Beacons of Life

Supplement 2

His signs-in foretelling unknown and future events are beyond number. Allah says in the Qur'an: He it is Who sent His Messenger with guidance, and the religion of truth, in order that He make it prevail over all religion even though the Associators may detest it [Qur'an. 9:33]. It is related on the authority of Ubayy ibn Ka'b (a well-known Companion, one of the scribes of revelation and an important authority on Qur'an exegesis) in reference to this verse, that the Messenger of Allah said: "Convey to this community glad tidings of glory, exaltation, Divine support and a firm standing in the earth. Anyone of them who performs the work of the life to come only for the sake of this life, shall have no portion in the hereafter." It is also reported on the authority of Buraydah al-Aslami (one of the Companions) that the Prophet said: "Armies will be dispatched to war. Be among those who go to Khurasan, and dwell in the city of Maru. This is because it was built by the man of the two horns [^23], who blessed it and said: `No evil shall befall its inhabitants."' Abu Hurayrah reported that the Messenger of Allah said: "The Day of Resurrection will not come until Khuzistan and Kirman (two provinces in Iran) are vanquished by a group of non-Arabs, with red faces, snub noses and small eyes. Their faces are like shields."

Anas ibn Malik (a well-known Companion and traditionist) reported that the Messenger of Allah related that one night he dreamt that he was in the house of `Uqbah ibn Rafi` (one of the Companions) and that dates of high quality were brought before them. The dream was interpreted by the Prophet to me: "Exaltation shall belong to us in this world and good health in the world to come, and our religion has prospered."

Accounts of other miracles are those which deal with the Prophet predicting what was to happen to his community (ummah) after him. Thus, he is reported to have said: "Do not turn to be rejecters of faith (kuffar) after me, beheading one another." It is also related on the authority of Sahl ibn Hunayf that the Prophet said: "I shall be the first to get to the hawd; [^24] whoever. comes shall be given to drink, and whoever. drinks shall never thirst. Then groups of people shall come to me; I know them and they know me. But they shall be prevented from coming to me." Abu Hazim (the transmitter of this tradition) said: "an-Nu'man ibn Abi `Ayyash heard me relating this tradition to the people. He asked: `Did you hear Sahl say that?' `Yes', I answered." He continued: "I bear witness that Abu Said al-Khudri [a very well-known Companion and traditionist] heard the Prophet say further: `These are my community, but it will be said to me, "You do not know what they did after you!" Then will I say: "Perish those who deviated after me." ' " Qays ibn Abi Hazim also reported that when `A'ishah (the Prophet's wife) arrived at al-Haw'ab [^25], she heard the barking of dogs. She said: "I am sure that I will return. For I heard the Prophet say to us, `At whom among you shall the dogs of al-Haw'ab bark?"' az-Zubayr said to her, "Perhaps Allah will make peace through you among the people."

It is reported that one day az-Zubayr met 'Ali at the Saqifah of Banu Sa'idah, [^26] where the Prophet was present. The Prophet asked az-Zubayr, "Do you love him?" az-Zubayr answered: "What prevents me from so doing?" The Prophet then said: "How would it be then if you were to fight against him, and you are the wrongdoer?" Abu Jarw al-Mazini reported that he heard 'Ali say to az-Zubayr (on the day of the Battle of Camel): "I adjure you by Allah that you tell me, did you not hear the Messenger of Allah say to you that you shall fight with me and that you shall be doing me wrong?" "Yes, but I forgot", said az-Zubayr.

It is also related by Muslim in his as-Sahih [^27] that the Prophet said to `Ammar ibn Yasir: "You shall be killed by a transgressing group of people." Abu ' l-Bakhtari has reported that `Ammar was brought a drink of milk. He smiled; when asked why, he answered: "The Messenger of Allah told me that it shall be the last drink I have before I die."

Still another of Muhammad's prophecies was what he said concerning al-Khawarij (`the seceders', a group of zealous men who left `Ali's camp during the Battle of Sniffing) "There shall be a group in my community who speak good words, but act wickedly. They shall call others to the Book of Allah, but they themselves have nothing to do with it. They shall recite the Qur'an, but their recitation will not penetrate further than their throats. They shall slip out of the faith as would an arrow slip out of its bow. They shall no more return to the faith than would an arrow, after being shot, return to its bow. They are the most evil of character among men. Blessed is he whom they shall slay, and blessed is he who shall slay them. Anyone slaying them would be more worthy (of obedience) to Allah than they." People asked: "O Messenger of Allah, what are their distinguishing marks?" He answered: "Shaved heads."

Another of the Prophet's signs is his saying to the Commander .of the Faithful ('Ali): "This community shall betray you after me." He also said to him: "You shall fight after me against those who shall violate their covenant (nakithin), those who shall deviate from the truth (qasitin) and those who shall abandon their faith altogether (mariqin).

Among his prophecies is his foretelling of the slaying of Hujr ibn `Adiyy and his companions by Mu'awiyah. It is related that Mu'awiyah went to see `A'ishah, who asked: "What made you slay the people of `Adhra' [^28], Hujr and his companions?" He answered: "O mother of the faithful, I considered their death to be for the good of the community, while their remaining alive would have been evil for the community." She said: "I heard the Messenger of Allah say: `Some people shall be killed in `Adhra' for whom Allah and the inhabitants of heaven will be filled with wrath.' " It is also related that 'Ali said: "O people of Iraq, seven men of `Adhra' shall be slain. They shall be like the people of the Trench." [^29] This was a reference to the slaying of Hujr ibn `Adiyy and his companions.

Still another prophecy was the Prophet's- foretelling of the martyrdom of al-Husayn ibn 'Ali, peace be upon them both. It is related on the authority of Umm Salamah [one of the Prophet's wives] , that the Prophet one day lay down to sleep and woke up disturbed. He lay down again and woke up less disturbed than the time before. A third time he lay down to sleep, but when he awoke this time, he held some red soil which he began to turn over in his hand. "I asked", Umm Salamah said: " `What is this soil, O Messenger of Allah?' He replied: 'Gabriel has informed me that this one (and he pointed to al-Husayn) shall be killed in the land of Iraq. I said: "O Gabriel, show me the soil of the spot on which he shall be slain," and this is its soil.' "

Anas ibn Malik reported that the angel of rain one day asked permission to visit the Messenger of Allah, and it was granted him. The Prophet said to Umm Salamah: "Keep the door closed, so that no one comes in to disturb us." al-Husayn ibn 'Ali, however, came and forced his way in. He began to throw himself on the Prophet's back. The angel asked: "Do you love him?" "Yes", replied the Prophet. The angel continued: "Your community shall kill him. I will, if you wish, show you the spot on which he shall be slain." The angel then showed him some red soil, which Umm Salamah carefully wrapped up in the end of her garment. She concluded: "Thus we always knew that al-Husayn would be slain in Karbala'."

Another of the Prophet's signs was that he foretold the martyrdom of the people of his household. al-Hakim Abu `Abdillah al-Hafiz reported on the authority of the `Master of all worshippers', 'Ali ibn al-Husayn (the fourth lmam), who related from his father on the authority of his grandfather (`Ali), who said: "The Messenger of Allah visited us one day, and we made for him a meat dish. Likewise, Umm Ayman brought him another meat dish and a bowlful of dates. The Messenger of Allah ate, and we ate with him. Then he performed the prayer ablutions, rubbing his head and face with his hand. He then turned towards the qiblah (direction of prayer) and invoked Allah as he willed. He then fell on his face, with copious tears running down his cheeks like rain. We stood in too great awe before the Messenger of Allah to ask him the reason for his weeping. But al-Husayn jumped up, and, throwing himself over the Messenger of Allah, said: `O father, I see you act as you never did before.' He answered: `My son, I was never as happy before as I was today with you. But my beloved Gabriel came to me and told me that you shall be slain, and that your deaths shall be in diverse places; this caused me great sorrow. Thus, I prayed Allah that He be gracious toward you.' al-Husayn asked: `But who shall make pilgrimage (ziyarah) to us, scattered and far apart as our tombs shall be?' The Messenger of Allah replied: `A group of my community, wishing by this only to show kindness and love to me. When the Day of Resurrection shall come, I will myself visit them and take them all by the shoulders to save them from its fears and calamities.' " [^30] His prediction of the massacre of the people of al-Harrah (a district of Medina strewn with volcanic rocks, known as al-harrah) was yet another sign of Muhammad's Prophethood. It is related on the authority of Ayyub ibn Bashir who said: "The Messenger of Allah went one day with his Companions on a journey. As he passed by Harrah of Zuhrah, he stopped and exclaimed: `To Allah do we belong, and to Him we shall return!' [Qur'an. 2 :156] . Those who were with him were troubled, thinking that this was concerning their journey. `Umar ibn al-Khattab asked: `O Messenger of Allah, what was it that you saw?' He answered: `This does not concern your journey.' `What is it then, O Messenger of Allah?' they asked. He answered: `In this Harrah the best of my community after my Companions will be slain.'"

Anas ibn Malik said: "On the day of the Battle of al-Harrah seven hundred men, all Qur'an reciters, were slain. Among them were three of the Prophet's Companions." al-Hasan (son of `Ali and grandson of the Prophet) used to say: "In the Battle of al-Harrah, the people of Medina were slain; hardly anyone escaped. Among those who were slain were the two sons of Zaynab, a foster-daughter of the Messenger of Allah. They were her sons by Zam'ah ibn al-Aswad. The Battle of al-Harrah took place on Wednesday, three days before the end of Dhi'l-Hijjah, 63 A.H. (August, 683)."

The Prophet also foretold that Ibn `Abbas would lose his sight in old age, and that he would be granted great knowledge. Likewise, he said to Zayd ibn Arqam (a well-known Companion), after the latter had suffered a serious illness: "No harm shall befall you in your illness. But what would you say if you were to grow old after me and become blind? " Zayd answered: "I shall take Allah as my sufficient trust, and endure it patiently." "Then you will enter Paradise without reckoning", the Prophet assured him.

The Prophet also foretold that al-Walid ibn Yazid was to be an evil man, as he indeed turned out to be. It is reported that Said ibn al-Musayyab (an important traditionist) said: "A male child was born to a half-brother of Umm Salamah, whom they named al-Walid. The Prophet reproached them saying: `So you give the names of your Pharaohs (that is, oppressive rulers) to your children! Change his name and name him `Abdullah. This is because a man shall be born in my community called al-Walid, who shall be more wicked towards my community than Pharaoh was towards his people.' Thus people thought that he meant al-Walid ibn `Abdi 'l-Malik, but then we found out that it was al-Walid ibn Yazid (an Umayyad ruler)."

Another prophecy was the Prophet's saying concerning Banu Abi 'l-`As and Banu Umayyah, as related on the authority of Abu Said al-Khudri : "When the number of the children of Abu 'l-`As shall reach thirty men, they shall use the religion of Allah as means of corruption, the servants of Allah as slaves and Allah's wealth as a commodity among themselves." In another tradition, related on the authority of Abu Hurayrah, it is forty men.

Ibn Murhib reported: "I was with Mu'awiyah ibn Abi Sufyan when Marwan (ibn al-Hakam, the first of the Marwanid rulers) came in to talk to Mu'awiyah about a matter that concerned him. He pleaded: `Grant me my need, for by Allah, my burden is heavy - I am the father of ten, the uncle of ten and the brother of ten.' When Marwan turned to go, Mu'awiyah turned to Ibn `Abbas, who was sitting with him on his couch, and said: `I bear witness before Allah, O Ibn `Abbas - do you not know that the Messenger of Allah said that when the sons of al-Hakam (that is, Marwan's father) shall reach the number of thirty men, they will use Allah's wealth among them as a commodity; that they will oppress His servants as their own slaves, and will use Allah's religion as cause of corruption? When, however, their number will reach four hundred and ninety-nine, their destruction will come more quickly than it takes to chew a date.' Ibn `Abbas replied: `By Allah, yes.' Marwan left without having his need granted. His son `Abdu'l-Malik came to Mu'awiyah to discuss the matter further. When he left, Mu'awiyah again turned to Ibn `Abbas and said: `I ask you in the name of Allah, O Ibn `Abbas, do you not know that the Apostle mentioned this man and said that he shall be the father of four tyrants?' Ibn `Abbas again answered: `By Allah, yes.' "

A man called Yusuf ibn Mazin ar-Rasibi related that a man reproached al-Hasan ibn `Ali (a. s.) saying: "You have indeed brought dishonour upon the people of faith." al-Hasan said: "Do not reproach me, may Allah have mercy upon you! The Messenger of Allah foresaw the sons of Umayyah delivering speeches upon his pulpit one man after another, and that displeased him. Thus, Allah revealed to him: We have surely given you al-kawthar (abundance) [Qur'an. 108: 1] , which is a river in Paradise. He also sent down: We have surely sent it (the Qur'an) on the night of determination (laylatu'l-qadr). Would that you knew what the night of determination is! The night of determination is more excellent than a thousand months [Qur.97:1-3] .This means the thousand months reign of the sons of Umayyah. We counted the months of their reign, and it was neither more no less." The signs belonging to this category are too many for this book to contain. What we have here reported must thus be sufficient for people of understanding.

Notes:

[^12] That is, al-Kharkushi, Abu Said (or Sa'd) 'Abdu 'l-Malik Muhammad ibn Ibrahim an-Naysaburi, a well-known mystic who died in Nishapur in 406/1015 -16, or in 407/1016. The reference is certainly taken from his book, Sharafu 'n-Nabiyy (alternate titles of the work are: Sharafu 'l-Mustafa, Dala'ilu 'n-Nubuwwah and Sharafu 'n Nubuwwah ). The work was apparently quite popular, and was also translated into Persian, probably in the late twelfth century. Both the Arabic and the Persian, however, remain unpublished. See C. A. Storey, Persian Literature, A Biobibliographical Survey (London: Luzac and Co., 1927), vol.l, pp.175-6; and Sezgin, Fuat, Geschichte des Arabischen Scrifttums, Band I (Brill: Leiden, 1976), pp. 670 - 1.

[^13] The author quotes quite accurately in Hebrew Gen. 17:20. The Arabic rendering of this verse is, however, purposely modified to support Shiite prophetology.

[^14] See Qur'an 3:37.

[^15] See Qur'an 59:23. See also as-Saduq, Abu Ja'far, Muhammad ibn 'Ali ibn al-Husayn Ibn Babawayh al-Qummi, Ikmalu 'd-Din wa Itmamu 'n-Ni'mah fi' Ithbati 'r-Rajah, ed. Muhammad Mahdi Hasan al-Musawi al-Khirsan (Najaf: al-Matba'ah al-Haydariyyah, 1389/1970), pp. 157 - 8.

[^16] See Qur'an 3:55.

[^17] The descent of Jesus to earth is alluded to in the Qur'an (43:61 and 4:157-9), and figures prominently in the hadith. See Muslim, vol.18, pp. 68ff. This tradition is quoted in Ibn Shu'bah, Abu Muhammad ibn Hasan ibn `Ali ibn Shu'bah al-Harrani, Tuhafu '1`Uqul' an Ali 'r-Rasul, ed. Muhammad al-Husayn al-A'lami (Beirut: Mu'asassatu'l-A'lami, 1394/1974), pp.368-72.

[^18] See Qur'an 33 : 22. See also al-Bukhari, vol. 5, pp. 44 - 49.

[^19] See al-Kulayni, Abu Ja'far Muhammad ibn Ya'qub ibn Ishaq, al-Kafi, ed. 'Ali Akbar al-Ghifari, 3rd ed., 8 vols. (Tehran: Daru'l-Kutub al-Islamiyyah, 1388), vol. 8: ar-Rawdah mina'l-Kafi, p. 263.

[^20] See Ibn Hisham, Abu Muhammad `Abdu'l-Malik, as-Sirah an-Nabawiyyah, ed. Muhammad Muhyi'd-Din `Abdi'l-Hamid, 4 vols. (Beirut: Daru'l-Fikr, n. d.), vol. 2, pp. 102 - 4. Ibn Hisham reports that Suraqah's horse tripped three times, and not that its legs sank into the ground. In English see Guillaume, A., The Life of Muhammad (Karachi: Oxford University Press, 1970), pp. 225 - 6.

[^21] See Qur'an 3 :123 - 4.

[^22] See Qur'an 54:1. See also al-Qummi, vol. 2, pp. 340 - 1.

[^23] See for the account of Dhu'l-Qarnayn, Qur'an 18 : 83 - 98.

[^24] See al-Bukhari, vol. 8, pp. 86 - 87.

[^25] al-Haw'ab is a place between Mecca and Basrah in Iraq. Shi'i tradition has made much of this incident. See ash-Shaykh al-Mufid, Abu `Abdillah Muhammad ibn Muhammad ibn an-Nu'man al`Ukbari al-Baghdadi, Kitabu'l-Ikhtisas (Qumm: Maktabat Basirati, n. d.), pp. 113-5.

[^26] The Saqifah of Banu Sa'idah was a roofed area where the Immigrants and Ansar met immediately after the Prophet's death to elect a successor. 'Ali was absent, as were most of the men of the Banu Hashim. Thus Abu Bakr was elected, in spite of the sharp disagreement between the two groups. See below in this book.

[^27] See Muslim, vol. 18, p.41.

[^28] `Adhra' is a town near Damascus. See al-Mas'udi, Muruju'dh Dhahab wa Ma`aaini 'l-Jawhar, ed. Charles Pellat, 7 vols. (Beirut: Librarie Orientale, 1970), vol. 3, pp. 188 - 9.

[^29] See Qur'an 85 : 4 - 9. See also at-Tabrisi, Abu `Ali al-Fadl ibn alHasan ibn al-Fadl, Majma'u 'l-Bayan fi Tafsiri 'l-Quran, 6 vols. (Beirut: Dar Maktabatu'l-Hayat, 1380/1961), vo1.6, part 30, pp. 88 - 91.

[^30] See Naysaburi, vol. 3, pp. 176 -7. Shi'i sources have related this tradition in a number of versions. See for example: Ibn Qulawayh, Abu 'l-Qasim Ja'far ibn Muhammad ibn Ja'far ibn Musa al-Qummi, Kamilu 'z-Ziyarat, ed. Mirza `Abdu 'l-Husayn al-Amini at-Tabrizi (Najaf: Murtadawiyyah, 1356/1937), pp. 255ff.