His Information related to the Future Turn out True
The Prophet (pbuh) gave information about many issues related to the future. What he said exactly happened. We will report some authentic narrations with their resources.
He said to his Companions, “This grandson of mine, Hasan, is a master of men by means of whom Allah will reconcile two great groups.”[1] Forty years later, when the two armies of Islam confronted, Hasan waived his rights and preventing shedding the blood of Muslims; thus he proved the miraculous prophecy of his grandfather.
He said to Hazrat Ali (may Allah be pleased with him), “You will fight the perfidious people, those who will deviate from justice and those who exit Islam.”[2] Thus, he predicted the battles of the Camel and Siffin and the emergence of Kharijites.
He again said to Ali, when he was displaying love for Zubayr, “He will fight against you but he will be wrong.”[3] Hazrat Zubayr opposed Hazrat Ali in the incident of Camel, proving the miraculous prediction of the Prophet (pbuh). When Ali reminded Zubayr the narration above, Zubayr decided to give up fighting and leave but he was martyred by a traitor.[4]
He said to his wives, “One of you will take charge of a rebellion; many around her will be killed;[5]and the dogs of Hawab will bark all around her.”[6] Hazrat Aisha (may Allah be pleased with her) asked Hazrat Ali to find the murderers of Hazrat Uthman and punish them after Ali was chosen as the Caliph. Hazrat Ali said the identities of the murderers were not clear and postponed t. Thereupon, Hazrat Aisha decided to fight against Hazrat Ali leading an army which Hazrat Zubayr and Hazrat Talha, two Companions that were promised Paradise when they were alive joined. When the army passed a place called Hawab, Hazrat Aisha asked the name of the place. First, they said it was Hawab. When Hazrat Aisha remembered the miraculous words of the Prophet, she wanted to give up; however, the people around her deceived her by telling her that the name of the place was different and took her to the battlefield. Unfortunately, tens of thousands of Muslims were injured or killed during the battle.[7]
The Prophet said to Hazrat Ali, “a man would stain your beard with the blood of your own head”, informing him about Abdurrahman b. Muljam, the Kharijite.[8] He was killed by that man while he was going to the mosque.
In one of the hadiths regarding the emergence of the Kharijites, the Prophet (pbuh) said, “The sign of that evil tribe is this: There will be a man among them. He will have biceps but no arm. There will be something like a tit at the end of his biceps. There will be white hairs on it.”[9] After the fight with the Kharijites, the body of a man called “Dhuth-Thadiya” was found among the dead people exactly like the description of the Prophet (pbuh), proving the miraculous prediction of the Prophet (pbuh).
He said to Umm Salama, “Hazrat Husayn will be killed in Taff, which is in Karbala.”[10] Fifty years later, what he had predicted came true exactly; Hazrat Husayn was martyred in Karbala.
He repeatedly said, “The people of my family will be murdered; the will suffer troubles and exiles.”[11] Thus, he miraculously predicted the incidents during the Period of Hazrat Uthman and the misfortunes Hazrat Ali, Hasan and Husayn would suffer.
He also declared that a group of rebels would kill Ammar.[12]Indeed, some ferocious people killed Ammar brutally. Ali cited this as a proof that Muauwiya's followers were wrong; however, Amr b. As interpreted it differently using his political genius; he said, "The rebels are his murderers, not all of us."
The Prophet also said as long as Umar was alive, no mischief would emerge among Muslims. [13]Indeed, no mischief took place until Hazrat Umar was martyred; immediately after his death, mischief emerged during the caliphate of Hazrat Uthman.
“After me, the Caliphate will last thirty years;[14]then, it will be sultanate. The beginning of this affair is prophethood and mercy; then it will be mercy and caliphate; then it will be rapacious monarchy; then, it will be arrogance and tyranny.”[15] He thus predicted the period of four Chaliphs, the sixth month long caliphate of Hasan, and following that, the transition of Caliphate to sultanate which began with Umayyads and that the ummah would suffer some misfortunes. What he had said exactly occurred.
He said, “Uthman will be killed while reading the Qur'an.”[16]“Allah will definitely cause him to be dressed in the shirt of the caliphate but the will try to remove that shirt.”[17], predicting the caliphate and martyrdom of Uthman. These events took place exactly as predicted
After the miracles that we listed above, we will answer some questions that could come to the mind and then go on to report the miracles.
Question: Although Ali, with his extraordinary bravery and profound knowledge in addition to his kinship to Allah's Messenger, greatly deserved to be Caliph, why did he not precede others in holding the Caliphate, and why did Islam experience such disorder during his caliphate?
If Ali had taken the leadership, this would most probably have aroused in many persons and tribes a tendency to compete, because of his pious, fearless, dignified, heroic and independent personality and his widely known courage -as was indeed the case during his caliphate- and divisions among the believers would have resulted.
Another reason for the delay of Ali's caliphate is the following: especially at the time of Hazrat Umar, the Muslim community, which was rapidly developing through the intermingling of many tribes and peoples, possessed such traits as reflected the opinions of the seventy-three sects that Allah's Messenger had predicted would evolve in due time. In the face of such disturbances, someone with the wondrous strength, courage, respectability and sagacity of Ali could resist such hardships.He resisted them at the cost of his life. He proved the following miraculous word of the Prophet (pbuh) by sacrificing his life: “I have fought for the revelation of the Qur'an; you will fight for its explanation.”[18]
Without Ali, the magnificence of sovereignty would probably have caused the Umayyad dynasty to go completely astray. However, the unyielding stance of Ali and the Prophet's Family, and the fact that they were the living examples of the Prophet prevented many mistakes of the Umayyads. To oppose the Prophet’s family and what they defended meant to oppose Islam. Therefore, the leaders of the Umayyad dynasty and their followers, though not all of them, tried to maintain the truths of Islam and belief; they paved the way for the bringing up of many mujtahids and hadith scholars.
Question: 'Why did the Islamic Caliphate not remain in the Prophet's Family although they were the most deserving and fitted for it?
Worldly sovereignty is deceptive, and the Prophet's Family had been appointed to protect the Quranic order and the truths of Islam. However, after Hazrat Ali, caliphate became like sultanate. [19]The Caliph should be as sinless as a prophet, or as pious and pure-hearted as Umar b. Abdulaziz or the Mahdi of the Abbasids. In fact, the attempts that brought about negative outcomes like the Fatimid dynasty that was established in Egypt in the name of the Prophet's Family, the rule of the Almohads in Africa and that of the Safavids in Persia, all showed that worldly sovereignty was not suitable for the Prophet's Family because it caused them to neglect their primary duty, the protection of religion and the service of Islam, causing them to be involved in political conflicts.
On the other hand, the famous imams of the Prophet’s family Abdulqadir Gilani, Sayyid Ahmad Rufai, Sayyid Ahmad Badawi and Ibrahim Dasuqi, from the lineage of Hazrat Hasan and imams like Zayn al Abidin and Jafar as-Siddiq from the lineage of Hazrat Husayn proved that the main duty of the Prophet’s family was to serve the Quran and the truths of belief.
Question: What was the Divine Wisdom lying behind the awesome and bloody disturbances that befell the Prophet’s family and thousands of Muslims whose blood was shed after the death of the Prophet (pbuh)? They did not deserve such deep sorrow and losses; how did the mercy of Allah allow it?
A heavy spring rainstorm activates and improves the various dispositions inherent in various vegetables, seeds and trees, making them bloom and flourish each in its own fashion.
Similarly, the disturbances that befell the Companions and their successors activated their various talents. It gave every group of them the fear, “Islam is in danger! Fire!”, made them hurry to the protection of Islam. Everyone within his means shouldered a function from among the various duties in the Muslim community. Each group fulfilled a different function, some working for the preservation of the prophetic traditions, some for the maintenance of the Qur'an and the truths of faith. They worked hard in every field to maintain Islam. Flowers of different colors blossomed forth. The seeds were planted in the vast regions of the Muslim world and half of the globe changed into rose gardens. It made a great many enlightened expounders, luminous hadith experts, gifted scholars, men of purity and poles of sainthood emigrate to the remote corners of the Muslim World. It inspired all the Muslims, from the East to the West, with enthusiasm and awakened them to the treasures of the Qur'an.
Now, we will resume the miracles related to the future.
He told his Companions about the conquests of Makkah[20], Khaybar[21], Damascus[22], Iraq[23], Persia[24], Jerusalem[25], and Istanbul[26]; Whatever he said took place exactly. He said that his ummah would be victorious over all enemies and be helped. He said they would capture the treasures of the rulers of the greatest empires, the Byzantine and the Persians. [27]They took place exactly in the same way as he said. He did not say this as a matter of conjecture or personal opinion; he said it as if he had seen it, and what he said came true as predicted, despite the fact that at that time he had to migrate to Madinah with a handful of followers and that the rest of the world, including the environs of the Madinah, was hostile to him.
He also stated that Hazrat Abu Bakr and Hazrat Umar would become caliphs after him by saying, “Follow the way of Abu Bakr and Umar after me.” [28]It happened as he stated.
He also said, "The earth was laid out before me, and its eastern and western extremities were displayed to me. The realm of my nation shall extend over whatever was laid out before me." [29] Thus, he informed us that his ummah would extend from the east to the west and that no other nation would reach such wide boundaries. And his words proved to be true.
Before the Battle of Badr, he showed his friends the places where the Qurayshi polytheists would die, saying, “This is where Abu Jahl will be killed; this is where Utba will be killed; this is where Umayya will be killed, and so on.” The dead bodies of those people were found in exactly the same places as he showed.[30] Before Badr, he said that he would kill Ubayy bin Khalaf with his own hands.[31] Ubayy, who survived the Battle of Badr, was wounded by a spear thrown by the Prophet (pbuh) in the Battle of Uhud and died on the way to Makkah.[32]
He did not take part in the Battle of Muta. However, he informed his Companions about what was happening in the battle as if he was watching it through a television screen: “Zayd has taken the standard and has been shot; now Jafar has taken the standard and has been shot; now Ibn Rawaha has taken the standard and has been shot; now one of Allah's swords…”[33] ; He informed them that all of the commanders that he had appointed one after the other were martyred and Khalid bin Walid commanded the army. Ya'la b. Munabbih returned from the battle front a few weeks later and when the Messenger of Allah described the details of the battle, Ya’la stated that the battle took place in exactly the same manner as the prophet had described.[34]
He said to Abdullah bin Zubayr, “Woe to people because of you; woe to you because of people!”[35], informing him that he would be involved in some incidents. Indeed, Abdullah bin Zubayr declared that he was the caliph during the period of Umayyads. Then, Hajjaj az-Zalim attacked him with his army and martyred him.
He predicted that the Umayyad state would be established[36], that Yazid and Walid would be their cruel tyrants[37]. He also stated that Muawiyah would lead his ummah. He ordered Muawiyah, “When you become the ruler, forgive people and treat them justly.”[38] Thus, he informed about the Muawiya’s treatment to his ummah and family.
He predicted that the Abbasid dynasty would emerge after the Umayyads by saying, "The Abbasids will come forth with black flags and rule for many times more than the previous rulers."[39]All these predictions proved to be true.
The Prophet said, "Woe to the Arabs for the evil that has drawn near,"[40] suggesting the dreadful disorders to be caused by Jenghiz and Hulagu. Unfortunately, Jenghiz Khan[41] and his grandson Hulagu[42] shed the blood of many Muslims as the Prophet predicted.
When Sa’d Ibn Abi Waqqas was very ill, the Prophet said to him, “You will live a long time and lead the army. In the end, you will be beneficial for some nation and you will harm some nations.”[43] Indeed, he led the Islamic army and gained many victories like the conquest of Iran. He caused many nations to embrace Islam.
When the Negus, the Ethiopian ruler, who had accepted Islam earlier, died in the seventh year of Hijrah, Allah's Messenger informed his companions about it; he even performed funeral prayer for him.[44] One week later came the news confirming the death of the Negus on the very same moment as the Prophet had said.
When Allah's Messenger was with Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (may Allah be pleased with them), on the top of Mount Uhud or Hira, the mountain began to tremble as if there was an earthquake. He said "Steady! For on you are a prophet, a siddiq [title given to Abu Bakr meaning 'veracious'] and martyrs."[45] He thus miraculously foretold the martyrdom of those Companions except Abu Bakr. Indeed, the other three caliphs were martyred.
We reported only the miracles of Hazrat Muhammad (pbuh) related to the future out of his thousands of miracles. Some unbelievers might associate those miracles about the future to his intelligence. A person who predicts about so many incidents related to the future should be not only an intelligent person but also a genius. He is a genius and a very intelligent person; whatever he said turned out to be true. He never told a lie. Then, it is necessary to believe what he said about the unknown. A person who finds out that all of his predictions and news about the unseen came out true has to believe what he says about the life after death; otherwise, he will be regarded as mad.
We will resume to narrate the miracles:
Allah's Messenger told to Fatima about his death and that she would be the first one to die and to join him from his family; six months later, what he said took place.[46]
He also told Abu Dharr, "You will be expelled from here (Madinah), will live alone, and will die alone." [47]Indeed, he went to Damascus first and then to Madinah; then, he went to the desert, lived there alone and died there, proving the prediction of the Prophet (pbuh).
Once, as he was sleeping in the house of Anas b. Malik's aunt, Umm Haram, he woke up smilingly and said he had seen Muslims getting on ships and going on expeditions. Umm Haram said, "O Messenger of Allah! Pray that I too will be with them." The Prophet said, 'You shall be." Forty years later, she accompanied her husband, Ubada b. Samit, in the expedition of Cyprus under the command of Hazrat Muawiyah during the Caliphate of Hazrat Uthman. They landed on the island. She fell off the mule she was riding and died there. Her grave has been one of the most frequently visited places in Cyprus.[48]
The Prophet said, "From the tribe of Thaqif, a liar will claim prophethood, and a bloodthirsty tyrant will appear." [49]Mukhtar, who claimed prophethood, and Hajjaj az-Zalim, who killed more than a hundred thousand people were from the tribe of Thaqif, as the Prophet stated.
He also said, "Istanbul will be conquered, and blessed are the ruler and the troops that will conquer it."[50]He thus gave tidings that Istanbul would be conquered and that Mehmed the Conqueror would attain a high spiritual rank. His prediction again proved to be true.
He also said, according to an authentic narration "Were religion to be hung on the Pleiades, men from Persia would reach and lay hold of it,"[51] indicating that many scholars like Abu Hanifa would emerge from Iran. It took place as he said.
In addition, he said, "A scholar from Quraish will fill all regions of the earth with learning."[52]Thus, informed us about Imam Shafii, who was born in Ghazza and settled in Makkah, where the relatives of the Prophet, the Qurayshis lived, and studied there. Indeed, the people who followed Imam Shafii spread all over the world, proving that what the Prophet said was a miracle.
He said "My nation will be divided into seventy-three sects, and only one among them will attain salvation He was asked, "Who are they?" He replied, "Those who follow me and my Companions,"[53] ; thus, he mentioned the sects of bid’ah that would emerge afterwards and stated that the group called the People of the Sunnah and Community would be saved. Soon after his death, those sects started to emerge.
He also said, "The Qadariyya are the Magians of this nation"[54], foretelling the emergence of the Qadariyya sect that rejected Destiny; and what he said occurred.
He stated that some people would transgress the limits in loving Ali just as Christians transgress the limits in loving Jesus and that those people would be called Rafizis[55]. [56]He stated that Shiites, who would produce various offshoots, would emerge many years before they emerged
The Prophet said,"When Persian and Roman girls serve you, then calamity and misfortune will be with you, and your struggles will be among each other, with the wicked preying on the virtuous."[57];thus, he informed us about the secularization in the period of the Umayyads and their evil leaders.Thirty years later, his predictions came true.
He stated that the fortress of Khaybar would be conquered by Hazrat Ali.[58] As a miracle of his prophethood, the following day Ali ripped off the gate of the fortress of Khaybar, used it as a shield, and fought. When he threw it aside, eight strong men-or, according to another narration, forty tried to lift it, but could not do so.[59]
Before becoming a Muslim, Sahl b. Amr, who was one of the notables of the Qurayshi polytheists and one of the leading figures of Hudaybiya, had been captured in the Battle of Badr. Umar asked the Prophet (pbuh) to allow him to torture Sahl. The Prophet (pbuh) said, "O Umar! It may be that he will assume a stance pleasing to you." and did not allow him. [60]In fact, when the Prophet died and when Muslims had hard times, Sahl, with his well-known eloquence, calmed and comforted the Companions in Mecca with an address, proving the statement of the Prophet just as Abu Bakr comforted and warned the Companions in Madinah. Surprisingly, the wordings of the two addresses show similarity to one another.
The Prophet told Suraqa that he would wear the bracelets of the Chosroes."[61] Many years after that statement of the (pbuh), Iran was conquered during the caliphate of Hazrat Umar. When the jewelry of the Chosroes arrived, Umar put the bracelets on Suraqa, saying. "Praise be to Allah Who took these of the Chosroes and put them on Suraqa." Thus, he reminded them the statement of the Prophet.[62]
Allah's Messenger also said that once the Chosroes died, there would be no other Chosroes; and what he said was right.[63]
He once told to the envoy of the Chosroes, who was appointed by the Chosroes to capture the Prophet and bring to him, that the Chosroes had then been killed by his son Parviz." [64] The envoy, who did not believe him at first, found out that what the Prophet had said was true when he went to his country; then, he returned and accepted Islam.[65]
Before the conquest of Makkah, when the Prophet (pbuh) was about to walk against Makkah, Hatib b. Abi Balta’a, one of the Companions, wrote a letter to the polytheists to inform them about the situation. The Prophet was informed by Allah about it; he assigned Ali and Miqdad to stop the envoy carrying the letter: "Set off quickly! When you arrive the grove of Hah, you will see a woman riding an animal and carrying a letter.[66]Take the letter from her and bring it to me."[67] Hazrat Ali and Miqdad caught the envoy in the place that the Prophet described and took the letter from her. The Prophet asked Hatib and he admitted that he had sent the letter. When he was asked why he had done it, Hatib said he did not want his family and his goods that were in Makkah to be harmed; and the Prophet (pbuh) pardoned him.[68]
The Prophet said about Abu Lahab’s son Abu Utayba, who had been the son-in-law of the Prophet, who divorced the daughter of the Prophet due to his parents’ sedition and who insulted the Prophet, “A dog (a wild animal) of Allah will eat him.”[69] Then, Utayba set off with a caravan of the Qurayshis. They spent the night at a place called Zarqa. When a lion came and started to walk around the caravan, Utayba said, "O my God! I swear by Allah that it will eat me as Muhammad said. My murderer is Ibn Abi Kabsha, even if he is in Makkah and I am in Damascus!" The lion left after walking around them that night. His friends placed Utbayba in the middle and slept around him. The lion returned. He walked among them. He approached Utayba by sniffing everybody and killed him. In the throes of death, Utayba said, "Did I not tell you that Muhammad is the most truthful person among human beings?"; then, he died. WhenAbu Lahab heard that his son had been killed by a lion, he said, " Did I not tell you that I was worried about the prayer of Muhammad regarding my son?"
After the conquest of Makkah, the Prophet (pbuh) told Bilal Habashi to go up on the roof of the Kaa'ba and call the adhan. When Bilal started to call the adhan, Abu Sufyan, Attab b. Asid and Harith b. Hisham from the leaders of the Quraysh started to talk. Attab said, "My father Asid was fortunate enough not to witness this moment." Harith said, "Could Muhammad not have found someone other than this black crow to make the muadhdhin?" Abu Sufyan who had accepted Islam beforehand was nervous due to those talks and said. "I am afraid to say anything. I will not utter a word. Even if nobody were around, the rocks of this Batha (Makkah) would inform him." Indeed, a little later the Prophet approached them and told them exactly what they had said. Attab and Harith became Muslims when they observed that miracle.[70]
Hazrat Abbas, the uncle of the Prophet (pbuh), had stayed in Makkah after the Migration and concealed that he was a Muslim. He took part in the Battle of Badr due to the insistence of the polytheists. He was captured by the Companions in the battle of Badr and was asked for ransom; he said, “I do not have any money.” The Prophet (pbuh) said to him, "You left such and such amount of money with your wife Umm Fadl in such and such a place." Abbas confirmed what the Prophet stated by saying, "This was a secret that only I and my wife knew." After that, his belief became stronger. [71]
A Jewish sorcerer named Labid once concocted a strong and effective spell to harm the Prophet and threw it into a well. The Prophet (pbuh) got ill. He told some of his Companions including Ali to go and bring the spell in the well. When the Companions went to the well, they found a comb wrapped by some hair and took it to the Prophet. The Prophet (pbuh) ordered them to unwrap the hair; the Companions started to unwrap it. As they unwrapped it, the Prophet's discomfort lessened.[72]
Once the Prophet (pbuh) said when he was among a group of Companions, “One tooth of one of you will be bigger than Mount Uhud in Hell.”[73] After a long time passed, Abu Hurayra saw that only he and another person from that group were alive; and he became worried about himself. However, he saw that the other person was captured while he was fighting against Muslims in the army of Musaylama afterwards; he approved the miraculous statement of the Prophet (pbuh).[74]
Umayr bin Wahb and Safwan bin Umayya made a plan to kill Hazrat Muhammad (pbuh). According to their plan, Umayr bin Wahb would go to Madinah and say that he had come for his son among the captives, and would kill the Messenger of Allah (pbuh) with his sword on which he would spread some poison. On the other hand, Safwan bin Umayya would undertake his debts if anything happened to him and provide sustenance for his family. Umayr sharpened his sword and set off. When he arrived in Madinah, they took him to the mosque. When Umayr entered the mosque, the Messenger of Allah asked him why he had come. Umayr told several lies but he could not convince the Prophet. Eventually, the Prophet (pbuh) said, "Since you are not telling the truth, I will tell you: You talked to Safwan in such and such a place and came here to kill me. Safwan was going to pay your debt and provide sustenance for your family."Umayr was convinced that the person who knew about the conversation between Safwan and him was not an ordinary person. Then, the Messenger of Allah (pbuh) put his hand on his chest; the hatred in his heart was replaced by love and he became a Muslim.[75]
At this point, we want to remind something taking into account those who could say, “Hazrat Muhammad (pbuh) made so many correct predictions because he was a clever man”:There can be two cases in question for the person who made so many correct predictions. Either, he is a genius with a sharp intelligence; he can see the past and the future, the east and the west, which is impossible for a normal man. It can only be a special ability given by Allah, which is a miracle on its own. Or, he is the messenger of Allah, who controls the time (past, present and future) and the universe. Whenever he needs something, he learns from his Lord, and shows and teaches it to people. Yes, Hazrat Muhammad (pbuh) learns from his Lord, whose knowledge is pre-eternal, and informs people accordingly.
When the Prophet (pbuh) sent Khalid b. Walid to fight against Ukaydir, the chief of Dawmat al-Jandal, he informed Khalid that he would find Ukaydir hunting wild oxen, and that he would be captured without resistance; it took place exactly as the Prophet had stated.[76]
The Prophet (pbuh) said to Abu Talib, his uncle, about the paper on which the boycott carried out against Muslims by Qurayshis was written, "My Lord sent a woodworm so that it would eat the paper of the Qurayshis. It ate everything written on it including the words of oppression, cutting off relationship with relatives, slander; only the name of Allah was not eaten!" Thereupon, Abu Talib went over to the notables of Quraysh and said, “O people of Quraysh! My brother’s son, who has never lied, told me that Allah sent a woodworm so that it would eat your paper; it ate all of the words regarding tyranny, oppression and cutting off relationship with relatives; only the name of Allah was not eaten. Come on! Bring me the paper you wrote on. If my nephew has told the truth, we will never surrender him to you unless the last one of us dies. In that case, you need to give up your cause. If what he has said is not true, I will surrender him to you. Then, you can kill him or set him free.” Then the polytheists sent for the paper; they saw that what the Prophet had said was true. Thereupon, some polytheists repented; however, others said it was magic and continued their obstinacy. [77]
Allah's Messenger (pbuh) informed people that a widespread epidemic would break out during the conquest of Jerusalem. As he said, such an epidemic broke out that seventy thousand people died in three days during the conquest of Jerusalem.[78]
The Prophet predicted that the cities of Basra[79]and Baghdad would be established, that the treasures of the world would enter Baghdad[80], and that Arabs would fight against Turks[81] and the people living on the shores of the Caspian Sea, many of whom would embrace Islam. He said, "Soon, non-Arabs will increase among you, consuming your income and goods; they will hit you on the neck." [82]He said that those new Muslims would dominate them; in fact, his prediction came true because Turkish states like the Ottoman State ruled Arabs with justice for centuries.
He also said, "The ruin of my nation will be by the hands of a few young ones from Quraysh,"[83] suggesting the mischief of Walid and Yazid, who originated from the tribe of Quraysh and who shed the blood of many Muslims.
During the battle of Khandaq, he said, "From now on, I will make assaults on the Quraysh, not they on me." This was also verified later.[84]
After the Battle of Uhud, he said, “The polytheists will not be able to inflict another misfortune like this (Uhud) on us until Allah makes the conquest of Makkah easy for us!”[85] In fact, the only battle that Muslims were defeated in was the Battle of Uhud.
When the Companions that were the students of the school of Suffa that he had sent to a tribe to teach Islam were trapped and martyred, he told his Companions about their martyrdom at the same moment they were martyred.[86] It took place in the same way as he informed his Companions. Hazrat Anas said the following about this event, which depressed the Prophet (pbuh) a lot: “I have never seen the Messenger of Allah be as sad and grievous as he felt sorry for the Companions that were martyred in Bi’r al-Mauna.”
A few months prior to his death, he said, “Allah let his slave chooseand he chose that which is with Allah”[87], informing people about his death; in fact, he died two months later.
About Hazrat Zayd, he said, "One of his limbs will precede him to Paradise."[88] In the battle of Nihawand, one of Zayd's hands was cut off, reaching Paradise before him.
He said about Quzman, who was famous for his heroism in wars, “He is definitely one of the people of Hell!” In fact, while he was fighting in the first rank and killing many polytheists during the Battle of Badr, some Companions said to him, “O Quzman! Glad tidings to you! You will enter Paradise.” He said, “I fought for the honor of my tribe; I would not fight for what you are talking about.” He committed suicide when his pains became severe, confirming the statement of the Prophet about him: “He is one of the people of Hell!”[89]
He also said, "There will shortly come a time when a caravan will go to Makkah without any guard. And regarding poverty, The Day of Judgment will not be established till one of you wanders about with his object of charity and will not find anybody to accept it!" In fact, in a very short time, the whole Arabian Peninsula was dominated by Muslims. Then, with the conquests that started during the time of Hazrat Umar, the Islamic land expanded and prospered. In some periods, Muslims could not find any people to give zakah.[90]
We end the narrations regarding the future here. However, it should be known that the truthfulness of the information given by the Quran regarding the future and the similar miraculous news mentioned in the sound hadith books and biographies of the Prophet emphasize the truthfulness of the prophethood of Hazrat Muhammad (pbuh). The truthfulness of his information about the future is only one kind of his tens of different kinds of miracles. A person who reads about those miracles will definitely believe that Hazrat Muhammad (pbuh) is the messenger of the Lord of Majesty, who is the Creator of everything and who knows all of the unknown things, if he has a sound heart and mind.
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[1]Bukhari, Fitan: 20; Sulh: 9; Fadailu Ashabi’n-Nabi: 22; Manaqib: 25; Darimi, Sunnah: 12; Tirmidhi, Manaqib: 25; Nasai, Jumua: 27; Musnad, 5:38, 44, 49, 51.
[2]al-Hakim, al-Mustadrak, 3:139, 140; al-Haythami, Majmau’z-Zawaid, 7:138; Bayhaqi, Dalailu’n-Nubuwwa: 6:414.
[3]Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:213; al-Hakim, al-Mustadrak, 3:366, 367; Ali al-Qari, Sharhu’sh-Shifa,1:686, 687.
[4]Tabari, 5-199-200, 219; Mustadrak, 3:366; Al-Kamil Translation, 3:346, 251; Usdu’l-Ghaba, 2:199.
[5]al-Asqalani Fathu’l-Bari, 13:45.
[6]Musnad, 6:52, 97; Ibn Hibban, Sahih, 8:258, no: 6697; al-Hakim, al-Mustadrak, 3:120.
[7]Al-Kamil Translation, 3:260.
[8]al-Hakim, al-Mustadrak, 3:113; Musnad, 1:102, 103, 148, 156.
[9]Bukhari, Manaqib: 25; Adab: 95; Istitaba: 7; Muslim, Zakah: 148, 156, 157; Abu Dawud, Sunnah: 28; Musnad, 3:56, 65.
[10]al-Haythami, Majmau’z-Zawaid, 9:188;Musnad, 6:294.
[11]Ibn Majah, Fitan: 34.
[12]Bukhari, Salat, 63; Muslim, Fitan: 70, 72, 73; Tirmidhi, Manaqib: 34; Musnad, 2:161, 164, 206, 3:5, 22, 28, 91, 4:197, 199, 5:215, 306, 307, 6:289, 300, 311, 315; Kattani Nazmu’l-Mutanasir, 126; Ibn Hibban, Sahih, 8:260; al-Hakim, al-Mustadrak, 2:155, 3:191, 397; Qadi Iyad, ash-Shifa, 1:339; as-Sa’ati, al-Fathu’r-Rabbani, 23:142.
[13]Bukhari, Mawaqit, 4; Manaqib: 25, Fitan: 22; Muslim, Iman: 231, Fitan: 27; Ibn Majah, Fitan: 9; Musnad,5:401, 405.
[14]Musnad, 5:220, 221.
[15] Qadi Iyad, ash-Shifa, 1:340; Musnad, 4:273.
[16]al-Hakim, al-Mustadrak, 3:103.
[17]see al-Hakim, al-Mustadrak, 3:100.
[18]al-Haythami, Majmau’z-Zawaid, 6:244; Musnad, 3:31, 33, 82; Ibn Hibban, Sahih, 9:46, no. 6898.
[19]It is also another miracle of the Prophet (pbuh) because he stated that caliphate would last for thirty years after him and that a kind of sultanate would come after it. (Tirmidhi, Fitan 48) It took place exactly as he said.
[20]Ali al-Qari, Sharhu’sh-Shifa 1:678, 679.
[21]Ali al-Qari, Sharhu’sh-Shifa, 1:679.
[22]Waqidi, Maghazi, 2:450.
[23] Ali al-Qari, Sharhu’sh-Shifa, 1:678.
[24]Ahmad b. Hanbal, 4:303.
[25] Ali al-Qari, Sharhu’sh-Shifa, 1:678, 679.
[26]Ahmad bin Hanbal, IV, 335; Bukhari, at-Tarikhu'l-Kabir, I (part two), 81; at-Tarikhu's-Saghir, I, 341; Tabarani, al-Mu’jamu’l-Kabir, II, 24; Hakim, Mustadrak IV, 422; Haythami, Majmau’z-Zawaid, VI, 219
[27]Bukhari, Jihad: 157, Manaqib:25, Iman: 3; Muslim, Fitan: 75, 76; Tirmidhi, Fitan: 41.
[28]Tirmidhi, Manaqib: 16, 37; Ibn Majah, Muqaddima: 11; Musnad, 5:382, 385, 399, 402.
[29]Muslim, Fitan: 19, 20; Abu Dawud, Fitan: 1; Tirmidhi, Fitan: 14; Ibn Majah, Fitan: 9; Musnad, 4:123, 278, 284.
[30]Muslim, Jihad: 83, Jannah: 76; Abu Dawud, Jihad: 115; Nasai, Janaiz: 117; Musnad, 1:26, 3:219, 258.
[31]Al-Hakim, al-Mustadrak, 2:327.
[32]Sirah, 3:89.
[33]Bukhari, Maghazi: 44; al-Hakim, al-Mustadrak, 3:298.
[34]al-Khafaji, Sharhu’sh-Shifa, 3:210; Ibnu’l-Qayyim al-Jawzi, Zadu’l-Maad (tahqiq: Arnawudi), 3:385.
[35]al-Asqalani, al-Matalibu’l-Aliya, 4:21; al- Haythami, Majmau’z-Zawaid, 2708; al-Hakim, al-Mustadrak, 3:554.
[36] Qadi Iyad, ash-Shifa, 1:338; Ali al-Qari, 1:683; al-Khafaji, Sharhu’sh-Shifa, 1:179.
[37]see al-Asqalani, al-Matalibu’l-Aliya, no. 4528; al-Albani, Sahihu’l-Jami’i’s-Saghir, no. 2579; al-Albani,Silsilatu’l-Ahadithi’s-Sahiha, no. 1749.
[38]al-Haythami, Majmau’z-Zawaid, 5:186; Ibn Hajar, al-Matalibu’l-Aliya (tahqiq: Abdurrahman al-A’zami), no. 4085.
[39]Qadi Iyad, ash-Shifa, 1:338; Musnad, 3:216-218; Bayhaqi, Dalailu’n-Nubuwwa: 6:517.
[40]Bukhari, Fitan: 4, 28; Muslim, Fitan: 1; Abu Dawud, Fitan: 1; Tirmidhi, Fitan: 23; Ibn Majah, Fitan: 9; Musnad, 2:390, 39; al-Hakim, al-Mustadrak, 1:108, 4:439, 483.
[41]http://www.sorularlarisale.com/index.php?s=article&aid=2043
[42]http://www.sorularlarisale.com/index.php?s=article&aid=2358
[43]Bukhari, Janaiz: 36, Manaqibu’l-Ansar: 49, Faraiz: 6; al-Khafaji, Sharhu’sh-Shifa, 3:209; Ali al-Qari, Sharhu’sh-Shifa, 1:699; Abu Nuaym, Hilyatu’l-Awliya, 1:94.
[44]Bukhari, Janaiz: 57, Manaqibu’l-Ansar: 38; Muslim, Faraiz: 14; Abu Dawud, Jihad: 133; Buyu’: 9; Tirmidhi, Janaiz: 69; Nasai, Janaiz: 66, 67; Ibn Majah, Sadaqat: 9, 13.
[45]Bukhari, Fadailu’s-Sahaba:5,7; Abu Dawud, Sunnah, 8; Tirmidhi, Manaqib: 17, 18; Musnad, 3:112, 5:331; al-Hakim, al-Mustadrak, 3:450, 451 (in these resources, the phrase ‘two martyrs’ is mentioned).
[46]Bukhari, Manaqib: 25, Muslim, Fadailu’s-Sahaba: 101; Ibn Majah, Janaiz: 64; Musnad, 6:240, 282, 283; Qadi Iyad, ash-Shifa, 1:340.
[47]al-Hakim, al-Mustadrak, 3:345; Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:700; al-Asqalani, al-Matalibu’l-Aliya, 4:116, no. 4109; Ibn Kathir, al-Bidaya wa’n-Nihaya, 5:8-9; al-Asqalani, al-Isaba: 4:64.
[48]Bukhari, Ta’bir: 12; Jihad: 3, 8, 63, 75; Isti’dhan, 41; Muslim, Imarah: 160, 161; Abu Dawud, Jihad: 9;Tirmidhi, Fadailu’l-Jihad: 15; Nasai, Jihad: 40; Ibn Majah, Jihad: 10; Darimi, Jihad: 28; Muvatta’, Jihad: 39;Musnad, 3:240, 264 ...; al-Albani, Sahihu’l-Jami’i’s-Saghir, 6:24, no: 6620; al-Hakim, al-Mustadrak, 4:556.
[49]Muslim, Fadailu’s-Sahaba: 229, Tirmidhi, Fitan: 44, Manaqib: 73; al-Hakim, al-Mustadrak, 3:450, 4:254.
[50]al-Hakim, al-Mustadrak, 4:422; Bukhari, Tarikhu’s-Saghir, no. 139; Musnad, 4:335; al-Haythami, Majmau’z-Zawaid, 6:218.
[51]Bukhari, Tafsir: 62; Tirmidhi, interpretation of chapter 47: 3.
[52]al-Ajluni, Kashfu’l-Khafa, 2:53, 54.
[53]Abu Dawud, Sunnah: 1; Ibn Majah, Fitan: 17; Tirmidhi, Iman: 18; Musnad, 2:232, 3:120, 148; Ali al-Qari, Sharhu’sh-Shifa, 1:679.
[54]4:150; al-Hakim, al-Mustadrak, 1:85; Abu Dawud, Sunnah: 5; Suyuti, al-Fathu’l-Kabir, 3:23; Musnad, 2:86, 125, 5:406.
[55]Musnad, 1:103.
[56]Musnad, 1:160; Majmau’z-Zawaid, 9:133; Mustadrak, 3:123.
[57]Tirmidhi (tahqiq: Ahmad Shakir), no. 2262; al-Albani, Silsilatu’l-Ahadithi’s-Sahiha, 954; al-Haythami, Majmau’z-Zawaid, 10:232, 237.
[58]Bukhari, Jihad: 102,143, al-Maghazi: 38; Muslim, Fadailu’s-Sahaba: 34, 35; Musnad, 2:484, 5:333;Bayhaqi, Dalailu’n-Nubuwwa: 4:205.
[59]Suyuti, ad-Duraru’l-Muntasira, 118; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:189-190; Ajluni, Kashfu’l-Khafa,1:365.
[60] Ali al-Qari, Sharhu’sh-Shifa, 1:704; al-Khafaji, Sharhu’sh-Shifa, 3:218; al-Asqalani, al-Isaba, 2:93-94; al-Hakim, al-Mustadrak, 4:282.
[61] Ali al-Qari, Sharhu’sh-Shifa, 1:703, al-Asqalani, al-Isaba, no. 3115.
[62] Ali al-Qari, Sharhu’sh-Shifa, 1:703, al-Asqalani, al-Isaba, no. 3115; Qadi Iyad, ash-Shifa, 1:344.
[63]Bukhari, Iman: 31; Muslim, Fitan: 76; Tirmidhi, Fitan: 41; Musnad, 2:233, 240, 5:92, 99; Qadi Iyad, ash-Shifa, 1:337; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 6:462, 663.
[64] Qadi Iyad, ash-Shifa, 1:343; Khafaji, Sharhu’sh-Shifa, 3:211; Ali al-Qari, Sharhu’sh-Shifa, 1:700; al-Albani,Silsilatu’l-Ahadithi’s-Sahiha, 1427.
[65]Ibn Sayyid, Uyunu'l-Athar, Vol. 2, p. 263, 264; Diyarbakri, Tarikhu'l-Khamis, Vol. 2, p. 37.
[66]Ahmad b. Hanbal, Musnad, Vol. 1,p.79; Bukhari, Sahih, Vol. 5, p. 60; Muslim, Sahih, Vol. 4, p. 1941; Abu Dawud, Sunan, Vol. 3, p. 47; Tirmidhi, Sunan, Vol. 5, p. 409.
[67]Wahidi, Asbabu'n-nuzul, p. 282; Zamakhshari, Kashshaf, Vol. 4, p. 88; Qurtubi, Tefsir, Vol. 18, p. 51; B. Ayni, Umda, Vol. 14, p. 255; Diyarbakri, Tarikhu'l-Khamis, Vol. 2, p. 79; Halabi, Insan, Vol. 3, p. 11; Zurqani, Vol. 2, p. 295.
[68]Bukhari, Jihad: 141, Tafsir: 60:1, Maghazi: 46; Muslim, Fadailu’s-Sahaba: 161; Abu Dawud, Jihad: 98; Tirmidhi, 60:1; Musnad, 1:79; al-Hakim, al-Mustadrak, 3:301; Qadi Iyad, ash-Shifa, 1:342.
[69] al-Khafaji, Sharhu’sh-Shifa, 3:139; Ali al-Qari, Sharhu’sh-Shifa, 1:664.
[70] al-Khafaji, Sharhu’sh-Shifa, 3:219, 220; al-Asqalani, al-Matalibu’l-Aliya, no. 4366; Ibnu’l-Qayyim, Zadu’l-Maad, (tahhqiq: al-Arnawudi), 3:409-410; Ibn Hisham, Siratu’n-Nabi, 2:413.
[71]Qadi Iyad, ash-Shifa, 1:343, Ali el-Qari, Sharhu’sh-Shifa, 1:699; Khafaji, Sharhu’sh-Shifa, 3:206, 207; al-Haythami, Majmau’z-Zawaid, 6:85.
[72]Bukhari, Tıb: 47, 49, 50; Adab: 56; Daawat: 57; Badu’l-Khalq: 11; Muslim, Salam: 43; Ibn Majah, Tıb: 45;Musnad, 6:57, 63, 96; Ali al-Qari, Sharhu’sh-Shifa, 1:706; Tabrizi, Mishqatu’l-Masabih, (tahqiq: al-Albani), 3:174, no. 5893.
[73]Qadi Iyad, ash-Shifa, 4:342; al-Khafaji, Sharhu’sh-Shifa, 3:203; al-Haythami, Majmau’z-Zawaid, 8:289-290, 8:290; Tabrizi, Mishqatu’l-Masabih, 3:103.
[74]Qadi Iyad, ash-Shifa, 1:342; Ali al-Qari, Sharhu’sh-Shifa, 1:298.
[75]Qadi Iyad, ash-Shifa, 1:342, 343; al-Haythami, Majmau’z-Zawaid, 8:286-287, 8:284-286; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:313.
[76]Qadi Iyad, ash-Shifa, 1:344; Khafaji, Sharhu’sh-Shifa, 3:218; Ali al-Qari, Sharhu’sh-Shifa, 1:704; Ibnu’l-Qayyim, Zadu’l-Maad, 5:538-539; al-Hakim, al-Mustadrak, 4:519; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:30.
[77]Qadi Iyad, ash-Shifa, 1:345; Khafaji, Sharhu’sh-Shifa, 3:720; Ali al-Qari, Sharhu’sh-Shifa, 1:706; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:96-97; Ibn Hisham, Siratu’n-Nabi, 1:371.
[78]Bukhari, Tib: 30, Hiyal: 13; Muslim, Salam: 98, 100; Muwatta’, Madinah: 22, 24; Musnad, 4:195-196;Bayhaqi, Dalailu’n-Nubuwwa: 6:383; Suyuti, al-Khasaisu’l-Kubra, 2:477-478.
[79] al-Albani, Sahihu’l-Jami’i’s-Saghir, 6:268, no. 7736; Tabrizi, Mishqatu’l-Masabih, no. 5433.
[80]Qadi Iyad, ash-Shifa, 1:344; Ali al-Qari, Sharhu’sh-Shifa, 1:703; Ibn Kathir, al-Bidaya wa’n-Nihaya, 10:102; Tabrizi, Mishqatu’l-Masabih, no. 5433.
[81]Bukhari, Jihad:95 Muslim, Fitan: 64-66, Tirmidhi, Fitan:37 ve Ibn Majah, Fitan: 36.
[82]Qadi Iyad, ash-Shifa, 1:341; Khafaji, Sharhu’sh-Shifa, 3:194; Ali al-Qari, Sharhu’sh-Shifa, 1:692; al-Haythami, Majmau’z-Zawaid, 7:310; al-Hakim, al-Mustadrak, 4:519; Musnad, 2:288, 296, 304, 324, 377, 520, 4:66, 5:38.
[83]Bukhari, Manaqib: 25; al-Hakim, al-Mustadrak, 4:479, 527, 572; Musnad, 2:288, 296, 301, 304, 324, 377, 520, 536, 4:66, 5:38; Ibn Hibban, Sahih, 8:215, 252.
[84]The meaning of the hadith is taken into consideration. Bukhari, Maghazi: 29; Musnad, 4:262, 6:394; Ibn Hibban, Sahih, 6:272.
[85]Ibn Ishaq, Ibn Hisham, Sirah.Vol. 3, p. 106; Tabari, Tarikh, Vol. 3, p. 27; Ibn Sayyid, Uyunu'l-Athar,Vol. 2, p. 24; Abu'l-Fida, al-Bidaya wa’n-Nihaya, Vol. 4, p. 47.
[86]Hakim, Mustadrak, Vol. 2, p. 111; Bayhaqi, Dalailu’n-Nubuwwa, Vol. 3, p. 344; Suyuti, Khasaisu’l-Kubra, Vol. 1, p. 556.
[87]Bukhari, Manaqibu’l-Ansar: 45; Salat: 80, Fadailu’s-Sahaba: 3; Muslim, Fadailu’s-Sahaba: 2; Tirmidhi, Manaqib: 15; Abu Dawud, Muqaddima: 14; Musnad, 3:18, 478, 4:211, 5:139; Ibn Hibban, Sahih, 8:200, 9:58.
[88]Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:702; Khafaji, Sharhu’sh-Shifa, 3:214; al-Haythami, Majmau’z-Zawaid, 9:398; al-Asqalani, al-Matalibu’l-Aliya, 4:91, no. 4047.
[89] Ibn Ishaq, Ibn Hisham, Vol. 3, p. 93; Waqidi, Vol.1, p. 224; Ibn Athir, Kamil, Vol. 2, p. 163; Dhahabi, Maghazi, p. 166.
[90] Bukhari,Sahih,Vol.2, p. 113.
[2]al-Hakim, al-Mustadrak, 3:139, 140; al-Haythami, Majmau’z-Zawaid, 7:138; Bayhaqi, Dalailu’n-Nubuwwa: 6:414.
[3]Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:213; al-Hakim, al-Mustadrak, 3:366, 367; Ali al-Qari, Sharhu’sh-Shifa,1:686, 687.
[4]Tabari, 5-199-200, 219; Mustadrak, 3:366; Al-Kamil Translation, 3:346, 251; Usdu’l-Ghaba, 2:199.
[5]al-Asqalani Fathu’l-Bari, 13:45.
[6]Musnad, 6:52, 97; Ibn Hibban, Sahih, 8:258, no: 6697; al-Hakim, al-Mustadrak, 3:120.
[7]Al-Kamil Translation, 3:260.
[8]al-Hakim, al-Mustadrak, 3:113; Musnad, 1:102, 103, 148, 156.
[9]Bukhari, Manaqib: 25; Adab: 95; Istitaba: 7; Muslim, Zakah: 148, 156, 157; Abu Dawud, Sunnah: 28; Musnad, 3:56, 65.
[10]al-Haythami, Majmau’z-Zawaid, 9:188;Musnad, 6:294.
[11]Ibn Majah, Fitan: 34.
[12]Bukhari, Salat, 63; Muslim, Fitan: 70, 72, 73; Tirmidhi, Manaqib: 34; Musnad, 2:161, 164, 206, 3:5, 22, 28, 91, 4:197, 199, 5:215, 306, 307, 6:289, 300, 311, 315; Kattani Nazmu’l-Mutanasir, 126; Ibn Hibban, Sahih, 8:260; al-Hakim, al-Mustadrak, 2:155, 3:191, 397; Qadi Iyad, ash-Shifa, 1:339; as-Sa’ati, al-Fathu’r-Rabbani, 23:142.
[13]Bukhari, Mawaqit, 4; Manaqib: 25, Fitan: 22; Muslim, Iman: 231, Fitan: 27; Ibn Majah, Fitan: 9; Musnad,5:401, 405.
[14]Musnad, 5:220, 221.
[15] Qadi Iyad, ash-Shifa, 1:340; Musnad, 4:273.
[16]al-Hakim, al-Mustadrak, 3:103.
[17]see al-Hakim, al-Mustadrak, 3:100.
[18]al-Haythami, Majmau’z-Zawaid, 6:244; Musnad, 3:31, 33, 82; Ibn Hibban, Sahih, 9:46, no. 6898.
[19]It is also another miracle of the Prophet (pbuh) because he stated that caliphate would last for thirty years after him and that a kind of sultanate would come after it. (Tirmidhi, Fitan 48) It took place exactly as he said.
[20]Ali al-Qari, Sharhu’sh-Shifa 1:678, 679.
[21]Ali al-Qari, Sharhu’sh-Shifa, 1:679.
[22]Waqidi, Maghazi, 2:450.
[23] Ali al-Qari, Sharhu’sh-Shifa, 1:678.
[24]Ahmad b. Hanbal, 4:303.
[25] Ali al-Qari, Sharhu’sh-Shifa, 1:678, 679.
[26]Ahmad bin Hanbal, IV, 335; Bukhari, at-Tarikhu'l-Kabir, I (part two), 81; at-Tarikhu's-Saghir, I, 341; Tabarani, al-Mu’jamu’l-Kabir, II, 24; Hakim, Mustadrak IV, 422; Haythami, Majmau’z-Zawaid, VI, 219
[27]Bukhari, Jihad: 157, Manaqib:25, Iman: 3; Muslim, Fitan: 75, 76; Tirmidhi, Fitan: 41.
[28]Tirmidhi, Manaqib: 16, 37; Ibn Majah, Muqaddima: 11; Musnad, 5:382, 385, 399, 402.
[29]Muslim, Fitan: 19, 20; Abu Dawud, Fitan: 1; Tirmidhi, Fitan: 14; Ibn Majah, Fitan: 9; Musnad, 4:123, 278, 284.
[30]Muslim, Jihad: 83, Jannah: 76; Abu Dawud, Jihad: 115; Nasai, Janaiz: 117; Musnad, 1:26, 3:219, 258.
[31]Al-Hakim, al-Mustadrak, 2:327.
[32]Sirah, 3:89.
[33]Bukhari, Maghazi: 44; al-Hakim, al-Mustadrak, 3:298.
[34]al-Khafaji, Sharhu’sh-Shifa, 3:210; Ibnu’l-Qayyim al-Jawzi, Zadu’l-Maad (tahqiq: Arnawudi), 3:385.
[35]al-Asqalani, al-Matalibu’l-Aliya, 4:21; al- Haythami, Majmau’z-Zawaid, 2708; al-Hakim, al-Mustadrak, 3:554.
[36] Qadi Iyad, ash-Shifa, 1:338; Ali al-Qari, 1:683; al-Khafaji, Sharhu’sh-Shifa, 1:179.
[37]see al-Asqalani, al-Matalibu’l-Aliya, no. 4528; al-Albani, Sahihu’l-Jami’i’s-Saghir, no. 2579; al-Albani,Silsilatu’l-Ahadithi’s-Sahiha, no. 1749.
[38]al-Haythami, Majmau’z-Zawaid, 5:186; Ibn Hajar, al-Matalibu’l-Aliya (tahqiq: Abdurrahman al-A’zami), no. 4085.
[39]Qadi Iyad, ash-Shifa, 1:338; Musnad, 3:216-218; Bayhaqi, Dalailu’n-Nubuwwa: 6:517.
[40]Bukhari, Fitan: 4, 28; Muslim, Fitan: 1; Abu Dawud, Fitan: 1; Tirmidhi, Fitan: 23; Ibn Majah, Fitan: 9; Musnad, 2:390, 39; al-Hakim, al-Mustadrak, 1:108, 4:439, 483.
[41]http://www.sorularlarisale.com/index.php?s=article&aid=2043
[42]http://www.sorularlarisale.com/index.php?s=article&aid=2358
[43]Bukhari, Janaiz: 36, Manaqibu’l-Ansar: 49, Faraiz: 6; al-Khafaji, Sharhu’sh-Shifa, 3:209; Ali al-Qari, Sharhu’sh-Shifa, 1:699; Abu Nuaym, Hilyatu’l-Awliya, 1:94.
[44]Bukhari, Janaiz: 57, Manaqibu’l-Ansar: 38; Muslim, Faraiz: 14; Abu Dawud, Jihad: 133; Buyu’: 9; Tirmidhi, Janaiz: 69; Nasai, Janaiz: 66, 67; Ibn Majah, Sadaqat: 9, 13.
[45]Bukhari, Fadailu’s-Sahaba:5,7; Abu Dawud, Sunnah, 8; Tirmidhi, Manaqib: 17, 18; Musnad, 3:112, 5:331; al-Hakim, al-Mustadrak, 3:450, 451 (in these resources, the phrase ‘two martyrs’ is mentioned).
[46]Bukhari, Manaqib: 25, Muslim, Fadailu’s-Sahaba: 101; Ibn Majah, Janaiz: 64; Musnad, 6:240, 282, 283; Qadi Iyad, ash-Shifa, 1:340.
[47]al-Hakim, al-Mustadrak, 3:345; Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:700; al-Asqalani, al-Matalibu’l-Aliya, 4:116, no. 4109; Ibn Kathir, al-Bidaya wa’n-Nihaya, 5:8-9; al-Asqalani, al-Isaba: 4:64.
[48]Bukhari, Ta’bir: 12; Jihad: 3, 8, 63, 75; Isti’dhan, 41; Muslim, Imarah: 160, 161; Abu Dawud, Jihad: 9;Tirmidhi, Fadailu’l-Jihad: 15; Nasai, Jihad: 40; Ibn Majah, Jihad: 10; Darimi, Jihad: 28; Muvatta’, Jihad: 39;Musnad, 3:240, 264 ...; al-Albani, Sahihu’l-Jami’i’s-Saghir, 6:24, no: 6620; al-Hakim, al-Mustadrak, 4:556.
[49]Muslim, Fadailu’s-Sahaba: 229, Tirmidhi, Fitan: 44, Manaqib: 73; al-Hakim, al-Mustadrak, 3:450, 4:254.
[50]al-Hakim, al-Mustadrak, 4:422; Bukhari, Tarikhu’s-Saghir, no. 139; Musnad, 4:335; al-Haythami, Majmau’z-Zawaid, 6:218.
[51]Bukhari, Tafsir: 62; Tirmidhi, interpretation of chapter 47: 3.
[52]al-Ajluni, Kashfu’l-Khafa, 2:53, 54.
[53]Abu Dawud, Sunnah: 1; Ibn Majah, Fitan: 17; Tirmidhi, Iman: 18; Musnad, 2:232, 3:120, 148; Ali al-Qari, Sharhu’sh-Shifa, 1:679.
[54]4:150; al-Hakim, al-Mustadrak, 1:85; Abu Dawud, Sunnah: 5; Suyuti, al-Fathu’l-Kabir, 3:23; Musnad, 2:86, 125, 5:406.
[55]Musnad, 1:103.
[56]Musnad, 1:160; Majmau’z-Zawaid, 9:133; Mustadrak, 3:123.
[57]Tirmidhi (tahqiq: Ahmad Shakir), no. 2262; al-Albani, Silsilatu’l-Ahadithi’s-Sahiha, 954; al-Haythami, Majmau’z-Zawaid, 10:232, 237.
[58]Bukhari, Jihad: 102,143, al-Maghazi: 38; Muslim, Fadailu’s-Sahaba: 34, 35; Musnad, 2:484, 5:333;Bayhaqi, Dalailu’n-Nubuwwa: 4:205.
[59]Suyuti, ad-Duraru’l-Muntasira, 118; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:189-190; Ajluni, Kashfu’l-Khafa,1:365.
[60] Ali al-Qari, Sharhu’sh-Shifa, 1:704; al-Khafaji, Sharhu’sh-Shifa, 3:218; al-Asqalani, al-Isaba, 2:93-94; al-Hakim, al-Mustadrak, 4:282.
[61] Ali al-Qari, Sharhu’sh-Shifa, 1:703, al-Asqalani, al-Isaba, no. 3115.
[62] Ali al-Qari, Sharhu’sh-Shifa, 1:703, al-Asqalani, al-Isaba, no. 3115; Qadi Iyad, ash-Shifa, 1:344.
[63]Bukhari, Iman: 31; Muslim, Fitan: 76; Tirmidhi, Fitan: 41; Musnad, 2:233, 240, 5:92, 99; Qadi Iyad, ash-Shifa, 1:337; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 6:462, 663.
[64] Qadi Iyad, ash-Shifa, 1:343; Khafaji, Sharhu’sh-Shifa, 3:211; Ali al-Qari, Sharhu’sh-Shifa, 1:700; al-Albani,Silsilatu’l-Ahadithi’s-Sahiha, 1427.
[65]Ibn Sayyid, Uyunu'l-Athar, Vol. 2, p. 263, 264; Diyarbakri, Tarikhu'l-Khamis, Vol. 2, p. 37.
[66]Ahmad b. Hanbal, Musnad, Vol. 1,p.79; Bukhari, Sahih, Vol. 5, p. 60; Muslim, Sahih, Vol. 4, p. 1941; Abu Dawud, Sunan, Vol. 3, p. 47; Tirmidhi, Sunan, Vol. 5, p. 409.
[67]Wahidi, Asbabu'n-nuzul, p. 282; Zamakhshari, Kashshaf, Vol. 4, p. 88; Qurtubi, Tefsir, Vol. 18, p. 51; B. Ayni, Umda, Vol. 14, p. 255; Diyarbakri, Tarikhu'l-Khamis, Vol. 2, p. 79; Halabi, Insan, Vol. 3, p. 11; Zurqani, Vol. 2, p. 295.
[68]Bukhari, Jihad: 141, Tafsir: 60:1, Maghazi: 46; Muslim, Fadailu’s-Sahaba: 161; Abu Dawud, Jihad: 98; Tirmidhi, 60:1; Musnad, 1:79; al-Hakim, al-Mustadrak, 3:301; Qadi Iyad, ash-Shifa, 1:342.
[69] al-Khafaji, Sharhu’sh-Shifa, 3:139; Ali al-Qari, Sharhu’sh-Shifa, 1:664.
[70] al-Khafaji, Sharhu’sh-Shifa, 3:219, 220; al-Asqalani, al-Matalibu’l-Aliya, no. 4366; Ibnu’l-Qayyim, Zadu’l-Maad, (tahhqiq: al-Arnawudi), 3:409-410; Ibn Hisham, Siratu’n-Nabi, 2:413.
[71]Qadi Iyad, ash-Shifa, 1:343, Ali el-Qari, Sharhu’sh-Shifa, 1:699; Khafaji, Sharhu’sh-Shifa, 3:206, 207; al-Haythami, Majmau’z-Zawaid, 6:85.
[72]Bukhari, Tıb: 47, 49, 50; Adab: 56; Daawat: 57; Badu’l-Khalq: 11; Muslim, Salam: 43; Ibn Majah, Tıb: 45;Musnad, 6:57, 63, 96; Ali al-Qari, Sharhu’sh-Shifa, 1:706; Tabrizi, Mishqatu’l-Masabih, (tahqiq: al-Albani), 3:174, no. 5893.
[73]Qadi Iyad, ash-Shifa, 4:342; al-Khafaji, Sharhu’sh-Shifa, 3:203; al-Haythami, Majmau’z-Zawaid, 8:289-290, 8:290; Tabrizi, Mishqatu’l-Masabih, 3:103.
[74]Qadi Iyad, ash-Shifa, 1:342; Ali al-Qari, Sharhu’sh-Shifa, 1:298.
[75]Qadi Iyad, ash-Shifa, 1:342, 343; al-Haythami, Majmau’z-Zawaid, 8:286-287, 8:284-286; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:313.
[76]Qadi Iyad, ash-Shifa, 1:344; Khafaji, Sharhu’sh-Shifa, 3:218; Ali al-Qari, Sharhu’sh-Shifa, 1:704; Ibnu’l-Qayyim, Zadu’l-Maad, 5:538-539; al-Hakim, al-Mustadrak, 4:519; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:30.
[77]Qadi Iyad, ash-Shifa, 1:345; Khafaji, Sharhu’sh-Shifa, 3:720; Ali al-Qari, Sharhu’sh-Shifa, 1:706; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:96-97; Ibn Hisham, Siratu’n-Nabi, 1:371.
[78]Bukhari, Tib: 30, Hiyal: 13; Muslim, Salam: 98, 100; Muwatta’, Madinah: 22, 24; Musnad, 4:195-196;Bayhaqi, Dalailu’n-Nubuwwa: 6:383; Suyuti, al-Khasaisu’l-Kubra, 2:477-478.
[79] al-Albani, Sahihu’l-Jami’i’s-Saghir, 6:268, no. 7736; Tabrizi, Mishqatu’l-Masabih, no. 5433.
[80]Qadi Iyad, ash-Shifa, 1:344; Ali al-Qari, Sharhu’sh-Shifa, 1:703; Ibn Kathir, al-Bidaya wa’n-Nihaya, 10:102; Tabrizi, Mishqatu’l-Masabih, no. 5433.
[81]Bukhari, Jihad:95 Muslim, Fitan: 64-66, Tirmidhi, Fitan:37 ve Ibn Majah, Fitan: 36.
[82]Qadi Iyad, ash-Shifa, 1:341; Khafaji, Sharhu’sh-Shifa, 3:194; Ali al-Qari, Sharhu’sh-Shifa, 1:692; al-Haythami, Majmau’z-Zawaid, 7:310; al-Hakim, al-Mustadrak, 4:519; Musnad, 2:288, 296, 304, 324, 377, 520, 4:66, 5:38.
[83]Bukhari, Manaqib: 25; al-Hakim, al-Mustadrak, 4:479, 527, 572; Musnad, 2:288, 296, 301, 304, 324, 377, 520, 536, 4:66, 5:38; Ibn Hibban, Sahih, 8:215, 252.
[84]The meaning of the hadith is taken into consideration. Bukhari, Maghazi: 29; Musnad, 4:262, 6:394; Ibn Hibban, Sahih, 6:272.
[85]Ibn Ishaq, Ibn Hisham, Sirah.Vol. 3, p. 106; Tabari, Tarikh, Vol. 3, p. 27; Ibn Sayyid, Uyunu'l-Athar,Vol. 2, p. 24; Abu'l-Fida, al-Bidaya wa’n-Nihaya, Vol. 4, p. 47.
[86]Hakim, Mustadrak, Vol. 2, p. 111; Bayhaqi, Dalailu’n-Nubuwwa, Vol. 3, p. 344; Suyuti, Khasaisu’l-Kubra, Vol. 1, p. 556.
[87]Bukhari, Manaqibu’l-Ansar: 45; Salat: 80, Fadailu’s-Sahaba: 3; Muslim, Fadailu’s-Sahaba: 2; Tirmidhi, Manaqib: 15; Abu Dawud, Muqaddima: 14; Musnad, 3:18, 478, 4:211, 5:139; Ibn Hibban, Sahih, 8:200, 9:58.
[88]Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:702; Khafaji, Sharhu’sh-Shifa, 3:214; al-Haythami, Majmau’z-Zawaid, 9:398; al-Asqalani, al-Matalibu’l-Aliya, 4:91, no. 4047.
[89] Ibn Ishaq, Ibn Hisham, Vol. 3, p. 93; Waqidi, Vol.1, p. 224; Ibn Athir, Kamil, Vol. 2, p. 163; Dhahabi, Maghazi, p. 166.
[90] Bukhari,Sahih,Vol.2, p. 113.
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