بَابُ عَلَامَاتِ النُّبُوَّةِThe Signs of Prophethood

¹ His statement: “a clot,” with two short vowels, refers to thick blood, the source of corruption and sins in the heart. In essence, it is said that through this, his heart was purified and illuminated, preparing it to receive revelation, free from the whispers of the self, and cutting off Satan’s hope of misleading him, as indicated by the statement: “This is the share of Satan in you,” (As stated in Al-Mirqat)

² His statement: “with Zamzam water,” is used as evidence that it is the most superior water in the world, even surpassing the water of Kawthar. However, the water that sprang from between his fingers is undoubtedly the most superior of all, as it is a direct result of his noble hand, while Zamzam water is from the trace of Ismail’s noble foot, and there is a clear distinction between them. The miracle associated with his noble hand is more profound. It may be said that the water from his blessed mouth surpasses all, even if mixed with other water, (As stated in Al-Mirqat)

³ His statement: “mended it,” with a lam and hamza, means he repaired the place that was split and returned the heart to its place, as indicated by a previous narration in the Jami‘. The absolute conjunction does not contradict the healing occurring after the restoration. His statement: “has been killed,” reflects their assumption that life after splitting the chest and treating it was extraordinary and a sign of prophethood. This hadith and similar ones require acceptance without resorting to metaphorical interpretations, as there is no need for such, since it is a truthful report confirmed by the power of the Almighty. His statement: “his color was pale,” as Al-Turbishti said, means his color changed due to grief or fear, (As stated in Al-Mirqat)

⁴ His statement: “I could see the mark of the stitching on his chest,” likely indicates that the splitting was physical, not metaphorical. There is disagreement on whether the splitting of the chest and its washing was unique to him or occurred to other prophets as well. It occurred to him multiple times: with Halima, during his encounter with Jibril in the cave of Hira, and during the Night Journey. His statement: “the stitching,” with a kasra on the mim, refers to the needle, (As stated in Al-Mirqat)

¹ His statement: “the moon split,” as Al-Zujaj said, some people deviated from the truth and scholarly consensus by claiming its interpretation refers to the moon splitting on the Day of Judgment. The matter is clear in the wording of the verse: “And if they see a sign, they turn away and say, ‘Persistent magic’” (Al-Qamar: 2). How could this refer to the Day of Judgment? Their statement: “persistent magic,” meaning continuous, indicates they had seen other successive signs and miracles before. Imam Fakhr al-Din al-Razi said: The deniers claimed this because the splitting was a tremendous event, and if it had occurred, it would have been widely known and reached the level of tawatur (mass transmission). The response is that the believers transmitted it, and it reached tawatur. As for the opponents, they may have been heedless or mistook it for an eclipse. The Qur’an is the foremost evidence and strongest witness, and its possibility is unquestionable rationally. The truthful one reported it, so its occurrence must be believed. The claim of impossibility regarding splitting and rejoining is the talk of the ignorant. In Nawawi’s commentary on Sahih Muslim, it is said that this splitting occurred at night when most people were asleep, unaware, with doors closed and covered in their garments. Few contemplate or look at the sky. In Sharh al-Sunnah, it is mentioned that this was something specific people requested, as narrated by Anas, and it was shown to them at night when most were asleep or occupied in buildings, deserts, or plains. An eclipse may occur, and many do not notice it. This event may have lasted only a moment, perceivable by sight. If the sign had persisted for all to see and they still did not believe, they would have deserved destruction, as per Allah’s way with past nations: when a prophet brought a clear sensory sign and they disbelieved, they were destroyed, as stated in Al-Ma’idah: “Indeed, I will send it down to you, but whoever disbelieves afterward from among you, then I will punish him with a punishment I have not inflicted upon anyone among the worlds” (Al-Ma’idah: 115). Thus, Allah did not show this sign to the masses for this wisdom, and Allah knows best. The fact that one part was above the mountain and another below it indicates it was hidden from some behind the mountain, let alone the rest of the people of Hijaz or others, given the variation in horizons. Showing a miracle to specific people, as with Salih’s she-camel, does not necessitate its visibility to others. His statement: “Bear witness,” means to testify to my prophethood, (As stated in Al-Mirqat)

¹ His statement: “a sign,” means a proof indicating his prophethood, (As stated in Al-Mirqat)

¹ His statement: “used to greet me,” meaning it would say, “Peace be upon you, O Prophet of Allah,” as mentioned in a narration. This indicates that he was sent to all creation, (As stated in Al-Mirqat)

¹ His statement: “Does Muhammad rub his face,” with a stressed fa’ and a kasra, refers to rolling in the dust, meaning does he pray and prostrate on the ground. At-Tibi said: He meant prostration on the ground, but used “rubbing” to belittle and demean. His statement: “among you,” means in your presence, with “among” emphasizing its occurrence openly. His statement: “He approached,” means Abu Jahl came to him. His statement: “while he was praying,” refers to the state of the object or subject. His statement: “intending,” with an open ‘ayn, means Abu Jahl aimed to do so. His statement: “they were shocked,” means Abu Jahl came to his people suddenly. His statement: “from him,” means from the Prophet. His statement: “wings,” is the plural of wing, referring to the angels guarding him. His statement: “the angels would have snatched him limb by limb,” means each angel would take a limb, (As stated in Al-Mirqat)

¹ His statement: “Al-Hirah,” with a kasra on the ha’, is an ancient city near Kufa. It is said that Adi responded, “I have not seen it, but I was informed.” I say: It is possible that “I saw” means “I knew.” His statement does not depend on his response, as he said: “If your life is prolonged, etc.” His statement: “a woman,” as the commentator said, refers to a woman in a howdah; if not, she is not called so. The intended meaning here is a woman, whether in a howdah or not. I say: Being in a howdah is more emphatic, as indicated by: “traveling, etc.” His statement: “gold or silver,” refers to the two types of currency, meaning sometimes one, sometimes the other. It is possible that “or” means “and,” or indicates uncertainty. His statement: “finding none to accept it,” is due to the absence of the poor in that time or their hearts’ contentment with what they have. It is said this will occur after the descent of Eesa (Jesus). It may refer to what happened in the time of Umar ibn Abdul Aziz, as confirmed by Al-Bayhaqi. It is said there is no doubt in preferring this possibility due to the statement: “If your life is prolonged.” I say: The first possibility is stronger due to Adi’s later statement: “If your lives are prolonged, you will see.” The conditional statement does not necessitate occurrence. His statement: “favored,” with a jazm, means “Did I not treat you well and bestow blessings upon you?” The question is for affirmation, meaning “I gave you wealth and favored you.” His statement: “with a kind word,” refers to the beggar, in the context of a promise with intent to fulfill or a supplication with good hope. This is what Allah called a good word and an easy statement. At-Tibi said: If you ask about the structure of this hadith, I say: When the man complained of poverty and fear, which is the hardship mentioned in “Indeed, with hardship [will be] ease” (Al-Sharh: 6), which the Companions experienced before the conquests, he responded to the questioner while giving glad tidings to Adi and others of ease and safety, then explained that this worldly ease and wealth is hardship and regret in the Hereafter, and Allah guided him to spend it in ways of goodness. His statement: “I saw a woman, etc.,” means as the Messenger of Allah (ﷺ) informed. His statement: “offering a handful,” is an apposition or explanation for “what he said,” (As stated in Al-Mirqat)

¹ His statement: “resting on his cloak,” meaning a striped garment used as a pillow under his head.

2) His statement: “beneath his flesh,” meaning what is under the flesh of that man, namely bones or nerves. “From” explains “what.” It emphasizes that the combs’ sharpness and strength penetrated the flesh to the bones and nerves attached to them. His statement: “to Hadramaut,” a place at the farthest end of Yemen, with an open mim, an uninflected proper noun. It is said that Salih or Jirjis resided or departed from this world there, as mentioned by the commentator and Ibn al-Malik. In Al-Qamus, Hadramaut, with a damma on the mim, is a place and a tribe. His statement: “fearing only Allah or a wolf,” in some versions uses “and,” which could mean “or,” conjunction, or uncertainty. In any case, it emphasizes the establishment of safety and removal of fear. This refutes the claim that the hadith refers only to safety from human aggression, as in the pre-Islamic era, and not from wolves, which would occur at the end of times with Eesa (Jesus)’ descent. (As stated in Al-Mirqat)

¹ His statement: “Umm Haram bint Milhan,” with a kasra on the mim, refers to Ibn Khalid. She was Anas’ aunt by lineage, and she and her mother, Umm Sulaim, were aunts of the Prophet (ﷺ) by suckling or lineage. Nawawi said: Scholars agree she was a mahram to him, but differ on how. Ibn Abdul Barr and others said she was his aunt by suckling. Others said she was an aunt to his father or grandfather Abdul Muttalib, and her mother was from Banu Najjar. The reason for his visits was mentioned earlier in the hadith about her sister Umm Sulaim, with further clarification, (As stated in Al-Mirqat)

² His statement: “riding the middle of this sea,” with an open tha’ and ba’, means its center or majority. His statement: “like kings on thrones, or resembling kings on thrones,” likely indicates the narrator’s uncertainty. It is either a state or a description of an omitted verbal noun, meaning riding as kings on thrones or riding like the riding of kings on thrones. At-Tibi said: The middle of the sea was likened to the earth’s surface, and the ship to a throne, with their sitting on it resembling kings on their thrones, indicating their determination and vigor in this great matter, (As stated in Al-Mirqat)

³ His statement: “during the time of Mu‘awiyah,” means during Mu‘awiyah’s governorship in the expedition to Cyprus during Uthman’s caliphate in the year 28 AH, as agreed by most scholars and historians, as mentioned by As-Suyuti. This does not contradict her death occurring during Uthman’s caliphate, (As stated in Al-Mirqat and Al-Lama‘at)

¹ His statement: “Azd Shanu’ah,” with an open alif and a damma on the nun, followed by a silent waw, then a hamza and ha’, is a large tribe from Yemen, and Azd is a branch of it. His statement: “this wind,” as Abu Musa said, refers to madness, called so because it is invisible like the wind. His statement: “If I could see this man,” with the described attribute, I would treat him. The response to “if” is implied. It is more likely that “if” here expresses hope, as indicated by “perhaps Allah, etc.” His statement: “To proceed,” means he intended to deliver a grand sermon and profound admonition that would surpass the eloquent and confound the articulate, showing the wise that, compared to him, they are among the mad and foolish. His statement: “I have heard the words of soothsayers, etc.,” means they attribute to you soothsaying, sorcery, or poetry. I have heard their speech, but never like these words. If you were one of them, your speech would resemble theirs. Since his speech surpasses theirs, only fools would call him mad. His statement: “reached the depth of the sea,” means these comprehensive words have reached the pinnacle of eloquence and the height of rhetoric, (As stated in Al-Mirqat)

¹ His statement: “from his mouth to mine,” means the narration passed directly from him to me without intermediaries, as At-Tibi said. More likely, it means no one else was present, as indicated by “he told me.” Otherwise, someone else could have narrated it, and it would not be exclusive to “from his mouth to mine.” His statement: “during the truce,” refers to the truce of Hudaybiyyah, as Nawawi mentioned, in the sixth year, lasting ten years, but they broke it by killing some of Khuza‘ah, his allies, so he marched and conquered Makkah in the eighth year. His statement: “governor of Busra,” means its leader, with an open ba’ and shortened, a village between Madinah and Damascus. His statement: “with a group,” means with thirty men from Quraysh. His statement: “attribute,” in the passive, means narrate. His statement: “were it not for the fear that they would attribute lying to me,” explains that lying was shameful in the pre-Islamic era as in Islam. I say: It likely means, were it not for fear that those with me would contradict my lie, I would have lied to achieve my aim. His statement: “his lineage among you,” lineage refers to what a person counts as the pride of his ancestors, as Al-Jawhari said. It is broader than kinship, hence the shift to it. His statement: “he is of noble lineage,” means great, as the Messenger of Allah (ﷺ) is Muhammad ibn Abdullah ibn Abdul Muttalib ibn Hashim ibn Abd Manaf, and Abu Sufyan is ibn Harb ibn Umayyah ibn Abd Shams ibn Abd Manaf. No one from Banu Abd Manaf was present that day except me. His statement: “the weak,” means those without pride or arrogance, not every noble, as Abu Bakr and Umar, who embraced Islam before Heraclius’ question, were among the proud, as some said. Al-Ayni countered that Umar, Abu Bakr, and Hamzah were among the proud, so Abu Sufyan’s statement reflects the majority. His statement: “out of displeasure,” means dislike or criticism of the religion, excluding those who apostatized under coercion or worldly desires, (As stated in Al-Mirqat)

² His statement: “the war between us and him is like a bucket,” means sometimes we prevail, sometimes he does. Its origin is from those drawing water with buckets, each taking a turn. It is said it comes from rivalry, as each party has a bucket and a day to draw water. In Al-Kirmani, “like a bucket” means buckets, with a kasra on the sin and light mim, plural of sagl, meaning the fighters are like those drawing water, each with a bucket. Rivalry means each does what the other does, as in Majma‘ al-Bihar.

³ His statement: “he prevails over us, and we over him,” means he overcomes us at times, and we overcome him at others. Battles occurred before this in Badr, Uhud, and the Trench. Muslims prevailed in Badr, the polytheists in Uhud, and few were harmed in the Trench, so Abu Sufyan’s statement about it being like a bucket is true, though it does not imply equality. His statement: “betrays,” with a kasra on the dal, means breaking a covenant or promise. His statement: “we are in a truce with him,” means we are at risk during this truce of Hudaybiyyah. His statement: “sent among the noble lineages,” means their sending occurs among their people’s noble lineages, with “among” implying occurrence or, as Al-Qamus allows, “from.” His statement: “I said,” means in my mind, based on reasoning. His statement: “they are the followers of messengers,” means initially, as seen with scholars and saints. His statement: “joy,” means delight and happiness. His statement: “if what you say is true, he is a prophet,” as scholars said in Sahih Muslim, Heraclius derived this from ancient scriptures, like the Torah, which mention such signs. The definitive proof of prophethood is a clear, extraordinary miracle, as Al-Mazari said. Shaykh Akmal al-Din said: Despite this, he did not believe or benefit from this knowledge, as he sent armies against the Prophet’s companions, fought them, and persisted until he died, after most of the Levant was conquered, and his son’s rule ended the Roman kingdom. I say: Meaning the ignorant Roman kingdom, replaced by the Islamic kingdom through dominance and faith’s strength. His statement: “reach,” means arrive. His statement: “wash,” means wash my face with water from his feet. Nawawi said: He has no excuse, as he recognized the Prophet’s truth (ﷺ) but preferred power and leadership over Islam, as explicitly stated in Sahih Bukhari. Had Allah willed his guidance, He would have guided him, as with Al-Najashi. Shaykh Jalal al-Din As-Suyuti said: There is disagreement on his faith, with the stronger view being he remained a disbeliever. In Musnad Ahmad, he wrote from Tabuk to the Prophet (ﷺ): “I am a Muslim,” and the Prophet (ﷺ) said: “He lied; he remains a Christian.” I say: This does not explicitly state he died a disbeliever, but the stronger view is based on the default. His statement: “read it,” means he honored and preserved it, which preserved his lineage’s rule, unlike Kisra, who tore the letter, so Allah tore his kingdom and scattered his lineage. Sayf al-Din said: The king of the Arabs sent me to the king of the Franks for intercession, which he accepted and offered me residence, which I accepted. He said: “I will gift you a noble gift,” and brought a golden case, from which he took a letter with faded letters, saying: “This is your Prophet’s letter to my ancestor Caesar. We have inherited it, and we were instructed that as long as we have it, our rule will not end, so we preserve it for our rule to endure,” as mentioned by Akmal al-Din, as in Al-Mirqat.

⁴ His statement: “that is how faith,” means the joy of faith increases until it is complete.