Al-Tabarânî and Abû Nu`aym narrated from Jâbir ibn Samura who said, “The Messenger of Allâh said to `Alî: ‘You shall be given leadership and caliphate; and truly, this shall be dyed red with this,’ meaning his beard with [the blood from] his head.”28
The Two Masters narrated from Salama [ibn `Amr] ibn al-Akwa` who said: “`Alî stayed behind due to ophtalmia when the Messenger of Allâh was in Khaybar. He said: ‘How can I stay behind and not go with the Messenger of Allâh ?’ So he went out and caught up with him. The eve of the victory granted by Allâh the Messenger of Allâh said: ‘I swear that, tomorrow, I shall give the standard to a man whom Allâh loves and also His Messenger, by means of whom Allâh shall grant victory.’ Then, lo and behold! There was `Alî among us unexpectedly. They said, ‘Here is `Alî!’ so he gave him the standard and Allâh granted victory through him.”29
[Al-Bukhârî and] Muslim also narrated it with a different wording from Salama ibn al-Akwa`30 adding to the above: “Then he spat into his eyes and he was cured.” Al-Hârith and Abû Nu`aym narrated it with yet another wording from Salama adding: “Then `Alî took it [the flag] and planted it right under their fort, whereupon one of the Jews looked down at him from the top of the fort and said: ‘Who are you?’ He replied: “Alî’ The Jew said: ‘You will overcome (`ulûtum), by the [Book] revealed to Mûsâ!’ `Alî did not return until Allâh granted victory at his hands.”31 Abû Nu`aym said: “There is in it a sign of the advanced knowledge of the Jews, thanks to their books, as to who is sent to fight against them and shall be granted victory.” The account was also narrated from Ibn `Umar, Ibn `Abbâs, Sa`d ibn Abî Waqqâs, Abû Hurayra, Abû Sa`îd al-Khudrî, `Imrân ibn Husayn, Jâbir, and Abû Laylâ al-Ansârî. Abû Nu`aym narrated all of them, and they all contain the account of the spitting into the eyes and their healing.32
Al-Bayhaqî and Abû Nu`aym narrated from Burayda that the Messenger of Allâh said: “I swear that, tomorrow, I shall give the standard to a man who loves Allâh and His Messenger, and who shall take it by force” at a time `Alî was not there yet. The Quraysh competed for it then `Alî arrived on his camel, eyes inflamed with ophtalmia. The Prophet said: “Come near” then spat into his eyes – they were never sore again until he died – and gave him the flag.33
Ahmad, Abû Ya`lâ, al-Bayhaqî, and Abû Nu`aym narrated from `Alî who said: “My eyes were never sore nor inflamed ever again after the Messenger of Allâh spat into my eyes the day of Khaybar.”34
Ibn Ishâq narrated from `Ammâr ibn Yâsir – Allâh be well-pleased with him – who said: “I and `Alî ibn Abî Tâlib were teaming up in the expedition of al-`Ushayra. When the Messenger of Allâh alighted there we saw people from the Banû Midlaj working near one of theirs springs and in a date orchard. `Alî ibn Abî Tâlib said, `Abû al-Yaqzân, what if we went to see those people and look at them working?’ I said, ‘If you like.’ So we went to them and looked at them work for a while. Then we became sleepy so I and `Ali went away until we found a low-lying sand-dune where we lied down. There, we slept By Allâh! Nothing woke us except the Messenger of Allâh himself, moving us with his foot, and we were all covered in sand from the spot where we had slept That day, the Messenger of Allâh said to `Alî ibn Abî Tâlib:`Abû Turâb! (Sand-Man)’ – for he saw him covered in sand – then he said: ‘Shall I not tell you of the two wickedest people ever?’ We said, ‘Do, O Messenger of Allâh!’ He replied: ‘The whitish man of Thamûd who hamstrung the she-camel, and the man who shall strike you on this, O `Alî’ – he placed his hand on `Alî’s temple – `until this gets soaked from it’ – he touched `Alî’s beard.”35 Later, what the Prophet had said took place and Allâh Most High ordained the killing of `Alî in the exact way mentioned by the Messenger of Allâh at the hand of the most wretched of latter-day men, `Abd al-Rahmân ibn Muljam al-Murâdî. Al-Bayhaqî narrated from `Alî who said: “The Prophet said: ‘A boy shall be born to you after me whom I am giving my name and cognomen (kunya)'” – meaning Muhammad ibn al-Hanafiyya.36
FATIMA – ALLAH BE WELL-PLEASED WITH HER
It was mentioned in the Sîra, as narrated from Ibn `Abbâs – Allâh be well-pleased with both of them – who said: “When the Sûra (When comes the Help of Allah, and Victory( (110) was revealed, the Messenger of Allâh summoned Fâtima and said,’My funeral was just announced,’ whereupon she wept. Then he said to her, ‘Do not weep, for you shall be the first to follow me,’ whereupon she laughed. Some of the wives of the Prophet saw her and asked her, ‘O Fâtima, we saugh you cry then laugh?’ She replied, ‘He told me that his funeral had just been announced, so I cried. Then he said to me, Do not cry, for you shall be the first to follow me, so I laughed.'”37 Fâtima – Allâh be well-pleased with her – lived on for six months after the Prophet according to the most authentic reports.
AL-HASAN IBN `ALI – ALLAH BE WELL-PLEASED WITH HIM
Al-Bukhârî narrated from Abû Bakrah who said: “The Messenger of Allâh said of al-Hasan: ‘This son of mine is a leader of men (sayyid) and Allâh may use him to reconcile two great factions of the Muslims.'”38 This took place exactly as foretold. When `Alî was killed, people pledged their loyalty to al-Hasan to the death. Their number was more than forty thousand and they were more obedient to him than they had been to his father – Allâh be well-pleased with both of them. He remained caliph for about seven months in Iraq, Khurasân, and Transoxiana, after which Mu`âwiya marched against him. When the two armies met near al-Anbâr, al-Hasan realized that eventual fighting would wipe out a great number of the Muslims and so did Mu`âwiya. A group of people sued for peace among the two and they reached an agreement. Thus did Allâh stem the blood of the Muslims and thus did Allâh bring to pass the saying of His Prophet : “This son of mine is a leader of men and Allâh shall use him to reconcile etc.”39while another wording states [as above]: “and Allâh may use him to reconcile two great factions of the Muslims.”40
AL-HUSAYN IBN `ALI – ALLAH BE WELL-PLEASED WITH HIM
Al-Hâkim and al-Bayhaqî narrated from Umm al-Fad.l bint al-Hârith (? who said: “I went in to see the Prophet one day, carrying al-Husayn, whom I placed in his lap. Then when I turned to look at him again, lo! I saw the eyes of the Messenger of Allâh brimming with tears. He said: ‘Gibrîl just came and told me that my Community would kill this son of mine, and he brought me a handful of his resting-ground – red earth.'”41
Ibn Râhûyah, al-Bayhaqî, and Abû Nu`aym narrated from Umm Salama – Allâh be well-pleased with her that the Messenger of Allâh lay down one day and woke up sluggish, holding a handful of read earth in his hand and turning it this way and that I said: “What is this earth, O Messenger of Allâh?” He replied: “Gibrîl informed me that this one – meaning al-Husayn – would be killed in the land of Iraq, and this is his resting-ground.”42
Abû Nu`aym narrated from Umm Salama (ra) who said: “Al-Hasan and al-Husayn were playing in my house when Gibrîl descended and said, ‘O Muhammad, verily your Community shall kill this son of yours,’ signaling to al-Husayn and bringing him [some of] his resting-ground; he smelled it and said, ‘It smells of hardship (karb) and affliction (balâ’).’ Then he said, ‘If this soil turns to blood, know that my son has been killed.’ So I kept it in a jar.”43
Ibn `Asâkir narrated from Muhammad ibn `Amr44 ibn Hasan who said: “We were with al-Husayn at the river of Karbalâ’45 when he looked at Shimr ibn Dhî al-Jawshan and said, ‘Allâh and His Messenger were right! The Messenger of Allâh said: “I can see a spotted dog drooling over the blood of the people of my House.”‘ Shimr was a leper.”46
Ibn al-Sakan, al-Baghawî, and Abû Nu`aym narrated from Anas ibn al-Hârith who said, “I heard the Messenger of Allâh say: ‘Truly this son of mine’ – meaning al-Husayn – shall be killed in a land called Karbalâ’. Whoever among you is present then, help him!’ Hence, Anas ibn al-Hârith went to Karbalâ’ and was killed there with al-Husayn.”47
Al-Tabarânî narrated from `A’isha – Allâh be well-pleased with her that the Prophet said: “Gibrîl told me that my son, al-Husayn, would be killed after me in the land of al-Taff [between Syria and Iraq], and he brought me this earth and told me that in it would be his resting-place.”48 Ahmad and Ibn Sa`d narrated it from `Alî in the wording: “We feel he shall be killed on the shore of the Euphrates.”49
Al-Baghawî narrated in his Mu`jam as reported from Anas ibn Mâlik who said: “The Angel of rain asked permission of his Lord to visit the Prophet and he obtained it. He came to visit him during the day he usually spent with Umm Salama. The Prophet said: “Umm Salama, keep the door closed and let no-one disturb us.” As she reached the door, al-Husayn darted in and ran to the Prophet who began to hugh him and kiss him. The angel said to him, “Do you love him?” He said yes. The angel continued: “Truly, your Community shall kill him and, if you wish, I shall show you the place where he shall be killed.” He showed it to him and brought him some reddish earth [from it], which Umm Salama took and put in her robe. Thâbit al-Bunânî – its narrator from Anas – said: “We considered that it was Karbalâ’.”50
In the narration of Mullâ al-Mawsilî Umm Salama says, “The Prophet handed me a handful of red earth, saying: ‘This is from the ground on which he [al-Husayn] shall be killed. When it turns to blood, know that he has been killed.'” Umm Salama said that she placed it “in a jar that I had, and I used to apprehend the terrible day when it would turn to blood.”51 Al-Husayn was martyred as he had said, in Karbalâ’, in Iraq, near al-Kûfa, in a place also known as al-Taff. This hadîth contains another stunning miracle of his , namely, the disclosure that Umm Salama would live beyond the time when al-Husayn would be killed, as took place.
Wa Sallallahu `ala Sayyidina Muhammadin wa Alihi wa Sallama Taslima.
1 Narrated with a weak mursal chain – as Abû al-Ashhab Ja`far ibn Hayyân al-`Utâridî did not meet the Sahâba – by Ibn Abî Shayba (8:453, 10:402) and Ibn Sa`d (3:329) and al-Dûlâbî (1:109) but with a muttasil chain of trustworthy narrators through al-Zuhrî as stated by al-Bûsirî in Misbâh al-Zujâja (4:82), all of them used by al-Bukhârî and Muslim as stated by al-Haythamî (9:73-74), from Ibn `Umar by Ahmad in his Musnad (Arna’ût ed 9:440-442 #5620) and Fadâ’il al-Sahâba (1:255 #322-323), Ibn Mâjah, Ibn Hibbân (Arna’ût ed 15:320-322 #6897), al-Bazzâr (Zawâ’id #2504), Abû Ya`lâ in his Musnad (#5545), al-Tabarânî in al-Kabîr (12:283 #13127) and al-Du`â’ (p. 143 #399), Ibn al-Sunnî and al-Nasâ’î in their `Amal al-Yawm wa al-Layla (respectively #269 and 1:275 #311), Abû Nu`aym in Akhbâr Asbahân (1:139), al-Azdî in his Jâmi` (11:223), `Abd ibn Humayd in his Musnad (p. 238 #723), Ibn `Abd al-Barr in al-Istî`âb (3:1157), al-Baghawî in Sharh al-Sunna (12:50 #3112), and al-Bayhaqî in the Shu`ab, all through `Abd al-Razzâq (#20382) whom some of the Imâms considered erroneous in his narration of this hadîth through al-Zuhrî as explained by Ibn Rajab in Sharh `Ilal al-Tirmidhî (2:585). Consequently it was declared inauthentic by al-Bukhârî (“lâ shay'”) in al-Tirmidhî’s `Ilal (p. 373), Ibn `Adî (“munkar”) in al-Kâmil (5:1948), al-Nasâ’î in `Amal al-Yawm wa al-Layla quoting Yahyâ ibn Sa`îd al-Qattân – cf. al-Bayhaqî in al-Sunan al-Kubrâ (6:85 #10143) – and Ibn Abî Hâtim (“bâtil”) in al-`Ilal (1:490). Al-Tabarânî narrates it through another chain through al-Thawrî instead of al-Zuhrî in al-Du`â’ (#400) – cf. al-Haythamî, Mawârid al-Zam’ân (1:536 #2381) and al-Bazzâr also narrates it from Jâbir with a weak chain in his Musnad (Zawâ’id #2503). In sum, Ibn Hibbân considers it authentic and Ibn Hajar in his Natâ’ij al-Afkâr (1:137-138) concludes it is at the very least “fair” (hasan) as does al-Arna’ût in his edition of Ibn Hibbân.
2 Narrated from Abû Wâ’il Shaqîq ibn Salama by al-Bukhârî and Muslim.
3 Narrated by al-Tabarânî in al-Kabîr (9:38 #8321), al-Bazzâr, al-Wâsitî in Târîkh Wâsit (p. 244-245), and Ibn Qâni` in Mu`jam al-Sahâba (2:258 #774) with a weak chain, cf. al-Haythamî (9:72), but the report is confirmed by al-Tabarânî’s narration in al-Awsat that Abû Dharr called `Umar “the padlock of dissension” (qufl al-fitna) with a chain of trustworthy narrators according to Ibn Hajar in Fath al-Bârî (1959 ed 6:606) except that al-Haythamî (9:73) suspects a missing link between al-Hasan al-Basrî and Abû Dharr. The same is also narrated from Ibn `Abbâs by al-Daylamî in al-Firdaws (1:438 #1785).
4 Narrated by al-Tabarânî in al-Awsat (2:267-268 #1945) with the same chain as the qufl narration.
5 Narrated by Ahmad, al-Tabarânî in al-Kabîr (4:116 #3841), Nu`aym ibn Hammâd in al-Fitan (1:45, 1:281 #819), all with a chain containing an unknown narrator – Qays ibn Khâlid al-Bajalî – but the undiscredited Tâbi`î is an acceptable narrator, hence Ibn Hajar in Fath al-Bârî (1959 ed 13:15) declared the chain “fair” (hasan). Cf. al-Haythamî (7:307-308) and al-Mubârakfûrî in Tuhfat al-Ahwadhî (6:368).
6 Narrated from Zayd ibn Thâbit by al-Tabarânî in al-Kabîr (5:159) with a chain al-Haythamî (9:82) said contained “Muhammad ibn Ismâ`îl al-Wasâwisî who used to forge hadîths.”
7 Narrated from Abû Hurayra by al-Hâkim (3:99=1990 ed 3:105; 4:434=4:480) and al-Dhahabî confirmed it as sound; Ibn Abî Shayba (10:363 #32049); al-Tabarânî in al-Awsat (9:175 #9457); Ibn Abî `Asim in al-Sunna (2:587 #1278); and al-Bayhaqî in al-I`tiqâd (p. 368).
8 Narrated from Abû Sahla, `Uthmân’s freedman, by al-Tirmidhî (hasan sahîh gharîb), Ahmad in the Musnad and Fadâ’il al-Sahâba (1:494), Ibn Mâjah, Ibn Hibbân, al-Hâkim (1990 ed 3:106), Ibn Sa`d (3:66), Abû Ya`lâ in his Musnad (8:234), and al-Bazzâr (2:60) with sound chains.
9 Narrated from Anas by Ibn `Asâkir in Târîkh Dimashq (39:290), Ibn `Adî in al-Kâmil (3:27) and al-Dhahabî in his Mîzân (2:424) with a chain containing Abû al-Rahhâl Khâlid ibn Muhammad al-Ansârî who is weak and is the only one to report it.
10 Narrated from Ka`b ibn Murra al-Bahzî by al-Tirmidhî (hasan sahîh), Ibn Mâjah with a weak chain, Ahmad with several fair chains in his Musnad and Fadâ’il al-Sahâba (1:450), al-Hâkim (1990 ed 3:109, 4:479 sahîh), Ibn Abî Shayba (6:360 #32025-32026, 7:442 #37090) with three chains, al-Tabarânî in al-Kabîr (19:161-162 #359, #362, 20:315 #750), and Nu`aym ibn Hammâd in al-Fitan (1:174 #461).
11 Narrated from Ibn `Abbâs by al-Hâkim (3:103=1990 ed 3:110), from al-Zubayr ibn `Abd Allâh’s grandmother by al-Tabarî in his Târîkh (2:671), from `Umra bint `Abd al-Rahmân by Ibn Abî Hâtim in al-Jarh wa al-Ta`dîl (4:179 #780), and from Waththâb by Ibn Sa`d (3:72).
12 Narrated to here from Hudhayfa by Ibn Abî Shayba with two chains (7:264 #35919-35920).
13 Narrated not from Ibn Mas`ûd but Abû Mas`ûd by Ahmad in Fadâ’il al-Sahâba (1:234 #287) and al-Tabarânî in al-Kabîr (17:249-250 #694) and al-Awsat (7:195-196 #7255) through Sa`îd ibn Muhammad al-Warrâq who is weak although al-Haythamî (9:85-96=9:113-115 #14523, #14560) graded its chain fair.
14 Narrated from `Urwa by Ibn `Asâkir in Târîkh Dimasqh (39:76-78), al-Bayhaqî in al-Sunan al-Kubrâ (9:218-221), and Ibn Abî Shayba; also, in part, by Ibn Sa`d (2:97). Cf. Ibn Kathîr’s Tafsîr (4:187), Kanz (#30152), and `Awn al-Ma`bûd (7:289).
15 Narrated from Salmâ the wife of Abû Râfi` in al-Kabîr (24:301) cf. al-Haythamî (9:156-157 #14693).
16 Narrated from Abû Sa`îd al-Khudrî by Imâm Ahmad with a sound chain as stated by al-Haythamî (9:133), Ibn Hibbân with a sound chain as per al-Arna’ût (15:385 #6937), al-Hâkim (3:122) who declared it sahîh while al-Dhahabî said in Talkhîs al-`Ilal al-Mutanâhiya (fo 18): “This hadîth has a good chain.” Also narrated by al-Baghawî in Sharh al-Sunna (10:233), Abû Ya`la in his Musnad (#1086), Sa`îd ibn Mansûr in his Sunan, Ibn Abî Shayba (12:64), Abû Nu`aym in al-Hilya, and al-Bayhaqî in Dalâ’il al-Nubuwwa (6:435) and Shu`ab al-Imân.
17 Narrated from Ibn `Abbâs by al-Hâkim (3:140=3:151) and – mursal – Ibn Abî Shayba (6:372 #32117).
18 Narrated from `Alî ibn Rabî`a from `Alî by al-Bazzâr and Abû Ya`lâ (1:397 #519) with a chain containing al-Rabî` ibn Sahl who is weak cf. Ibn Hajar in Lisân al-Mîzân (2:446 #1827) but the latter considers the meaning true. Also related as a saying of `Ammâr ibn Yâsir by Abû Ya`lâ (3:194 #1623).
19 Narrated from Abu al-Aswad, from `Alî by al-Humaydî in his Musnad (1:30 #53), al-Bazzâr (2:295-296 #718), Abû Ya`lâ (1:381 #491), al-Tabarânî in al-Ahâd (1:144 #172), Ibn Hibbân (15:127 #6733), and al-Hâkim (3:140=1990 ed 3:151) all with chains containing the Shî`î `Abd al-Malik ibn A`yan and thus weakened by al-Dhahabî although considered strong by al-Haythamî (9:138) and fair by al-Arna’ût while al-Dyâ’ al-Maqdisî retains it among the sound hadîths in al-Mukhtâra (2:128-129 #498).
20 Narrated from the weak Shî`î al-Hârith ibn `Abd Allâh al-A`war from `Alî by al-Tabarânî in al-Awsat (2:29-30 #1132) and al-Saghîr (2:174 #978) with a chain also containing `Atâ’ ibn Muslim al-Khaffâf who is weak as per al-`Uqaylî in al-Du`afâ’ (3:405 #1143).
21 Narrated from `Alî by al-Bayhaqî in al-Sunan al-Kubrâ (7:234#14129) and al-Dûlâbî in al-Dhurriyya al-Tâhira (p. 64) as in the Kanz (#37754)
22 Narrated (1) from `Ammâr ibn Yâsir with a sound chain – as stated by al-Suyûtî in Târîkh al-Khulafâ’ (p. 173) – by Ahmad in his Musnad, al-Nasâ’î in al-Sunan al-Kubrâ (5:153 #8538), Abû Nu`aym’s Dalâ’il al-Nubuwwa (p. 552-553 #490), and al-Hâkim (3:140-141) as well as – with a chain missing a link between `Ammâr and the Tâbi`î – al-Bazzâr (4:254 #1424); (2) from Jâbir ibn Samura by Abû Nu`aym in the Dalâ’il (p. 553 #491), cf. al-Suyûti in al-Khasâ’is al-Kubrâ (2:420); (3) from the Shî`î Tha`laba ibn Yazîd al-Himmânî, from `Alî by Ibn Sa`d (3:34), Ibn Abî Hâtim, Abû Nu`aym in the Dalâ’il (p. 552 #489), Ibn `Abd al-Barr in al-Isti`ab (3:60), and al-Nuwayrî in Nihâyat al-Arab (20:211); (4) from Suhayb, from `Alî by al-Tabarânî in al-Kabîr (8:38-39 #7311), Ibn `Abd al-Barr in al-Istîab (3:1125), Ibn `Asâkir, al-Rûyânî, Ibn Mardûyah, and Abû Ya`lâ (1:377 #485). Cf. Kanz (#36563, #36577-8, #36587), Ibn al-Jawzî’s Sifat al-Safwa (1:332), and al-Haythamî (9:136); (5) from Hayyân al-Asadî, from `Alî by al-Hâkim (3:142); and (6) mawqûf from Zayd ibn Wahb, from `Alî by al-Hâkim (3:143) and Ibn Abî Asim in al-Zuhd (p. 132). Al-Talîdî neglected to include it in Tahdhîb al-Khasâ’is.
23 Narrated by al-Hâkim (3:139=1990 ed 3:155) with a “completely defective” (wâhin) chain (al-Dhahabî).
24 Narrated by al-Hâkim (1990 ed 3:421) with “an extremely weak chain” according to Ibn Hajar in al-Atrâf [Itrâf al-Musnad al-Mu`talî bi Atrâf al-Musnad al-Hanbalî] as reported in the Kanz (#31646).
25 Narrated by al-Bayhaqî in the Dalâ’il after Ibn Ishâq’s narration in the Maghâzî cf. al-Suyûtî, Khasâ’is (1:188), Sîra Halabiyya (2:707), and al-Khuzâ`î, Takhrîj al-Dilâlât (1995 ed p. 178=1985 ed p. 188).
26 Narrated from Abû Maryam and either Abû al-Bakhtarî or `Abd Allâh ibn Salama by `Abd Allâh ibn Ahmad in al-Sunna (p. 233-234 #1266-1268), al-Hârith ibn `Abd Allâh by Ibn `Abd al-Barr in al-Istî`âb (3:37), by al-Nuwayrî in Nihâyat al-Arab (20:5) and in Abû al-Hadîd’s Sharh Nahj al-Balâgha (1:372).
27 Narrated from `Alî by Abû Ya`la in his Musnad (1:406 #534) and Ahmad in his with two weak chains which Shaykh Ahmad Shakir declared fair (hasan) with his usual lenience (2:167-168 #1377-1378); al-Hâkim (3:123) declared its chain sahîh but al-Dhahabî indicated its weakness due to al-Hakam ibn `Abd al-Mâlik, as did Ibn al-Jawzî in al-`Ilal al-Mutanâhiya (1:227 #357). Al-Haythamî in Majma` al-Zawâ’id (9:133) indicated the weakness of all the above chains for the same reason but mentioned that al-Bazzâr also narrated it in his Musnad. Also narrated by al-Bayhaqî in al-Sunan al-Kubrâ (5:137 #8488) and Ahmad in Fadâ’il al-Sahâba (2:639 #1087, 2:713 #1221, 2:713 #1222) with similarly weak chains.
28 Narrated from Jâbir ibn Samura by al-Tabarânî in al-Kabîr (2:247 #2038) and al-Awsat (7:218 #7318) both with a very weak chain as per al-Haythamî (9:136). Cf. n. 22 for the last part.
29 Narrated from Salama ibn al-Akwa`, Sahl ibn Sa`d and Abû Hurayra by al-Bukhârî, Muslim, and Ahmad
30 Actually Sahl ibn Sa`d.
31 Narrated from Salama by Ibn Hishâm in the Sîra (4:305-306) and Ibn Hibbân in al-Thiqât (2:13).
32 Perhaps in Abû Nu`aym’s Ma`rifat al-Sahâba wa Fadâ’ilihim.
33 Narrated by al-Tabarî in his Târîkh (2:137).
34 Narrated by al-Tabarânî, Sa`îd ibn Mansûr, Ibn Abî Shayba, al-Tabarî who declared it sound, Ahmad and Abû Ya`lâ with strong narrators as per al-Haythamî and Ibn Kathîr in al-Bidâya, and al-Bayhaqî in the Dalâ’il cf. Kanz (#35467-35468). Another version states that Abû Laylâ asked `Alî why he wore summer clothes in winter and winter clothes in summer to which he replied: “The day of Khaybar the Prophet summoned me when my eyes were sore. I said to him: `O Messenger of Allâh! I have ophtalmia.’ He blew on my eyes and said: `O Allâh! remove from him hot and cold’ I never felt hot nor cold after that day.” Narrated from `Abd Allâh ibn Abî Laylâ by Ahmad and Ibn Mâjah with weak chains.
35 Narrated from `Ammâr by Ibn Hishâm (3:144), Ahmad in the Musnad (30:256-267 #18321, #18326 hasan lighayrih) and Fadâ’il al-Sahâba (2:687), al-Bazzâr (#1417), al-Bukhârî in al-Târîkh al-Saghîr (1:71), al-Tahâwî in Sharh Mushkil al-Athâr (#811), al-Dûlâbî in al-Asmâ’ wa al-Kunâ (2:163), al-Tabarî in his Târîkh (2:14), Abû Nu`aym in the Hilya (1:141) and Ma`rifat al-Sahâba (#675), al-Hâkim (3:141=1990 ed 3:151), al-Bayhaqî in Dalâ’il al-Nubuwwa (3:12-13), and others cf. al-Haythamî (9:136).
36 I.e. Muhmmad ibn `Alî ibn Abî Tâlib. Narrated by Ibn Sa`d (5:92), Ibn `Asâkir, and al-Bayhaqî in the Dalâ’il with weak chains according to Ibn al-Jawzî cf. Kanz al-`Ummâl (#34330, #37854, #37858).
37 Narrated with a strong chain from Ibn `Abbâs by al-Dârimî, al-Tabarânî in al-Awsat (1:271 #883) and, in part, al-Bukhârî and Ahmad; also Ibn `Umar by al-Bazzâr and al-Bayhaqî cf. Ibn Kathîr, Tafsîr (4:562).
38 Narrated from Abû Bakrah by al-Bukhârî with four chains, al-Tirmidhî (hasan sahîh), al-Nasâ’î, Abû Dâwûd, and Ahmad with four chains.
39 Part of the sound narration of al-Hasan jumping on the Prophet’s back when the latter prostrated Narrated from Abû Bakrah by Ahmad (34:98-99 #20448 hadîth sahîh) and others with al-Hasan al-Basrî’s addendum: “By Allâh, by Allâh, under his rule not a thimbleful of blood was shed”
40 When they jeered al-Hasan, “O shame of the believers!” for making peace, he replied: “Better shame than the Fire” and “I did not shame them but rather hated to shed their blood in the pursuit of kingdom.” Narrated by Ibn `Abd al-Barr in al-Istî`âb.
41 Narrated from Umm al-Fadl by al-Hâkim (3:176-177=1990 ed 3:194) who said it is sound by the criteria of al-Bukhârî and Muslim but al-Dhahabî said: “Rather, it is da`îf munqati`, Shaddâd did not meet Umm al-Fadl while Muhammad ibn Mus`ab [al-Qirqisânî] is weak.” However, al-Dhahabî cited a similar report in the Siyar (al-Arna’ût ed 3:289) and said its chain was fair.
42 Narrated from Umm Salama by Ibn Abî `Asim in al-Ahâd wa al-Mathânî (1:310 #429), al-Tabarânî in al-Kabîr (3:109, 23:308), and al-Hâkim (1990 ed 4:440) with a fair chain because of Mûsâ ibn Ya`qûb al-Zam`î; and from `A’isha by al-Tabarânî in al-Kabîr (3:107 #2815). Also narrated from “`A’isha or Umm Salama” by Ahmad in the Musnad and Fadâ’il al-Sahâba but with a very weak chain.
43 Narrated by al-Tabarânî in al-Kabîr (3:108 #2817), al-Mizzî in Tahdhîb al-Kamâl (6:409), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded Cf. al-Haythamî (9:189).
44 `Umar in al-Nabahânî’s text, corrected from Târîkh Dimashq and Kanz al-`Ummâl.
45 Twenty-four miles North-West of al-Kûfa.
46 Narrated by Ibn `Asâkir in Târîkh Dimashq (23:190), cf. Kanz (#37717) and al-Bidâya.
47 Narrated from Suhaym, from Anas ibn Mâlik by Abû Nu`aym in the Dalâ’il (p. 554 #493) and al-Baghawî and Ibn al-Sakan in their Companion-compendiums. Cf. Ibn Hajar, Isâba (1:121); al-Bukhârî, al-Târîkh al-Kabîr (2:30 #1583); al-Istî`âb (1:112); al-Khasâ’is al-Kubrâ (2:451).
48 Narrated from `A’isha by al-Tabarânî in al-Kabîr (3:107 #2814) and al-Awsat (6:249 #6316) with weak chains per al-Haythamî (8:288, 9:188), cf. al-Suyûtî, Ziyâdat al-Jâmi` al-Saghîr (#147) and Kanz (#34299). It is overall fair since it and Umm Salama’s narration are mutually reinforced
49 Narrated from `Alî by Ahmad, Abû Ya`lâ (#363), Ibn Abî `Asim in al-Ahâd wa al-Mathânî (1:308 #427), Ibn Abî Shayba (7:487 #37367), al-Bazzâr (3:101 #884), al-Tabarânî in al-Kabîr (3:105 #2811), al-Mizzî in Tahdhîb al-Kamâl (6:407), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300), all with a weak chain – because of `Abd Allâh ibn Nujayy al-Hadramî and his father – as per al-Arna’ût in the Musnad (2:77-78 #648) and al-Munâwî (1:204-205) as opposed to al-Haythamî (9:187) and al-Maqdisî in al-Mukhtâra (2:375 #758) while al-Dhahabî adduces a second weak chain that reinforces the first This report contains `Alî’s call to his son in absentia, “Sabran Abâ `Abd Allâh!” Cf. Ibn Taymiyya, Minhâj (Qurtuba ed 3:367-368) and al-Dhahabî, Siyar (Risala ed 3:288=Fikr ed 4:407-408).
50 Narrated from Anas by Ahmad, Abû Ya`lâ (6:129 #3402), al-Bazzâr (#2642), al-Tabarânî in al-Kabîr (3:106 #2813), Ibn Hibbân (15:142 #6742 hadîth hasan), Abû Nu`aym in the Dalâ’il (p. 553 #492), al-Bayhaqî in the Dalâ’il (6:469), and al-Mizzî in Tahdhîb al-Kamâl (6:408) cf. Kanz (#37672), al-Haythamî (9:187-190), al-Dhahabî, Siyar (3:288-289=Fikr ed 4:408), and al-Suyûtî’s Khasâ’is (2:450).
51 Narrated by al-Tabarânî in al-Kabîr (3:108 #2817), al-Mizzî in Tahdhîb al-Kamâl (6:409), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded. Cf. al-Haythamî (9:189).
Hadith Index Entries For Knowledge of the Unseen
(There are about 100 entries for about 80 narrations because some narrations actually contain two or several indexable sayings.)
A boy shall be born to you after me A man from Paradise is about to come A man from the dwellers of Paradise is about to come A man from the people of Paradise is about to enter A Prophet who sees around him what others do not (H.assân) Abû Bakr al-S.iddîq shall not tarry but little after me Abû Bakr is in Janna, `Umar is in Janna… Abû Turâb! Shall I not tell you of the two wickedest people Allâh has brought up the whole world before my eyes Allâh would not have T.alh.a enter Paradise except firmly Among us is the Messenger of Allâh reciting His Book (Ibn Rawâh.a) Anas, let him in, give him the glad tidings of Paradise Avoid saying this Be firm, Uh.ud! Be still [H.irâ’]! There is none on top of you but… Call your father and brother so I will put something in writing Come near – then he spat into his eyes Dissension shall surge like the waves of the sea Do not go to the people of Iraq Do not weep for you shall be the first to follow me Drops from the blood of `Uthmân shall fall Forgive us and may Allâh forgive you (`Umar) Gibrîl informed me that al-H.usayn would be killed Gibrîl just came and told me my Community would kill this son of mine Gibrîl told me that my son, al-H.usayn, would be killed Give him permission and give him the glad tidings Go and see Abû Bakr. You will find him sitting inside his house He (`Alî) shall not die other than murdered He blew on my eyes (`Alî) He spat into his eyes and he was cured He told us about all that would take place from that very moment until the Rising Hush! By Allâh, even if there is none among us to tell him I can see a spotted dog drooling over the blood of the people of my House I could certainly tell you about a great number of those who will be in the Fire I do not know whether my companions forgot or pretended to I do not think he circumambulated it while we are under siege I know nothing except what my Lord taught me I saw the Prophet raising his hands supplicating If this soil turns to blood, know that my son has been killed Is it new or has it been washed already? It smells of hardship and affliction May they perish the day they kill `Uthmân (The) Messenger of Allâh did not omit a single instigator of sedition until the end of the world (The) Messenger of Allâh took a covenant from me Messenger of Allâh, only recently were we in a time of ignorance (`Umar) Most criminal of all people is he that shall strike you here My eyes were never sore nor inflamed again (`Alî) My funeral has just been announced No [fitna] as long as Ibn al-Khat.t.âb is alive (Khâlid) No dissension can reach as long as this man is among you No, it is the sandal repairman None shall die with a mustard seed’s worth of love (H.udhayfa) O Allâh! If You wish, let it be `Alî O Allâh! remove from him hot and cold Perhaps you came to ask Fât.ima’s hand? The Prophet handed me a handful of red earth The Prophet informed me of all that would happen until the Day of Resurrection The Prophet prayed fajr with us then climbed the pulpit The Prophet stood among us [speaking] for a long time The Prophet took my pledge that I must fight traitors Remit them to Abû Bakr Say nothing to me as long as I say nothing to you Some of us would refrain from approaching his wife Take for your leaders the two that come after me Tell him he shall be my successor after `Umar Tell him he shall be my successor after Abû Bakr Tell them we have not come to fight but only for the Minor Pilgrimage The Angel of rain asked permission to visit the Prophet The beginning of dissensions is the murder of `Uthmân (H.udhayfa) The sun shall not set before Allâh first brings you some sustenance There is in you (`Alî) a similarity to `Îsâ (`aleihi salâm) There is no leader of one hundred or more except The Prophet named him for us There shall be a dissension and strife There shall be among you twelve caliphs There shall be dissensions and your people shall argue with you There shall be, among you, one who shall fight over the interpretation of the Qur’ân These are the ones that shall govern after me This (`Umar) is the bolt of dissension This clan of the Quraysh shall remain safe until This man (`Uthmân), at that time [fitna], shall follow right guidance This son of mine is a leader of men This son of mine (al-H.usayn) Today you will ask me about nothing except I shall tell you about it Tomorrow I shall give the flag to a man who loves Allâh and His Messenger Tomorrow I shall give the flag to a man whom both Allâh and His Messenger love Two types of people shall perish concerning me (`Alî) Umm Salama, keep the door closed `Uthmân! Allâh may vest you with a shirt `Uthmân passed by me while one of the angels was with me `Uthmân! You will be given the caliphate after me but the hypocrites We feel he (al-H.usayn) shall be killed on the shore of the Euphrates We held the Messenger of Allâh in great awe and reverence We kept away from conversation with our women Were it not for fear that you would stop burying one another What brings you? When the Messenger of Allâh left us there was not a bird Write it, for truly you shall suffer something similar You (`Alî) shall be given leadership and caliphate You (`Alî) shall certainly experience great hardship after meBlessings and peace on the Prophet, his Family, and his Companions.
Courtesy : Sister Umme-hiddaa
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