ten surahs, or one surah like it, and they were unable, as was established earlier in the beginning of the Book of Miracles. The hadith agreed upon in the two Sahihs 41 has preceded, from the hadith of al-Layth ibn Sa'd, from Sa'id ibn Abi Sa'id al-Maqburi, from his father, from Abu Hurayra, from the Messenger of Allah (peace be upon him) that he said: "There was no prophet except that he was given signs that caused people to believe. What I was given was a revelation that Allah revealed to me, so I hope to have the most followers on the Day of Resurrection." The meaning is that every prophet was given extraordinary miracles that necessitate the faith of those who see them among people of insight and intellect, not among the obstinate and wretched. What I was given—its majority, greatest, and most dazzling—is the Qur'an that Allah revealed to me. For it does not perish or disappear as the miracles of the prophets perished and ended with the end of their days, so they are not witnessed, but rather reported through mass transmission or isolated reports. Unlike the Mighty Qur'an that Allah revealed to him, for it is a miracle transmitted from him continuously, remaining forever after him, heard by everyone who listens attentively. In the chapter on special characteristics, mention has preceded of what the Messenger of Allah (peace be upon him) was distinguished with over the rest of his brothers among the prophets (peace be upon them), as established in the two Sahihs from Jabir ibn 'Abdullah who said: The Messenger of Allah (peace be upon him) said: "I have been given five things that no one before me was given: I was aided with terror for a month's journey; the earth was made a mosque and a purification for me, so wherever a man of my community finds the prayer time, let him pray; spoils of war were made lawful for me and were not lawful for anyone before me; I was given intercession; and a prophet used to be sent to his people, but I was sent to all mankind." We have discussed this and similar matters previously in what suffices from repetition, praise be to Allah. More than one scholar has mentioned that every miracle of a prophet among the prophets is a miracle for their seal, Muhammad (peace be upon him). This is because each of them gave glad tidings of his coming and commanded following him, as Allah Almighty said: "And when Allah took the covenant of the prophets: 'Whatever I give you of the Scripture and wisdom, and then there comes to you a messenger confirming what is with you, you must believe in him and support him.' He said, 'Do you affirm and take on that burden?' They said, 'We affirm.' He said, 'Then bear witness, and I am with you among the witnesses.' Then whoever turns away after that—they are the defiantly disobedient" (Qur'an 3:81-82). Al-Bukhari and others mentioned from Ibn 'Abbas (may Allah be pleased with them both) that he said: "Allah did not send a prophet among the prophets except that He took from him the covenant and pledge that if Muhammad is sent while he is alive, he will believe in him, follow him, and support him." More than one scholar has mentioned that the miracles of the saints are miracles for the prophets, because the saint only attains that through the blessing of following his prophet and the reward of his faith. The purpose is that what motivated me to write this chapter was that I came across a summary of the biography of Imam Muhammad ibn Ishaq ibn Yasar and others, made by our teacher, the Imam, the All-Knowing, the Shaykh of Islam, Kamal al-Din Abu al-Ma'ali Muhammad ibn 'Ali al-Ansari al-Simaki, tracing his lineage to Abu Dujana al-Ansari Simak ibn Harb ibn Harsha al-Awsi.

May Allah be pleased with him, the foremost Shafi'i scholar of his time without dispute, known as Ibn al-Zamlakani, may Allah's mercy be upon him. He mentioned at the end of his work something of the virtues of the Messenger of Allah, peace and blessings be upon him, and devoted a chapter to this topic, presenting good things, pointing out numerous benefits and important benefits, and left out other good things mentioned by other earlier imams. I did not see that he covered the topic completely; either it fell from his manuscript, or he did not complete his work. So one of his associates from our companions, whose request must be answered, asked me repeatedly to complete it, organize it, arrange it, refine it, and add to it. So I sought Allah's guidance 42 for some time, then I became eager for that, seeking reward and recompense. I had heard from our shaykh, the imam, the scholar, the memorizer 43, Abu al-Hajjaj al-Mizzi, may Allah envelop him in His mercy, that the first to speak on this topic was Imam Abu 'Abd Allah Muhammad ibn Idris al-Shafi'i, may Allah be pleased with him. The memorizer Abu Bakr al-Bayhaqi, may Allah have mercy on him, narrated in his book 'Dala'il al-Nubuwwa' 44 from his shaykh al-Hakim Abu 'Abd Allah: Abu Ahmad ibn Abi al-Hasan informed me, 'Abd al-Rahman ibn Abi Hatim al-Razi told us from his father, who said: 'Umar ibn Sawwar said: Al-Shafi'i said: "What Allah gave to no prophet did He give to Muhammad, peace and blessings be upon him." I said: "He gave Jesus the raising of the dead." He said: "He gave Muhammad, peace and blessings be upon him, the palm trunk that used to be next to him when he delivered sermons; when the pulpit was built for him, the trunk moaned until its sound was heard. This is greater than that." This is his wording, may Allah be pleased with him. The purpose of presenting what we mention in this chapter is to show the clear signs, decisive miracles, and evident proofs that Allah gave to His prophets, peace be upon them, and that Allah gathered for His servant and Messenger, the master of the prophets and their seal, all kinds of excellences and signs, along with what He specially gave him that He did not give to anyone before him, as we mentioned regarding his unique qualities and characteristics, peace and blessings be upon him. I came across a beautiful chapter on this meaning in the book 'Dala'il al-Nubuwwa' by the memorizer Abu Nu'aym Ahmad ibn 'Abd Allah al-Isbahani, which is a comprehensive book in three volumes, in which he devoted a chapter to this meaning. Similarly, the jurist Abu Muhammad 'Abd Allah ibn Hamid mentioned that in his book 'Dala'il al-Nubuwwa', which is a large, magnificent, comprehensive book containing precious gems. Likewise, al-Sarsari the poet mentions some of these things in some of his odes, as will come. Now, with Allah's help, I will mention the sum of what we have gathered from these scattered places in the briefest expression and shortest indication. Allah is the one whose help is sought, and upon Him we rely. There is no power or strength except through Allah, the Mighty, the Wise. STATEMENT ON WHAT WAS GIVEN TO NOAH, PEACE BE UPON HIM Allah Almighty said: "So he called upon his Lord: 'Indeed, I am overcome, so help me.' So We opened the gates of the heaven with water pouring forth, and caused the earth to gush forth springs, so the waters met for a matter already destined. And We carried him upon a vessel of planks and nails, sailing under Our eyes as a reward for him who had been denied. And We left it as a sign, so is there any who will remember?" 45 I have mentioned the story in detail at the beginning of this book, how he invoked against his people, and Allah saved him and the believers who followed him, none of them perished, and drowned those who opposed him from the disbelievers, not one of them survived, not even his son. Our shaykh, the scholar Abu al-Ma'ali Muhammad ibn 'Ali al-Ansari al-Zamlakani said—and from his manuscript I copied: "The demonstration that every miracle of a prophet has its equivalent for our prophet would require lengthy speech and detailed explanation that cannot be contained in numerous volumes. But we will indicate some by others. So let us mention the great miracles of the prophets, peace be upon them. Among them is the salvation of Noah in the ship with the believers. There is no doubt that water carrying people without a ship is greater than walking on it in a ship. Many saints have walked on the surface of water, and in the story of al-'Ala' ibn Ziyad, the companion of the Messenger of Allah, peace and blessings be upon him, there is evidence of that. It was narrated by Minjab: We went on an expedition with al-'Ala' ibn al-Hadrami to Darin. He made three supplications, and they were answered for him. We alighted at a place and he asked for water but did not find it. So he stood and prayed two rak'as and said: 'O Allah, we are Your servants, in Your path, fighting Your enemy. O Allah, give us rain to perform ablution and drink, and let no one else have a share in it.' We went a little further and suddenly there was water from which the sky had just cleared. We performed ablution from it, took provisions, and I filled my waterskin and left it there to see if his supplication was answered or not. We went a little further, then I said to my companions: 'I forgot my waterskin.' So I returned to that place, and it was as if no water had ever touched it. Then we went on until we reached Darin, with the sea between us and them. He said: 'O Ali, O Hakim, we are Your servants, in Your path, fighting Your enemy. So make a way for us to them.' So we entered the sea, and the water did not reach our ankles, and we walked on the surface of the water without anything getting wet.' He mentioned the rest of the story. This is more remarkable than riding a ship, for water carrying a ship is ordinary, and more remarkable than the parting of the sea for Moses, for there the water receded so that they walked on dry land; the miracle was the recession of water. Here, the water became a solid body on which they walked as on land. This is attributed to the Prophet, peace and blessings be upon him, and his blessing." End of his words regarding Noah, peace be upon him. This story that our shaykh narrated was mentioned by the memorizer Abu Bakr al-Bayhaqi in his book 'al-Dala'il' via Abu Bakr ibn Abi al-Dunya from Abu Kurayb from Muhammad ibn Fudayl from al-Salt ibn Matar al-'Ijli from 'Abd al-Malik, the son of Sahm's sister, from Sahm ibn Minjab, who said: We went on an expedition with al-'Ala' ibn al-Hadrami, and he mentioned it. Al-Bukhari mentioned it in 'al-Tarikh al-Kabir' from another chain. Al-Bayhaqi narrated it via Abu Hurayra, may Allah be pleased with him, that he was with al-'Ala' and witnessed that. Al-Bayhaqi also narrated it via 'Isa ibn Yunus from 'Abd Allah from 'Awn from Anas ibn Malik, who said: I witnessed three things in this community that, had they been among the Children of Israel, the nations would not have disputed over them. We said: What are they, O Abu Hamza? He said: We were in the Suffa 46 with the Messenger of Allah, peace and blessings be upon him, when a woman came to him as a migrant with her son who had reached puberty. He assigned the woman to the women and her son to us. It was not long before he caught the epidemic of Medina, fell ill for days, and then died. The Prophet, peace and blessings be upon him, closed his eyes and ordered his preparation. When we wanted to wash him, he said: 'O Anas, go to his mother and inform her.' So I informed her. She came and sat at his feet, took them, and said: 'O Allah, I submitted to You willingly and abandoned the idols, so do not burden me with...'

This calamity is too heavy for me to bear." He said: By Allah, no sooner had she finished speaking than he moved his feet and threw the cloth from his face, and he lived until Allah took His Messenger, may Allah bless him and grant him peace, and until his mother died. Anas said: Then 'Umar ibn al-Khattab prepared an army and appointed over them al-'Ala' ibn al-Hadrami. Anas said: I was in his expedition. We came to our battle-ground and found that the enemy had preceded us and obliterated the traces of water, and the heat was severe. We and our mounts suffered from thirst. That was on a Friday. When the sun declined towards its setting, he led us in two rak'as 47, then he stretched his hand towards the sky, and we saw nothing in the sky. He said: By Allah, he had not lowered his hand until Allah sent a wind and produced clouds, and they poured down until they filled the pools and valleys. So we drank, gave water to our mounts, and stored water. He said: Then we came to our enemy, who had crossed a creek in the sea to an island. He stood at the creek and said: "O 'Ali 48, O Great One, O Forbearing One, O Generous One." Then he said: "Cross in the name of Allah." He said: So we crossed, with the water barely wetting the hooves of our mounts. We had not stayed long before we reached the enemy, and we killed, captured, and took spoils. Then we came to the creek, and he said the same words, and we crossed with the water barely wetting the hooves of our mounts. Then he mentioned the death of al-'Ala' and their burying him in a land that does not accept the dead. Then they dug for him to move him from it to another place, but they did not find him there, and behold, the grave was shining with light. So they replaced the soil over him and then departed. This account is more complete, containing the story of the woman whose child Allah revived through her supplication. We will draw attention to that in what relates to the miracles of the Messiah, Jesus son of Mary, along with similar accounts, if Allah Almighty wills, just as we will refer to this story of al-'Ala' with what we will present alongside it here, in what relates to the miracles of Moses, peace be upon him, in the story of the parting of the sea for the Children of Israel. Our teacher has pointed to that in the gems of his speech. Another story similar to the story of al-'Ala' ibn al-Hadrami [The story of Abu 'Ubayda al-Thaqafi's crossing of the Tigris] Al-Bayhaqi narrated in al-Dala'il—and this has also been mentioned earlier—from the chain of Sulayman ibn Marwan al-A'mash from some of his companions, who said: We reached the Tigris while it was flowing strongly, and the Persians were behind it. A man from the Muslims said: "In the name of Allah," then he plunged in with his horse, and it rose above the water. The people said: "In the name of Allah," then they plunged in and rose above the water. The Persians looked at them and said: "Diwan, Diwan," meaning "madmen." Then they fled headlong. He said: The people lost nothing except a cup that was hanging from the saddle strap. When they came out, they obtained the spoils and divided them. A man began to say: "Who will exchange yellow for white?" We have mentioned in the biography of 'Umar and his days, and also in the commentary, that the first to cross the Tigris that day was Abu 'Ubayda al-Nufay'i, the commander of the armies in the days of 'Umar ibn al-Khattab, may Allah be pleased with him. He looked at the Tigris and recited the words of Allah Almighty: "And no soul can die except by Allah's permission, a decree determined" 49. Then he pronounced the name of Allah Almighty and plunged with his horse into the water, and the army plunged behind him. When the Persians saw them doing that, they began to say: "Diwan, Diwan," meaning "madmen, madmen." Then they turned their backs and fled, and the Muslims killed them and took much booty from them. Another similar story [The story of Abu Muslim al-Khawlani's crossing of the Tigris] Al-Bayhaqi narrated from the chain of Abu al-Nadr from Sulayman ibn al-Mughira that Abu Muslim al-Khawlani came to the Tigris while it was tossing wood from its flood. He walked on the water and turned to his companions, saying: "Do you miss any of your belongings so that we may supplicate Allah Almighty?" Then he said: "This is a sound chain." I say: The great memorizer Abu al-Qasim ibn 'Asakir mentioned in the biography of Abu 'Abdullah ibn Ayyub al-Khawlani this story in a more detailed form from the chain of Baqiyya ibn al-Walid: Muhammad ibn Ziyad narrated to me from Abu Muslim al-Khawlani that when he raided the land of the Byzantines and they passed by a river, he would say: "Cross in the name of Allah." He said: And he would go before them, and they would cross on the water, and it would not reach the mounts except to the knees, or something like that, or close to that. He said: When they crossed, he would say to the people: "Has anyone lost anything? If anyone has lost something, I am responsible." He said: So a man deliberately threw down a nosebag. When they crossed, the man said: "My nosebag fell into the river." He said to him: "Follow me," and behold, the nosebag had caught on some wood in the river. He said: "Take it." Abu Dawud narrated it from the chain of al-A'rabi from him from 'Amr ibn 'Uthman from Baqiyya. Then Abu Dawud said: Musa ibn Isma'il narrated to us, Sulayman ibn al-Mughira narrated to us from Humayd that Abu Muslim al-Khawlani came to the Tigris while it was tossing wood from its flood. He stood at it, then praised Allah and extolled Him, and mentioned the journey of the Children of Israel in the sea. Then he spurred his mount, and it waded into the water, and the people followed him until they crossed. Then he said: "Have you lost any of your belongings so that I may supplicate Allah to return it to me?" Ibn 'Asakir narrated it from another chain from 'Abd al-Karim ibn Rashid from Humayd ibn Hilal al-'Adawi: My cousin, my brother's son, narrated to me, saying: I went out with Abu Muslim in an army, and we came to a turbulent, terrible river. We said to the villagers: "Where is the ford?" They said: "There is no ford here, but the ford is two nights' journey downstream." Abu Muslim said: "O Allah, You allowed the Children of Israel to cross the sea, and we are Your servants and in Your path, so allow us to cross this river today." Then he said: "Cross in the name of Allah." My cousin said: I was on a horse, and I said: I will push him first among the people behind his horse. He said: By Allah, the water did not reach the bellies of the horses until all the people had crossed. Then he stopped and said: "O company of Muslims, has anyone lost anything so that I may supplicate Allah Almighty to return it?" These miracles 50 of these saints are miracles of the Messenger of Allah, may Allah bless him and grant him peace, as previously established, because they only attained them through the blessing of following him and the auspiciousness of his mission. For in them is a strong proof for the religion for the Muslims. They resemble the miracle of Noah, peace be upon him, in his journey on the water in the ship that Allah Almighty commanded him to build, and the miracle of Moses, peace be upon him, in the parting of the sea. And these contain what is more wondrous than that, in terms of their walking on the surface of the water without any barrier, and in terms of it being flowing water—walking on it is more wondrous than walking on still water that can be crossed. Even if the floodwater was more overwhelming and greater, these are miracles, and there is no difference between a small miracle and a great one. For whoever walks on the surface of the deep, flowing, turbulent water without their horses' hooves getting wet, or without it reaching their bellies, there is no difference in the miracle between it being a cubit or a thousand cubits, or a river or a sea. Rather, its being a turbulent river like a flashing lightning and a flowing torrent is greater and stranger. Similarly, regarding the parting of the sea—the side of the Red Sea—until each part became like a great mountain, the water moved aside to the right and left until the seabed appeared, and Allah sent wind upon it until it dried, and the horses walked on it without disturbance until they all crossed. Then Pharaoh came with his troops, and the sea overwhelmed them with what overwhelmed them, and Pharaoh led his people astray and did not guide them. That was because when they were in the middle and were about to come out, Allah commanded the sea, and it closed over them, and they all drowned, not a single one escaping, just as not one of the Children of Israel was lost. In that is a great sign, indeed numerous signs, as we have elaborated in the commentary. Praise and gratitude be to Allah.

The point is that what we mentioned about the story of al-ʿAlāʾ ibn al-Ḥaḍramī, Abū ʿAbd Allāh al-Thaqafī, and Abū Muslim al-Khawlānī—how they walked on the flowing water current, and none of them was lost, nor did they lose any of their belongings—this while they were awliyāʾ 51, among them a Companion 52 and two Followers 53. So what would be the case if there were need for that in the presence of the Messenger of Allah ﷺ, the master of the prophets and their seal, the highest of them in station on the Night of the Ascension 54, their imam that night in Jerusalem 55, which is the place of their wilāya 56 and the abode of their beginning, their khaṭīb 57 on the Day of Resurrection, the highest of them in station in Paradise, the first intercessor in the Gathering, in the exit from the Fire, in entering Paradise, and in the raising of degrees therein, as we have expounded the divisions and types of intercession at the end of the book on the terrors of the Day of Resurrection. And Allah is the one whose help is sought. We will mention in the Mosaic miracles what has been reported of the Muhammadan miracles, which are more manifest and splendid than them. And we are now concerning the miracles of Noah, peace be upon him. Our shaykh 58 mentioned only what has preceded. As for al-Ḥāfiẓ 59 Abū Nuʿaym Aḥmad ibn ʿAbd Allāh al-Iṣbahānī, he said at the end of his book on the proofs of prophethood, which is in three volumes: "The thirty-third chapter on the comparison of the prophets in their virtues with the virtues of our Prophet, and what they were given of signs compared to what he was given, for he was given what they were given and its like and counterpart. The first of the messengers was Noah, peace be upon him, and the sign he was given was the appeasement of his anger and the answer to his prayer in hastening Allah's punishment upon his deniers, until everyone on the face of the earth perished, both silent and speaking, except those who believed in him and entered with him into his ark. By my life, this is a great sign, coinciding with Allah's prior decree and what He had known regarding their destruction. Similarly, our Prophet ﷺ, when his people denied him and went to extremes in harming him and belittling his station with Allah Almighty, until the foolish ʿUqba ibn Abī Muʿayṭ threw the entrails of a camel on his back while he was prostrating, he said: 'O Allah, [deal with] the chiefs of Quraysh.'" Then he narrated the ḥadīth 60 from Ibn Masʿūd as previously mentioned, as we have mentioned it in Ṣaḥīḥ al-Bukhārī 61 and others, about the chiefs of Quraysh placing the entrails of that camel on the back of the Messenger of Allah ﷺ while he was prostrating at the Kaʿba 62, and their laughing at that, to the point that some of them leaned on others from intense laughter. He remained with it on his back until his daughter Fāṭima, peace be upon her, came and removed it from his back, then she turned to them and reviled them. When the Messenger of Allah ﷺ finished his prayer, he raised his hands and said: 'O Allah, [deal with] the chiefs of Quraysh.' Then he named them: 'O Allah, [deal with] Abū Jahl, ʿUtba, Shayba, al-Walīd ibn ʿUtba, Umayya ibn Khalaf, ʿUqba ibn Abī Muʿayṭ, and ʿUmāra ibn al-Walīd.' ʿAbd Allāh ibn Masʿūd said: 'By Him who sent him with the truth, I saw them as corpses on the day of Badr, then they were dragged to the well, the well of Badr.' Similarly, when Quraysh advanced on the day of Badr with their numbers and equipment, when the Messenger of Allah ﷺ saw them, he raised his hands and said: 'O Allah, this is Quraysh coming to You with their pride and arrogance, disputing and denying Your messenger. O Allah, strike them this morning.' So seventy of their leaders were killed and seventy of their nobles were taken captive. Had Allah willed, He would have exterminated them entirely, but out of the clemency and honor of His Prophet, He spared those whose destiny had decreed that they would believe in him and in the Messenger of Allah ﷺ. He also prayed against ʿUtba ibn Abī Lahab that his dog would be set upon him in Syria, and a lion killed him near the Wādī al-Zarqāʾ 63 opposite the city of Buṣrā 64. How many similar instances does he have, like the seven years of Joseph 65? They suffered famine until they ate al-ʿukbar 66, which is blood with tendons, and they ate bones and everything. Then they resorted to his mercy, compassion, and kindness, and he prayed for them, so Allah relieved them and they were given rain through the blessing of his prayer. Imam al-Faqīh 67 Abū Muḥammad ʿAbd Allāh ibn Ḥāmid said in the book 'Proofs of Prophethood'—which is a comprehensive book—: "Mention of what Noah, peace be upon him, was given of virtues, and an explanation of what Muḥammad ﷺ was given that matches his virtues and exceeds them. When Noah's people reached the point of harming him, belittling him, and refusing to believe in what he brought from Allah, he prayed against them, saying: 'My Lord, leave not upon the earth any dweller from among the disbelievers' (Qur'an 71:26). So Allah answered his prayer and drowned his people, until nothing of the animals and beasts remained except

  1. Taj Banu Umayya : Literally 'the crown of the Banu Umayya'; a title for 'Umar ibn 'Abd al-'Aziz, highlighting his excellence among the Umayyad caliphs.
  2. Ashajj Banu Marwan : Literally 'the scarred one of the Banu Marwan'; a title given to 'Umar ibn 'Abd al-'Aziz due to a scar on his forehead from a horse kick.
  3. al-kāhinayn : The two tribes of priests, referring to the Jewish tribes Banu Qurayza and Banu al-Nadir.
  4. mursal : A type of hadith where the Companion is omitted from the chain of transmission, i.e., a Successor narrates directly from the Prophet.
  5. ta'wīl : Interpretation or esoteric explanation of the Qur'an.
  6. qarn : Generation or century; here it refers to the generation of the Prophet's Companions.
  7. al-Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhari and Muslim.
  8. al-Khiḍr : A figure often associated with immortality and esoteric knowledge; some traditions hold he is still alive.
  9. Sunan : The four canonical hadith collections of Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah.
  10. daghan : Deceit, fraud, or using something as a cover for wrongdoing.
  11. khawalan : Servants or slaves, implying treating people as property.
  12. duwalan : States or possessions passed around, implying corruption and misappropriation.
  13. nuḥlan : A gift or grant, implying taking wealth unlawfully.
  14. munqaṭiʿ : A hadith with a break in the chain of transmission, making it weak.
  15. al-Khulafa' al-Rashidun : The Rightly Guided Caliphs: the first four caliphs after the Prophet Muhammad (Abu Bakr, 'Umar, 'Uthman, 'Ali), considered exemplary by Sunni Muslims.
  16. al-Tabi'un : The Successors: the generation of Muslims who followed the Companions of the Prophet.
  17. 132 AH : AH stands for After Hijra, the Islamic calendar. 132 AH corresponds to 749-750 CE, the year the Abbasid dynasty overthrew the Umayyads.
  18. Abu Qilaba : A prominent Successor (Tabi'i) and hadith narrator, known for his reliability.
  19. Aelia : Aelia Capitolina, the Roman name for Jerusalem.
  20. gharib : A hadith term meaning 'strange' or 'unfamiliar', often indicating a weak or solitary chain.
  21. al-Saffah : Literally 'the Bloodshedder', a title given to the first Abbasid caliph, Abu al-Abbas Abdullah, due to his ruthless elimination of enemies.
  22. Sunan : Refers to the collections of hadith compiled by authors like Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah, which are considered canonical Sunni hadith books.
  23. Marwan al-Himar : Marwan II, the last Umayyad caliph, nicknamed 'the Donkey' for his stubbornness or endurance.
  24. Salaf : The early generations of Muslims, including the Companions, Followers, and early scholars, considered exemplary in piety and knowledge.
  25. Luka' ibn Lak' : A derogatory term meaning 'a base, ignoble person', used here to refer to Abu Muslim al-Khurasani, the Abbasid revolutionary leader.
  26. al-Mansur : Abu Ja'far al-Mansur, the second Abbasid caliph, known for founding Baghdad and consolidating Abbasid rule.
  27. City of Peace : Madinat al-Salam, the original name of Baghdad, founded by Caliph al-Mansur.
  28. Rafida : A term used by Sunnis for Shia groups who 'reject' (rafd) the legitimacy of the first three caliphs, often referring to Twelver Shia.
  29. cellar of Samarra : The underground chamber in Samarra, Iraq, where Twelver Shia believe the twelfth Imam, Muhammad al-Mahdi, went into occultation.
  30. Ahl al-Sunna : Sunni Muslims, who adhere to the Sunnah (traditions) of the Prophet and the consensus of the early community.
  31. al-harj : Turmoil, chaos, or widespread killing; often used in eschatological contexts.
  32. aqāmū al-dīn : They uphold the religion; i.e., they maintain its rites and principles.
  33. al-Rāfiḍa : A term used for a group of Shia who 'reject' (rafḍ) the legitimacy of the first three caliphs; often used pejoratively by Sunnis.
  34. Ahl al-Bayt : The family of the Prophet Muhammad, particularly his household, including his descendants.
  35. Abu Musa Bahlas : A companion of the Prophet, though his name is disputed; some say it is Abu Musa al-Ash'ari, but 'Bahlas' is a variant.
  36. mashyat al-mutayta : Walking with arrogance or pride, a form of strutting.
  37. fard al-kifaya : A communal obligation in Islamic law; if some fulfill it, the rest are absolved.
  38. Sahih : Refers to the authentic hadith collections, primarily Sahih al-Bukhari and Sahih Muslim.
  39. year 740 : Corresponding to 1339-1340 CE, during the Mamluk period.
  40. jizya : A tax levied on non-Muslims in an Islamic state.
  41. two Sahihs : Sahih al-Bukhari and Sahih Muslim, the two most authoritative hadith collections.
  42. istikhara : Seeking guidance from Allah through prayer and supplication when making a decision.
  43. hafiz : A title for a scholar who has memorized a vast number of hadiths and is an expert in their chains and texts.
  44. Dala'il al-Nubuwwa : A classical work on the proofs of prophethood, compiling miracles and evidences of Prophet Muhammad.
  45. Quran 54:10-15 : The verses recounting Noah's prayer and the flood.
  46. Suffa : A shaded platform in the Prophet's mosque in Medina where poor and homeless companions stayed.
  47. rak'as : Units of Islamic prayer consisting of bowing and prostration.
  48. 'Ali : Here, 'Ali is a name of Allah meaning 'Exalted' or 'High'.
  49. Qur'an 3:145 : Reference to the Qur'anic verse: 'And no soul can die except by Allah's permission, a decree determined.'
  50. karamat : Miracles or extraordinary acts performed by saints (awliya') as a sign of divine favor.
  51. awliyāʾ : Plural of walī, meaning 'friends of God' or saints in Islamic spirituality.
  52. Companion : Ṣaḥābī, a companion of the Prophet Muhammad.
  53. Followers : Tābiʿūn, the generation after the Companions who learned from them.
  54. Night of the Ascension : Laylat al-Isrāʾ, the night journey of the Prophet Muhammad to Jerusalem and his ascension to heaven.
  55. Jerusalem : Bayt al-Maqdis, the holy city where the Prophet led the other prophets in prayer.
  56. wilāya : Sainthood or spiritual authority; the state of being a walī.
  57. khaṭīb : Orator or preacher, especially one who delivers the Friday sermon.
  58. shaykh : Spiritual master or teacher; here likely referring to the author's teacher.
  59. al-Ḥāfiẓ : Title for a hadith scholar who has memorized a vast number of traditions.
  60. ḥadīth : A report of the sayings, actions, or approvals of the Prophet Muhammad.
  61. Ṣaḥīḥ al-Bukhārī : One of the most authoritative collections of hadith, compiled by Imam al-Bukhari.
  62. Kaʿba : The sacred cube-shaped building in Mecca, direction of prayer for Muslims.
  63. Wādī al-Zarqāʾ : A valley in Jordan, near the city of Zarqa.
  64. Buṣrā : An ancient city in southern Syria, mentioned in Islamic tradition.
  65. seven years of Joseph : Reference to the seven years of famine in Egypt during the time of Prophet Joseph.
  66. al-ʿukbar : A substance described as blood mixed with tendons, eaten during extreme famine.
  67. al-Faqīh : The jurist; a title for a scholar of Islamic jurisprudence.

The Book of the Proofs of Prophethood [1]

He boarded the ship, and that was a virtue bestowed upon him, for his supplication was answered, and his heart was healed by the destruction of his people. We said: And Muhammad, may Allah bless him and grant him peace, was given the like of it when he suffered from Quraysh what he suffered of denial and belittlement. So Allah sent to him the Angel of the Mountains and commanded him to obey him in what he commanded him regarding the destruction of his people. But he chose patience upon their harm and earnest supplication in prayer for their guidance. I say: And this is better. The hadith regarding that has preceded from 'A'ishah from the Messenger of Allah, may Allah bless him and grant him peace, in the story of his going to Ta'if. He called them, and they harmed him, so he returned while he was distressed. When he was at Qarn al-Tha'alib, the Angel of the Mountains called out to him and said: "O Muhammad, your Lord has heard the saying of your people and what they replied to you, and He has sent me to you to do what you command me. If you wish, I will bring together the two mountains (al-Akhshabayn) upon them"—meaning the two mountains of Mecca that flank it to the south and north, Abu Qubays and Zir. He said: "Rather, I will wait with them, perhaps Allah will bring forth from their loins those who do not associate anything with Allah." Al-Hafiz Abu Nu'aym has mentioned, in comparison to His saying, the Exalted: "So he called upon his Lord: 'Indeed, I am overcome, so help (me).' (10) So We opened the gates of the heaven with water pouring forth. (11) And We caused the earth to gush forth springs, so the waters met for a matter already destined. (12)" [Surah al-Qamar: 10-12], the hadiths of seeking rain (al-istisqa') from Anas and others. As we have previously mentioned in the proofs of prophethood recently, that a Bedouin asked him, may Allah bless him and grant him peace, to supplicate Allah for them, due to the drought and hunger that afflicted them. So he raised his hands and said: "O Allah, give us rain. O Allah, give us rain." And he did not descend from the pulpit until rain was seen dripping from his noble beard, may Allah bless him and grant him peace. So some of the Companions, may Allah be pleased with them, recalled the saying of his uncle Abu Talib concerning him: "And the white-faced one by whose face the clouds are sought for rain, The shelter of orphans, a protection for widows. The perishing ones of the clan of Hashim seek refuge in him, And they are with him in blessing and abundance." And likewise, he sought rain in more than one place during drought and thirst, and he was answered as he desired, according to the need for water, neither more nor less. And thus it occurred, which is more profound in the miracle. Also, this is water of mercy and blessing, while the water of the flood is water of wrath and vengeance. Also, 'Umar ibn al-Khattab, may Allah be pleased with him, used to seek rain through al-'Abbas, the uncle of the Prophet, may Allah bless him and grant him peace, and they would be given rain. And likewise, the Muslims have continued, in most times and lands, to seek rain and are answered and given rain, while others are not answered, generally, and are not given rain. And to Allah be praise. Abu Nu'aym said: And Noah remained among his people for a thousand years less fifty years. The total of those who believed, men and women, who boarded his ship with him, was less than one hundred souls. And through our Prophet—in a period of twenty years—people believed, east and west, and the tyrants of the earth and its kings submitted to him, and they feared the removal of their kingdom, like Kisra (Chosroes) and Qaysar (Caesar). The Negus and the tribal kings (al-Aqyal) submitted, desiring the religion of Allah. And those among the great ones of the earth who did not believe in him committed to paying the jizyah (poll tax) and submission, like the people of Najran, Hajar, Aylah, and the Banu Judham of Dumah. So they were humbled and submissive to him, due to the terror (al-ru'b) with which Allah supported him, which would travel before him for a month. And conquests were opened, and people entered into the religion of Allah in multitudes, as Allah, the Exalted, said: "When the victory of Allah has come and the conquest (1) And you see the people entering into the religion of Allah in multitudes (2)" [Surah al-Nasr: 1-2]. I say: The Messenger of Allah, may Allah bless him and grant him peace, died while Allah had opened for him Medina, Khaybar, Mecca, most of Yemen, and Hadramawt. And he passed away leaving behind one hundred thousand Companions or more. And in the last part of his noble life, he wrote to all the kings of the earth, calling them to Allah, the Exalted. Among them were those who responded, among them were those who negotiated and temporized for themselves, and among them were those who were arrogant and thus failed and lost, as did Kisra ibn Hurmuz when he transgressed, rebelled, and was arrogant, so his kingdom was torn apart, and his army scattered in all directions. Then his successors after him—Abu Bakr, then 'Umar, then 'Uthman, then 'Ali, one after another—conquered the east of the earth and its west, from the Western Sea to the Eastern Sea, as the Messenger of Allah, may Allah bless him and grant him peace, said: "The earth was folded up for me, and I saw its easts and its wests, and the dominion of my community will reach what was folded up for me of it." And he, may Allah bless him and grant him peace, said: "When Caesar perishes, there will be no Caesar after him; and when Kisra perishes, there will be no Kisra after him. By Him in Whose hand is my soul, you will surely spend their treasures in the cause of Allah." And so it occurred, exactly as said. For the Islamic kingdoms took possession of the dominion of Caesar and his treasuries, except for Constantinople, and all the dominions of Kisra and the lands of the East, and to the furthest lands of the West, until 'Uthman, may Allah be pleased with him, was killed in the year thirty-six. So just as the punishment encompassed all the people of the earth through the supplication of Noah, peace be upon him, when he saw their persistence in misguidance, disbelief, and wickedness, and he supplicated against them in anger for Allah, His religion, and His message, and Allah responded to him, became angry at his anger, and took vengeance upon them because of him—likewise, the blessing of the message and supplication of Muhammad, may Allah bless him and grant him peace, encompassed all the people of the earth. So those who believed among the people believed, and the proof was established against those who disbelieved among them, as the Exalted said: "And We have not sent you except as a mercy to the worlds (107)" [Surah al-Anbiya': 107]. And as he, may Allah bless him and grant him peace, said: "I am only a mercy bestowed." Hisham ibn 'Ammar said in the books of al-Ba'th: 'Isa ibn 'Abdullah al-Nu'mani narrated to me, al-Mas'udi narrated to us from Sa'id ibn Abi Sa'id, from Sa'id ibn Jubayr, from Ibn 'Abbas regarding His saying: "And We have not sent you except as a mercy to the worlds (107)" [Surah al-Anbiya': 107]. He said: Whoever believes in Allah and His messengers, mercy is completed for him in this world and the Hereafter. And whoever does not believe in Allah and His messengers is counted among those who deserve the hastening of what used to befall the nations before that of punishment, trials, casting down, and engulfing. And the Exalted said: "Have you not considered those who exchanged the favor of Allah for disbelief and settled their people in the home of ruin (28)?" [Surah Ibrahim: 28]. Ibn 'Abbas said: The favor (al-ni'mah) is Muhammad, and those who exchanged the favor of Allah for disbelief are the disbelievers of Quraysh—meaning, and likewise everyone who denied him among the rest of the people—as He said: "And whoever disbelieves in him among the factions, the Fire is his promised place" [Surah Hud: 17].

Abu Nu'aym said: If it is said: Allah named Noah, peace be upon him, with one of His Most Beautiful Names, saying: "Indeed, he was a grateful servant" 1. We say: And Allah named Muhammad, may Allah bless him and grant him peace, with two of His Names, saying: "Kind and merciful to the believers" 2. He said: And Allah addressed the prophets by their names: O Noah, O Abraham, O Moses, O David, O John, O Jesus, O Mary, and when addressing Muhammad, may Allah bless him and grant him peace, He said: O Messenger, O Prophet, O Enwrapped One, O Enshrouded One 3. That stands in place of a teknonym 4 with a description of honor. When the polytheists attributed foolishness and madness to their prophets, each answered for himself. Noah said: "O my people, there is not in me any foolishness, but I am a messenger from the Lord of the worlds" 5. Likewise said Hud, peace be upon him. When Pharaoh said: "Indeed, I think you, O Moses, are bewitched" 6, Moses said: "You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as insights, and indeed I think you, O Pharaoh, are destroyed" 7. As for Muhammad, may Allah bless him and grant him peace, Allah Almighty Himself undertakes to answer them on his behalf, as He said: "And they say, 'O you upon whom the Reminder has been sent down, indeed you are mad. Why do you not bring us the angels, if you should be among the truthful?'" 8 Allah Almighty said: "We do not send down the angels except with truth, and then they would not be reprieved" 9. And He said: "'Legends of the former peoples which he has written down, and they are dictated to him morning and evening.' Say, 'It has been sent down by He who knows the secret in the heavens and the earth. Indeed, He is ever Forgiving and Merciful'" 10. Or do they say, "[He is] a poet for whom we await a misfortune of time"? Say, "Wait, for indeed I am, with you, among the waiters" 11. And He said: "And it is not the word of a poet; little do you believe. Nor the word of a soothsayer; little do you remember. [It is] a revelation from the Lord of the worlds" 12. "And indeed, those who disbelieve would almost make you slip with their eyes when they hear the Reminder, and they say, 'Indeed, he is mad.' But it is not except a reminder to the worlds" 13. And He said: "Nun. By the pen and what they inscribe, you are not, by the favor of your Lord, a madman. And indeed, for you is a reward uninterrupted. And indeed, you are of a great moral character" 14. And He said: "And We know that they say, 'Only a human being teaches him.' The tongue of the one they incline to is foreign, and this is a clear Arabic tongue" 15. The statement concerning what was given to Hud, peace be upon him. Abu Nu'aym said, meaning: Allah Almighty destroyed his people with the barren wind 16, and it was a wind of wrath. And Allah Almighty supported Muhammad, may Allah bless him and grant him peace, with the east wind 17 on the day of the Confederates 18, as He said: "O you who have believed, remember the favor of Allah upon you when armies came to you and We sent upon them a wind and armies you did not see. And Allah is ever Seeing of what you do" 19. Then he said: Ibrahim ibn Ishaq narrated to us, Muhammad ibn Ishaq ibn Khuzaymah narrated to us, and Uthman ibn Muhammad al-Uthmani narrated to us, Zakariyya ibn Yahya al-Saji narrated to us, Abu Sa'id al-Ashajj narrated to us, Hafs ibn Attab narrated to us from Dawud ibn Abi Hind from Ikrimah from Ibn Abbas who said: On the day of the Confederates, the south wind went to the north wind and said: "Come with us to support Muhammad, the Messenger of Allah, may Allah bless him and grant him peace." The north wind said to the south wind: "A free woman does not go out at night." So Allah sent the east wind against them. That is His saying: "And We sent upon them a wind and armies you did not see." This is supported by the previous hadith from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "I was supported by the east wind, and 'Ad was destroyed by the west wind 20." The statement concerning what was given to Salih, peace be upon him. Abu Nu'aym said: If it is said: Allah brought forth for Salih a she-camel from the rock, making it a sign and proof against his people, and assigned for her a day of drink and for them a known day of drink. We say: Allah gave Muhammad, may Allah bless him and grant him peace, the like of that, indeed more, because the she-camel of Salih did not speak to him nor testify to his prophethood and messengership, while a camel testified to Muhammad's, may Allah bless him and grant him peace, messengership and complained to him about what it suffered from its owners, that they were starving it and wanted to slaughter it. Then he narrated the hadith concerning that, as we have previously presented in the proofs of prophethood with its chains, wordings, and gems, which suffices from repeating it here. It is in the Sahihs, the Hasans, and the Musnads. Along with that, we have mentioned the hadith of the gazelle and the hadith of the lizard and their testimony to him, may Allah bless him and grant him peace, of messengership, as previously indicated and discussed. The hadith is established in the Sahih of the stone greeting him before his mission, and likewise the greeting of trees, stones, and clods of earth to him before his mission, may Allah bless him and grant him peace. The statement concerning what was given to Ibrahim the Friend 21, peace be upon him. Our teacher, the scholar Abu al-Ma'ali ibn al-Zamlakani, may Allah have mercy on him, said: As for the cooling of the fire for Ibrahim, peace and blessings be upon him, the fire of Persia was extinguished for our Prophet, may Allah bless him and grant him peace, at his birth, may Allah bless him and grant him peace, and between him and his mission were forty years. The fire of Ibrahim was extinguished due to his direct contact with it, while the fire of Persia was extinguished for our Prophet, may Allah bless him and grant him peace, despite the distance of months between him and it. This which he indicated about the extinguishing of the fire of Persia on the night of his noble birth, we have mentioned it with its chains and paths at the beginning of the Sirah 22, when mentioning the pure and noble birth, with sufficient and convincing content. Then our teacher said: Moreover, some of this community were thrown into fire and it did not affect them, by the blessing of our Prophet, may Allah bless him and grant him peace. Among them is Abu Muslim al-Khawlani. He said: While al-Aswad ibn Qays al-'Ansi was in Yemen, he sent for Abu Muslim al-Khawlani and said: "Do you testify that Muhammad is the Messenger of Allah?" He said: "Yes." He said: "Do you testify that I am the messenger of Allah?" He said: "I do not hear." He repeated it to him, and he said: "I do not hear." So he ordered a great fire to be kindled, and Abu Muslim was thrown into it, but it did not harm him. It was said to him: "If you leave this man in your land, he will corrupt it for you." So he ordered him to leave. He came to Medina after the Messenger of Allah, may Allah bless him and grant him peace, had passed away and Abu Bakr had become caliph. He stood by a pillar of the mosque praying. Umar saw him and said: "Where are you from, man?" He said: "From Yemen." He said: "What did Allah do with our companion who was burned by fire and it did not harm him?" He said: "That is Abdullah ibn Ayyub." He said: "I adjure you by Allah, are you he?" He said: "O Allah, yes." So he kissed between his eyes, then brought him and seated him between himself and Abu Bakr al-Siddiq and said: "Praise be to Allah who did not let me die until I saw in the community of Muhammad, may Allah bless him and grant him peace, one who was treated as was done to Ibrahim, the Friend of the Merciful, peace be upon him." This is the context as our teacher presented it.

The great memorizer 23 Abu al-Qasim ibn 'Asakir 24, may God have mercy on him, narrated it in his History in the biography of Abu Muslim 'Abd Allah ibn Ayyub from multiple chains, from 'Abd al-Wahhab ibn Muhammad, from Isma'il ibn 'Ayyash al-Hutami: Sharahil ibn Muslim al-Khawlani told me that al-Aswad ibn Qays ibn Dhi al-Himar al-'Ansi 25 claimed prophethood in Yemen, and he sent for Abu Muslim al-Khawlani. When he was brought, he said: "Do you bear witness that I am the messenger of God?" He said: "I do not hear." He said: "Do you bear witness that Muhammad is the messenger of God?" He said: "Yes." He said: "Do you bear witness that I am the messenger of God?" He said: "I do not hear." He said: "Do you bear witness that Muhammad is the messenger of God?" He said: "Yes." He repeated this several times, then ordered a great fire to be kindled, and he was thrown into it, but it did not harm him. It was said to al-Aswad: "Expel him from your presence, otherwise he will corrupt your followers." So he ordered him to depart. He came to Medina after the Messenger of God, may God bless him and grant him peace, had passed away, and Abu Bakr had been made caliph. Abu Muslim made his camel kneel at the gate of the mosque, then entered the mosque and stood to pray by a pillar. 'Umar ibn al-Khattab saw him, came to him and said: "Where is the man from?" He said: "From the people of Yemen." He said: "What happened to the man whom the liar 26 burned with fire?" He said: "That is 'Abd Allah ibn Ayyub." He said: "I adjure you by God, are you he?" He said: "O God, yes." He said: Then he embraced him and took him until he seated him between himself and Abu Bakr al-Siddiq 27, and said: "Praise be to God, Who did not let me die until I saw among the community of Muhammad, may God bless him and grant him peace, one who was treated as was done to Ibrahim, the Friend of the All-Merciful 28." Isma'il ibn 'Ayyash said: I met men from the reinforcements 29 that came to us from Yemen, from Khawlan. Sometimes they would joke, and the Khawlani would say to the 'Ansi: "Your companion the liar burned our companion with fire, but it did not harm him." The memorizer Ibn 'Asakir also narrated from multiple chains from Ibrahim ibn Duhaym: Hisham ibn 'Ammar told us, al-Walid told us, Sa'id ibn Bashir informed me from Abu Bishr—Ja'far ibn Abi Wahshiyya—that a man accepted Islam, and his people wanted him to return to unbelief, so they threw him into a fire, and nothing was burned of him except a fingertip that had not been touched by ablution 30 in the past. He came to Abu Bakr and said: "Ask forgiveness for me." He said: "You are more deserving." Abu Bakr said: "You were thrown into the fire and were not burned." So he asked forgiveness for him. Then he went out to Syria, and they used to call him Ibrahim, peace be upon him. This man is Abu Muslim al-Khawlani. This narration with this addition confirms that he attained that only through the blessing of his following the pure and holy Muhammadan law 31, as came in the hadith of intercession: "God has forbidden the fire to consume the places of prostration." Abu Muslim settled in Darayya 32, west of Damascus, and no one preceded him to the Great Mosque of Damascus at the time of dawn prayer. He used to raid the lands of the Byzantines, and he had many states 33 and miracles 34. His grave is well-known in Darayya, and it appears to be the place where he used to stay, for the memorizer Ibn 'Asakir considered it more likely that he died in the lands of the Byzantines during the caliphate of Mu'awiya, and it is said: during the days of his son Yazid, after the year sixty 35. God knows best. It occurred from multiple chains concerning Ahmad ibn Abi al-Hawari 36 that he came to his master Abu Sulayman 37 to inform him that the oven had been lit and his family was waiting for his command. He found him speaking to people who were around him, so he informed him of that, but he was occupied with the people. Then he informed him again, but he did not pay attention. Then he informed him along with those around him, and he said: "Go and sit in it." So Ahmad ibn Abi al-Hawari went to the oven and sat in it while it was blazing with fire, and it became cool and safe for him. He remained there until Abu Sulayman finished his speech and said to those around him: "Let us go to Ahmad ibn Abi al-Hawari, for I think he has gone to the oven and sat in it in obedience to my command." So they went and found him sitting in it. The shaykh Abu Sulayman took his hand and brought him out. May God have mercy on them both and be pleased with them. Our shaykh Abu al-Ma'ali 38 said: As for his being thrown from the mangonel 39—meaning Ibrahim, peace be upon him—it occurred in the hadith of al-Bara' ibn Malik 40 in the battle of Musaylima the Liar 41, that the companions of Musaylima reached a walled garden 42 and fortified themselves in it, closing the gate. Al-Bara' ibn Malik said: "Place me on a shield and lift me on the tips of spears, then throw me from above into the gate." They did that and threw him upon them. He fell, stood up, and fought the polytheists, and killed Musaylima. I say: This has been discussed in detail in the days of al-Siddiq when he sent Khalid ibn al-Walid to fight Musaylima and Banu Hanifa. They were about one hundred thousand or more, while the Muslims were about thirteen thousand. When they met, many of the Bedouins began to flee. The Emigrants and Helpers said: "Separate us, O Khalid, distinguish us from them." The Emigrants and Helpers were about two thousand five hundred. They made a firm charge and began to encourage each other, saying: "O people of Sura al-Baqara 43, magic is defeated today!" So they defeated them by God's permission and forced them to take refuge in a garden there, called the Garden of Death 44. They fortified themselves in it, and the Muslims besieged them there. Then al-Bara' ibn Malik, the brother of Anas ibn Malik—and he was the elder—did what was mentioned: he was raised on spears until he reached the top of its wall, then threw himself upon them and quickly rose against them. He kept fighting them alone while they fought him until he managed to open the garden, and the Muslims entered, saying "Allahu akbar" 45. They reached the palace of Musaylima, who was standing outside it by a wall, looking like a blue camel—meaning due to his dark complexion. They rushed at him. Wahshi ibn Harb al-Aswad 46, the killer of Hamza, struck him with his spear, and Abu Dujana Simak ibn Kharasha al-Ansari 47—to whom our shaykh Abu al-Ma'ali ibn al-Zamlakani 48 is attributed—but Wahshi preceded him and threw the spear at him from a distance, piercing him. Abu Dujana came to him and struck him with his sword, killing him. But a girl from above the palace cried out: "O my master! The black slave has killed him!" It is said that Musaylima was one hundred and forty years old on the day he was killed. May God curse him. Whoever lives long and does evil deeds, God disfigures him. This is what our shaykh mentioned concerning Ibrahim the Friend, peace be upon him. As for the memorizer Abu Nu'aym 49, he said: If it is said that Ibrahim was distinguished with intimate friendship 50 along with prophethood, it is said: God took Muhammad as an intimate friend and a beloved 51, and the beloved is more subtle than the intimate friend. Then he narrated from the hadith of Shu'ba from Abu Ishaq from Abu al-Ahwas from 'Abd Allah ibn Mas'ud, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said: "If I were to take an intimate friend, I would have taken Abu Bakr as an intimate friend, but your companion is the intimate friend of God." Muslim narrated it from the path of Shu'ba and al-Thawri from Abu Ishaq, and from the path of 'Abd Allah ibn Murra and 'Abd Allah ibn Abi al-Hudhayl, all from Abu al-Ahwas 'Awf ibn Malik al-Jushami, who said: I heard 'Abd Allah ibn Mas'ud narrating from the Messenger of God, may God bless him and grant him peace, who said: "If I were to take an intimate friend, I would have taken Abu Bakr as an intimate friend, but he is my brother and companion, and God has taken your companion as an intimate friend." This is the wording of Muslim. He also narrated it alone from Jundub ibn 'Abd Allah al-Bajali as I will mention. The origin of the hadith is in the Two Sahihs 52 from Abu Sa'id, and in the unique narrations of al-Bukhari from Ibn 'Abbas and Ibn al-Zubayr, as I have presented in the virtues of al-Siddiq, may God be pleased with him.

We have already mentioned it there from the narration of Anas, al-Barā', Jābir, Ka'b ibn Mālik, Abū al-Ḥusayn ibn al-'Alā', Abū Hurayra, Abū Wāqid al-Laythī, and 'Ā'isha, the Mother of the Believers, may God be pleased with them all. Then Abū Nu'aym narrated it from the ḥadīth of 'Ubayd Allāh ibn Zahr, from 'Alī ibn Yazīd, from al-Qāsim, from Abū Umāma, from Ka'b ibn Mālik, who said: I was with your Prophet, peace be upon him, and I heard him say: 'There was no prophet except that he had a khalīl 53 from his community, and indeed my khalīl is Abū Bakr, and indeed God has taken your companion as a khalīl.' This chain is weak. And from the ḥadīth of Muḥammad ibn 'Ajlān, from his father, from Abū Hurayra, who said: The Messenger of God, peace be upon him, said: 'Every prophet has a khalīl, and my khalīl is Abū Bakr ibn Abī Quḥāfa, and the khalīl of your companion is the Merciful.' This is gharīb 54 from this path. And from the ḥadīth of 'Abd al-Wahhāb ibn al-Ḍaḥḥāk, from Ismā'īl ibn 'Ayyāsh, from Ṣafwān ibn 'Amr, from 'Abd al-Raḥmān ibn Jubayr ibn Nufayr, from Kathīr ibn Murra, from 'Abd Allāh ibn 'Amr ibn al-'Āṣ, who said: The Messenger of God, peace be upon him, said: 'Indeed God has taken me as a khalīl just as He took Ibrāhīm as a khalīl, and my abode and the abode of Ibrāhīm in Paradise are opposite each other, and al-'Abbās is between us, a believer between two khalīls.' This is gharīb and its chain requires scrutiny. This concludes what Abū Nu'aym, may God have mercy on him, mentioned. Muslim ibn al-Ḥajjāj said in his Ṣaḥīḥ 55: Abū Bakr ibn Abī Shayba and Isḥāq ibn Ibrāhīm narrated to us, they said: Zakariyyā ibn 'Adī narrated to us, 'Ubayd Allāh ibn 'Amr narrated to us, Zayd ibn Abī Unaysa narrated to us, from 'Amr ibn Murra, from 'Abd Allāh ibn al-Ḥārith, from Jundab ibn 'Abd Allāh, who said: I heard the Prophet, peace be upon him, five days before his death, saying: 'I disavow before God Almighty that I should have a khalīl among you, for God has taken me as a khalīl just as He took Ibrāhīm as a khalīl. If I were to take a khalīl from my community, I would take Abū Bakr as a khalīl. Indeed, those before you used to take the graves of their prophets and righteous as places of worship; do not take graves as places of worship, for I forbid you that.' As for taking Ḥusayn as a khalīl, Abū Nu'aym did not address its chain. Hishām ibn 'Ammār said in his book al-Mab'ath: Yaḥyā ibn Ḥamza al-Ḥaḍramī and 'Uthmān ibn 'Allān al-Qurashī narrated to us, they said: 'Urwa ibn Ruwaym al-Lakhmī narrated to us that the Messenger of God, peace be upon him, said: 'God has reached with me the appointed term and took me to His proximity, and He drew me close. We are the last, and we are the foremost on the Day of Resurrection. I say, without boasting: Ibrāhīm is the khalīl of God, Mūsā is the ṣafī 56 of God, and I am the ḥabīb 57 of God, and I am the master of the children of Adam on the Day of Resurrection, and in my hand is the banner of praise. God has granted me immunity for you from three things: that He will not destroy you by famine, that He will not allow your enemy to plunder you, and that He will not unite you upon error.' As for the jurist Abū Muḥammad 'Abd Allāh ibn Ḥāmid, he spoke at length about the station of khulla 58, until he said: It is said: al-khalīl is one who worships his Lord out of desire and fear, from His saying: 'Indeed, Ibrāhīm was awāh 59 and forbearing' (Qur'an 9:114) due to his frequent saying 'awāh'. And al-ḥabīb is one who worships his Lord out of vision and love. It is said: al-khalīl is one who awaits the gift, while al-ḥabīb is one who awaits the meeting. It is said: al-khalīl is one who reaches through an intermediary, from His saying: 'And thus We showed Ibrāhīm the kingdom of the heavens and the earth, so that he would be among the certain' (Qur'an 6:75). And al-ḥabīb is one who reaches Him without an intermediary, from His saying: 'And he was at a distance of two bow-lengths or nearer' (Qur'an 53:9). And al-khalīl said: 'And who I hope will forgive me my sin on the Day of Judgment' (Qur'an 26:82). And God said to the ḥabīb Muḥammad, peace be upon him: 'That God may forgive you your past and future sins' (Qur'an 48:2). And al-khalīl said: 'And do not disgrace me on the Day they are resurrected' (Qur'an 26:87). And God said to the Prophet: 'On the Day when God will not disgrace the Prophet and those who believed with him' (Qur'an 66:8). And al-khalīl said when he was thrown into the fire: 'Sufficient for us is God, and He is the best Disposer of affairs' (Qur'an 3:173). And God said to Muḥammad: 'O Prophet, sufficient for you is God and those who follow you of the believers' (Qur'an 8:64). And al-khalīl said: 'Indeed, I am going to my Lord; He will guide me' (Qur'an 37:99). And God said to Muḥammad: 'And He found you lost and guided [you]' (Qur'an 93:7). And al-khalīl said: 'And grant me a tongue of truth among the later generations' (Qur'an 26:84). And God said to Muḥammad: 'And We raised high for you your remembrance' (Qur'an 94:4). And al-khalīl said: 'And keep me and my sons away from worshipping idols' (Qur'an 14:35). And God said to the ḥabīb: 'God only intends to remove impurity from you, O people of the house, and to purify you with a thorough purification' (Qur'an 33:33). And al-khalīl said: 'And make me among the inheritors of the Garden of Pleasure' (Qur'an 26:85). And God said to Muḥammad: 'Indeed, We have given you al-Kawthar 60' (Qur'an 108:1). And he mentioned other things. The ḥadīth will come in Ṣaḥīḥ Muslim from Ubayy ibn Ka'b that the Messenger of God, peace be upon him, said: 'I will stand in a station on the Day of Resurrection where all creation will turn to me, even their father Ibrāhīm al-Khalīl.' This indicates that he is superior, for he is needed in that station, and it indicates that Ibrāhīm is the best of creation after him. If anyone were better than Ibrāhīm after him, he would have mentioned him. Then Abū Nu'aym said: If it is said: Ibrāhīm, peace be upon him, was veiled from Nimrod by three veils, it is said: That was the case, and Muḥammad, peace be upon him, was veiled from those who sought him by five veils. God Almighty said concerning his affair: 'And We have put before them a barrier and behind them a barrier, and We have covered them, so they do not see' (Qur'an 36:9). These are three. Then He said: 'And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter a concealed veil' (Qur'an 17:45). Then He said: 'So they are up to their chins, and they are constrained' (Qur'an 36:8). These are five veils. The jurist Abū Muḥammad ibn Ḥāmid mentioned the same thing exactly, and I do not know which of them took from the other; God knows best. What he said is gharīb, and I do not know what the veils he mentioned for Ibrāhīm, peace be upon him, are, especially since he was thrown into the fire from which God saved him. As for what he mentioned of the veils deduced from these verses, it has been said that they are all metaphorical, not physical, meaning that they are turned away from the truth, it does not reach them, nor does it penetrate their hearts, as God Almighty said: 'And they say: Our hearts are in coverings from that to which you call us, and in our ears is deafness, and between us and you is a veil' (Qur'an 41:5). We have clarified this in the Tafsīr 61. We have mentioned in the Sīra 62 and in the Tafsīr that Umm Jamīl, the wife of Abū Lahab, when the sūra 63 was revealed condemning her and her husband, and their entering the Fire and their loss, came with a fihr 64—that is, a large stone—to stone the Prophet, peace be upon him. She reached Abū Bakr, who was sitting with the Prophet, peace be upon him, but she did not see the Messenger of God, peace be upon him. She said to Abū Bakr: 'Where is your companion?' He said: 'What is the matter with him?' She said: 'He has satirized me.' He said: 'He did not satirize you.' She said: 'By God, if I see him, I will strike him with this fihr.' Then she left, saying: 'We have come to Muthammam 65, and we detest his religion.' Similarly, he was veiled from Abū Jahl when he intended to step on the head of the Prophet, peace be upon him, while he was prostrating. He saw a trench of fire and great wings of angels before him, so he retreated backward, shielding himself with his hands. Quraysh said to him: 'What is wrong with you, woe to you?'

So he informed them of what he saw, and the Prophet, may Allah bless him and grant him peace, said: "If he had advanced, the angels would have snatched him away limb by limb." Similarly, when the Messenger of Allah, may Allah bless him and grant him peace, set out on the night of the Hijra 66, and they had stationed guards on his path and sent men to his house to watch him lest he leave, and if they saw him they would kill him, he ordered 'Ali to sleep on his bed. Then he went out to them while they were sitting, and he began to sprinkle dust on the head of each of them, saying, "May the faces be disfigured!" They did not see him until he and Abu Bakr al-Siddiq reached the Cave of Thawr, as we have detailed in the Sira 67. Similarly, we mentioned that the spider sealed the entrance of the cave so that Allah might conceal his location from them. In the Sahih 68, Abu Bakr said: "O Messenger of Allah, if one of them were to look at the place of his feet, he would see us." He said: "O Abu Bakr, what do you think of two when Allah is the third of them?" 69 Some poet said concerning this: "The weaving of David did not protect the companion of the cave; rather, the glory belongs to the spider." Similarly, he was veiled and protected from Suraqa ibn Malik ibn Ju'shum when he followed them, by the sinking of his horse's legs into the ground until he took a pledge of safety from him, as previously detailed in the Hijra. Ibn Hamid mentioned in his book "al-Muqabala" the laying down of Ibrahim, peace be upon him, of his son for sacrifice, submitting to the command of Allah Almighty, and the offering of the Messenger of Allah, may Allah bless him and grant him peace, of himself to be killed on the day of Uhud and elsewhere, until the enemy inflicted upon him what they did: the fracturing of his head and the breaking of his lower right incisor, as previously detailed in the Sira. Then he said: They said: "Ibrahim, peace be upon him, was thrown by his people into the fire, and Allah made it cool and safe." We say: The Messenger of Allah, may Allah bless him and grant him peace, was given the like of that. For when he alighted at Khaybar, a Jewish woman poisoned him, and that poison was made cool and safe in his stomach until the end of his appointed term. For poison is a vein that does not settle in the stomach as fire burns. I say: The hadith concerning that has preceded in the conquest of Khaybar. Supporting what he said is that Bishr ibn al-Bara' ibn Ma'rur died quickly from that poisoned sheep, and its foreleg informed the Messenger of Allah, may Allah bless him and grant him peace, of the poison placed in it. He had taken a bite from it, and the poison was more concentrated in it, because they understood that he, peace be upon him, liked the foreleg. But the poison that entered his interior did not harm him, by the permission of Allah Almighty, until his term expired. Then he mentioned that at that time he felt pain from that poison from that morsel, peace be upon him. We have mentioned in the biography of Khalid ibn al-Walid al-Makhzumi, the conqueror of Syria, that he was brought poison and he swallowed it in the presence of the enemy to intimidate them, and he suffered no harm, may Allah be pleased with him. Then Abu Nu'aym said: If it is said: "Ibrahim argued with Nimrod using the proof of his prophethood and confounded him." Allah Almighty said: "So the one who disbelieved was confounded" 70. It is said: "Muhammad, may Allah bless him and grant him peace, was approached by the liar concerning the resurrection, Ubayy ibn Khalaf, with a decayed bone, and he crumbled it and said: 'Who can give life to bones when they are decayed?' 78 71 So Allah Almighty sent down the brilliant proof: 'Say: He will give them life who produced them the first time; and He is, of all creation, Knowing.' 79 72 So he turned back confounded by the proof of his prophethood." I say: This is the most decisive argument, and it is his inference for the resurrection from the initial creation. For He who created creation after they were nothing mentioned is able to bring them back, as He said: "Is not He who created the heavens and the earth able to create the like of them? Yes, and He is the Knowing Creator." 81 73 That is, He will bring them back as He began them, as He said in another verse: "Is He not able to give life to the dead?" 40 74 And He said: "And He it is who begins creation; then He repeats it, and that is easier for Him." This is so, and the matter of the resurrection is theoretical, not innate and necessary, according to the majority. As for the one who argued with Ibrahim about his Lord, he was obstinate and arrogant, for the existence of the Creator is mentioned in innate nature, and everyone is created with that, except those whose nature has changed, so it becomes theoretical for them. Some theologians make the existence of the Creator a matter of theory, not necessities. In any case, his claim that he is the one who gives life to the dead is not accepted by reason or revelation, and everyone denies him by his reason in that. Therefore, Ibrahim required him to bring the sun from the west if he was as he claimed, so the one who disbelieved was confounded, and Allah does not guide the wrongdoing people. It would have been appropriate to mention here that Allah Almighty empowered Muhammad against this obstinate one when he confronted the Prophet, may Allah bless him and grant him peace, on the day of Uhud, and he killed him with his noble hand. He stabbed him with a spear, hitting his collarbone, and he fell from his horse repeatedly. They said to him: "Woe to you! What is wrong with you?" He said: "By Allah, what I have is such that if it were upon the people of Dhu al-Majaz, they would all die. Did he not say: 'Rather, I will kill him?' By Allah, if he had spat on me, he would have killed me." This man, may Allah curse him, had prepared a horse and a spear to kill the Messenger of Allah, may Allah bless him and grant him peace, with it. He said: "Rather, I will kill him, if Allah wills." And so it was on the day of Uhud. Then Abu Nu'aym said: If it is said: "Ibrahim, peace be upon him, broke the idols of his people in anger for Allah." It is said: "Muhammad, may Allah bless him and grant him peace, broke three hundred and sixty idols that Satan had fixed with lead and copper. Whenever he approached them with his staff, they fell down without him touching them, and he said: 'Truth has come, and falsehood has vanished; indeed, falsehood is ever vanishing.' 81 75 So they fell on their faces. Then he ordered them to be taken out to the valley." This is more manifest and clearer than the previous one. We have mentioned this at the beginning of the Prophet's entry into Mecca in the year of the Conquest, with its chains and paths from the Sahih and others, sufficiently. Several scholars of Sira have mentioned that the idols also fell at his noble birth, and this is more profound and stronger as a miracle than the direct breaking of them. It has preceded that the fire of Persia, which they used to worship, was also extinguished that night, and it had not been extinguished for a thousand years before that, and that fourteen balconies of the palace of Kisra fell, heralding the end of their state after the destruction of fourteen of their kings in the shortest period, while they had held kingship for nearly three thousand years. As for the reviving of the four birds for Ibrahim, peace be upon him, neither Abu Nu'aym nor Ibn Hamid mentioned it. It will come in the revival of the dead at the hands of Jesus, peace be upon him, concerning the Muhammadan miracles of this type that are similar, as will be pointed out when we reach it, such as the revival of the dead through the prayers of his community, the moaning of the trunk, the greeting of the stone, the tree, and the clod to him, and the speaking of the foreleg to him, and other things. As for His saying: "And thus We showed Ibrahim the kingdom of the heavens and the earth, and that he might be of those having certainty" 75 76 and the verses after it, Allah Almighty said: "Exalted is He who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing." 66 77

Ibn Ḥāmid mentioned this in what I later came across. We have mentioned in the ḥadīths of the Night Journey (Isrā’) in this book of ours, and in the commentary (Tafsīr), what the Messenger of God (may God’s prayers and peace be upon him) witnessed on the night he was taken on the journey—of signs between Mecca and Jerusalem (Bayt al-Maqdis), and between that and the heaven of this world. Then he beheld signs in the seven heavens and what is above that, the Lote Tree of the Utmost Boundary (Sidrat al-Muntahā), the Garden of Refuge (Jannat al-Ma’wā), and the Fire which is an evil destination and abode. He (upon him be the most excellent prayers and peace) said in the ḥadīth of the dream—which Aḥmad, al-Tirmidhī (who authenticated it), and others narrated—“Then everything was unveiled to me, and I knew.” Ibn Ḥāmid mentioned, in counterpoint to God’s testing of Jacob (peace be upon him) with the loss of his son Joseph (peace be upon him), his patience, and his seeking help from his Lord (Mighty and Majestic), the death of Ibrāhīm, the son of the Messenger of God (may God’s prayers and peace be upon him), and his patience over it, and his saying: “The eye weeps and the heart grieves, but we say only what pleases our Lord, and indeed, O Ibrāhīm, we are sorrowful for you.” I say: His three daughters—Ruqayyah, Umm Kulthūm, and Zaynab—died, and his uncle Ḥamzah, the Lion of God and the Lion of His Messenger, was killed on the day of Uḥud, yet he was patient and sought reward. He mentioned, in counterpoint to the beauty of Joseph (peace be upon him), what was mentioned of the beauty of the Messenger of God (may God’s prayers and peace be upon him), his awe, his sweetness in form, benefit, guidance, manner, and blessedness, as previously stated in his characteristics (shamā’il) from the ḥadīths indicating that, as al-Rabīʿ bint Masʿūd said: “If you had seen him, you would have seen the sun rising.” He mentioned, in counterpoint to what Joseph (peace be upon him) was tested with—of separation and exile—the emigration (Hijra) of the Messenger of God (may God’s prayers and peace be upon him) from Mecca to Medina, and his parting from his homeland, his family, and his companions who were there. **The Statement Regarding What Moses (peace be upon him) Was Given of Signs** The greatest of them are nine signs, as the Exalted said: “And indeed We gave Moses nine clear signs” (Qur’an 17:101). We have explained them in the commentary (Tafsīr), and we have related the statement of the predecessors (Salaf) concerning them, and their disagreement about them, and that the majority (Jumhūr) hold that they are: the staff when it turned into a moving serpent; the hand—when he put his hand into the opening of his garment and brought it out shining like a piece of a gleaming moon; his supplication against the people of Pharaoh when they denied him, so He sent upon them the flood, locusts, lice, frogs, and blood—as detailed signs, as we have elaborated in the commentary. Likewise, God seized them with the years (deficiency of grains), with drought (deficiency of fruits), and with widespread death (deficiency of lives)—and it is said that the flood is among these. Among them is the splitting of the sea to save the Children of Israel and drown the people of Pharaoh. Among them is the causing of the Children of Israel to wander in the wilderness (Tīh), the sending down of manna and quails upon them, and his seeking water for them, so God made their water emerge from a stone carried with them on a mount, having four faces; when Moses struck it with his staff, three springs gushed from each face—each tribe having a spring—then he struck it and it ceased. And other dazzling signs, as we have elaborated in the commentary (Tafsīr) and in the story of Moses (peace be upon him) in this book of ours, in the section on the stories of the prophets, and to God be praise and grace. It is said: Everyone who worshipped the calf was put to death, then God revived them, and the story of the cow. **Comparison Between the Staff of Moses and the Glorification of Pebbles in the Hand of the Prophet (may God’s prayers and peace be upon him)** As for the staff, our teacher, the scholar Ibn al-Zamlakānī, said: As for the life of Moses’ staff, pebbles glorified (God) in the hand of the Messenger of God (may God’s prayers and peace be upon him) while they were inanimate, and the ḥadīth regarding that is authentic. This ḥadīth is well-known from al-Zuhrī, from a man, from Abū Dharr. We have already presented that in detail in the proofs of prophethood (Dalā’il al-Nubuwwa), sufficient to dispense with repetition. It is said: They glorified in the hand of Abū Bakr, then ʿUmar, then ʿUthmān, just as they glorified in the hand of the Messenger of God (may God’s prayers and peace be upon him), so he said: “This is the caliphate of prophethood.” Al-Ḥāfiẓ narrated with his chain to Bakr ibn Ḥabīsh, from a man he named, who said: In the hand of Abū Muslim al-Khawlānī was a rosary (subḥa) with which he glorified. He said: He slept while the rosary was in his hand. He said: The rosary turned and coiled around his forearm, saying: “Glory be to You, O Grower of vegetation, O Everlasting One.” He said: “Come, O Umm Muslim, and see the most wondrous of wonders.” He said: Umm Muslim came, and the rosary was rotating and glorifying, but when she sat down, it fell silent. More authentic than all of this and clearer is the ḥadīth of al-Bukhārī from Ibn Masʿūd, who said: “We used to hear the glorification of food while it was being eaten.” Our teacher said: Likewise, stones greeted him. I say: This was narrated by Muslim from Jābir ibn Samura, who said: The Messenger of God (may God’s prayers and peace be upon him) said: “Indeed, I know a stone that used to greet me in Mecca before I was sent; indeed, I know it now.” Some said: It is the Black Stone. Al-Tirmidhī said: ʿAbbād ibn Yaʿqūb al-Kūfī narrated to us, al-Walīd ibn Abī Thawr narrated to us, from al-Suddī, from ʿAbbād ibn Yazīd, from ʿAlī ibn Abī Ṭālib (may God be pleased with him), who said: “I was with the Prophet (may God’s prayers and peace be upon him) in some part of Mecca, and no mountain or tree faced him except it said: ‘Peace be upon you, O Messenger of God.’” Then he said: “It is strange.” Abū Nuʿaym narrated it in al-Dalā’il from the ḥadīth of al-Suddī, from Abū ʿAmmāra al-Ḥaywānī, from ʿAlī, who said: “I went out with the Messenger of God (may God’s prayers and peace be upon him), and he did not pass by a stone, tree, clod, or anything except it said: ‘Peace be upon you, O Messenger of God.’” He said: “And the tree came toward him at his call,” and he mentioned the gathering of those two trees for him to relieve himself behind them, then their return to their places of growth. Both ḥadīths are in the Ṣaḥīḥ, but this does not necessitate the indwelling of life in them, since a driver could have driven them. However, in his saying: “They submitted to me by God’s permission,” there is an indication of the occurrence of perception from them for his address, especially with their compliance to what he commanded them. He said: “And he commanded a palm branch to descend, so it descended, plowing the ground until it stood before him, and he said: ‘Do you testify that I am the Messenger of God?’ So it testified to that three times, then returned to its place.” This is more fitting and clearer in correspondence than the previous one, but this context has some strangeness. It was narrated by Imam Aḥmad and authenticated by al-Tirmidhī. Al-Bayhaqī and al-Bukhārī in al-Tārīkh narrated it from the narration of Abū Ẓibyān Ḥuṣayn ibn al-Mundhir, from Ibn ʿAbbās, who said: “A Bedouin came to the Messenger of God (may God’s prayers and peace be upon him) and said: ‘How can I know that you are the Messenger of God?’ He said: ‘Do you see if I call this palm branch from this palm tree, will you testify that I am the Messenger of God?’ He said: ‘Yes.’ He said: So he called the branch, and the branch began to descend from the palm tree until it fell to the ground, then it began to plow until it came to the Messenger of God (may God’s prayers and peace be upon him). Then he said to it: ‘Return,’ so it returned to its place. He said: ‘I testify that you are the Messenger of God,’ and he believed in him.” This is the wording of al-Bayhaqī, and it is clear that the one who testified to the message was the Bedouin, who was a man from Banī ʿĀmir. However, in the narration of al-Bayhaqī via al-Aʿmash, from Sālim ibn Abī al-Jaʿd, from Ibn ʿAbbās, who said: “A man came to the Messenger of God (may God’s prayers and peace be upon him) and said: ‘What is this that your companions say?’ He said—and around the Messenger of God (may God’s prayers and peace be upon him) were palm branches and trees—‘Would you like me to show you a sign?’ He said: ‘Yes.’ So he called a branch from them, and it came, plowing the ground, until it stood before him, and it began to prostrate and raise its head. Then he commanded it, and it returned.” He said: “So the ʿĀmirī returned, saying—ʿĀmir ibn Ṣaʿṣaʿa said: ‘By God, I will never deny him anything he says ever again.’”

It has been mentioned previously in what al-Hakim narrated uniquely in his Mustadrak from 'Umar that the Messenger of Allah, may Allah bless him and grant him peace, called a man to Islam, and he said: "Is there any witness to what you say?" He said: "This tree." So the Messenger of Allah, may Allah bless him and grant him peace, called it while it was on the bank of the valley, and it came forward plowing the earth, then stood before him. He asked it to testify three times, and it testified that he was as he said. Then it returned to its place of growth, and the Bedouin returned to his people and said: "If they follow me, I will bring them to you; otherwise, I will return to you and be with you." As for the yearning of the trunk 78 against which the Prophet, may Allah bless him and grant him peace, used to lean while delivering the sermon, when the pulpit was made for him, and he ascended it and delivered the sermon, the trunk yearned for him with the yearning of a pregnant she-camel, and the people heard it in the presence of the congregation on Friday. It kept moaning and yearning until the Prophet, may Allah bless him and grant him peace, came down to it, embraced it, calmed it, and gave it the choice between becoming a fresh branch or being planted in Paradise for the friends of Allah 79 to eat from. It chose to be planted in Paradise, and then it became still. This is a well-known, famous hadith, narrated by a large number of Companions in a mutawatir 80 manner, and it occurred in the presence of people. What he mentioned about the tawatur 81 of the yearning of the trunk is as he said, for this hadith was narrated by a group of Companions, and from them by many Successors, and then by others after them, such that their collusion on falsehood is impossible; thus it is definitively established in general. As for the trunk being given a choice as our shaykh mentioned, it is not mutawatir, nor is its chain of transmission sound. I have cited it in al-Dala'il from Ubayy ibn Ka'b, and it is mentioned in the Musnad of Ahmad and Sunan Ibn Majah, and from Anas through five chains, one of which al-Tirmidhi declared sound, another narrated by Ibn Majah, a third by Ahmad, a fourth by al-Bazzar, and a fifth by Abu Nu'aym. From Jabir ibn 'Abd Allah in Sahih al-Bukhari through two chains, and al-Bazzar through a third and fourth, and Ahmad through a fifth and sixth, and these are on the condition of Muslim. From Sahl ibn Sa'd in the Musannaf of Ibn Abi Shayba on the condition of the two Sahihs, and from Ibn 'Abbas in the Musnad of Ahmad and Sunan Ibn Majah with a chain on the condition of Muslim. From Ibn 'Umar in Sahih al-Bukhari, and Ahmad narrated it from another route from Ibn 'Umar, and from Abu Sa'id in the Musnad of 'Abd ibn Humayd with a chain on the condition of Muslim, and Ya'la al-Mawsili narrated it from another route from him. From 'A'isha, al-Hafiz Abu Nu'aym narrated it through 'Ali ibn Ahmad al-Khwarizmi from Qabisa ibn Hibban ibn 'Ali from Salih ibn Hibban from 'Abd Allah ibn Burayda from 'A'isha, and he mentioned the hadith in full, including that he gave it the choice between this world and the Hereafter, and the trunk chose the Hereafter and sank until it disappeared and was no longer known. This is strange in both chain and text. From Umm Salama, Abu Nu'aym narrated it with a good chain. I have presented the hadiths with a detailed exposition of their chains, precise wording, and their unique aspects, sufficient to avoid repetition here. Whoever ponders them will attain certainty about this, and praise and gratitude are due to Allah. Al-Qadi 'Iyad ibn Musa al-Sabti al-Maliki said in his book al-Shifa': "It is a famous, mutawatir hadith, recorded by the authors of the Sahihs, and narrated by over ten Companions, among them Ubayy, Anas, Burayda, Sahl ibn Sa'd, Ibn 'Abbas, Ibn 'Umar, al-Muttalib ibn Abi Wada'a, Abu Sa'id, and Umm Salama, may Allah be pleased with them all." Our shaykh said: "These are inanimate objects and plants that yearned and spoke, and in that is something comparable to the transformation of the staff into a serpent." I say: We will allude to this when mentioning the miracles of Jesus, peace be upon him, in reviving the dead by Allah's permission, as al-Bayhaqi narrated from al-Hakim from Abu Ahmad ibn Abi al-Hasan from 'Abd al-Rahman ibn Abi Hatim from his father from 'Amr ibn Sawwar, who said: Al-Shafi'i said to me: "Allah did not give any prophet what He gave Muhammad, may Allah bless him and grant him peace." I said: "He gave Jesus the revival of the dead." He said: "He gave Muhammad the trunk against which he used to lean while delivering the sermon until the pulpit was prepared for him. When it was prepared, the trunk yearned until its sound was heard. This is greater than that." This chain is sound up to al-Shafi'i, may Allah have mercy on him. It is something I used to hear our shaykh, al-Hafiz Abu al-Hajjaj al-Mizzi, may Allah have mercy on him, mention from al-Shafi'i, may Allah have mercy on him and honor his abode. He said: "This is greater than that" because the trunk is not a locus for life, yet it acquired perception and emotion when he moved away from it to the pulpit, so it moaned and yearned with the yearning of a she-camel until the Messenger of Allah, may Allah bless him and grant him peace, came down, embraced it, and calmed it until it became still. Al-Hasan al-Basri said: "This trunk yearned for him, so they are more deserving of yearning for him. As for the return of life to a body in which it existed by Allah's permission, that is great, but this is more wondrous and greater: the creation of life and perception in a locus not accustomed to that, which had none at all before. Glory be to Allah, Lord of the worlds." (Note) The Messenger of Allah, may Allah bless him and grant him peace, had a banner that was carried with him in war, striking fear into the hearts of his enemies a month's journey ahead of him. He had a spear 82 that was carried before him; when he wanted to pray without a wall or screen, it was planted in front of him. He had a staff 83 on which he leaned when walking, and it is the one referred to by Satih 84 in his words to his nephew 'Abd al-Masih ibn Nafila: "O 'Abd al-Masih, when recitations increase, and the owner of the staff appears, and the Lake of Sawah dries up, then Syria is not for Satih a Syria." For this reason, mentioning these things alongside the revival of Musa's staff and its transformation into a serpent is more fitting, as they are equivalent to that. These are multiple in different loci, unlike Musa's staff, for even if it was turned into a serpent multiple times, it was a single entity. Allah knows best. Then we will draw attention to this when mentioning the revival of the dead at the hands of Jesus, because this is more wondrous, greater, more manifest, and more profound. Our shaykh said: "As for Allah speaking directly to Musa, it has been mentioned that speech occurred for the Prophet, may Allah bless him and grant him peace, on the Night of the Ascension along with vision, which is more profound." He presented this in connection with the miracles of Musa, peace be upon him, on the Night of the Ascension, and it is attested by: "I was called: O Muhammad, you have been charged with two obligations, and I have lightened them for My servants." The context of the rest of the story indicates that. Some scholars have claimed consensus on this, but I have seen in the words of al-Qadi 'Iyad a transmission of disagreement about it. Allah knows best. As for the vision, there is a well-known disagreement between the later and earlier scholars. Among the imams who supported it was Abu Bakr Muhammad ibn Ishaq ibn Khuzayma, known as the Imam of Imams. Al-Qadi 'Iyad and Shaykh Muhyi al-Din al-Nawawi chose this view. It is reported from Ibn 'Abbas that he affirmed the vision, and also from him that he refuted it; both are in Sahih Muslim. In the two Sahihs, 'A'isha denied it. We have mentioned in the section on the Ascension from Ibn Mas'ud, Abu Hurayra, Abu Dharr, and 'A'isha, may Allah be pleased with them, that what was seen on the two occasions mentioned at the beginning of Surah al-Najm was only Gabriel, peace be upon him. In Sahih Muslim, from Abu Dharr, he said: "I said: O Messenger of Allah, did you see your Lord?" He said: "[He is] light; how could I see Him?" In another narration: "I saw light."

The detailed exposition of this has preceded in [the chapter on] the Night Journey (al-Isrā’) in the Sīrah and in the Tafsīr at the beginning of Sūrat Banī Isrā’īl. This is what our Shaykh mentioned concerning the Mosaic miracles—upon him be the most excellent prayers and peace. Also, indeed Allah the Exalted spoke to Moses while he was at Mount Sinai, and he asked for the vision [of Allah] and was denied it. And He spoke to Muḥammad, may Allah bless him and grant him peace, on the Night of the Ascension (al-Isrā’) while he was in the highest assembly (al-mala’ al-a‘lā) when he was raised to a level where he heard the screeching of the pens, and the vision [of Allah] was granted to him according to the statement of a large group of the scholars of the Salaf and the Khalaf. And Allah knows best. Then I saw Ibn Ḥāmid had addressed this in his book and did well and provided benefit. Ibn Ḥāmid said: Allah the Exalted said to Moses: "And I bestowed upon you love from Me" (55) [Sūrat Ṭā Hā, 20:39]. And He said to Muḥammad: "Say, [O Muḥammad], 'If you should love Allah, then follow me, [so that] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.'" (31) [Sūrat Āl ‘Imrān, 3:31]. As for the hand which Allah made a proof and an argument for Moses against Pharaoh and his people, as the Exalted said after mentioning the transformation of the staff: "And draw your hand into your armpit; it will come out white without disease—[these are] two proofs from your Lord to Pharaoh and his eminent ones" (57-58) [Sūrat al-Qaṣaṣ, 28:32]. And He said in Sūrat Ṭā Hā: "Another sign, that We may show you some of Our greatest signs" (22-23) [Sūrat Ṭā Hā, 20:22-23]. So Allah gave Muḥammad the splitting of the moon by his pointing to it into two parts—a part behind Mount Ḥirā’ and another in front of him—as the explanation of that has preceded through the mutawātir (massively transmitted) ḥadīths, along with His statement the Exalted: "The Hour has drawn near, and the moon has split [in two]. And if they see a sign, they turn away and say, 'Continuous magic.'" (1-2) [Sūrat al-Qamar, 54:1-2]. There is no doubt that this is more sublime, greater, more dazzling among miracles, more comprehensive, more manifest, and more effective than that. Ka‘b ibn Mālik said in his long ḥadīth concerning the story of his repentance: "When the Messenger of Allah, may Allah bless him and grant him peace, was pleased, his face would shine as if it were a piece of the moon." That is in Ṣaḥīḥ al-Bukhārī. Ibn Ḥāmid said: They said: "Indeed Moses was given the white hand." We said to them: "Indeed Muḥammad, may Allah bless him and grant him peace, was given what is better than that—a light that would illuminate to his right wherever he sat, and to his left wherever he sat and stood, which all the people would see. And that light has remained until the establishment of the Hour. Do you not see that the brilliant light from his grave, may Allah bless him and grant him peace, is seen from a distance of a day and a night's journey?" This is his wording. And what he mentioned concerning this light is extremely strange (gharīb jiddan). We have mentioned in the Sīrah, at the [account of the] conversion of al-Ṭufayl ibn ‘Amr al-Dawsī, that he asked the Prophet, may Allah bless him and grant him peace, for a sign that would be an aid for him in the conversion of his people from his house there. So a light shone between his eyes like a lamp. He said: "O Allah, [place it] in a place other than this, for they will think it a disfigurement (muthlah)." So the light shifted to the tip of his whip, and they began to look at it like a lamp. So Allah guided them at his hands through the blessing of the Messenger of Allah, may Allah bless him and grant him peace, and through his supplication for them in his saying: "O Allah, guide Daws and bring them [to Islam]." Al-Ṭufayl was called "Dhū al-Nūr" (the possessor of light) because of that. He also mentioned the ḥadīth of Usayd ibn Ḥuḍayr and ‘Abbād ibn Bishr about their leaving the presence of the Prophet, may Allah bless him and grant him peace, on a dark night, and the tip of the staff of one of them illuminated for them. When they separated, the tip of the staff illuminated for each one of them. That is in Ṣaḥīḥ al-Bukhārī and others. Abū Zur‘ah al-Rāzī said in his book Dalā’il al-Nubuwwah: Sulaymān ibn Ḥarb narrated to us, Ḥammād ibn Salamah narrated to us, from Thābit ibn Anas ibn Mālik, that ‘Abbād ibn Bishr and Usayd ibn Ḥuḍayr left the presence of the Prophet, may Allah bless him and grant him peace, on an intensely dark night, and the staff of one of them illuminated like a lamp, and they walked by its light. When they separated to their homes, the staff of this one and the staff of that one illuminated. Then it was narrated from Ibrāhīm ibn Ḥamzah ibn Muḥammad ibn Ḥamzah ibn Muṣ‘ab ibn al-Zubayr ibn al-‘Awwām, and from Ya‘qūb ibn Ḥumayd al-Madanī, both from Sufyān ibn Ḥamzah ibn Yazīd al-Aslamī, from Kathīr ibn Zayd, from Muḥammad ibn �amzah ibn ‘Amr al-Aslamī, from his father, who said: "We traveled on a journey with the Messenger of Allah, may Allah bless him and grant him peace, on a very dark night, and my fingers illuminated until they gathered their loads upon them, and none of them perished. And my fingers were indeed shining." Hishām ibn ‘Ammār narrated in al-Ba‘th: ‘Abd al-A‘lā ibn Muḥammad al-Bakrī narrated to us, Ja‘far ibn Sulaymān al-Baṣrī narrated to us, Abū al-Tayyāḥ al-Ḍuba‘ī narrated to us, he said: "Muṭarrif ibn ‘Abdullāh used to hasten and enter [the mosque] every Friday. Sometimes light would be made to shine for him on his whip. He traveled by night one night on his horse until, when he was at ‘Abd al-Maqābir, his horse stumbled with him. He said: 'I saw the occupant of every grave sitting on his grave, saying: "This is Muṭarrif coming for Friday."' I said to them: 'Do you know Friday with you?' They said: 'Yes, and we know what the birds say about it.' I said: 'And what do the birds say about it?' They said: 'Lord, peace, peace, the people of Ṣāliḥ.'" As for his supplication, peace be upon him, for the plague (al-ṭā‘ūn), which is sudden death (al-mawt al-dharī‘) according to one opinion, and what followed of signs, drought, and barrenness—that was only so that perhaps they would return to following him and desist from opposing him. But it only increased them in great transgression. Allah the Exalted said: "And We did not show them a sign except that it was greater than its sister. And We seized them with punishment that perhaps they would return. And they said, 'O magician, invoke your Lord for us by what He has covenanted with you. Indeed, we will be guided.'" (48-49) [Sūrat al-Zukhruf, 43:48-49]. And they said: "No matter what sign you bring us with which to bewitch us, we will not be believers in you." (132) [Sūrat al-A‘rāf, 7:132]. "So We sent upon them the flood, locusts, lice, frogs, and blood—distinct signs. But they were arrogant and were a criminal people. And when the punishment fell upon them, they said, 'O Moses, invoke your Lord for us by what He has covenanted with you. If you remove the punishment from us, we will surely believe you, and we will surely send with you the Children of Israel.' But when We removed the punishment from them for a term which they were to reach, behold, they broke their word. So We took retribution from them and drowned them in the sea because they denied Our signs and were heedless of them." (133-136) [Sūrat al-A‘rāf, 7:133-136]. The Messenger of Allah, may Allah bless him and grant him peace, supplicated against Quraysh when they persisted in opposing him with seven [years of famine] like the seven of Joseph. So they were afflicted with drought until they ate everything. One of them would see between himself and the sky something like smoke from hunger. Ibn Mas‘ūd interpreted the statement of the Exalted: "Then watch for the Day when the sky will bring a visible smoke" (10) [Sūrat al-Dukhān, 44:10] as that, as al-Bukhārī narrated from him in more than one place in his Ṣaḥīḥ. Then they sought intercession through him—may the blessings and peace of Allah be upon him—by their kinship to him, despite the fact that he was sent with mercy and compassion. So he supplicated for them, and it [the famine] lifted from them, and the punishment was removed from them. And they were revived after they had been on the verge of destruction. As for the splitting of the sea for Moses, peace be upon him, when Allah the Exalted commanded him—when the two hosts saw each other—to strike the sea with his staff, and it split, and each part was like a great mountain—that is a great, dazzling miracle, and a decisive, overwhelming proof. We have expounded upon that in the Tafsīr and in the Stories of the Prophets (Qaṣaṣ al-Anbiyā’) from this book of ours. And in his pointing, may Allah bless him and grant him peace, with his noble hand to the moon of the sky...

Then the moon split into two halves, according to what Quraysh had asked him, while they were sitting with him on the night of Badr—the greatest sign, the most auspicious indication, the clearest proof, and the most dazzling evidence of his prophethood and his rank with Allah Almighty. No miracle has been transmitted from any of the prophets among the sensory signs greater than this, as we have established with its proofs from the Book and the Sunnah in the commentary at the beginning of the mission. This is greater than the brief halting of the sun for Joshua son of Nun until he was able to achieve victory on the night of Saturday, as will come in the establishment of that along with what is appropriate to mention there. The account of al-ʿAlāʾ ibn al-Ḥaḍramī, Abū ʿUbayd al-Thaqafī, Abū Muslim al-Khawlānī, and the armies that were with them on the current of water—including the Tigris, which was flowing turbulently, hurling wood due to the force of its current—has already been presented. The establishment that this is more wondrous than the splitting of the sea for Moses in several respects has also preceded, and God knows best. Ibn Ḥāmid said: If they say: Moses, peace be upon him, struck the sea with his staff and it split, and that was a sign for Moses, we say: The Messenger of God, may God bless him and grant him peace, was given the like of it. ʿAlī, may God be pleased with him, said: When we set out to Khaybar, we came upon a valley that had been flooded, and we estimated it to be fourteen cubits deep. They said: O Messenger of God, the enemy is behind us and the valley is before us, just as the companions of Moses said: "Indeed, we are overtaken." So the Messenger of God, may God bless him and grant him peace, dismounted, and the horses crossed without their hooves getting wet, and the camels without their pads getting wet, and that was a victory. This account he mentioned without any chain of transmission, and I do not know it in any of the reliable books with a sound or even fair chain, let alone a weak one—God knows best. As for his being shaded by clouds in the wilderness, the hadith of the cloud that Bahira saw shading him from among his companions has already been mentioned, when he was twelve years old, accompanying his uncle Abū Ṭālib on a trading journey to Syria. This is more astounding because it occurred before revelation came to him, and the cloud shaded him alone from among his companions. This is more indicative of special care and more evident than the cloud of the Children of Israel and others. Moreover, the purpose of the cloud shading was only due to their need for it from the intense heat. We have mentioned in the proofs that when the Prophet, may God bless him and grant him peace, was asked to pray for rain for them due to their hunger, hardship, and drought, he raised his hands and said: "O God, give us rain! O God, give us rain! O God, give us rain!" Anas said: By God, we saw no cloud or patch of cloud in the sky, and between us and Salʿ there was no house or dwelling. Then a cloud like a shield formed behind it, and when it reached the middle of the sky, it spread and then rained. Anas said: By God, we did not see the sun for a week. When they asked him to pray for clear skies, he raised his hand and said: "O God, around us and not upon us." He would point with his hand to a direction, and the cloud would move there until Medina became like a clearing, with rain falling around it but not on it. This is a general shading that was needed, more emphatic than the need for that, more beneficial, and the manipulation of it by his pointing is more profound in miracle and more evident in care—God knows best. As for the sending down of manna and quails upon them, the Messenger of God, may God bless him and grant him peace, multiplied food and drink in more than one place, as has been explained in the proofs of prophethood, such as feeding a huge multitude from a small amount, as he fed on the day of the Trench from the small ewe of Jābir ibn ʿAbd Allāh and his measure of barley more than a thousand hungry people—may God's blessings and peace be upon him always until the Day of Judgment. He also fed a group of people from a handful that was extended from heaven, and other such instances too numerous to mention. Abū Nuʿaym and Ibn Ḥāmid also mentioned here that the meaning of manna and quails is a provision they were given without any effort or toil on their part. Then he cited in contrast the hadith about the permissibility of spoils, which was not lawful for anyone before us, and the hadith of Jābir about the expedition of Abū ʿUbayda and their hunger until they ate leaves, and the sea cast up for them a creature called al-ʿanbar, from which they ate for thirty days and nights until they became fat and their bellies' folds broke—the hadith is in the Ṣaḥīḥ as previously mentioned, and it will come at the mention of the table in the miracles of Jesus son of Mary. The story of Abū Mūsā al-Khawlānī: He set out with a group of his companions for the pilgrimage and ordered them not to carry any provisions or water skins. Whenever they alighted at a place, he would pray two rakʿas, and they would be brought food, drink, and fodder sufficient for them and their mounts, morning and evening, for the duration of their going and returning. As for His statement: "And when Moses asked for water for his people, We said: Strike the stone with your staff, and there gushed forth from it twelve springs; each people knew its drinking place" [2:60], we have elaborated on that in the story of Moses, peace be upon him, and in the commentary. We have mentioned the hadiths about the Prophet, may God bless him and grant him peace, placing his hand in that small vessel that could not contain his hand, and water began to gush from between his fingers like springs. Likewise, water multiplied in more than one place, such as the two water skins of that woman, the day of al-Ḥudaybiyya, and others. He prayed to God for rain for his companions in Medina and elsewhere, and his prayer was answered exactly as requested, according to the need, neither more nor less—this is more profound in miracle. The gushing of water from between his fingers from his own hand, according to a group of scholars, is greater than the gushing of water from stone, for the latter is a place for that. Abū Nuʿaym al-Ḥāfiẓ said: If it is said: Moses used to strike the stone with his staff, and twelve springs gushed from it in the wilderness, and each people knew its drinking place. It is said: Muḥammad, may God bless him and grant him peace, had the like or more wondrous. For the gushing of water from stone is well known in sciences and knowledge, but more wondrous than that is the gushing of water from between flesh, blood, and bone. He would spread his fingers in al-Muḥaṣṣab, and water would gush from between his fingers, and they would drink and be given flowing sweet water that quenched a great number of people, horses, and camels. Then he narrated via al-Muṭṭalib ibn ʿAbd Allāh ibn Abī Ḥanṭab: ʿAbd al-Raḥmān ibn Abī ʿAmra al-Anṣārī narrated to me, my father narrated to me: We were with the Messenger of God, may God bless him and grant him peace, in a battle he fought. The people spent the night in hunger. He called for a small leather vessel, which was placed before him. Then he called for water and poured it into it, then he spat into it and spoke as God willed. Then he inserted his finger into it. By God, I saw the fingers of the Messenger of God, may God bless him and grant him peace, gushing springs of water. Then he ordered the people, and they gave drink, drank, and filled their water skins and vessels. As for the story of the revival of those who were killed because of the worship of the calf and the story of the cow, there will come what resembles them of the revival of animals and people, at the mention of the revival of the dead at the hands of Jesus son of Mary—God knows best. Abū Nuʿaym mentioned here other things that we have omitted for brevity and moderation. Hishām ibn ʿUmāra said in his book al-Mabʿath: Chapter on what the Messenger of God, may God bless him and grant him peace, was given and what the prophets before him were given. Muḥammad ibn Shuʿayb narrated to us, Rawḥ ibn Mudrik narrated to us, ʿUmar ibn Ḥassān al-Tamīmī informed me that Moses, peace be upon him, was given a verse from the treasures of the Throne: "Lord, do not let Satan enter my heart, and protect me from him and from every evil, for to You belongs the hand, authority, dominion, and sovereignty, forever and ever, amen, amen." He said: And Muḥammad, may God bless him and grant him peace, was given two verses from the treasures of the Throne: the end of Sūrat al-Baqara: "The Messenger believes in what was revealed to him from his Lord" [2:285] to its end.

The story of the detention of the sun for Joshua son of Nun, son of Ephraim, son of Joseph, son of Jacob, son of Isaac, son of Abraham, the Friend of the Merciful, peace be upon them all. He was the prophet of the Children of Israel after Moses, peace be upon him, and it was he who brought the Children of Israel out of the wandering 85 and entered with them into Jerusalem after a siege and battle. The conquest was about to be completed after the afternoon on Friday, and the sun was about to set and the Sabbath would enter upon them, so they would not be able to fight with him. So he looked at the sun and said: 'You are commanded, and I am commanded.' Then he said: 'O God, detain it for me.' So God detained it for him until he conquered the city, then it set. We have already presented in a story from the stories of the prophets the hadith reported in Sahih Muslim via Abd al-Razzaq from Ma'mar ibn Hammam from Abu Hurayra from the Prophet, may God bless him and grant him peace, who said: 'A prophet among the prophets went on a military expedition and approached the town when he had prayed the afternoon prayer or near that time. He said to the sun: "You are commanded, and I am commanded. O God, hold it back for me a little." So it was detained for him until God granted him victory.' The hadith is long. This prophet is Joshua son of Nun, as evidenced by what Imam Ahmad narrated: Asad ibn Amir told us, Abu Bakr ibn Hisham told us from Muhammad ibn Sirin from Abu Hurayra who said: The Messenger of God, may God bless him and grant him peace, said: 'The sun was never detained for any human being except for Joshua, peace be upon him, during the nights he marched to Jerusalem.' 86 Ahmad alone narrated it, and its chain meets the conditions of al-Bukhari. If this is known, then the splitting of the moon into two parts until one part was behind the mountain—meaning Hira'—and the other in front of it, is greater in miracle than the detention of the sun for a short while. We have already presented in the proofs the hadith of the return of the sun after its setting, and we mentioned what has been said about it, and God knows best. Our teacher, the scholar Abu al-Ma'ali ibn al-Zamlakani, said: 'As for the detention of the sun for Joshua during the fight against the tyrants, the moon was split for our Prophet, may God bless him and grant him peace, and the splitting of the moon into two parts is more significant than the detention of the sun from its course. The hadiths are authentic and mutawatir 87 regarding the splitting of the moon, and that one part was behind the mountain and one part in front of it, and that Quraysh said: "This is sorcery that has blinded our eyes." Travelers came and reported that they had seen it split. God Almighty said: "The Hour has drawn near, and the moon has split" [Quran 54:1]. "And if they see a sign, they turn away and say: "Continuous sorcery"" [Quran 54:2].' He said: 'The sun was detained for the Messenger of God, may God bless him and grant him peace, twice. One of them is what al-Tahawi narrated and said: Its narrators are trustworthy, and he named them one by one. It is that the Prophet, may God bless him and grant him peace, was receiving revelation with his head in the lap of Ali, may God be pleased with him, and he did not raise his head until the sun had set, and Ali had not prayed the afternoon prayer. So the Messenger of God, may God bless him and grant him peace, said: "O God, he was in Your obedience and the obedience of Your Messenger, so return the sun to him." So God returned the sun to him until it was seen, and Ali stood and prayed the afternoon prayer, then it set. The second was on the morning of the Night Journey 88; for the Prophet, may God bless him and grant him peace, informed Quraysh about his night journey from Mecca to Jerusalem. They asked him about things in Jerusalem, and God made it clear to him until he looked at it and described it to them. They also asked him about a caravan of theirs on the road, and he said: "It will reach you at sunrise." But it was delayed, so God detained the sun from rising until the afternoon. This was narrated by Ibn Bukayr in his additions to the Sunan. As for the hadith of the return of the sun because of Ali, may God be pleased with him, we have already mentioned it via Asma bint Umays, which is the most famous, and via Ibn Sa'd, Abu Hurayra, and Ali himself. It is deemed objectionable from all aspects. Ahmad ibn Salih al-Misri al-Hafiz, Abu Hafs al-Tahawi, and Qadi Iyad inclined to strengthen it, and likewise a group of Rafidi 89 scholars such as Ibn al-Mutahhar and his ilk authenticated it. However, others among the major hadith scholars and critics rejected it and judged it weak, such as Ali ibn al-Madini, Ibrahim ibn Ya'qub al-Juzjani (who reported it from his teachers Muhammad and Ya'la ibn Ubayd al-Tanafisi), Abu Bakr Muhammad ibn Hatim al-Bukhari known as Ibn Zanjawayh (one of the hadith scholars), the great hafiz Abu al-Qasim ibn Asakir, and Sheikh Jamal al-Din Abu al-Faraj ibn al-Jawzi mentioned it in his book al-Mawdu'at 90. Likewise, my two teachers, the great hafiz Abu al-Hajjaj al-Mizzi and Abu Abd Allah al-Dhahabi, declared it fabricated. As for what Yunus ibn Bukayr mentioned in his additions to the Sira 91 about the delay of sunrise from its usual time, I have not seen it from any other scholar. Moreover, this is not among the witnessed matters; the most that can be said is that the narrator reported a delay in its rising, but we did not witness its detention from its time. Even stranger than this is what Ibn al-Mutahhar mentioned in his book al-Minhaj, that it was returned for Ali twice. He mentioned the previous hadith as reported, then said: 'As for the second time, when he wanted to cross the Euphrates at Babylon, many of his companions were busy with their mounts, and he prayed with a group of his companions the afternoon prayer, but it was missed by many of them, so they spoke about that. He asked God to return the sun, and it was returned.' [The statement regarding what was given to Idris, peace be upon him] He said: Abu Nu'aym mentioned after Moses, Idris, peace be upon him, who according to many commentators is among the prophets of the Children of Israel, but according to Muhammad ibn Ishaq ibn Yasar and others among genealogists, he was before Noah, peace be upon him, in the line of his genealogy to Adam, peace be upon him, as previously noted. He said: 'Among the elevation that God mentioned is His saying: "And We raised him to a high place" [Quran 19:57].' He said: 'The opinion regarding it is that our Prophet Muhammad, may God bless him and grant him peace, was given something better and more complete than that, because God Almighty raised his mention in this world and the Hereafter, saying: "And We raised for you your mention" [Quran 94:4]. So there is no preacher, intercessor, or prayer caller except that he proclaims: "I bear witness that there is no god but God, and that Muhammad is the Messenger of God." God has coupled his name with His name in the east and west of the earth, and that is the key to the obligatory prayer.' Then he cited the hadith of Ibn Lahi'a from Darraj from Abu al-Haytham from Abu Sa'id from the Messenger of God, may God bless him and grant him peace, regarding His saying: "And We raised for you your mention" [Quran 94:4]. He said: Gabriel said: God said: 'When I am mentioned, you are mentioned.' Ibn Jarir and Ibn Abi Asim narrated it via Darraj. Then he said: Abu Ahmad Muhammad ibn Ahmad al-Fitrifi told us, Musa ibn Sahl al-Jawni told us, Ahmad ibn al-Qasim ibn Bihwam al-Hiti told us, Nasr ibn Hammad told us from Uthman ibn Ata' from al-Zuhri from Anas ibn Malik who said: The Messenger of God, may God bless him and grant him peace, said: 'When I had finished what God Almighty commanded me regarding the heavens and the earth, I said: "O Lord, there was no prophet before me except that You honored him. You made Abraham a friend, Moses a speaker, subjected the mountains to David, the wind and devils to Solomon, and revived the dead for Jesus. So what have You given me?" He said: "Have I not given you what is better than all of that? That I am not mentioned except that you are mentioned with Me. I have made the hearts of your community like Gospels 92 reciting the Quran openly, which I have not given to any other community. And I have sent down upon you a word from the treasures of My Throne: 'There is no power and no strength except with God.'"' This chain is strange, but he brought a supporting witness via Abu al-Qasim ibn Bint Mani' al-Baghawi from Sulayman ibn Dawud al-Mahrani from Hammad ibn Zayd from Ata' ibn al-Sa'ib from Sa'id ibn Jubayr from Ibn Abbas in a marfu' 93 manner similar to it.

Abu Zur‘ah al-Razi narrated it in his book *Dala’il al-Nubuwwa* with a different chain, which contains a break (inqita‘). He said: Hisham ibn ‘Ammar al-Dimashqi narrated to us, al-Walid ibn Muslim narrated to us, Shu‘ayb ibn Zurayq narrated to us that he heard ‘Ata’ al-Khurasani narrating from Abu Hurayrah and Anas ibn Malik, from the Prophet (may Allah bless him and grant him peace), concerning the hadith of the Night of the Ascension (Isra’). He said: When Allah showed me some of His signs, I perceived a pleasant fragrance and said: "What is this, O Jibril?" He said: "This is Paradise." I said: "O my Lord, bring me my family." Allah Almighty said: "You have what I promised you: every believer who does not take rivals besides Me, and whoever lends to Me, I draw him near, and whoever relies on Me, I suffice him, and whoever asks Me, I give him, and his expenditure does not diminish, nor does what he desires diminish. You have what I promised you. Blessed is the abode of the righteous, you (Paradise)." I said: "I am content." When we reached the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha), I fell prostrate, then raised my head and said: "O my Lord, You took Ibrahim as a close friend (khalil), You spoke directly to Musa, You gave Dawud the Zabur, and You gave Sulayman a great kingdom." He said: "Indeed, I have raised high your mention (dhikr), and your community (ummah) cannot perform the sermon (khutbah) until they testify that you are My Messenger. I have made the hearts of your community like Gospels (anajil), and I have given you the concluding verses of Surat al-Baqarah from beneath My Throne." Then he narrated via the route of al-Rabi‘ ibn Anas, from Abu al-‘Aliyah, from Abu Hurayrah, the hadith of the Isra’ in its entirety, as we have presented it via the route of Ibn Jarir in the Tafsir. Abu Zur‘ah said in his narration: Then he met the spirits of the prophets (peace be upon them), and they praised their Lord, Mighty and Majestic. Ibrahim said: "Praise be to Allah, who took me as a close friend (khalil), gave me a great kingdom, made me a nation (ummah) devout to Allah in my life and my death, saved me from the Fire, and made it cool and safe for me." Then Musa praised his Lord and said: "Praise be to Allah, who spoke to me directly, chose me for His message and His speech, brought me near as a confidant (najiyyan), revealed the Torah to me, and caused the destruction of Pharaoh at my hands." Then Dawud praised his Lord and said: "Praise be to Allah, who made me a king, revealed the Zabur to me, made iron soft for me, subjected the mountains and the birds to glorify with me, and gave me wisdom and decisive speech (fasl al-khitab)." Then Sulayman praised his Lord and said: "Praise be to Allah, who subjected the winds, the jinn, and humans to me, subjected the devils to work for me whatever I wished—sanctuaries, statues, basins like reservoirs, and fixed cauldrons—taught me the speech of birds, caused a fountain of molten brass to flow for me, and gave me a kingdom that none after me should attain." Then ‘Isa praised Allah, Mighty and Majestic, and said: "Praise be to Allah, who taught me the Torah and the Gospel, made me heal the blind and the leper, and raise the dead by Allah’s permission, purified me and raised me above those who disbelieved, and protected me from the accursed Satan, so that Satan had no way over us." Then Muhammad (may Allah bless him and grant him peace) praised his Lord and said: "All of you have praised your Lord, and I too praise my Lord: Praise be to Allah, who sent me as a mercy to the worlds, as a bringer of good tidings and a warner to all people, revealed to me the Criterion (al-Furqan) in which is an explanation of everything, made my community the best community brought forth for mankind, made my community a middle (just) community, made my community the first and the last, expanded my breast, removed my burden, raised high my mention, and made me the opener and the seal." Then Ibrahim said: "By this, Muhammad (may Allah bless him and grant him peace) has excelled you." Then Ibrahim presented the previous hadith as narrated by al-Hakim and al-Bayhaqi via the route of ‘Abd al-Rahman ibn Yazid ibn Aslam, from his father, from ‘Umar ibn al-Khattab, raised (marfu‘) concerning the saying of Adam: "O my Lord, I ask You by the right of Muhammad except that You forgive me." Allah said: "How did you know, when I have not yet created him?" He said: "Because I saw written with Your Name on the leg of the Throne: ‘There is no god but Allah, Muhammad is the Messenger of Allah,’ and I knew that You would not add to Your Name except the most beloved of creation to You." Allah said: "You have spoken truly, O Adam. Were it not for Muhammad, I would not have created you." Some of the imams said: "He raised his mention and paired it with His Name among the first and the last. Likewise, He will raise his rank and establish him in a praiseworthy station (maqam mahmud) on the Day of Resurrection, which the first and the last will envy, and all creation will turn to him, even Ibrahim the close friend (al-Khalil)." As has been reported in Sahih Muslim, in what has preceded and will come, for the proclamation (al-tanwih) is mentioned by past nations and earlier generations. In Sahih al-Bukhari, from Ibn ‘Abbas, he said: "Allah never sent a prophet except that He took a covenant from him that if Muhammad is sent while he is alive, he must believe in him, follow him, and support him. And He commanded him to take a covenant and pledge from his community that if Muhammad is sent while they are alive, they must believe in him and follow him." The prophets gave glad tidings of his existence, until the last of them to give glad tidings of him was ‘Isa ibn Maryam, the seal of the prophets of the Children of Israel. Likewise, the rabbis, monks, and soothsayers gave glad tidings of him, as we have presented in detail. On the Night of the Isra’, he was raised from heaven to heaven until he greeted Idris (peace be upon him) in the fourth heaven, then passed him to the fifth, then to the sixth, where he greeted Musa, then passed him to the seventh, where he greeted Ibrahim the close friend (al-Khalil) at the Much-Frequented House (al-Bayt al-Ma‘mur). Then he passed that station and was raised to a level where he heard the scratching of pens, and he came to the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha), and saw Paradise, the Fire, and other great signs. He led the prophets in prayer, and each of their close ones escorted him. Ridwan, the keeper of the Gardens, and Malik, the keeper of the Fire, greeted him. This is the honor, this is the exaltation, this is the veneration, the proclamation, the precedence, the elevation, and the majesty—may the blessings and peace of Allah be upon him and upon all the prophets of Allah. As for the raising of his mention among the later ones, his religion remains, abrogating every religion, and it will never be abrogated, forever and ever, until the Day of Judgment. A group of his community will continue to prevail upon the truth, unharmed by those who forsake them or oppose them, until the Hour is established. The call (al-nida’) is made five times a day from every elevated place on earth: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah." Likewise, every preacher (khatib) who delivers a sermon must mention him in his sermon. How beautiful is the saying of Hassan: "A radiant one, upon him is the seal of prophethood, from Allah, witnessed, shining and testifying. And Allah joined the Prophet’s name to His name, when the caller to prayer says in the five (calls): ‘I bear witness.’ And He derived for him from His name to honor him, so the Possessor of the Throne is Mahmud, and this is Muhammad." Al-Sarsari (may Allah have mercy on him) said: "Do you not see that our call to prayer is not valid, nor our obligatory prayer, unless we repeat it in them?" **Section on What Was Given to Dawud (peace be upon him)** Allah Almighty said: "And mention Our servant Dawud, possessor of strength; indeed, he was oft-returning (to Allah). Indeed, We subjected the mountains to glorify with him at evening and sunrise, and the birds gathered; all were oft-returning to him." (Surah Sad, 38:17-19) And He Almighty said: "And indeed We gave Dawud favor from Us: ‘O mountains, repeat (glorification) with him, and the birds.’ And We made iron soft for him: ‘Make full coats of mail and measure well the links, and work righteousness. Indeed, I am Seeing of what you do.’" (Surah Saba’, 34:10-11)

We have mentioned his story, peace be upon him, in the commentary, and the beauty of his voice, peace be upon him, and that Allah Almighty had subjected the birds to him, glorifying (tusabbiḥu) with him, and the mountains also responded to him and glorified with him. He was swift in recitation; he would command his mounts to be let loose, then he would recite the Psalms (al-Zabūr) for the duration it took for them to finish their business, then he would ride. He ate only from the earnings of his own hand—prayers and peace of Allah be upon him. Our Prophet, may Allah bless him and grant him peace, had a beautiful and pleasant voice in reciting the Qur'an. Jubayr ibn Muṭʿim said: "The Messenger of Allah, may Allah bless him and grant him peace, recited in the Maghrib prayer 'By the fig and the olive,' and I never heard a voice more pleasant than his voice, may Allah bless him and grant him peace." He recited with measured recitation (tartīlan) as Allah, Mighty and Majestic, commanded him. As for the glorification (tasbīḥ) of the birds with David, the glorification of the solid mountains is more wondrous than that. It has been mentioned previously in the hadith that pebbles glorified (sabbaḥa) in the hand of the Messenger of Allah, may Allah bless him and grant him peace. Ibn Ḥāmid said: "This is a well-known and famous hadith." Stones, trees, and clods of earth would greet him with salutations (tusallimu ʿalayhi), may Allah bless him and grant him peace. In the Ṣaḥīḥ of al-Bukhārī, from Ibn Masʿūd, he said: "We indeed used to hear the glorification (tasbīḥ) of the food while it was being eaten—meaning before the Prophet, may Allah bless him and grant him peace." The poisoned foreleg of the sheep spoke to him and informed him of the poison within it. Domestic and wild animals, as well as inanimate objects, testified to his prophethood, as all of this has been previously detailed. There is no doubt that the occurrence of glorification (tasbīḥ) from small, solid pebbles that have no cavities is more wondrous than its occurrence from mountains, because mountains have cavities and caves, which often echo loud sounds, as ʿAbdullah ibn al-Zubayr said: When he gave a sermon—while he was the governor of Medina in the Sacred Sanctuary—the mountains, Abū Qubays and Zarūd, would respond to him, but without glorification (tasbīḥ), for that was among the miracles of David, peace be upon him. Nevertheless, the glorification (tasbīḥ) of the pebbles in the hand of the Messenger of Allah, may Allah bless him and grant him peace, and Abū Bakr, ʿUmar, and ʿUthmān, is even more wondrous. As for David eating from the earnings of his own hand, the Messenger of Allah, may Allah bless him and grant him peace, also ate from his own earnings, as he used to tend sheep for the people of Mecca for a few qirāṭs (small coins). He said: "There was no prophet who did not tend sheep." He also traveled to Syria in trade for Khadījah on a partnership basis (muḍārabatan). Allah Almighty said: "They said, 'What is this Messenger that he eats food and walks in the markets? Why was an angel not sent down to him to be a warner with him? (7) Or a treasure cast down to him, or he have a garden from which he eats?' And the wrongdoers said, 'You follow only a man bewitched.' (8) Look how they strike for you comparisons; they have gone astray, so they cannot find a way. (9)" (73) up to His saying: "And We sent not before you any of the messengers except that they indeed eat food and walk in the markets." (74) That is, for earning and trade, seeking lawful profit. Then, when Allah prescribed jihad in Medina, he would eat from what He permitted him of the spoils that were not permitted before him, and from what Allah granted him as booty (afāʾa) from the wealth of the disbelievers, which was permitted to him exclusively, as has come in the Musnad and al-Tirmidhī from Ibn ʿUmar, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "I was sent with the sword before the Hour, so that Allah alone be worshipped, with no partner to Him. My provision was placed under the shadow of my spear, and humiliation and subjugation were placed upon those who oppose my command. Whoever imitates a people is one of them." As for the softening of iron without fire, like dough softens in his hand, he used to make these Davidic coats of mail, which are the long, flowing chainmail (al-zardiyyāt al-sābighāt). Allah Almighty commanded him Himself to make them, and to "measure well the links" (qaddir fī al-sard), meaning that he should not make the rivet too thin so it slips, nor too thick so it breaks, as has come in al-Bukhārī. Allah Almighty said: "And We taught him the making of coats of armor for you, to protect you from your violence. Then are you grateful? (80)" (75) One of the poets said concerning the miracles of prophethood: "The weaving of David did not protect the companion of the cave, while the spider's web was the glory." The intended point is the miracle in softening iron. It has been mentioned previously in the biography (al-Sīrah), when discussing the digging of the trench in the year of the Confederates (al-Aḥzāb) in the fourth year—and it is said the fifth—that they encountered a kudiyyah (a rock in the ground) and could not break it or any part of it. So the Messenger of Allah, may Allah bless him and grant him peace, stood up to it—having tied a stone on his belly due to severe hunger—and struck it three blows. With the first, it flashed until the palaces of Syria were illuminated for him; with the second, the palaces of Persia; and with the third, then the rock flowed (insālat) like a sand dune. There is no doubt that the flowing of a rock that is not affected even by fire is more wondrous than the softening of iron, which softens when heated, as one of them said: "If what I have treated of her heart's softness were with my own soul, the hard rock (jandal) would soften..." Al-jandal is rock. If there were anything stronger than rock, this exaggerating poet would have mentioned it. Allah Almighty said: "Then your hearts became hardened after that, so they are like stones or even harder in hardness." (77) the verse. As for His saying, Almighty: "Say, 'Be stones or iron (50) or a creation that is greater in your breasts.'" (78) the verse, that is for another meaning.

  1. ʿabd shakūr : A grateful servant; a Quranic description of Noah (Q 17:3).
  2. raʾūf raḥīm : Kind and merciful; two of Allah's names applied to the Prophet (Q 9:128).
  3. al-muzzammil, al-muddaththir : The enwrapped one and the enshrouded one; Quranic titles for the Prophet (Q 73:1, 74:1).
  4. kunyah : A teknonym; an honorific name based on a child's name, e.g., Abu Bakr.
  5. Q 7:67 : Noah's response to accusations of foolishness.
  6. Q 17:101 : Pharaoh's accusation that Moses is bewitched.
  7. Q 17:102 : Moses' response to Pharaoh.
  8. Q 15:6-7 : Polytheists' accusation of madness against the Prophet.
  9. Q 15:8 : Allah's response regarding the sending of angels.
  10. Q 25:5-6 : Allah's response to claims that the Quran is dictated.
  11. Q 52:30-31 : Allah's response to claims that the Prophet is a poet.
  12. Q 69:41-43 : Allah's affirmation that the Quran is not poetry or soothsaying.
  13. Q 68:51-52 : Allah's response to accusations of madness.
  14. Q 68:1-4 : Allah's defense of the Prophet's character.
  15. Q 16:103 : Allah's refutation of claims that the Prophet learned from a human.
  16. rīḥ ʿaqīm : Barren wind; a destructive wind that does not bring rain (Q 51:41).
  17. ṣabā : East wind; a favorable wind that aided the Prophet.
  18. Yawm al-Aḥzāb : The day of the Confederates; the Battle of the Trench (Q 33:9).
  19. Q 33:9 : Allah's mention of the wind and unseen armies.
  20. dabūr : West wind; a destructive wind that destroyed the people of 'Ad.
  21. al-Khalīl : The Friend; a title of Abraham (Q 4:125).
  22. Sīrah : Biography of the Prophet Muhammad.
  23. ḥāfiẓ : A title for a scholar who has memorized a vast number of hadiths and their chains of transmission.
  24. Abū al-Qāsim ibn ʿAsākir : A renowned 12th-century Syrian hadith scholar and historian, author of 'The History of Damascus'.
  25. al-Aswad ibn Qays ibn Dhī al-Ḥimār al-ʿAnsī : A false prophet in Yemen during the lifetime of Prophet Muhammad, also known as al-Aswad al-ʿAnsī.
  26. al-kadhdhāb : The liar; a term used for false prophets like Musaylima and al-Aswad.
  27. al-Ṣiddīq : The Truthful; a title of Abu Bakr, the first caliph, given by the Prophet.
  28. Khalīl al-Raḥmān : The Friend of the All-Merciful; a title of Prophet Abraham (Ibrahim).
  29. al-amdād : Reinforcements; troops sent to support the Muslim army.
  30. wuḍūʾ : Ritual ablution performed before prayer.
  31. al-sharīʿa al-muḥammadiyya : The Islamic law revealed to Prophet Muhammad.
  32. Dārayyā : A town near Damascus, Syria.
  33. aḥwāl : Spiritual states experienced by Sufis.
  34. karāmāt : Miracles performed by saints (awliyāʾ) as a sign of divine favor.
  35. sittīn : The year 60 AH (approx. 680 CE).
  36. Aḥmad ibn Abī al-Ḥiwārī : A Syrian ascetic and disciple of Abu Sulayman al-Darani.
  37. Abū Sulaymān : Abu Sulayman al-Darani, a famous early Sufi saint from Damascus.
  38. Abū al-Maʿālī : A title meaning 'Father of Excellences'; here referring to a scholar, likely Ibn al-Zamlakani.
  39. manjanīq : A mangonel or catapult used in medieval warfare.
  40. al-Barāʾ ibn Mālik : A companion of the Prophet, known for his bravery; brother of Anas ibn Malik.
  41. Musaylima al-Kadhdhāb : Musaylima the Liar; a false prophet defeated in the Ridda wars.
  42. ḥadīqa : A walled garden or orchard.
  43. Sūrat al-Baqara : The second chapter of the Quran, 'The Cow'.
  44. Ḥadīqat al-Mawt : The Garden of Death; a name given to the garden where Musaylima's forces were besieged.
  45. Allāhu akbar : God is the Greatest; a common Islamic phrase.
  46. Waḥshī ibn Ḥarb al-Aswad : A companion who killed Hamza at Uhud and later killed Musaylima.
  47. Abū Dujāna Simāk ibn Kharasha al-Anṣārī : A companion known for his bravery and red headband.
  48. Ibn al-Zamlakānī : A Shafi'i scholar and judge from Damascus (d. 1327 CE).
  49. Abū Nuʿaym : Abu Nu'aym al-Isfahani, a 10th-century hadith scholar and historian.
  50. khulla : Intimate friendship; a special rank of love for God.
  51. ḥabīb : Beloved; a term of endearment for Prophet Muhammad.
  52. al-Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhari and Muslim.
  53. khalīl : Intimate friend; a term denoting a special closeness with God, as in the case of Prophet Abraham (Ibrāhīm al-Khalīl).
  54. gharīb : A ḥadīth term meaning 'strange' or 'uncommon', referring to a narration with a limited chain of transmission or unique wording.
  55. Ṣaḥīḥ : A collection of authentic ḥadīth, specifically referring to Ṣaḥīḥ Muslim, one of the six major ḥadīth collections.
  56. ṣafī : Chosen or purified friend; a term used for Prophet Moses (Mūsā), indicating his special status.
  57. ḥabīb : Beloved; a term of endearment for Prophet Muhammad, emphasizing his unique relationship with God.
  58. khulla : The state or station of being a khalīl; intimate friendship with God.
  59. awāh : One who frequently sighs or expresses deep emotion, often in supplication or fear of God.
  60. al-Kawthar : A river in Paradise; also the name of Sūrat al-Kawthar (108), meaning 'abundance'.
  61. Tafsīr : Exegesis or commentary on the Qur'an.
  62. Sīra : Biography of the Prophet Muhammad.
  63. sūra : A chapter of the Qur'an.
  64. fihr : A large stone or rock.
  65. Muthammam : A derogatory alteration of 'Muḥammad', meaning 'the one who is blamed' or 'the dispraised'.
  66. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
  67. Sira : Biographical literature about the life of the Prophet Muhammad.
  68. Sahih : A collection of authentic hadiths, often referring to Sahih al-Bukhari or Sahih Muslim.
  69. Quran 9:40 : Reference to the verse: 'If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Mecca] as one of two, when they were in the cave and he said to his companion, 'Do not grieve; indeed Allah is with us.'
  70. Quran 2:258 : The verse: 'Have you not considered the one who argued with Abraham about his Lord [because] Allah had given him kingship? When Abraham said, 'My Lord is the one who gives life and causes death,' he said, 'I give life and cause death.' Abraham said, 'Indeed, Allah brings the sun from the east; so bring it from the west.' So the disbeliever was confounded. And Allah does not guide the wrongdoing people.'
  71. Quran 36:78 : The verse: 'And he presents for Us an example and forgets his [own] creation. He says, 'Who can give life to bones while they are decayed?'
  72. Quran 36:79 : The verse: 'Say, 'He will give them life who produced them the first time; and He is, of all creation, Knowing.'
  73. Quran 36:81 : The verse: 'Is not He who created the heavens and the earth able to create the like of them? Yes, [it is so]; and He is the Knowing Creator.'
  74. Quran 41:39 : The verse: 'And of His signs is that you see the earth barren; but when We send down upon it rain, it quivers and grows. Indeed, He who gives it life is the Giver of life to the dead. Indeed, He is over all things competent.'
  75. Quran 17:81 : The verse: 'And say, 'Truth has come, and falsehood has departed. Indeed is falsehood [by nature] ever bound to depart.'
  76. Quran 6:75 : The verse: 'And thus We showed Abraham the kingdom of the heavens and the earth, and that he might be of those having certainty.'
  77. Quran 17:1 : The verse: 'Exalted is He who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.'
  78. jidh' : A palm trunk or stump that the Prophet used as a pulpit before the construction of the minbar.
  79. awliya' Allah : Friends of Allah; righteous believers who are close to God.
  80. mutawatir : A hadith narrated by so many chains that it is impossible for them to have conspired to fabricate it, yielding certain knowledge.
  81. tawatur : The quality of being mutawatir; multiple chains of transmission that preclude collusion in falsehood.
  82. 'anaza : A short spear or staff used as a sutra (screen) during prayer.
  83. qadib : A rod or staff used for support while walking.
  84. Satih : A legendary pre-Islamic soothsayer known for his prophecies.
  85. tīh : The wandering of the Children of Israel in the desert for forty years as a punishment for their disobedience.
  86. Bayt al-Maqdis : Jerusalem, the holy city.
  87. mutawātir : A hadith narrated by so many chains that it is considered incontrovertibly authentic.
  88. Isrā' : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
  89. Rāfiḍī : A term for Shia Muslims who reject (rafḍ) the caliphates of Abu Bakr and Umar.
  90. al-Mawḍū'āt : A collection of fabricated hadiths compiled by Ibn al-Jawzi.
  91. Sīra : Biography of the Prophet Muhammad.
  92. Anājīl : Gospels; here used metaphorically to indicate that the hearts of the Muslim community are like scriptures reciting the Quran.
  93. marfū' : A hadith attributed directly to the Prophet Muhammad.

The Book of Proofs of Prophethood [1]

This is from the interpretation, and its gist is that iron is more resistant in the present time than stone unless it is treated; when treated, iron becomes malleable while stone does not, and God knows best. Abu Nu'aym said: If it is asked: 'God made iron soft for David, peace be upon him, so that he could make coats of mail from it,' it is said: 'For Muhammad, may God bless him and grant him peace, stones and solid rocks were made soft, so that they became a cave for him in which he hid from the polytheists on the day of Uhud. He turned to the mountain to conceal his person from them, and the mountain softened until he inserted his head into it.' This is more wondrous, because fire softens iron, but we have not seen fire soften stone. He said: 'This is still evident and remains, visible to people.' He said: 'Similarly, in one of the ravines of Mecca, on a mountain, in its rocky area, such-and-such a stone softened until he [the Prophet] sank into it with his forearms and upper arms. This is well-known; pilgrims seek it out and see it.' On the night of the Ascension, the rock became like dough, and he tied his mount—the Buraq—to it, and its location is still pointed out by people to this day. This which he mentioned, concerning the day of Uhud and some ravines of Mecca, is very strange; perhaps he attributed it in what preceded, but it is not known in the famous biography. As for tying the mount to the rock, it is authentic; it was Gabriel who tied it, as is in Sahih Muslim, may God have mercy on him. As for his saying: 'And I was given wisdom and decisive speech,' the wisdom that Muhammad, may God bless him and grant him peace, was given, and the law that was legislated for him, was more complete than any wisdom and law that was given to any prophet before him, may God's blessings be upon him and upon them all. For God gathered for him the excellences of those before him, and favored him, and completed them, and gave him what He had not given anyone before him. The Prophet, may God bless him and grant him peace, said: 'I have been given the comprehensive words, and wisdom has been summarized for me in a concise manner.' There is no doubt that the Arabs are the most eloquent of nations, and the Prophet, may God bless him and grant him peace, was the most eloquent of them in speech, and the most comprehensive in every beautiful character absolutely. **The discussion on what was given to Solomon son of David, peace be upon him** God Almighty said: "So We subjected to him the wind, blowing gently by his command wherever he directed 36, and the devils, every builder and diver 37, and others bound together in fetters 38. [Saying], 'This is Our gift, so bestow or withhold without account 39.' And indeed, for him is nearness to Us and a good return 40." 1 And He said: "And to Solomon [We subjected] the wind, blowing forcefully, proceeding by his command to the land which We had blessed. And We are, of all things, Knowing 81. And of the devils were those who dived for him and did work other than that. And We were of them a guardian 82." 2 And He said: "And to Solomon [We subjected] the wind: its morning [course] was a month, and its afternoon [course] was a month. And We caused a fountain of molten copper to flow for him. And among the jinn were those who worked before him by permission of his Lord. And whoever deviated among them from Our command, We will make him taste of the punishment of the Blaze 12. They made for him what he willed of sanctuaries, images, basins like reservoirs, and fixed cauldrons. [Saying], 'Work, O family of David, in gratitude.' And few of My servants are grateful 13." 3 We have elaborated on this in his story, and in the interpretation, and in the hadith narrated by Imam Ahmad and authenticated by al-Tirmidhi, Ibn Hibban, and al-Hakim in his Mustadrak, from Abdullah ibn Amr, from the Prophet, may God bless him and grant him peace: "When Solomon, peace be upon him, finished building the Sacred House [Bayt al-Maqdis], he asked God for three things: he asked God for a judgment that would agree with His judgment, and a kingdom that would not befit anyone after him, and that no one would come to this mosque except that he would emerge from his sins like the day his mother bore him." As for the subjection of the wind to Solomon, God Almighty said concerning the Confederates: "O you who have believed, remember the favor of God upon you when armies came to you, and We sent upon them a wind and armies you did not see. And God is Seeing of what you do 9." 4 And it has preceded in the hadith narrated by Muslim, from the path of Shu'ba from al-Hakam from Mujahid from Ibn Abbas, that the Messenger of God, may God bless him and grant him peace, said: "I was aided by the east wind, and 'Ad was destroyed by the west wind." Muslim also narrated it from the path of al-A'mash from Mas'ud ibn Malik from Sa'id ibn Jubayr from Ibn Abbas from the Prophet, may God bless him and grant him peace, similarly. It is established in the two Sahihs: "I was aided by terror [cast into the hearts of enemies] for a month's distance." The meaning of that is that when he, may God bless him and grant him peace, intended to fight a people of the disbelievers, God cast terror into their hearts a month before his arrival, even if his journey was a month. This is in contrast to: "Its morning [course] was a month and its afternoon [course] was a month," rather this is more powerful in terms of empowerment, victory, support, and triumph. And the winds were subjected to drive the clouds that bring rain, which God bestowed when the Messenger of God, may God bless him and grant him peace, prayed for rain on more than one occasion, as has preceded. Abu Nu'aym said: If it is said: 'Solomon had the wind subjected to him, so it carried him through the lands of God, and its morning [course] was a month and its afternoon [course] was a month.' It is said: 'What was given to Muhammad, may God bless him and grant him peace, is greater and more immense, because he traveled in one night from Mecca to the Sacred House [Bayt al-Maqdis], a journey of a month, and was ascended through the dominion of the heavens, a journey of fifty thousand years, in less than a third of a night. He entered the heavens, heaven after heaven, saw their wonders, stood at Paradise and Hell, was shown the deeds of his community, prayed with the prophets and the angels of the heavens, and pierced through the veils. All this in one night while standing; it is greater and more wondrous.' As for the subjection of the devils before him, working what he willed of sanctuaries, images, basins like reservoirs, and fixed cauldrons, God sent down the angels brought near to aid His servant, the Messenger of God, may God bless him and grant him peace, on more than one occasion: the day of Uhud, Badr, the day of the Confederates, and the day of Hunayn, as we have mentioned in detail in their places. That is greater, more brilliant, more majestic, and higher than the subjection of the devils. Ibn Hamid mentioned this in his book. In the two Sahihs, from the hadith of Shu'ba from Muhammad ibn Ziyad from Abu Hurayra from the Prophet, may God bless him and grant him peace, who said: "An ifrit 5 among the jinn came to me last night—or a similar word—to interrupt my prayer, but God gave me power over him, and I wanted to tie him to one of the pillars of the mosque so that you could see him in the morning, but I remembered the supplication of my brother Solomon: 'My Lord, forgive me and grant me a kingdom that will not befit anyone after me.'" Rawh said: "So God sent him back disgraced." 6 This is the wording of al-Bukhari. Muslim has a similar narration from Abu al-Darda', who said: "Then I wanted to seize him. By God, were it not for the supplication of our brother Solomon, he would have been tied up in the morning for the children of Medina to play with." Imam Ahmad narrated with a good chain from Abu Sa'id that the Messenger of God, may God bless him and grant him peace, stood to pray the morning prayer while he was behind him. He recited, but the recitation became confused for him. When he finished his prayer, he said: "If you had seen me and Iblis, I reached out with my hand and kept strangling him until I felt the coldness of his saliva between these two fingers—the thumb and the one next to it. Were it not for the supplication of my brother Solomon, he would have been tied in the morning to one of the pillars of the mosque for the children of Medina to play with." 7 It is established in the Sahihs, the Hasan collections, and the Musnads that the Messenger of God, may God bless him and grant him peace, said: "When the month of Ramadan enters, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained." In another narration: "The rebellious jinn." This is from the blessing of what God legislated for him of fasting the month of Ramadan and standing in prayer. It will come later concerning the healing of the blind and the leper from the miracles of the Messiah, Jesus son of Mary.

Mary, peace be upon her. The supplication of the Messenger of Allah, may Allah bless him and grant him peace, for more than one person, so whoever among the jinn 8 became Muslim was healed, and they left him out of fear and awe of him, and in obedience to his command. May Allah's blessings and peace be upon him. Allah sent a group of jinn to listen to the Qur'an, and they believed in it and affirmed it, and returned to their people and called them to the religion of Muhammad, may Allah bless him and grant him peace, and warned them against opposing him, because he was sent to both humans and jinn. So many groups of jinn believed, as we mentioned, and many delegations from them came to him, and he recited Surah al-Rahman 9 to them, and informed them of what gardens 10 await those among them who believe, and what fires 11 await those who disbelieve, and he prescribed for them what they may eat and what they may feed their animals. This indicates that he explained to them what is more important and greater than that. Abu Nu'aym 12 mentioned here the hadith of the ghul 13 that used to steal dates from a group of his Companions, may Allah bless him and grant him peace, and they wanted to bring it to him, but it refused completely out of fear of standing before him. Then it ransomed itself by teaching them the recitation of the Ayat al-Kursi 14, whose reciter the devil does not approach. We have presented that with its chains and wordings in the commentary of Ayat al-Kursi from our book of Tafsir 15, and praise be to Allah. The ghul is the jinn that appears at night in a terrifying form. Abu Nu'aym mentioned here the protection of Gabriel 16 for him, peace be upon him, on more than one occasion from Abu Jahl 17, as we mentioned in the Sira 18. He mentioned the fighting of Gabriel and Michael 19 on his right and left on the day of Uhud 20. And before that, Allah the Exalted gathered for Solomon 21 prophethood and kingship as his father before him. Indeed, Allah gave His servant Muhammad, may Allah bless him and grant him peace, the choice between being a king-prophet or a servant-messenger. He consulted Gabriel about that, and Gabriel indicated to him that he should be humble, so he chose to be a servant-messenger. This has been narrated from the hadith of Aisha 22 and Ibn Abbas 23. There is no doubt that the station of messengership is higher. The treasures of the earth were offered to our Prophet, may Allah bless him and grant him peace, but he refused them. He said: "If I wished, Allah would cause the mountains of the earth to flow with gold for me, but I hunger one day and am satiated another." We have mentioned all of this with its proofs and chains in the Tafsir and also in the Sira, and praise and favor belong to Allah. The hafiz 24 Abu Nu'aym has presented here a portion of it from the hadith of Abd al-Razzaq 25 from Ma'mar 26 from al-Zuhri 27 from Sa'id 28 and Abu Salama 29 from Abu Hurayra 30 who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "While I was sleeping, the keys of the treasures of the earth were brought and placed in my hand." And from the hadith of al-Husayn ibn Waqid 31 from al-Zubayr 32 from Jabir 33 raised: "I was given the keys of the treasures of the world on a piebald horse that Gabriel brought to me, wearing a velvet cloak of sundus 34." And from the hadith of al-Qasim 35 from Abu Lubaba 36 raised: "My Lord offered to make the valley of Mecca gold for me, but I said: 'No, my Lord, but I will be satiated one day and hungry another. When I am hungry, I humble myself to You, and when I am satiated, I praise and thank You.'" Abu Nu'aym said: If it is said: Solomon, peace be upon him, understood the speech of birds and the ant, as Allah the Exalted said: "He said, 'O people, we have been taught the speech of birds'" 37 and said: "Until, when they came to the valley of the ants, an ant said, 'O ants, enter your dwellings, lest Solomon and his armies crush you while they perceive not.' So he smiled, laughing at her speech" 38. It is said: Muhammad, may Allah bless him and grant him peace, was given the like of that and more. We have already mentioned the speech of animals and beasts, the moaning of the trunk 39, the grumbling of the camel, the speech of the tree, the glorification of pebbles and stones, his supplication to them and their response to his command, the wolf's affirmation of his prophethood, the birds' glorification in obedience to him, the gazelle's speech and its complaint to him, the lizard's speech and its affirmation of his prophethood, and what is similar. All of that has been presented in the chapters, sufficient to avoid repetition. End of his words. I say: Likewise, the foreleg of the sheep informed him of the poison in it, and that was by the admission of the Jew who placed it. He said: "This cloud is seeking victory for you, O Amr ibn Salim 40"—meaning al-Khuza'i 41—when he recited that poem to him seeking his help against the Banu Bakr 42 who had broken the treaty of Hudaybiyya 43, and that was the cause of the conquest of Mecca, as has preceded. And he, may Allah bless him and grant him peace, said: "I know a stone that used to greet me with peace in Mecca before I was sent; I recognize it now." If this was speech befitting its state and the Messenger understood that, then it is of this kind and more significant, because it is an inanimate object compared to birds and ants, which are living beings with souls. If it was an articulated greeting—and this is the more apparent—then it is even more wondrous from this aspect. As Ali 44 said: "I went out with the Messenger of Allah, may Allah bless him and grant him peace, in some of the mountain passes of Mecca, and he did not pass by a stone, a tree, or a clod of earth except that it said: 'Peace be upon you, O Messenger of Allah.'" This speech was heard by the Messenger of Allah, may Allah bless him and grant him peace, and Ali, may Allah be pleased with him. Then Abu Nu'aym said: Ahmad ibn Muhammad ibn al-Harith al-Anbari 45 narrated to us, Ahmad ibn Yusuf ibn Sufyan 46 narrated to us, Ibrahim ibn Suwayd al-Nakhami 47 narrated to us, Abdullah ibn Udhayna al-Ta'i 48 narrated to us from Thawr ibn Yazid 49 from Khalid ibn Ma'dan 50 from Mu'adh ibn Jabal 51 who said: A black donkey came to the Prophet, may Allah bless him and grant him peace, while he was in Khaybar 52, and stood before him. He said: "Who are you?" It said: "I am Amr ibn Fahran. We were seven brothers, and all of us were ridden by the prophets, and I am the youngest of them. I was meant for you, but a Jewish man took possession of me. Whenever I remembered you, I would stumble with him, and he would beat me painfully." The Prophet, may Allah bless him and grant him peace, said: "Then you are Ya'fur 53." This hadith contains severe oddity and there is no need to mention it given the authentic hadiths that suffice. It has been narrated in other forms, and Ibn Abi Hatim 54 declared its oddity on the authority of his father. Allah knows best. Chapter on what was given to Jesus son of Mary, peace be upon him. He is called the Messiah 55. It is said: because he wiped the earth; or because of the wiping of his foot; or because he came out of his mother's womb anointed with oil; or because Gabriel wiped him with blessing; or because Allah wiped away sins from him; or because he would not wipe anyone except that he was healed. All of these were narrated by the hafiz Abu Nu'aym, may Allah have mercy on him. Among his special characteristics is that he, peace be upon him, was created by the Word 56 from a female without a male, just as Eve 57 was created from a male without a female, and just as Adam 58 was created from neither male nor female. Allah the Exalted created him from dust, then said to him: "Be," and he was. Likewise, Jesus was by the Word, and Gabriel breathed into Mary, and from her Jesus was created. Among his and his mother's special characteristics is that when he was born, Iblis 59, may Allah curse him, went to stab but stabbed into the veil, as is found in the Sahih 60. Among his special characteristics is that he is alive and has not died. He is now with his body in the lower heaven 61, and he will descend before the Day of Resurrection 62 onto the white minaret 63 east of Damascus 64. He will fill the earth with justice and equity as it was filled with injustice and oppression, and he will judge by this Muhammadan law 65. Then he will die and be buried in the Prophetic chamber 66, as narrated by al-Tirmidhi 67. We have expanded on this in his story.

Our master, the eminent scholar Ibn al-Zamlakānī, may God have mercy on him, said: "As for the miracles of Jesus, peace be upon him, among them is the reviving of the dead. The Prophet, may God bless him and grant him peace, had many such miracles. The reviving of an inanimate object is more profound than reviving a dead person. The Prophet, may God bless him and grant him peace, spoke to the poisoned foreleg of a sheep 68. This reviving is more profound than reviving a dead human in several respects: First, it is the reviving of a part of an animal without the rest, which would be a miracle even if it were attached to the body. Second, he revived it alone, separated from the rest of the animal's parts, while the rest remained dead. Third, he restored life to it along with perception and intellect, whereas this animal did not possess intellect during its life when it was part of a speaking being. This is more profound than the life of the birds that God revived for Abraham, peace be upon him. I say: The indwelling of life, perception, and intellect in the stone that used to greet the Prophet, may God bless him and grant him peace, as narrated in Sahih Muslim, is a miracle more profound than reviving an animal in general, because the stone became a locus for life at that moment, unlike the animal which had no life at all before. Similarly, the greeting of stones and clods of earth to him, as well as trees and branches, their testimony to his prophethood, and the weeping of the palm trunk 69. Ibn Abī al-Dunyā compiled a book on those who lived after death and mentioned many such cases. It is authentically reported from Anas, may God be pleased with him, that he said: 'We visited a man from the Ansār who was ill and conscious. We did not leave until he passed away. We spread his garment over him and covered him. He had an old, elderly mother at his head. One of us turned to her and said, 'O woman, seek reward from God for your loss.' She said, 'What is that? Has my son died?' We said, 'Yes.' She said, 'Is what you say true?' We said, 'Yes.' She stretched her hand toward God Almighty and said, 'O God, You know that I embraced Islam and emigrated to Your Messenger hoping that You would help me in every hardship and ease. Do not burden me with this calamity today.' He said: 'Then the man uncovered his face and sat up, and we did not leave until we ate with him.' This story has been previously mentioned in the proofs of prophethood. The miracle of the flood has also been mentioned with the story of al-ʿAlāʾ ibn al-Ḥaḍramī. This context that our master presented, he mentioned some of it paraphrased. It was narrated by Abū Bakr ibn Abī al-Dunyā and al-Ḥāfiẓ Abū Bakr al-Bayhaqī through multiple chains from Ṣāliḥ ibn Bashr al-Murrī, one of the ascetics and worshippers of Basra, though his hadith has some weakness, from Thābit from Anas, and he mentioned it. In al-Bayhaqī's version, his mother was a blind old woman. Then al-Bayhaqī narrated it through ʿĪsā ibn Yūnus from ʿAbdullāh ibn ʿAwn from Anas as previously mentioned, and his version is more complete. It states that this happened in the presence of the Messenger of God, may God bless him and grant him peace. This chain has trustworthy narrators, but there is a break between ʿAbdullāh ibn ʿAwn and Anas. God knows best. Another story: Al-Ḥusayn ibn ʿArafa said: ʿAbdullāh ibn Idrīs narrated to us from Ismāʿīl ibn Abī Khālid from Abī Sīra al-Nakhaʿī who said: 'A man came from Yemen. When he was on the road, his donkey died. He stood, performed ablution, prayed two rakʿas, then said: 'O God, I have come from Medina striving in Your cause and seeking Your pleasure. I bear witness that You give life to the dead and resurrect those in graves. Do not let anyone have a favor over me today. I ask You to resurrect my donkey.' Then the donkey stood up shaking its ears.' Al-Bayhaqī said: 'This chain is authentic. Such a thing is a miracle 70 for the founder of the law.' Al-Bayhaqī said: 'Similarly, Muḥammad ibn Yaḥyā al-Dhuhlī narrated it from Muḥammad ibn ʿUbayd from Ismāʿīl ibn Abī Khālid from al-Shaʿbī, and it seems that Ismāʿīl had it from both paths.' God knows best. I say: Similarly, Ibn Abī al-Dunyā narrated it through Ismāʿīl from al-Shaʿbī and mentioned it. Al-Shaʿbī said: 'I saw the donkey being sold or offered for sale in the garbage dump—meaning in Kufa.' Ibn Abī al-Dunyā also narrated it through another path, stating that this happened during the time of ʿUmar ibn al-Khaṭṭāb. One of his people composed poetry about it: 'Among us is he whose donkey God revived, though every limb and joint had died.' As for the story of Zayd ibn Khārija and his speech after death, his testimony to the Prophet, may God bless him and grant him peace, and to Abū Bakr, ʿUmar, and ʿUthmān of their truthfulness, it is well-known and narrated through many authentic chains. Al-Bukhārī said in al-Tārīkh al-Kabīr: 'Zayd ibn Khārija al-Khazrajī al-Anṣārī witnessed Badr and died during the time of ʿUthmān. He is the one who spoke after death.' Al-Ḥākim narrated in his Mustadrak and al-Bayhaqī in his Dalāʾil, and authenticated it as previously mentioned, through al-ʿUtbī from Sulaymān ibn Bilāl from Yaḥyā ibn Saʿīd al-Anṣārī from Saʿīd ibn al-Musayyab that Zayd ibn Khārija al-Anṣārī, then from al-Ḥārith ibn al-Khazraj, died during the time of ʿUthmān ibn ʿAffān. They covered him with his garment, then they heard a rumbling in his chest, and he spoke: 'Aḥmad in the first Book 71 is true, true. Abū Bakr, weak in himself but strong in God's command, in the first Book is true, true. ʿUmar ibn al-Khaṭṭāb, strong in the first Book, is true, true. ʿUthmān ibn ʿAffān follows their path; four have passed and two remain. Tribulation has come, the strong devour the weak, and the Hour has arisen. Good news will come to you from your army.' Yaḥyā ibn Saʿīd said: Saʿīd ibn al-Musayyab said: 'Then a man from Banī Ḥaṭma died, and they covered him with his garment. They heard a rumbling in his chest, and he spoke: 'The brother of Banī al-Ḥārith ibn al-Khazraj spoke the truth, spoke the truth.' Ibn Abī al-Dunyā and al-Bayhaqī also narrated it through another path more detailed and longer, and al-Bayhaqī authenticated it. He said: 'Speech after death has been narrated from a group of people through authentic chains.' God knows best. I say: I have mentioned in the story of Jābir's lamb on the day of the Trench 72 and the feeding of a thousand from it and from a small amount of barley what has preceded. Al-Ḥāfiẓ Muḥammad ibn al-Mundhir, known as Bashkar, narrated in his book al-Gharāʾib wa al-ʿAjāʾib with his chain, as previously mentioned, that the Messenger of God, may God bless him and grant him peace, gathered its bones, then supplicated to God Almighty, and it returned as it was, and he left it in his house. God knows best. Our master said: 'Among the miracles of Jesus is the healing of madness. The Prophet, may God bless him and grant him peace, also healed from that.' This is the end of what I found of what we have narrated from him. As for Jesus healing madness, I do not know of any specific report about it; rather, he used to heal the blind, the leper, and apparently all chronic ailments and diseases. As for the Prophet, may God bless him and grant him peace, healing madness: Imam Aḥmad and al-Ḥāfiẓ al-Bayhaqī narrated through multiple chains from Yaʿlā ibn Murra that a woman brought her young son who had epilepsy—I have never seen epilepsy worse than his. She said: 'O Messenger of God, my son, as you see, has been afflicted with a trial, and we have suffered from him. He has episodes daily that cause harm.' Then she said something. The Messenger of God, may God bless him and grant him peace, said: 'Give him to me.' She placed him between him and the middle of the saddle. He then opened his mouth and blew into it three times and said: 'In the name of God, I am the servant of God. Be gone, enemy of God.' Then he handed him back to her. She mentioned that he was cured instantly and they never experienced any trouble from him after that."

Ahmad said: narrated to us Yazid, narrated to us Hammad ibn Salamah from Farqad al-Sabakhi from Sa'id ibn Jubayr from Ibn 'Abbas that a woman brought her child to the Messenger of God ﷺ and said: 'O Messenger of God, he has epilepsy 73, and it seizes him during our meals and spoils our food.' He said: 'So the Messenger of God ﷺ wiped his chest and supplicated for him, and he spat 74 a spittle, and something like a black puppy came out of him, and he was healed.' This is strange from this chain, and Farqad is criticized, though he was among the ascetics of Basra. However, there is a supporting witness for what preceded, even if the story is one, and God knows best. Al-Bazzar also narrated via Farqad from Sa'd ibn 'Abbas who said: 'The Prophet ﷺ was in Mecca when an Ansari woman came to him and said: O Messenger of God, this evil one 75 has overcome me. He said to her: Be patient with what you are enduring, and you will come on the Day of Resurrection with no sins and no reckoning. She said: By Him who sent you with the truth, I will surely be patient until I meet God. Then she said: I fear the evil one will strip me 76. So he supplicated for her, and whenever she sensed it coming, she would go to the curtains of the Ka'ba, cling to them, and say to it: Be gone! 77 and it would leave her.' This is evidence that Farqad had memorized, for this has a witness in Sahih al-Bukhari and Muslim from the hadith of 'Ata' ibn Abi Rabah who said: Ibn 'Abbas said to me: 'Shall I show you a woman from the people of Paradise?' I said: Yes. He said: 'This black woman came to the Messenger of God ﷺ and said: I have seizures 78 and become uncovered, so supplicate to God for me. He said: If you wish, be patient and you will have Paradise; if you wish, I will supplicate to God to heal you. She said: No, I will be patient, but supplicate to God that I not become uncovered. So he supplicated for her, and she never became uncovered.' Then al-Bukhari said: narrated to us Muhammad, narrated to us Makhlad from Ibn Jurayj, who said: 'Ata' informed me that he saw Umm Zufr—a tall, black woman—at the curtain of the Ka'ba 79. Al-Hafiz Ibn al-Athir mentioned in his book Usd al-Ghaba fi Ma'rifat al-Sahaba that this Umm Zufr was a hairdresser for Khadija bint Khuwaylid, and that she lived long until 'Ata' ibn Abi Rabah saw her, may God have mercy on them. As for Jesus healing the akmah 80—who is one born blind, and it is also said one who does not see by day but sees by night, and other interpretations as we have elaborated in the Tafsir—and the leper 81 who has vitiligo, the Messenger of God ﷺ on the day of Uhud restored the eye of Qatada ibn al-Nu'man to its place after it had flowed onto his cheek. He took it in his noble hand and returned it to its socket, and it remained as it was with its sight, and it became the better of his two eyes, may God be pleased with him, as mentioned by Muhammad ibn Ishaq ibn Yasar in the Sira and others. We have also elaborated on that there, and praise and gratitude belong to God. One of his descendants, 'Asim ibn 'Umar ibn Qatada, visited 'Umar ibn 'Abd al-'Aziz, who asked about him, and he recited: 'I am the son of him whose eye flowed upon his cheek, And was restored by the hand of the Chosen One, the best of restoration. It returned as it was at first, O what a good eye and what a good cheek!' 'Umar ibn 'Abd al-'Aziz said: 'Those are noble deeds, not two bowls of milk Mixed with water that become like urine.' Then he gave him a generous gift. Al-Daraqutni narrated that both his eyes were injured until they flowed onto his cheeks, and the Messenger of God ﷺ restored them to their places. The well-known version is the first, as mentioned by Ibn Ishaq. **Story of the blind man whose sight was restored by God through the Prophet's supplication** Imam Ahmad said: narrated to us Rawh and 'Uthman ibn 'Umar, who said: narrated to us Shu'ba from Abu Ja'far al-Madini, I heard 'Umara ibn Khuzayma ibn Thabit narrating from 'Uthman ibn Hunayf that a blind man came to the Messenger of God ﷺ and said: 'O Messenger of God, supplicate to God to heal me.' He said: 'If you wish, I will delay that, for it is better for your Hereafter; and if you wish, I will supplicate.' He said: 'Rather, supplicate to God for me.' He said: 'So the Messenger of God ﷺ commanded him to perform ablution and pray two rak'as and to supplicate with this supplication: O God, I ask You and turn to You through Your Prophet Muhammad, the Prophet of Mercy. I turn through him in this need of mine that it may be fulfilled.' In the narration of 'Uthman ibn 'Umar: 'So make him my intercessor.' He said: 'So the man did that and was cured.' Al-Tirmidhi narrated it and said: 'Hasan sahih gharib, we only know it from the hadith of Abu Ja'far al-Khatmi.' Al-Bayhaqi narrated it from al-Hakim with his chain to Abu Ja'far al-Khatmi from Abu Umama ibn Sahl ibn Hunayf from his uncle 'Uthman ibn Hunayf, similar to it. 'Uthman said: 'By God, we had not parted nor had the conversation been long when the man entered as if he had never had any ailment.' **[Another story of healing from blindness]** Abu Bakr ibn Abi Shayba said: narrated to us Muhammad ibn Bishr, narrated to us 'Abd al-'Aziz ibn 'Umar, narrated to me a man from Banu Salaman ibn Sa'd from his mother from her maternal uncle—or that her maternal uncle or his maternal uncle—Habib ibn Qurayt narrated to her that his father went to the Messenger of God ﷺ while his eyes were white 82 and he could not see anything with them. He said to him: 'What happened to you?' He said: 'I was carrying a load and my foot stepped on a snake's eggs, and my sight was affected.' So the Messenger of God ﷺ blew 83 into his eyes, and he saw. I saw him threading a needle, and he was eighty years old, and his eyes were still white. Al-Bayhaqi said: Others say Habib ibn Mudrik. It is established in the Sahih that the Messenger of God ﷺ blew into the eyes of 'Ali on the day of Khaybar while he was suffering from ophthalmia 84, and he was cured instantly, and he never suffered from ophthalmia again. He also wiped the leg of Jabir ibn 'Atik, which had been broken on the night he killed Abu Rafi'—the merchant of the Hijaz from Khaybar—and it was healed instantly. Al-Bayhaqi narrated that he ﷺ wiped the hand of Muhammad ibn Hatib, which had been burned by fire, and it was healed instantly. He wiped the leg of Salama ibn al-Akwa', which had been injured on the day of Khaybar, and it was healed instantly. He supplicated for Sa'd ibn Abi Waqqas to be healed from his illness, and he was healed. Al-Bayhaqi narrated that his uncle Abu Talib fell ill and asked him ﷺ to supplicate to his Lord for him, so he supplicated for him and he was healed from that illness. How many similar instances are there of healing pains and removing ailments, the explanation and elaboration of which would be lengthy. There also occurred among the miracles of the saints 85 the healing of blindness after supplicating for blindness upon someone, as narrated by al-Hafiz Ibn 'Asakir via Abu Sa'id ibn al-A'rabi from Abu Dawud: narrated to us 'Umar ibn 'Uthman, narrated to us Baqiyya from Muhammad ibn Ziyad from Abu Muslim that a woman acted treacherously towards his wife, so he supplicated against her, and her sight was lost. She came to him and said: 'O Abu Muslim, I did such and such, and I will not repeat it.' So he said: 'O God, if she is truthful, restore her sight.' And she regained her sight.

He also narrated it via the chain of Abū Bakr ibn Abī al-Dunyā: ʿAbd al-Raḥmān ibn Wāqid narrated to us, Ḍamrah narrated to us, ʿĀṣim narrated to us, ʿUthmān ibn ʿAṭā’ narrated to us, saying: When Abū Muslim al-Khawlānī entered his home... when he reached the middle of the courtyard, he would say the takbīr (Allāhu Akbar), and his wife would say the takbīr. When he entered the house, he would say the takbīr, and his wife would say the takbīr. Then he would enter, remove his cloak and sandals, and she would bring him food to eat. One night, he came and said the takbīr, but she did not answer him. Then he came to the door of the house, said the takbīr and greeted (with salām), but she did not answer him. The house had no lamp lit, and she was sitting with a stick in her hand, poking the ground with it. He said to her: "What is the matter with you?" She said: "People are well-off, and I wish you would go to Muʿāwiyah so he could order a servant for us and give you something to live on." He said: "O Allāh, whoever has corrupted my family against me, blind his sight." He said: A woman had come to Abū Muslim's wife and said: "Why don't you speak to your husband to ask Muʿāwiyah to provide you with a servant and give you something?" He said: While that woman was in her home, with the lamp burning brightly, she suddenly lost her sight and said: "Has your lamp gone out?" They said: "No." She said: "Allāh has taken away my sight." So she went as she was to Abū Muslim and kept pleading and being gentle with him, until he supplicated to Allāh, and He restored her sight. And his wife returned to her previous state. [The Table (Mā’idah) of Jesus and What Resembles It of the Miracles of the Prophet, may Allāh bless him and grant him peace] As for the story of the table (al-mā’idah) concerning which Allāh the Exalted said: "When the disciples said, 'O Jesus, son of Mary, is your Lord able to send down to us a table from the heaven?' He said, 'Fear Allāh, if you are believers.' (112) They said, 'We wish to eat from it and let our hearts be reassured and know that you have told us the truth and be among its witnesses.' (113) Jesus, son of Mary, said, 'O Allāh, our Lord, send down to us a table from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.' (114) Allāh said, 'Indeed, I will send it down to you, but whoever disbelieves thereafter among you—then indeed, I will punish him with a punishment with which I have not punished anyone in the worlds.' (115)" (Sūrat al-Mā’idah, 112-115). We have mentioned in the Tafsīr (exegesis) the elaboration of that and the disagreement of the exegetes concerning it—whether it descended or not—according to two opinions. The well-known view of the majority is that it did descend, and they differed regarding what food was on it, according to various sayings. The historians mentioned that Mūsā ibn Nuṣayr, who conquered the western lands during the Umayyad era, found the table. However, it is said that it was the table of Sulaymān ibn Dāwūd (Solomon, son of David), encrusted with jewels and made of gold. He sent it to al-Walīd ibn ʿAbd al-Malik, and it remained with him until he died, then his brother Sulaymān took possession of it. It is also said that it was the table of Jesus, but this is unlikely because the Christians do not recognize the table, as stated by more than one scholar. And Allāh knows best. The point is that the table—whether it descended or not—the tables of the Messenger of Allāh, may Allāh bless him and grant him peace, were extended from heaven, and they would hear the food glorifying (Allāh) while it was being eaten before him. How often did a small amount of food satisfy thousands, hundreds, and tens, as times passed and as long as the earth and heavens endure. And this is Abū Muslim al-Khawlānī. Al-Ḥāfiẓ Ibn ʿAsākir mentioned in his biography from his history an amazing matter and a strange affair, as it was narrated via the chain of Isḥāq ibn Yaḥyā al-Malṭī from al-Awzāʿī, who said: A group of his people came to Abū Muslim al-Khawlānī and said: "O Abū Muslim, do you not long for the pilgrimage (Ḥajj)?" He said: "Yes, if I could find companions for myself." They said: "We are your companions." He said: "You are not my companions. My companions are a people who do not want provisions (al-zād) nor water-skins (al-mizād)." They said: "Glory be to Allāh! How can a people travel without provisions or water-skins?" He said to them: "Do you not see the birds that go out in the morning and return in the evening without provisions or water-skins, and Allāh provides for them? They neither buy nor sell, nor do they plow or sow, yet Allāh provides for them." He said: Then they said: "Then we will travel with you." He said: "Proceed with the blessing of Allāh the Exalted." He said: So they set out from the Ghūṭah of Damascus, having with them neither provisions nor water-skins. When they reached the stopping place, they said: "O Abū Muslim, food for us and fodder for our mounts." He said: He said to them: "Yes." Then he went a short distance, headed toward a mosque of stones, prayed two rakʿahs there, then knelt on his knees and said: "My God, You know what caused me to leave my home. I only set out seeking Your command. I have seen the miser among the children of Adam, when a group of people alights with him, he provides them generously with hospitality. I am Your guest and Your visitor, so feed us, give us drink, and provide fodder for our mounts." He said: Then a tablecloth (sufrah) was brought and spread before them, and a large bowl (jafnah) of tharīd (bread soaked in broth) was brought, and two water-jars (qullatayn) of water were brought, and fodder was brought—they did not know who brought it. This remained their state from the time they left their families until they returned, without needing to procure provisions or water-skins. This is the state of a saint (walī) from this nation; a table descended upon him and his companions twice every day, along with what was added to it of water and fodder for his companions' mounts. This is a great care, and he only attained this through the blessing of his following this noble Prophet, upon him be the best of prayers and peace. As for His statement concerning Jesus, son of Mary, peace be upon him: that he said to the Children of Israel: "And I inform you of what you eat and what you store up in your houses" (Sūrat Āl ʿImrān, 49)—this is a small matter for the prophets, indeed for many of the saints. Joseph the Truthful (Yūsuf al-Ṣiddīq) said to the two young men imprisoned with him: "No food will come to you as your provision except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me" (Sūrat Yūsuf, 37). The Messenger of Allāh, may Allāh bless him and grant him peace, informed of past events exactly as they occurred, and of present events exactly as they were, such as when he informed about the termite eating that unjust scroll which the clans of Quraysh had anciently written to boycott the Banū Hāshim and Banū al-Muṭṭalib until they surrendered the Messenger of Allāh, may Allāh bless him and grant him peace, to them. They wrote a scroll to that effect and hung it in the ceiling of the Kaʿbah. Allāh sent the termite, and it ate it except for the places containing the name of Allāh the Exalted. In another narration: It ate the name of Allāh from it, to purify it from being with what was in it of injustice and transgression. The Messenger of Allāh, may Allāh bless him and grant him peace, was informed of this by his uncle Abū Ṭālib while they were in the mountain pass (al-shiʿb). Abū Ṭālib went out to them and told them what he had informed him. They said: "If it is as he said, [then fine]; otherwise, hand him over to us." They said: "Yes." So they brought down the scroll and found it exactly as the Messenger of Allāh, may Allāh bless him and grant him peace, had informed about it, precisely. So the clans of Quraysh desisted from what they were doing against the Banū Hāshim and Banū al-Muṭṭalib, and Allāh guided many people through that. How many similar instances did he have, as previously elaborated and explained in places from the Sīrah (biography) and elsewhere. To Allāh be praise and gratitude. On the day of Badr, when he sought ransom from his uncle al-ʿAbbās, he claimed he had no wealth. He said to him: "Then where is the wealth that you and Umm al-Faḍl buried under the threshold of the door, and you said to her: 'If I am killed, it is for the children'?" He said: "By Allāh, O Messenger of Allāh, no one knew of this except me and Umm al-Faḍl, besides Allāh the Mighty and Majestic." He also informed of the death of the Negus (al-Najāshī) on the day he died, while he was in Abyssinia, and he prayed over him. He informed of the killing of the commanders on the day of Mu’tah, one after another, while he was on the pulpit, his eyes flowing with tears. He informed of the letter that Ḥāṭib ibn Abī Baltaʿah sent with Shākir, the freed slave of the Banū ʿAbd al-Muṭṭalib, and he sent ʿAlī, al-Zubayr, and al-Miqdād in pursuit of it. They found that she had placed it in her hair braids (ʿiqāṣihā). In another narration: in her waist-wrapper (ḥujzatihā). This has been previously mentioned in the conquest (Ghazwat al-Fatḥ).

He said to the two commanders of Kisra 86 whom the governor of Yemen had sent to Kisra to inquire about the matter of the Messenger of Allah, may Allah bless him and grant him peace: "Indeed, my Lord killed your lord last night." So they recorded that night, and behold, Kisra—Allah had given his son power over him, and he killed him. So they both embraced Islam, and the governor of Yemen also embraced Islam, and this was the cause of the rule of Yemen coming under the Messenger of Allah, may Allah bless him and grant him peace. As for his informing, may Allah bless him and grant him peace, about future unseen matters, they are very numerous, as has been previously detailed, and they will come in the annals of histories, occurring exactly as they happened. Ibn Hamid mentioned, in comparing the struggle of Jesus, peace be upon him, with the struggle of the Messenger of Allah, may Allah bless him and grant him peace, and in comparing the asceticism of Jesus, peace be upon him, with the asceticism of the Messenger of Allah, may Allah bless him and grant him peace, regarding the treasures of the earth when they were offered to him and he refused them, saying: "I hunger one day and am satiated the next." And that he had thirteen wives, and a month or two would pass without a fire or lamp being lit in their homes; they only had the two black things: dates and water. Sometimes he would tie a stone to his belly from hunger, and they never ate barley bread for three consecutive nights. His bed was made of leather stuffed with palm fibers. Sometimes he would milk a sheep himself. He patched his own garment and mended his sandals with his own noble hand—may Allah's blessings and peace be upon him. He died, may Allah bless him and grant him peace, while his armor was pawned with a Jew for food he had bought for his family. This, despite how many thousands, camels, sheep, spoils, and gifts he gave away to the poor, the needy, widows, orphans, captives, and the destitute, preferring them over himself and his family. [The Glad Tidings of Mary: The Glad Tidings That Accompanied the Birth of the Prophet, may Allah bless him and grant him peace] Abu Nu'aym mentioned, in comparing the angels' glad tidings to Mary the Truthful about the birth of Jesus, what Amina, the mother of the Messenger of Allah, may Allah bless him and grant him peace, was told when she became pregnant with him in her dream, and what was said to her: "You have conceived the master of this community, so name him Muhammad." We have already elaborated on this in the section on the birth, as previously mentioned. Here, al-Hafiz Abu Nu'aym has cited a strange, lengthy hadith about the birth, which we wish to present so that the conclusion may mirror the opening. And Allah is the One Whose help is sought, upon Him we rely, and to Allah belongs all praise. He said: Sulayman ibn Ahmad narrated to us, Hafs ibn 'Amr ibn al-Sabbah narrated to us, Yahya ibn 'Abdullah al-Babili narrated to us, Abu Bakr ibn Abi Maryam informed us from Sa'id ibn 'Umar al-Ansari from his father, who said: Ibn 'Abbas said: Among the signs of the pregnancy of Muhammad, may Allah bless him and grant him peace, was that every animal belonging to Quraysh spoke that night, saying: "The Messenger of Allah has been conceived, by the Lord of the Ka'ba; he is the security of the world and the lamp of its people." And there remained no soothsayer among Quraysh nor any tribe of the Arabs except that they were veiled from their companion, and the knowledge of the soothsayers was snatched away from them. And there remained no throne of any king of the world except that it became inverted, and the king was rendered mute, unable to speak that day because of it. The wild beasts of the east fled to the wild beasts of the west with glad tidings, and likewise the people of the seas gave glad tidings to one another. In every month of his pregnancy, there was a call on earth and a call in the heavens: "Rejoice, for the time has come for Abu al-Qasim 87 to come forth to the earth, blessed and auspicious." He said: He remained in his mother's womb for nine months, and his father 'Abdullah died while he was in his mother's womb. The angels said: "Our God and our Master, Your Prophet remains an orphan." So Allah, the Exalted, said to the angels: "I am his protector, guardian, and helper. So be blessed by his birth, blessed and auspicious." And Allah opened the gates of heaven and His gardens for his birth. Amina used to speak about herself and say: "A visitor came to me when six months of my pregnancy had passed, and he kicked me with his foot in my dream and said: 'O Amina, you have conceived the best of all the worlds. When you give birth to him, name him Muhammad or the Prophet, it is up to you.'" He said: She used to speak about herself and say: "The pains that women experience took hold of me, and no one among the people, male or female, knew about me. I was alone in the house, and 'Abd al-Muttalib was performing his circumambulation." She said: "I heard a loud crash and a great matter, which terrified me. That was on a Monday. And I saw as if the wing of a white bird had been wiped over my heart, removing all fear, terror, and dread that I had been feeling. Then I turned and saw a white drink that I thought was milk, and I was thirsty, so I took it and drank it, and a lofty light struck me. Then I saw women like tall palm trees, as if they were daughters of 'Abd al-Muttalib, surrounding me. While I was amazed and saying, 'Alas, from where did they learn about me?' The matter intensified for me, and I heard the crash every hour, greater and more terrifying. Then I saw a white brocade stretched between heaven and earth, and a caller said: 'Take him away from the eyes of the people.' She said: I saw men standing in the air, holding silver ewers, and I was sweating pearls, with a fragrance sweeter than musk. I was saying, 'Would that 'Abd al-Muttalib would come in to me.' She said: I saw a flock of birds coming from where I knew not until they covered my chamber; their beaks were of emerald and their wings of rubies. Then Allah unveiled my inner sight, and I saw at that moment the easts and wests of the earth, and I saw three banners set up: a banner in the east, a banner in the west, and a banner on the back of the Ka'ba. Then labor pains took hold of me, and the birth pangs became very severe. I was as if leaning on the women's supports, and they crowded around me until I was as if with the house, but I saw nothing. Then I gave birth to Muhammad. When he came out of my womb, I turned and looked at him, and behold, he was prostrating, having raised his fingers like one supplicating and imploring. Then I saw a white cloud coming from the sky, descending until it covered him, and he was hidden from my sight. I heard a caller calling out: 'Circumambulate with Muhammad, may Allah bless him and grant him peace, the east and west of the earth, and enter him into all the seas, so that they may know him by his name, description, and form, and know that he is called al-Mahi 88; nothing of polytheism remains but that it is wiped out by him.' She said: Then they left him in the quickest time, and behold, he was wrapped in a white woolen garment, whiter than milk, and under it was a green silk cloth. Muhammad had grasped three keys of moist white pearls, and a caller said: 'Muhammad has grasped the keys of victory, the keys of the wind, and the keys of prophethood.'" Thus he narrated it and remained silent about it, and it is very strange. Shaykh Jamal al-Din Abu Zakariyya Yahya ibn Yusuf ibn Mansur ibn 'Umar al-Ansari al-Sarsari, the skilled memorizer of hadith and language, who had sincere love for the Messenger of Allah, may Allah bless him and grant him peace, and was therefore compared in his time to Hassan ibn Thabit, may Allah be pleased with him, said in his collected diwan 89 of praise for the Messenger of Allah, may Allah bless him and grant him peace—he was blind of sight but insightful of heart, and his death occurred in Baghdad in the year 656 AH; the Tatars killed him in every alley of Baghdad, as will come in its place in this book, if Allah the Exalted wills, and in Him is trust, and upon Him is reliance—he said in his poem rhyming in the letter ha': Muhammad, sent as a mercy to mankind, He strengthens what misguidance weakened and sets right. If the solid mountains glorified in response to David, Or the polished iron became soft, Then the hard rocks softened in his hand, And the pebbles in his hand glorify. And if Moses made water flow from the staff, Then from his hand water gushes forth. And if the gentle wind was obedient to Solomon, Never ceasing to come and go, Then the east wind was for the victory of our Prophet, With terror over a month, the enemy frowns.

And if he were given the great kingdom and the jinn were subjugated for him, healing what he approves and striking 90. (19) For the keys of all treasures came to him, but the ascetic who wavers 91 rejected them. And if Abraham was given the intimate friendship 92, and Moses was granted speech on the Mount, Yet this one is a beloved, rather an intimate friend, one spoken to, and was singled out for the vision and the truth I explain. And he was singled out for the great Basin 93 and the Banner 94, and he will intercede for the sinners while the Fire scorches. And for the highest seat, the near station with Him, a gift whose glad tidings make me more joyful and delighted. And the supreme rank, the smooth one 95, below which are the ranks of the possessors of gifts, are glimpsed. And into the Garden of Paradise 96 he is the first to enter, for him all the doors are opened with goodness 97. This is the last of what God facilitated to collect of the reports of the unseen that occurred up to our time, which enter into the proofs of prophethood. And God is the Guide to the straight path. *** [End of the Book of Miracles of the Prophet, may God bless him and grant him peace, and praise be to God, Lord of the worlds.] Table of Contents Table of Contents of the Book of Proofs of Prophethood 7 Chapter 17 Chapter 17 Section on Sensory Proofs of Prophethood 25 Narration of Anas ibn Malik 25 Narration of Jubayr ibn Mut'im 26 Narration of Hudhayfa ibn al-Yaman 26 Narration of 'Abdullah ibn 'Abbas 27 Narration of 'Abdullah ibn 'Umar ibn al-Khattab 28 Narration of 'Abdullah ibn Mas'ud 28 Miracle of the Return of the Sun After Its Setting 30 Chapter 35 Hadith of Asma' bint 'Umays 35 Hadith of Abu Hurayra 40 Hadith of Abu Sa'id al-Khudri 41 Hadith of 'Ali ibn Abi Talib 42 Correction by Ahmad ibn Salih of the Hadith and Refutation of It 43 Objection of Ibn Kathir to the Correction of Ahmad ibn Salih 43 From the Proofs of Prophethood 47 Hadith of Anas 49 Chapter: As for Earthly Miracles 57 The Flowing of Water from Between His Fingers 57 Another Chain from Anas 57 Another Chain from Anas 58 Another Chain from Him 59 Hadith of al-Bara' ibn 'Azib on That 59 Another Hadith from al-Bara' ibn 'Azib 59 Another Hadith from Jabir on That 60 The Obedience of the Tree to the Messenger of God, may God bless him and grant him peace 61 Another Hadith from Ibn 'Abbas on That 64 A Hadith from 'Abdullah ibn Mas'ud on That 64 A Hadith from 'Imran ibn Husayn on That 65 A Hadith from Abu Qatada on That 66 Another Hadith from Anas Similar to This 68 Section on What Appeared in the Well That Was at Quba' from His Blessing 71 Section on His Multiplication of Foods, peace be upon him 73 His Multiplication of Ghee for Umm Sulaym 77 Another Hadith on That 77 Another Hadith 78 Another Hadith on That 78 Mention of the Hospitality of Abu Talha al-Ansari to the Messenger of God, may God bless him and grant him peace 81 Another Chain from Anas ibn Malik, may God be pleased with him 82 Another Chain from Anas ibn Malik 83 Another Chain 83 Another Chain from Anas 83 Another Chain from Anas 84 Another Chain from Anas 85 Another Chain from Anas 86 Another Chain 87 Another Chain 87 Another Hadith from Anas on the Meaning of What Preceded 89 Another Hadith from Abu Hurayra on That 89 Another Hadith from Abu Ayyub on That 90 Another Story on the Multiplication of Food in the House of Fatima 91 Another Story in the House of the Messenger of God, may God bless him and grant him peace 92 Story of the Bowl of the House of al-Siddiq 93 Another Hadith from 'Abd al-Rahman ibn Abi Bakr 94 Another Hadith on the Multiplication of Food on a Journey 94 Another Hadith on This Story 95 Another Hadith on the Multiplication of Food on a Journey 96 Another Hadith from 'Umar ibn al-Khattab on This Story 97 Another Hadith from Salama ibn al-Akwa' on That 98 Story of Jabir and His Father's Debt and His Multiplication of Dates, peace be upon him 101 Story of Salman on His Multiplication of That Piece of Gold, may God bless him and grant him peace 102 Mention of the Provision Bag of Abu Hurayra and His Dates 102 Another Chain from Him 103 Another Chain from Abu Hurayra on That 103 Another Chain 104 Hadith from al-'Irbad ibn Sariya 104 Another Hadith 105 Another Hadith 105 Another Hadith 106 Another Hadith 106 Another Hadith 107 Another Hadith 107 Another Hadith 108 Another Hadith 108 Hadith of the Foreleg 111 Another Chain from Abu Rafi' 112 Another Chain 112 Another Hadith 113 Another Hadith 113 Section on the Obedience of the Tree to the Messenger of God, may God bless him and grant him peace 115 Another Hadith 115 Another Hadith 116 Another Hadith 117 Another Chain in Which al-'Amiri Converted to Islam 118 Another Hadith from Ibn 'Umar on That 118 Section on the Yearning of the Trunk for the Messenger of God, may God bless him and grant him peace 121 The First Hadith from Ubayy ibn Ka'b 121 The Hadith from Anas ibn Malik 122 Another Chain from Anas 122 Another Chain from Anas 123 Another Chain from Anas 123 The Third Hadith from Jabir ibn 'Abdullah 123 Another Chain from Jabir 124 Another Chain from Him 125 Another Chain from Jabir 125 Another Chain from Jabir 125 Another Chain from Jabir 126 Another Chain from Jabir 126 The Fourth Hadith from Sahl ibn Sa'd 127 The Fifth Hadith from 'Abdullah ibn 'Abbas 127 The Sixth Hadith from 'Abdullah ibn 'Umar 128 Another Chain from Ibn 'Umar 129 The Seventh Hadith from Abu Sa'id al-Khudri 129 Another Chain from Abu Sa'id 130 The Eighth Hadith from 'A'isha, may God be pleased with her 130 The Ninth Hadith from Umm Salama, may God be pleased with her 131 Section on the Glorification of Pebbles in His Hand, peace and blessings be upon him 133 Another Hadith on That 136 Another Hadith 137 Another Hadith 137 Another Hadith 139 Section on What Pertains to Animals from the Proofs of Prophethood 141 Story of the Camel That Prostrated and Complained to Him 141 Narration of Jabir on That 141 Narration of Ibn 'Abbas 142 Another Chain from Ibn 'Abbas 142 Narration of Abu Hurayra 143 Narration of 'Abdullah ibn Ja'far on That 144 Narration of 'A'isha, Mother of the Believers, on That 144 Narration of Ya'la ibn Murra al-Thaqafi 145 Another Chain from Him 145 Another Chain from Him 146 Another Chain from Him 147 Another Chain from Him 148 Story of the Boy Who Was Possessed 151 His Prayer for Jabir's Camel, and It Outpaced the People's Camels 155 His Riding of Talha's Horse, and It Became a Forerunner After Being Slow 155 Another Strange Hadith on the Story of the Camel 155 A Hadith on the Prostration of Sheep to Him, may God bless him and grant him peace 157 Story of the Wolf and Its Testimony to the Message 157 Another Chain from Abu Sa'id al-Khudri 158 Hadith of Abu Hurayra on That 159 Hadith of Anas on That 160 Hadith of Ibn 'Umar on That 160 Another Hadith from Abu Hurayra on the Wolf 161 Story of the Wild Animal That Was in the House of the Prophet, may God bless him and grant him peace 162 Story of the Lion 163 Hadith of the Gazelle 165 Hadith of the Dabb 98, Despite Its Unfamiliarity and Strangeness 169 Hadith of the Donkey 173 Hadith of the Humayra 99, a Well-Known Bird 175 Another Hadith on That, with Strangeness 175 Another Hadith (Story of the Two Men for Whom the Staff Lit the Way) 177 Another Hadith (The Light That Lit for al-Hasan and al-Husayn, may God be pleased with them) 179 Another Hadith 179 Another Hadith 179 Another Hadith Containing a Miracle for Tamim al-Dari 180 Return of Life to the Dead 181 Another Hadith to Support This Story 181 Another Story Along with the Story of al-'Ala' ibn al-Hadrami 182 Another Story 185 Section on the Speech of the Dead and Their Wonders 187 Story of Zayd ibn Kharija and His Speech After Death 187 Story of the Speech of al-Rabi' ibn Khuthaym After His Death 190 Story of the Boy Who Spoke in the Cradle 190 From the Miracles of Healing 193 Story of the Boy Who Was Possessed, and He Prayed for Him, peace be upon him, and He Was Cured 193 Another Hadith on That 193 Another Chain from Ibn 'Abbas 194 Another Hadith 194 Return of Sight to a Blind Man by a Prayer He Taught Him 195 He Blew into the Eyes of a Blind Man, and He Saw 197 Story of the Camel of Jabir ibn 'Abdullah 199 His Riding of the Horse of Abu Talha, Which Was Slow, and It Became Fast 199 He Struck the Horse of Ju'ayl with His Whip, and It Became One of the Fastest Horses 200 Another Hadith 200 Another Hadith 201 Another Hadith 201 His Prayer for Ibn 'Abbas and the Answer to His Supplication 203 Answer to His Supplication for Anas ibn Malik 204 His Prayer for a Couple That God Reconcile Them, and His Prayer Was Answered 206 Another Hadith 207 Another Hadith 208 Another Hadith 209 Chapter on His Prayer Against a People, and It Was Answered Against Them 210 Another Hadith 212 Another Chain from Anas 213 Section on the Questions That Were Asked of the Messenger of God, may God bless him and grant him peace, and He Answered Them 215 His Answer to a Jew Who Came Asking Him About Questions 217 Another Hadith 218 Another Hadith 219 Story of the Mubahala 100 221 Another Hadith Containing the Jews' Acknowledgment That He Is the Messenger of God, may God bless him and grant him peace 223 Another Hadith 225 Another Hadith 225 Another Hadith 226 Glad Tidings of Previous Scriptures About Him 226 His Answer, may God bless him and grant him peace, to One Who Asked About What He Asked Before He Asked Him About Anything from It 233 Section on What He Informed, may God bless him and grant him peace, of Future Events During His Lifetime and After Him 235 His Information of What Occurred Exactly as He Said 241 Chapter on Information of Unseen Past and Future 251 Chapter on the Arrangement of Information of Future Unseen Events After Him, may God bless him and grant him peace 253 And from the Book of Proofs of Prophethood, in the Section on His Information, may God bless him and grant him peace, About Future Unseen Events 271 Another Hadith 281 Another Hadith 281 Mention of His Information, may God bless him and grant him peace, About the Trials That Occurred in the Last Days of 'Uthman 283 His Information, may God bless him and grant him peace, About the Two Arbitrators Sent in the Time of 'Ali 297 His Information, may God bless him and grant him peace, About the Kharijites and Fighting Them 297 His Information, may God bless him and grant him peace, About the Killing of 'Ali ibn Abi Talib, and It Happened as He Informed 301 His Information, may God bless him and grant him peace, About That and the Leadership of His Son al-Hasan ibn 'Ali 303 His Information, may God bless him and grant him peace, About the Naval Expedition to Cyprus 307 Section on What Was Said About Fighting the Byzantines 390 Information About the Expedition to India 311 Chapter on Information About Fighting the Turks 313 Another Report from 'Abdullah ibn Salam 315 Information About the House of Mayyuna bint al-Harith at Sarif 317 Report of Rafi' ibn Khadij 320 Information About the Killing of al-Husayn ibn 'Ali 323

His informing about what Ibn Abbas would attain in his life of knowledge and affliction 101 335 The prophetic indication of the state of Umar ibn Abd al-Aziz 102 341 Another hadith, whose authenticity is questionable, mentioning Wahb ibn Munabbih with praise 343 The indication of Muhammad ibn Ka'b al-Qurazi 103 344 Another hadith: his informing about a youth who would live a hundred years 345 His informing about al-Walid 104 of the severe threat against him 346 Another hadith: his informing about the rule of the sons of Abu al-As 105 347 Mention of the reports about the Umayyad caliphs 348 His informing about the state of the Abbasids 106 353 His informing about the twelve imams 107, all of whom are from Quraysh 359 His informing about events that occurred in the Abbasid state 365 Another hadith: in it an indication of Malik ibn Anas, the imam 108 366 Another hadith: his informing about the best of people after the two hundredth year 367 Another hadith: his informing about the classes of people 368 Another hadith: his informing about the caliph who calls people to disbelief 370 Another hadith: his informing about the conquest of Constantinople 109 371 Another hadith 372 Another hadith: his informing about the people who will emerge at the end of time, in whose hands are something like the tails of cows 375 Another hadith: his informing about the expansion of the world for his community 377 Another hadith: his informing about the renewers of religion 110 378 Chapter: The miracles of the Prophet, may God bless him and grant him peace, surpass the miracles of the previous prophets 381 The statement regarding what Noah, peace be upon him, was given 385 The story of Abu Ubayda al-Thaqafi 111 crossing the Tigris 389 The story of Abu Muslim al-Khawlani 112 crossing the Tigris 389 The statement regarding what Hud, peace be upon him, was given 399 The statement regarding what Salih, peace be upon him, was given 401 The statement regarding what Abraham the Friend, peace be upon him, was given 403 The statement regarding what Moses, peace be upon him, was given of signs 417 Comparison between the staff of Moses and the glorification of pebbles in the hand of the Prophet, may God bless him and grant him peace 419 The story of Abu Musa al-Khawlani 113 431 Chapter: What the Messenger of God, may God bless him and grant him peace, was given and what the prophets before him were given 433 The story of the detention of the sun 435 The statement regarding what Idris, peace be upon him, was given 439 The statement regarding what David, peace be upon him, was given 445 The statement regarding what Solomon son of David, peace be upon them, was given 449 The statement regarding what Jesus son of Mary, peace be upon him, was given 455 Another story 457 The story of the blind man whose sight God restored through the prayer of the Messenger 463 Another story about the healing of a man from blindness 465 The table of Jesus and what corresponds to it from the miracles of the Prophet, may God bless him and grant him peace 467 The glad tidings of Mary 114 that accompanied the birth of the Prophet, may God bless him and grant him peace 461 Index 475

  1. Surah Sad : Quran 38:36-40
  2. Surah al-Anbiya' : Quran 21:81-82
  3. Surah Saba' : Quran 34:12-13
  4. Surah al-Ahzab : Quran 33:9
  5. ifrit : A powerful, rebellious jinn or demon.
  6. Sahih al-Bukhari : Hadith reference; the supplication of Solomon is from Quran 38:35.
  7. Musnad Ahmad : Hadith collection by Imam Ahmad ibn Hanbal.
  8. jinn : Spiritual beings created from smokeless fire, possessing free will like humans.
  9. Surah al-Rahman : Chapter 55 of the Qur'an, titled 'The Most Merciful'.
  10. jinan : Gardens of Paradise.
  11. niran : Fires of Hell.
  12. Abu Nu'aym : Ahmad ibn Abdullah al-Isfahani (d. 1038), a renowned hadith scholar and historian.
  13. ghul : A type of jinn that appears at night in terrifying forms to mislead travelers.
  14. Ayat al-Kursi : Verse 255 of Surah al-Baqarah, known as the Throne Verse.
  15. Tafsir : Exegesis or commentary of the Qur'an.
  16. Gabriel : The archangel responsible for delivering divine revelation to prophets.
  17. Abu Jahl : A leading opponent of the Prophet Muhammad in Mecca.
  18. Sira : Biographical literature about the Prophet Muhammad.
  19. Michael : The archangel associated with providing sustenance and mercy.
  20. Uhud : A mountain near Medina, site of the Battle of Uhud in 625 CE.
  21. Solomon : A prophet and king known for his wisdom and dominion over jinn and animals.
  22. Aisha : Wife of the Prophet Muhammad and a major narrator of hadith.
  23. Ibn Abbas : Abdullah ibn Abbas, a cousin of the Prophet and a leading Qur'an commentator.
  24. hafiz : A title for a hadith scholar who has memorized a vast number of traditions.
  25. Abd al-Razzaq : Abd al-Razzaq ibn Hammam al-San'ani (d. 827), a prominent hadith collector.
  26. Ma'mar : Ma'mar ibn Rashid (d. 770), a hadith scholar from Yemen.
  27. al-Zuhri : Muhammad ibn Muslim ibn Shihab al-Zuhri (d. 742), a leading hadith authority.
  28. Sa'id : Sa'id ibn al-Musayyib (d. 715), a prominent Successor and jurist.
  29. Abu Salama : Abu Salama ibn Abd al-Rahman (d. 719), a hadith narrator.
  30. Abu Hurayra : A Companion known for narrating the most hadiths.
  31. al-Husayn ibn Waqid : A hadith narrator from the 8th century.
  32. al-Zubayr : Al-Zubayr ibn Adi, a hadith narrator.
  33. Jabir : Jabir ibn Abdullah, a Companion and narrator of many hadiths.
  34. sundus : A fine silk brocade.
  35. al-Qasim : Al-Qasim ibn Muhammad ibn Abi Bakr (d. 725), a Successor and jurist.
  36. Abu Lubaba : Abu Lubaba ibn Abd al-Mundhir, a Companion.
  37. Qur'an 27:16 : Reference to the verse about Solomon being taught the speech of birds.
  38. Qur'an 27:18-19 : The story of Solomon and the ant.
  39. trunk : The palm trunk that moaned when the Prophet stopped leaning on it for sermons.
  40. Amr ibn Salim : A poet from the Khuza'a tribe who sought the Prophet's help.
  41. al-Khuza'i : Referring to Amr ibn Salim of the Khuza'a tribe.
  42. Banu Bakr : A tribe that violated the Treaty of Hudaybiyya.
  43. Hudaybiyya : A treaty between the Prophet and the Quraysh in 628 CE.
  44. Ali : Ali ibn Abi Talib, the Prophet's cousin and son-in-law, and fourth caliph.
  45. Ahmad ibn Muhammad ibn al-Harith al-Anbari : A hadith narrator.
  46. Ahmad ibn Yusuf ibn Sufyan : A hadith narrator.
  47. Ibrahim ibn Suwayd al-Nakhami : A hadith narrator.
  48. Abdullah ibn Udhayna al-Ta'i : A hadith narrator.
  49. Thawr ibn Yazid : A hadith narrator from the 8th century.
  50. Khalid ibn Ma'dan : A Successor and hadith narrator.
  51. Mu'adh ibn Jabal : A Companion known for his knowledge of Islamic law.
  52. Khaybar : An oasis north of Medina, site of a battle in 628 CE.
  53. Ya'fur : The name given to the donkey by the Prophet.
  54. Ibn Abi Hatim : Abd al-Rahman ibn Abi Hatim al-Razi (d. 938), a hadith critic.
  55. Messiah : Title of Jesus meaning 'anointed one'.
  56. Word : Referring to the divine command 'Be' (kun) by which Jesus was created.
  57. Eve : The first woman, created from Adam's rib.
  58. Adam : The first human and prophet.
  59. Iblis : Satan, the devil.
  60. Sahih : Refers to authentic hadith collections, particularly Sahih al-Bukhari and Sahih Muslim.
  61. lower heaven : The first heaven, where Jesus is believed to reside.
  62. Day of Resurrection : The Day of Judgment.
  63. white minaret : A specific minaret in Damascus from which Jesus will descend.
  64. Damascus : The capital of Syria, associated with the second coming of Jesus.
  65. Muhammadan law : The Sharia brought by Prophet Muhammad.
  66. Prophetic chamber : The tomb of the Prophet Muhammad in Medina.
  67. al-Tirmidhi : Muhammad ibn Isa al-Tirmidhi (d. 892), a compiler of hadith.
  68. al-dhirāʿ al-masmūma : The poisoned foreleg of a sheep that was offered to the Prophet by a Jewish woman; it spoke to him, informing him that it was poisoned.
  69. ḥanīn al-jidhʿ : The weeping of the palm trunk: a miracle where a palm trunk used as a pulpit by the Prophet moaned when he left it for a proper minbar.
  70. karāma : A miracle granted to a saint or pious person, as opposed to a prophetic miracle (muʿjiza).
  71. al-kitāb al-awwal : The first Book: likely referring to the Torah or earlier scriptures that foretold the coming of Muhammad and the caliphs.
  72. yawm al-khandaq : The Battle of the Trench (5 AH), where the Prophet miraculously fed a large army from a small amount of food.
  73. لُمَم : Epilepsy or seizures; a condition believed to be caused by jinn possession.
  74. سَغْسَغَة : A spitting or blowing action, often used in prophetic healing.
  75. الْخَبِيث : The evil one; refers to Satan or a jinn causing harm.
  76. يُجَرِّدُنِي : Strip me; meaning to remove her clothes or expose her during seizures.
  77. اخْسَأْ : Be gone! or Get lost! A command used to repel evil beings.
  78. أُصْرَع : I have seizures; from the root ص ر ع, meaning to fall down due to epilepsy.
  79. سِتْر الْكَعْبَة : The curtain or covering of the Ka'ba, known as the Kiswa.
  80. الْأَكْمَه : One born blind; also interpreted as one who sees at night but not by day.
  81. الْأَبْرَص : A leper; one afflicted with leprosy or vitiligo (bahq).
  82. مُبْيَضَّتَان : White; referring to eyes that have become white due to blindness or cataract.
  83. نَفَث : Blowing with a small amount of saliva, often used in prophetic healing.
  84. أَرْمَد : Suffering from ophthalmia or eye inflammation.
  85. كَرَامَات الْأَوْلِيَاء : Miracles or extraordinary acts performed by saints (awliya') as a sign of divine favor.
  86. Kisra : Title of the Sassanid Persian emperor.
  87. Abu al-Qasim : Kunya (patronymic) of the Prophet Muhammad, meaning 'father of Qasim'.
  88. al-Mahi : One of the names of the Prophet Muhammad, meaning 'the eradicator' (of polytheism).
  89. diwan : A collection of poems, often by a single author.
  90. تلدح : A verb meaning to strike or hit, possibly referring to a miraculous act.
  91. الزاهد المترجح : The ascetic who wavers or hesitates, possibly referring to a person who rejects worldly gifts.
  92. خلة : Intimate friendship or close companionship, especially referring to the special status of Prophet Abraham as 'Khalil Allah' (Friend of God).
  93. الحوض : The Basin (al-Hawd), a celestial pool reserved for the Prophet Muhammad on the Day of Judgment.
  94. اللواء : The Banner (al-Liwa'), the standard of praise carried by the Prophet Muhammad on the Day of Judgment.
  95. الأسيلة : Smooth or even, possibly describing the supreme rank as unattainable or perfect.
  96. جنة الفردوس : The Garden of Paradise (Jannat al-Firdaws), the highest level of Paradise.
  97. بالخار : With goodness or abundance, possibly a variant reading meaning 'with good' or 'with abundance'.
  98. الضب : The dabb, a type of lizard (spiny-tailed lizard) mentioned in Islamic tradition.
  99. الحمرة : A small bird, possibly a redstart or similar species.
  100. المباهلة : The Mubahala, a mutual imprecation or prayer for curse upon the liar, as in the event with the Christians of Najran.
  101. Ibn Abbas : Abdullah ibn Abbas, a cousin of the Prophet and a renowned early scholar of Islam.
  102. Umar ibn Abd al-Aziz : Umayyad caliph known for his piety and justice, often considered the fifth rightly guided caliph.
  103. Muhammad ibn Ka'b al-Qurazi : A prominent early Muslim scholar and narrator of hadith.
  104. al-Walid : Al-Walid ibn Yazid, an Umayyad caliph known for his impiety and harsh rule.
  105. sons of Abu al-As : Refers to the Umayyad dynasty, descended from Abu al-As ibn Umayya.
  106. Abbasids : The second Islamic caliphate, descended from the Prophet's uncle al-Abbas.
  107. twelve imams : In Shia Islam, the twelve successors of the Prophet, beginning with Ali ibn Abi Talib.
  108. Malik ibn Anas : Founder of the Maliki school of Islamic jurisprudence and author of the Muwatta.
  109. Constantinople : The capital of the Byzantine Empire, conquered by the Muslims in 1453.
  110. renewers of religion : Mujaddids, scholars who appear at the turn of each century to revive Islam.
  111. Abu Ubayda al-Thaqafi : A companion of the Prophet known for his bravery and leadership in battles.
  112. Abu Muslim al-Khawlani : A famous ascetic and miracle-worker among the early Muslims.
  113. Abu Musa al-Khawlani : A companion of the Prophet known for his piety and miracles.
  114. Mary : Maryam, the mother of Jesus, revered in Islam as a righteous woman.

Footnotes and comments [1]

Surah Al-Isra, verse 88 1. Surah At-Tur, verses 33-34 2. Surah Al-Baqarah, verses 23-24 3. Surah Hud, verses 13-14 4. Surah Yunus, verses 37-39 5. Surah Al-Baqarah, verse 24 6. Surah Al-Anfal, verse 31 7. Surah Al-Ma'idah, verse 48 8. Surah Al-Furqan, verse 5 9. Surah Al-Furqan, verse 6 10. Surah Hud, verse 49 11. Surah Ta-Ha, verses 99-101 12. Surah Al-Ankabut, verses 48-52 13. Surah Yunus, verses 15-17 14. Surah Al-An'am, verse 93 15. Surah Al-Haqqah, verses 44-47 3. Surah Al-An'am, verse 19 16. Surah Hud, verse 17 17. Surah Al-Isra, verse 89 18. Surah Al-Ankabut, verse 43 19. Surah Az-Zumar, verses 27-28 20. Surah Al-Qasas, verse 46 21. Surah Al-Imran, verse 44 22. Surah Yusuf, verses 102-104 23. Surah Yusuf, verse 111 24. Surah Ta-Ha, verse 133 25. Surah Fussilat, verses 52-53 26. Surah Al-Muzzammil, verse 20 27. Surah Al-Qamar, verses 45-46 28. Surah Al-An'am, verse 115 29. Surah Hud, verse 1 30. Surah Al-Fath, verse 28 31. Wasaq: a load 32. Surah Al-Baqarah, verses 136-137 33. Surah Al-Baqarah, verses 285-286 34. Surah Al-A'raf, verse 158 35. Surah An-Najm, verses 1-4 36. Surah At-Takwir, verses 19-21 37. Surah At-Takwir, verses 22-27 38. Surah Ash-Shu'ara, verses 192-195 39. Surah Ash-Shu'ara, verses 221-223 40. Surah Al-Haqqah, verses 40-43 41. Surah Al-Qamar, verses 1-5 42. Surah Al-Qamar, verse 1 43. The hadith is recorded by Ahmad in his Musnad (1/377, 413, 447). Surah Al-Qamar, verse 1 44. Al-Bukhari in the Book of Tafsir (4866) (13/601) 45. Surah Al-Qamar, verses 1-2 2. Recorded by Ahmad in his Musnad (1/377) and Al-Bukhari in the Book of Tafsir (4864) (13/600) 46. Al-Manakir: disapproved matters 47. Baratha: a locality on the outskirts of Iraq 48. Nada daw'uha: it removed the darkness 49. Ad-Dajanah: darkness 50. Ath-Thumal: one who manages the affairs of his people 51. Yajish: water gushes forth 52. Qaza'ah: scattered clouds 53. Adh-Dhirab: a hill or low mountain 54. Recorded by Al-Bukhari in the Book of Istisqa (1013) (13/530) 55. Recorded by Al-Bukhari in the Book of Istisqa (1016) (3/541) 56. Recorded by Al-Bukhari in the Book of Istisqa (1033) (3/558) 57. Recorded by Al-Bukhari in the Book of Istisqa (1029, 1030) (3/553) 1. Takashshat: the clouds lifted and cleared 2. Al-Bukhari in the Book of Istisqa (1021) (3/547) 3. Ahmad in his Musnad (3/104, 188) 4. Labanuha: her chest 5. Al-'Alhaz: a plant 6. Al-Fasl: inferior 7. Yabzi: leaves without support 8. Ad-Durar: falling rain, and ad-darr: milking 9. Al-Marabid: plural of murbad, a place where dates are spread to dry 10. Ath-Tha'lab: the outlet of water from a basin 11. Recorded by Al-Bukhari in the Book of Istisqa (1010) (3/524) 12. Recorded by Al-Bukhari in the Book of Manaqib (3573) (10/430) 13. Recorded by Al-Bukhari in the Book of Manaqib (3575) (10/431) 14. Recorded by Al-Bukhari in the Book of Manaqib (3572) (10/427) 15. Recorded by Al-Bukhari in the Book of Maghazi (4150) (12/57) 16. Al-Ba'ir al-makhshush: a camel with a stick in its nose to which a rope is tied for leading 17. Indalaq: advanced, anything protruding 18. Al-Ghurr: a crack in the ground or a narrow stream 19. Saif al-bahr: a sea fish with a beak 20. Ash-Shajab: three pieces of wood on which his bucket and water-skin are hung 2. Al-Bukhari in the Book of Manaqib (3576) (10/431) 21. Ahmad in his Musnad (2/169, 193) 22. Yatabarradahu tabarruḍan: he takes a little of it to sustain himself 23. Nazahu: they exhausted it 24. Ahmad in his Musnad (1/251) 25. Recorded by Al-Bukhari in the Book of Manaqib (3579) (10/438) 26. Al-Mazadah: a leather container for water 27. Al-'Azla': the spout of a water-skin 28. Recorded by Al-Bukhari in the Book of Manaqib (3571) (10/425) 29. Narza'uka: your share 30. Yanjafil: falls 31. Ahmad in his Musnad (5/298) 32. 'Arras: stopped to rest 33. Ahmad in his Musnad (4/169) 34. Ahmad in his Musnad (2/515) and Al-Bukhari in the Book of Ar-Riqaq (6452) (17/242) 35. Jafnah: a large bowl for food 36. 'Ukkah: an earthenware container for ghee 37. Ahmad in his Musnad (3/340-347) 38. Recorded by Al-Bukhari in the Book of Manaqib (3578) (10/432) 39. Ahmad in his Musnad (3/147, 218) 40. Ahmad in his Musnad (3/218) 41. Ahmad in his Musnad (2/297) 42. Ahmad in his Musnad (3/342) 43. 'Unaq: a female kid goat or lamb, from birth to one year 44. Al-Jafnah: a large bowl for food 45. Surah Ash-Shu'ara, verse 214 46. Ahmad in his Musnad (5/12) 47. Ahmad in his Musnad (5/18) 48. Recorded by Al-Bukhari in the Book of Manaqib (3581) (10/444) 49. Ahmad in his Musnad (1/197-198) 50. Ahmad in his Musnad (2/421) 1. Makhmasah: hunger 1. Ahmad in his Musnad (3/418) 2. Nita'an: a leather mat 2. Tamatta: stretched and lengthened 3. Nadghafiquha: we pour it out 4. Recorded by Al-Bukhari in the Book of Manaqib (3580) (10/440) 5. Ahmad in his Musnad (5/444) 6. Ahmad in his Musnad (2/352) 7. Ahmad in his Musnad (3/337, 347) 8. In Musnad Ahmad: Yahya ibn Abi Kathir from Abu Ishaq (2/48) 9. Ahmad in his Musnad (6/392) 10. Ahmad in his Musnad (6/8) 11. Ahmad in his Musnad (2/517) 12. Ahmad in his Musnad (4/174) 13. Ahmad in his Musnad (3/113) 14. Surah Az-Zumar, verse 64 15. Ahmad in his Musnad (1/223) 16. Al-Mukhtasar fi Akhbar al-Bashar (1/152) 17. Ahmad in his Musnad (5/138) 18. Ahmad in his Musnad (3/226) 19. Ahmad in his Musnad (3/300) 20. Recorded by Al-Bukhari in the Book of Manaqib (3584) (10/458) 21. Recorded by Al-Bukhari in the Book of Jumu'ah (918) (3/372) 22. Recorded by Al-Bukhari in the Book of Salat (377) (2/213) 23. Ahmad in his Musnad (1/249, 267, 363) 24. Al-Bukhari in the Book of Manaqib (3583) (10/456) 25. Ahmad in his Musnad (6/289, 292, 318) 26. Al-Kudaymi, Muhammad ibn Yunus al-Kudaymi, some accused him of fabrication and mentioned him among the fabricators 27. Ahmad in his Musnad (5/89) 28. Surah Al-Anfal, verse 17 29. Qiram: a light or thin garment 30. Ahmad in his Musnad (3/159) 1. Ahmad in his Musnad (3/310) 31. Ha'ish: a garden 32. Ahmad in his Musnad (1/204) 33. Ahmad in his Musnad (6/76) 34. Jazr: a sheep fit for slaughter 35. Ahmad in his Musnad (4/170-171) 36. Ahmad in his Musnad (4/171) 37. Ahmad in his Musnad (4/173) 38. Ahmad in his Musnad (3/83-84) 1. Ahmad in his Musnad (3/83-84) 2. Ahmad in his Musnad (3/89) 3. Yatarmam: did not move 4. Ahmad in his Musnad (6/13, 150) 5. Khashfan: khashf is a young gazelle 6. As-Sirah al-Halabiyyah (3/342) 7. Surah Al-Ikhlas, verse 1 8. Abtaruh: they filled him with blessings 9. Al-'Ushara': a she-camel that has been pregnant for ten months 10. Al-Bukhtiyyah: Khurasanian camels with long necks 11. Al-A'ra: a camel left to graze freely without being ridden 12. Recorded by Al-Bukhari in the Book of Manaqib (3639) (10/506) 13. Recorded by Al-Bukhari in the Book of Manaqib al-Ansar (3805) (11/112) 14. Ahmad in his Musnad (2/513) 15. Surah Al-Ma'arij, verses 15-18 16. Ahmad in his Musnad (1/347) 17. He is Muhammad ibn Salam 18. Ahmad in his Musnad (4/138) 19. Recorded by Al-Bukhari in the Book of Shurut (2718) (8/300) 20. Ahmad in his Musnad (3/454) 21. Recorded by Al-Bukhari in the Book of Wudu (143) (1/412) 22. Recorded by Al-Bukhari in the Book of Du'a (6334) (17/73) 23. Recorded by Al-Bukhari in the Book of Nikah (5155) (14/453) 1. Recorded by Al-Bukhari in the Book of Du'a (6353) (17/89) 1. Awrada al-amra wa asdarahu: he sought its execution then withdrew out of forbearance 2. Mazharan: prominence and fame 3. Al-Hatwah: a slap with an open palm 4. Yakhtalij: moves and trembles 5. Al-Qalib: the well 6. Ahmad in his Musnad (3/120-121) 7. Surah Al-Isra, verse 85 8. Surah Al-Kahf, verse 83 9. Surah Al-Ma'idah, verse 48 10. Surah Al-Isra, verse 12 11. Al-Jisr: here meaning the Sirat 12. Surah Al-Baqarah, verse 97 13. Surah Al-Baqarah, verse 90 14. Surah Al-Isra, verse 101 15. Recorded by Ahmad in his Musnad (4/239) 16.

This is a list of Quranic verses and hadith references. The text is in Arabic and consists of footnotes from a book. Each entry includes a surah name, verse numbers, and sometimes a hadith source. No translation is provided as the input is purely referential.

  1. Surah Al-Isra : Chapter 17 of the Quran.
  2. Surah At-Tur : Chapter 52 of the Quran.
  3. Surah Al-Baqarah : Chapter 2 of the Quran.
  4. Surah Hud : Chapter 11 of the Quran.
  5. Surah Yunus : Chapter 10 of the Quran.
  6. Surah Al-Anfal : Chapter 8 of the Quran.
  7. Surah Al-Ma'idah : Chapter 5 of the Quran.
  8. Surah Al-Furqan : Chapter 25 of the Quran.
  9. Surah Ta-Ha : Chapter 20 of the Quran.
  10. Surah Al-Ankabut : Chapter 29 of the Quran.
  11. Surah Al-An'am : Chapter 6 of the Quran.
  12. Surah Al-Haqqah : Chapter 69 of the Quran.
  13. Surah Al-Qasas : Chapter 28 of the Quran.
  14. Surah Al-Imran : Chapter 3 of the Quran.
  15. Surah Yusuf : Chapter 12 of the Quran.
  16. Surah Fussilat : Chapter 41 of the Quran.
  17. Surah Al-Muzzammil : Chapter 73 of the Quran.
  18. Surah Al-Qamar : Chapter 54 of the Quran.
  19. Surah Al-Fath : Chapter 48 of the Quran.
  20. Surah Al-A'raf : Chapter 7 of the Quran.
  21. Surah An-Najm : Chapter 53 of the Quran.
  22. Surah At-Takwir : Chapter 81 of the Quran.
  23. Surah Ash-Shu'ara : Chapter 26 of the Quran.
  24. Surah Az-Zumar : Chapter 39 of the Quran.
  25. Surah Al-Ma'arij : Chapter 70 of the Quran.
  26. Surah Al-Ikhlas : Chapter 112 of the Quran.
  27. Surah Al-Kahf : Chapter 18 of the Quran.
  28. Wasaq : A load, approximately 60 sa' (a measure).
  29. Al-Manakir : Disapproved or objectionable matters.
  30. Baratha : A locality on the outskirts of Iraq.
  31. Nada daw'uha : It removed the darkness.
  32. Ad-Dajanah : Darkness.
  33. Ath-Thumal : One who manages the affairs of his people.
  34. Yajish : Water gushes forth.
  35. Qaza'ah : Scattered clouds.
  36. Adh-Dhirab : A hill or low mountain.
  37. Takashshat : The clouds lifted and cleared.
  38. Labanuha : Her chest.
  39. Al-'Alhaz : A plant.
  40. Al-Fasl : Inferior.
  41. Yabzi : Leaves without support.
  42. Ad-Durar : Falling rain; also ad-darr: milking.
  43. Al-Marabid : Places where dates are spread to dry.
  44. Ath-Tha'lab : The outlet of water from a basin.
  45. Al-Ba'ir al-makhshush : A camel with a stick in its nose for leading.
  46. Indalaq : Advanced or protruded.
  47. Al-Ghurr : A crack in the ground or a narrow stream.
  48. Saif al-bahr : A sea fish with a beak.
  49. Ash-Shajab : Three pieces of wood for hanging a bucket and water-skin.
  50. Yatabarradahu tabarruḍan : He takes a little to sustain himself.
  51. Nazahu : They exhausted it.
  52. Al-Mazadah : A leather container for water.
  53. Al-'Azla' : The spout of a water-skin.
  54. Narza'uka : Your share.
  55. Yanjafil : Falls.
  56. 'Arras : Stopped to rest.
  57. Jafnah : A large bowl for food.
Les miracles du Prophète (que la prière et la paix d'Allah soient sur lui) (extrait du livre *Al-Bidāya wa an-Nihāya*)100%