Prophet Muhammad describing the future

1. Hadith on "women who are clothed yet naked"

Abū Hurayrah (may Allāh be pleased with him) narrated that the Messenger of Allāh ﷺ said:

“There will be women who are clothed yet naked, inclined to evil and making others inclined. Their heads will be like the humps of lean camels. They will not enter Paradise, nor even smell its fragrance, though its scent can be perceived from a great distance.”

(Saḥīḥ Muslim)

Is it not astonishing that the Prophet ﷺ did not merely describe revealing clothing, but also detailed the very style of their hair, as it would appear atop their heads—resembling the humps of camels?

The Prophet ﷺ further foretold that even some within the muslims would adopt these trends. He said:

“In the latter part of my Ummah, there will be men who ride saddles like the seats of kings, and they will descend at the doors of the mosques, while their women are clothed yet naked, with their heads like the humps of lean camels.”

(Sunan Abī Dāwūd)

2. Hadith on sexually transmitted diseases:

ʿAbdullāh ibn ʿUmar (may Allāh be pleased with him) also reported that the Messenger of Allāh ﷺ warned of the consequences of spreading immorality, saying:

“Immorality never becomes widespread among a people, and they begin to publicize it, except that plagues and diseases will spread among them—illnesses that were never known among their predecessors.”

( : Sunan Ibn Majah 4019)

The connection between unchecked sexual indulgence and the rise of sexually transmitted diseases is not something any rational person in our time can deny.

Modern STDs: A Growing Epidemic

1. HPV (causes cervical cancer) – Unknown before the 20th century.

2. Antibiotic-resistant gonorrhea – A new mutation caused by overus

3. STD epidemics (HIV, antibiotic-resistant gonorrhea, herpes) have exploded alongside the sexual revolution.

4. A Brand-New Disease

   • HIV did not exist in any documented form before the 20th century.

   • The first recognized cases emerged in the 1980s—1,400 years after the prophecy.

   • Medical historians confirm: No ancient civilization recorded anything like it.

   • The sexual revolution (1960s-70s) led to its rapid global spread.

The Link Is Undeniable:

• The CDC reports 26 million new STD cases yearly in the U.S. alone—directly tied to casual sex culture.

• No ancient civilization faced this scale of sexual disease—because none normalized immorality so brazenly.

Perhaps it is that same pursuit of physical desire—stripped of all moral accountability—that underlies another striking prophecy: 

3. Hadith on abortion:

The Prophet ﷺ said:

“A time will come when a woman will be taken, her abdomen split open, and what is in her womb will be removed and discarded, for fear of having a child.”

(Reported in early sources; meaning agreed upon by scholars)

A large-scale survey published in the Guttmacher Institute Journal confirmed that the most common reason for abortion today is precisely this fear: the dread of life-altering consequences, especially among single women who feel isolated or unsupported.

https://www.guttmacher.org/journals/psrh/2005/reasons-us-women-have-abortions-quantitative-and-qualitative-perspectives

4. Hadith on the extreme sexual behaviors

Finally, ʿAbdullāh ibn ʿAmr (may Allāh be pleased with him) reported:

“The worst of people will remain, engaging in sexual intercourse in the streets like donkeys. Upon them the Hour will be established.”

He was asked:

“Will that really happen?”

He replied: “Yes.”

(Saḥīḥ Ibn Ḥibbān and others)

Though this is one of the final signs that will appear before the Hour—after major end-times events—many aspects of modern culture have already taken bold and public steps toward such levels of depravity and shamelessness, if not already fulfilling them. It is easy to see that occurring in Night clubs, porn, movies, and all over the internet. 

These prophetic statements from over 1400 years ago read today like headlines, not history. Whether it's revealing clothing disguised as fashion, sexual diseases born from moral collapse, the fear of motherhood leading to mass abortion, or the death of shame in public behavior—the signs are increasingly clear.
These hadiths were not meant merely to describe—but to warn, to awaken, and to remind us: the future of a society begins with its morality, and the Hour does not arrive without signs. We are seeing them.

Prosperity and Abundance of Wealth Before the Hour

Abū Hurayrah (may Allāh be pleased with him) narrated that the Messenger of Allāh ﷺ said:

“The Hour will not be established until wealth becomes abundant and overflows, to the point that a man will go out with the zakāh of his wealth and will not find anyone to accept it from him. And until the land of the Arabs returns to being meadows and rivers.”

(Agreed upon)

In witnessing the signs of this prophecy and the extravagant abundance that now surrounds modern life, the lifestyles of many in the so-called “First World” surpass 99.9% of anything previously recorded in human history. Among them are those who, despite financial struggles, live in homes more comfortable than the palaces of kings of old—surrounded by air conditioning, modern amenities, and transportation systems that have transformed once-grueling journeys of months into enjoyable hours.

What is perhaps even more astonishing is the Prophet’s ﷺ foretelling—within the same context of wealth and abundance—of a climatic transformation of the Arabian Peninsula. Over fourteen centuries ago, such an image of vast irrigation systems, now realized through modern technologies, was unimaginable. We are among the first generations to witness such geological and environmental shifts.

In this hadith there are multipe key things to notice. 

1- The prophet peace be upon him is foretelling that the lands of the Arabs is going to become green in teh furture. Now with climate change there is evidence that the lands of the Arabs will be green. AS per Studies from NAsa and others.

2- Notic how the prophet said it will go back? Evidence from mutiple studies show that this area in the past was green and had rivers because they found river creatures there and signs of water there.

https://climate.nasa.gov/news/709/fields-of-green-spring-up-in-saudi-arabia/

As for how material wealth itself is a sign of the Hour, the Prophet ﷺ said:

“When you see the barefoot, naked, destitute shepherds competing in the construction of tall buildings—that is from the signs of the Hour.”

Sunan Ibn Majah 63 

Where is the tallest building today? It is Burj Khalifa in Dubai. And now Saudi Arabia is competing with it to build the tallest building in Jeddah, taller than Burj Khalifa, exactly as the prophet foretold.

But 50 years ago this was a desert, so how did that happen?

The prophet peace be upon him explained in another prophecy that the earth will puke its treasures, trasures that are like gold and sliver. 

Narrated Abu Huraira:

The Prophet (ﷺ) said, 

"The earth will throw up its treasures—like columns of gold and silver. Then the murderer will come and say: ‘It was for this that I committed murder.’ The one who severed family ties will say: ‘It was for this that I cut off my kin.’ And the thief will say: ‘It was for this that my hand was cut off.’ Then they will leave it (the gold and silver), and no one will take anything from it."

And he also said that money will become abudant among you, that no one would want to take charity:

“The Hour will not be established until wealth becomes abundant and overflows, to the point that a man will go out with the zakāh of his wealth and will not find anyone to accept it from him. And until the land of the Arabs returns to being meadows and rivers.”

“By Allāh, it is not poverty that I fear for you. But I fear that the world will be spread out before you just as it was spread out before those who came before you, and you will compete for it just as they competed for it, and it will destroy you just as it destroyed them.”

(Agreed upon)

The Prophet (ﷺ) said, "The Hour (Last Day) will not be established until (religious) knowledge will be taken away (by the death of religious learned men), earthquakes will be very frequent, time will pass quickly, afflictions will appear, murders will increase and money will overflow amongst you."  

Sahih al-Bukhari 1036 

And now we see that in GDP of the gulf arab countries and how money became very abundant among them because of the discovery of oil (earth puking its trasures).

And in a similar narration concerning boastfulness in the adornment of mosques, the Prophet ﷺ said:

“The Hour will not be established until people boast about their masājid.”

(Reported by Imām Aḥmad and others)

The narrator Ibn ʿAbbās (may Allāh be pleased with him) added regarding the mosques and the showing off:

“Indeed, you will decorate them just as the Jews and Christians decorated theirs.”

This fierce competition will lead to the exploitation of others, and along with it, parallel signs will appear—such as the spread of worldly desires and the manipulation of the Sunnah itself. The Prophet ﷺ said, as narrated by al-Miswar ibn Makhramah:

The Hadith:
Abū Hurayrah (may Allāh be pleased with him) narrated that the Messenger of Allāh ﷺ said:

“There will come a time upon the people when they will consume ribā (usury).”

It was said, “All of them, O Messenger of Allāh?”

He replied,

“Whoever does not consume it will still be touched by its dust.”

(Musnad Aḥmad; authenticated as ḥasan)

1. The Absolute Pervasiveness of Riba Today

Modern Banking = Built on Interest

• Home mortgages, car loans, student loans, credit cards - all run on interest.

• Even "Islamic" banks struggle to avoid it completely due to global financial systems.

"Touched by its Dust" - The Inescapable Reality

• Your salary passes through interest-based banks.

• The currency itself loses value due to inflation (a form of monetary riba).

• Pension funds invest in interest-bearing instruments on your behalf.

Historical Context: This Was IMPOSSIBLE Before

• In gold/silver economies, riba was limited to direct loans.

• Modern fiat currency and fractional reserve banking made riba systemic and inescapable.

2. The Prophetic Precision: A Financial Reality Unknown in the 7th Century

The Prophet ﷺ didn't just predict people taking loans - he described:

1. Total System Saturation ("All will consume it")

2. Indirect Contamination ("Touched by its dust")

3. A New Economic Reality (Only possible with modern fiat currency)

No human in 600 CE could have imagined today's global banking system. This is divine knowledge.

3. The Consequences Foretold

The Prophet ﷺ said:
"Riba appears to be gain, but in the end it destroys." (Muslim)

• The 2008 financial crisis (caused by interest-based derivatives)

• Ever-growing national debts crushing economies

• The wealth gap widening due to compound interest

4. The Ultimate Test for Muslims Today

We live in the exact condition prophesied:

• Avoiding riba completely requires extreme measures (living off-grid, avoiding banks)

• Even then, inflation affects your purchasing power

• This matches perfectly with "touched by its dust"

Conclusion: A Sign We Can't Ignore

This prophecy:

1. Was impossible to predict without divine knowledge

2. Describes our exact financial reality

3. Warns of a test unique to the end times

"We were warned. The system is here. The choice is ours."

Hadith Sources:

1. Sahih al-Bukhari (3593) & Sahih Muslim (2921):
   Narrated from the hadith of Ibn ‘Umar (may Allah be pleased with him) that he said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “The Jews will fight you and you will prevail over them, then a rock will say: ‘O Muslim, here is a Jew behind me; kill him.’” 

2. Sahih Muslim (2922):
   It is narrated from the hadith of Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until the Muslims fight the Jews and the Muslims will kill them, until a Jew hides behind a rock or a tree, and the rock or tree will say: O Muslim, O slave of Allah, there is a Jew behind me, come and kill him. Except the gharqad (a thorny tree), for it is one of the trees of the Jews.”

Why This Prophecy Is Remarkably Accurate

There was never a possibility of the Jews fighting the Muslims because they weren't even gathered in the same place, and they were not a unified nation with an army ever, after Islam. In a surprising turn of events The Balfour Declaration (1917) and the creation of Israel (1948) led to the expulsion of Palestinians and the establishment of a Jewish ethno-state under the name of Israel

Since then, Israel has waged wars, occupied land, and oppressed Palestinians, fulfilling the prophecy that Jews would fight Muslims—an unimaginable scenario before modern times.

Who would have ever predicted such a thing. And now you see the hadith of the prophet peace be upon him saying that the Jews will fight you near the end times, and that the Muslims will prevail over them. A very clear and unfolding prophecy.

Clarifying Misinterpretations: Islam’s Stance on Justice

This is not a call for indiscriminate violence but a prophetic warning about future events. Islam historically granted Jews and Christians (Ahl al-Dhimma) protection under treaties, with strict rules:

• Rights of Non-Muslims:

  • the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills a mu‘ahid (non-Muslim living under Muslim rule) will not smell the fragrance of Paradise, even though its fragrance may be detected from a distance of forty years.” Narrated by al-Bukhari (3166). 

  • And he (blessings and peace of Allah be upon him) said: “Whoever wrongs a mu‘ahid, detracts from his rights, burdens him with more work than he is able to do or takes something from him without his consent, I will plead for him (the mu‘ahid) – or I will be the opponent of (the Muslim who wronged him) – on the Day of Resurrection.” Narrated by Abu Dawood (3052); classed as hasan by Ibn Hajar in Muwafaqat al-Khabr (2/184); classed as saheeh by al-Albani in Saheeh Abi Dawood. 

• Conditions for Protection:

  • If they break treaties, betray Muslims, or aid enemies, their protection is void.

  • Yes, the Muslims used to coexist with the Jews and treat them well, so long as they adhere to the conditions of residence. But they may choose to be treacherous. It is sufficient for you to know that when the Messenger (blessings and peace of Allah be upon him) migrated to Madinah, there were three Jewish tribes in the city, namely Banu Qaynuqa‘, Banu an-Nadeer and Banu Qurayzah. He made treaties with all of them and agreed to live in peace with all of them, but they all committed acts of treachery and betrayal. 

Conclusion: A Prophecy Unfolding Before Our Eyes

• The rise of Israel and its wars against Muslims were unforeseen in classical history—yet predicted by the Prophet (pbuh).

• This prophecy does not justify aggression but serves as a divine warning about the end times.

• Islam’s core principle remains: justice for all, with protection for peaceful non-Muslims and consequences for treachery.

Final Thought:
"Who could have imagined Jews forming an army against Muslims? Yet here we are—witnessing a prophecy revealed 1,400 years ago."

A Brief Overview of Gaza and Asqalan

Gaza and Asqalan (Ashkelon) are two Canaanite towns. Archaeological excavations have shown that both were inhabited since the Neolithic period. The earliest historical reference to Asqalan dates back to a Pharaonic text from the 19th century BCE.

As for Gaza: it is also an ancient city whose name changed with the succession of nations that ruled it. The Canaanites called it "Hazati," the Ancient Egyptians referred to it as "Gazatu" and "Gadatu," the Hebrews as "Azza," and the Assyrians as "Azati." The Arabs referred to it as "Hamra' al-Yemen" and "Gaza" or "Ghazza Hashim" (Gaza of Hashim).

Both cities lie in the southern part of Palestine. Gaza is situated southwest of Asqalan. From the time of the Islamic conquest until the Crusader invasion, Gaza was subordinate to Asqalan and was known as "Gaza of Asqalan." The distance between Asqalan and Gaza is about four parasangs (approximately 21 km). Gaza is 80 km from Jaffa, while the distance between Asqalan and Jaffa is 56 km. The town of Bayt Jibrin lies between Gaza and Asqalan, acting as a separating point, and it is less than two stages (a day’s travel) away from Gaza. The distance between Bayt Jibrin and Asqalan is 32 km.

It is clear from the above that Gaza is very close to Asqalan and was once administratively part of it from the Islamic conquest until the Crusades. Because of this, scholars have differed on the birthplace of Imam al-Shafi'i (may Allah have mercy on him)—some said Gaza, others Asqalan. Al-Nawawi said in Al-Majmu‘ (1/8):

"The famous and widely accepted opinion is that al-Shafi'i was born in Gaza. Some said Asqalan. Both are blessed lands, part of the sacred lands, located about two stages away from Bayt al-Maqdis (Jerusalem)."

Now we will list multiple hadiths regarding this region, which one can see aligning very well with what is occuring in Gaza:

1. Hadith: “And the best of your Ribat (stationing in defense) is in Asqalan”

Al-Tabarani narrated in Al-Mu‘jam Al-Kabir (11138):

Ahmad ibn al-Nadr al-‘Askari narrated to us, Sa‘id ibn Hafs al-Nufayli narrated to us, Musa ibn A‘yan narrated from Ibn Shihab, from Fitr ibn Khalifa, from Mujahid, from Ibn Abbas who said:
The Messenger of Allah (ﷺ) said:
"The beginning of this matter (the Islamic order) will be Prophethood and mercy, then it will be Caliphate and mercy, then monarchy and mercy, then emirate and mercy. After that, people will fight over it like donkeys fight (biting each other). So, engage in jihad, for the best of your jihad is ribat (stationing in defense), and the best of your ribat is in Asqalan."

This hadith describes what occured exactly in the muslim nation, which started with the prophet peace be upon him, then his successors (Caliphs), Abu Bakr, Umar, Uthman, and Ali. After that it became a kingdom ruled by the Ummayads then the Abassids. After that the Ottomans and others. Then what is fascinating is that he says then they will fight over it (ruling the land), like donkeys, which is exactly what we see happening in the middle east and the Islamic world from dictatorships fighting over ruling. Then he ends it with saying that there will be major Jihad in Asqalan (Ashqelon ), which we see happening in Gaza.

2. Hadith: “seventy thousand martyrs in Asqalan”

Al-Daraqutni narrated in his book al-Mukharraj ‘ala al-Sahihayn with his chain of transmission from Ibn ‘Umar:

"The Prophet ﷺ prayed over a cemetery. He was asked, 'O Messenger of Allah, which cemetery is this?'
He replied: 'A cemetery in the land of the enemy, called Asqalan. A group from my nation will conquer it. From it, Allah will raise seventy thousand martyrs. A man among them will intercede for people equal in number to [the tribes of] Rabi‘ah and Mudar. Every bride (martyr) from among them will have a bride in Paradise. Asqalan is the bride of Paradise.'"

This is now talking about how there will be so many martyrs in this region, and we now see the people killed in Gaza by Israeli airstrikes exceeding 100,000 people.

Now it is Important to mention that these two hadith was graded to have weak authenticity, i.e. in their chains of narration there are unreliable narrators (narrators that scholars said they are not trustworthy). However, we listed them because they corroborate each other, and are corroborated by the authentic narrations mentioned earlier about the muslims fighting the Jews. In addition, we find striking information in them about the current events, which we could not dismiss as a coincidence, hence, mentioning them here.

 When people become consumed by greed and selfishness, the violation of others’ property becomes easy—and the violation of life itself follows soon after. Two prophecies of end times speak about these phenomena.

The Messenger of Allāh ﷺ said:

 “Beware of oppression, for oppression will be layers of darkness on the Day of Judgment. And beware of greed, for greed destroyed those before you: it led them to spill blood and violate that which was sacred.”

(Saḥīḥ Muslim)

Abū Hurayrah (may Allāh be pleased with him) reported that the Messenger of Allāh ﷺ said:

 “By the One in Whose Hand is my soul, the world will not end until a time comes upon the people when the killer will not know why he killed, and the one killed will not know why he was killed.”

They asked, “How will that be, O Messenger of Allāh?”

He replied:

“That is al-harj (widespread killing).”

(Saḥīḥ Muslim)

In another narration:

“The Hour will not be established until knowledge is taken away, earthquakes increase, time passes quickly, tribulations appear, and al-harj increases.”

They asked, “What is al-harj?”

He said:

“Killing, killing.”

(Saḥīḥ al-Bukhārī and Muslim)

The last century has witnessed the horrors of modern warfare, waves of genocide, widespread collapse of public safety, and senseless acts of violence on an unprecedented scale—all driven by the pursuit of worldly gain and the elevation of self-interest.

Once again, we find ourselves in the 20th and 21st centuries—the bloodiest centuries in recorded human history—without even delving into the ongoing nightmares in Bosnia, Iraq, Chechnya, Afghanistan, Kashmir, Palestine, Syria, and Burma. World War I claimed around 65 million lives, and World War II took 72 million more. Modern warfare weaponry can annihilate complete villages, where the killer doesn't even know who he is killing, and the killed doesn't know why he is being killed. An incredible fulfillment of the prophecy near end times. 

As for the rapid passing of time, how often do people today lament that “time is flying”—while immersed in devices and technologies designed to consume their attention?

And regarding the withholding of knowledge, one must simply ask: What does the average Muslim truly know of their dīn today? Even in the era of so-called “democratized knowledge,” offered through mass access to information, how much clarity and true understanding do hearts really carry?

Abū Saʿīd al-Khudrī (may Allāh be pleased with him) narrated that the Messenger of Allāh ﷺ said:

“By the One in Whose Hand is my soul, the Hour will not come until wild beasts speak to human beings, and until a man’s whip speaks to him, and the strap of his sandal speaks to him, and his thigh informs him of what his family did in his absence.”

(Sunan al-Tirmidhī; ḥasan)

It is difficult to imagine how astonishing and inconceivable these words must have sounded to desert dwellers of the 7th century, who had never seen anything beyond raw nature, leather, and stone. And yet, the astronomical leaps in electricity, communication, and microtechnology over the past century have brought these prophetic words within the realm of reality.

In Time Magazine’s Best Inventions of 2002, a Japanese toy company showcased a dog translator—a device fitted around a dog’s collar that interprets barking and whining into human-like phrases such as:

“I can’t take it,” “This is boring,” and “I’m lonely.”

In November 2006, The New York Times published an article titled “These Shoes Were Made for Talking”, marking the dawn of a new era in wearable fitness technology—where footwear began to transmit digital signals to track movement and send feedback to devices.

By January 2010, surveillance apps had transformed the very phones we carry on our thighs and in our pockets into live windows into our homes—monitoring, recording, and reporting in real time. Whether that is what the Prophet ﷺ intended by “one’s thigh informing him of what his family has done,” or whether yet-to-emerge technologies are still to fulfill this meaning fully, the prophecy continues to unfold in real and visible ways.

https://content.time.com/time/specials/packages/article/0,28804,1934259_1934277_1934488,00.html

https://www.nytimes.com/2006/11/01/technology/circuits/01sneak.html?pagewanted=all&_r=0

https://www.macworld.com/article/201944/security_cam.html

Despite the vast, seemingly endless deserts that separated the Arabian Peninsula—where the Qur’ān was revealed—from the fierce geopolitical struggles between the world’s greatest empires of the time, the Qur’ān foretold one of the most unexpected and astonishing events: the comeback of the Byzantine Romans after a crushing defeat by the Persian Empire, within a span of a few years.

“The Romans have been defeated. In the lowest land. But after their defeat, they will soon be victorious. Within a few years.”

(Sūrat al-Rūm, 30:2–4)

Between the years 613 and 619 CE, the Byzantine Empire suffered catastrophic losses at the hands of the Sassanid Persians. City after city fell—Antioch, Damascus, Armenia, and even Bayt al-Maqdis (Jerusalem), their most sacred city. Eventually, Chalcedon and Egypt were also taken. The empire seemed to be breathing its last.

The renowned historian Edward Gibbon, in The History of the Decline and Fall of the Roman Empire, wrote:

“At the time this prophecy was uttered, no prophecy could be more distant from its fulfillment, since the first twelve years of Heraclius’ reign gave the strongest signs of the empire’s ruin.”

The Qur’ānic prophecy appeared to defy all logic and reason. The polytheists of Makkah, such as Ubayy ibn Khalaf, mocked this prophecy, deeming it irrational and impossible. Yet, within 6 to 8 years, the seemingly impossible occurred: Heraclius, Emperor of Byzantium, launched a counteroffensive—like a sword plunged into the heart of Persia. Victory after victory followed, and the divine prophecy was fulfilled exactly as foretold.

Right after this foretelling, the Qur’ān continues:

“To Allāh belongs the command before and after, and on that day, the believers will rejoice. With the help of Allāh.”

(Sūrat al-Rūm, 30:4–5)

The great Andalusian scholar Abū Ḥayyān al-Andalusī (d. 1344) listed four reasons why the believers rejoiced, among them: this miraculous prophecy served as a clear sign reinforcing the truth of the message of the Prophet Muḥammad (peace and blessings be upon him). Another cause for this rejoicing was that, around the same time as the Byzantines’ victory, the believers themselves would celebrate their own miraculous triumph at the Battle of Badr in 624 CE—a momentous victory against the idolaters of Quraysh.

Thus, the sūrah concludes with a powerful reminder from Allāh:

“So be patient. Indeed, the promise of Allāh is true. And let not those who lack certainty shake your firmness.”

(Sūrat al-Rūm, 30:60)

At a time when the Muslims were enduring some of the most intense persecution and abuse in Makkah, during the earliest and most vulnerable phase of the prophetic mission, the Prophet Muḥammad (peace and blessings be upon him) never ceased to convey Allāh’s promise to his companions—that Islām would not only survive, but it would spread across the entire earth.

Despite their state of weakness and the overwhelming oppression they faced, he (peace be upon him) spoke with unwavering certainty about the global reach of Islām.

Tamīm ad-Dārī (may Allāh be pleased with him) reported that the Messenger of Allāh (peace and blessings be upon him) said:

“This matter (Islām) will certainly reach every place touched by the night and day. Allāh will not leave a house made of clay or hair (i.e., urban or rural) except that He will cause this religion to enter it—either by the honor of one who accepts Islām or by the humiliation of one who rejects it. Allāh will honor Islām and disgrace disbelief.”

(Aḥmad, Musnad; authenticated by al-Albānī)

In another narration, Thawbān (may Allāh be pleased with him) reported that the Prophet (peace and blessings be upon him) said:

“Indeed, Allāh folded the earth for me, and I saw its east and its west. And indeed, the dominion of my Ummah will reach as far as what was folded for me.”

(Saḥīḥ Muslim)

The power and miracle of these prophecies lie in the timing: they were delivered when Islām had no material strength, and the believers were a persecuted minority, despised by the leaders of Quraysh. At such a moment, the idea that Islām would not only survive—but spread throughout the entire globe—was inconceivable by any human measure. By worldly standards, it was expected that Islām would be buried before it could even take root.

Yet here we are today.

More than a quarter of the world’s population now follows the dīn of Islām. From villages in Africa to cities in Europe, from deserts to skyscrapers, the call to prayer echoes across the earth. This was not an assumption. This was not mere hope. It was a true prophecy—fulfilled just as it was foretold by the one who never spoke from desire, but only by revelation from the Lord of the Worlds.

he Prophet Muḥammad ﷺ foretold, with certainty, a series of monumental conquests that his nation would achieve—conquests that seemed impossible at the time. His words were not vague or poetic aspirations, but clear and specific prophecies, given when the Muslim community was under immense pressure, facing hunger, fear, and external siege.

Among the lands he named were:
Persia, Rome, Shām (Greater Syria), Yemen, Egypt, India, and Constantinople (now Istanbul).

These lands were the empires of the world at the time—unimaginable goals for a small, persecuted group in Arabia. Yet history would bear witness to every one of these prophetic statements.

The Prophecy During the Battle of the Trench (Khandaq)

One of the most remarkable moments of prophetic foresight occurred during the Battle of the Trench.

The Muslims were digging a trench around Madīnah to defend it from a massive Quraysh-led coalition. They were cold, starving, and under siege. During this effort, a large, unbreakable rock blocked their digging. Jābir ibn ʿAbdillāh (may Allah be pleased with him) narrated:

The Prophet ﷺ, suffering from extreme hunger (he had tied a stone to his stomach), descended into the trench and took a pickaxe.
He said "Bismillāh" and struck the rock.

With each strike, a portion of the rock broke—and with it, came a prophecy:

• First Strike:
  “Allāhu Akbar! I have been given the keys of Shām. By Allah, I can see its red palaces from this very place.”

• Second Strike:
  “Allāhu Akbar! I have been given the keys of Persia. By Allah, I can see the white palace of Madā’in from this place.”

• Third Strike:
  “Allāhu Akbar! I have been given the keys of Yemen. By Allah, I can see the gates of Ṣanʿāʾ from this place.”

Reported by Imām Aḥmad and others with authentic chains.

At that moment, while facing starvation and siege, the Prophet ﷺ did not merely foresee survival—he foresaw victory, conquest, and expansion across empires.

The Prophecy About Egypt

The Prophet ﷺ also made a striking statement about the future conquest of Egypt. Abū Dharr al-Ghifārī (may Allah be pleased with him) reported:

“You will conquer Egypt, a land where the qirāṭ (a unit of weight) is mentioned. So be kind to its people, for they have a covenant (of protection) and ties of kinship (through Hājar, the mother of Ismāʿīl). When you see two men fighting over a brick, leave it and go.”
— (Sahih Muslim, hadith 2543)

This wasn’t just a prophecy of victory—it included a specific scene, a quarrel over a single brick, which would occur.

Later, Abū Dharr himself witnessed Rabiʿah and ʿAbd al-Raḥmān, sons of Sharḥabīl ibn Ḥasanah, disputing over the location of a brick in Egypt, and he remembered the Prophet’s words and left the city.

The Prophecy of Constantinople

The Prophet ﷺ was once asked:

“Which of the two cities will be conquered first—Constantinople or Rome?”
He replied:
“The city of Heraclius will be conquered first.”
(Meaning: Constantinople)
— Reported by Aḥmad and others (authentic)

That prophecy was fulfilled almost 800 years later, when Sultan Muḥammad al-Fātiḥ (Mehmed the Conqueror) of the Ottoman Empire led the Muslim army to conquer Constantinople in 1453, transforming it into the jewel of the Islamic world—Istanbul.

The Prophet ﷺ also praised this victory with powerful words:

“Verily, you shall conquer Constantinople. How excellent is the leader who will conquer it, and how excellent is the army that will conquer it.”
— Musnad Aḥmad (authentic)

Some scholars believe this hadith refers to Muḥammad al-Fātiḥ’s conquest, while others interpret it as a second, future liberation to occur near the End Times.

The Miraculous Nature of These Prophecies

These were not educated guesses or strategic dreams. At the time these prophecies were made, the Muslims had:

• No empire

• No standing army

• No wealth

• No allies

And yet, within decades of the Prophet’s death ﷺ:

• Persia fell at the hands of the Companions.

• Egypt, Shām, and Yemen came under Islamic rule.

• Constantinople was eventually conquered, fulfilling the vision.

When the powerful tribe of Quraysh embraced Islam, many of its members were anxious. They feared that following the Prophet ﷺ might cut them off from the vital trade routes to Greater Syria (ash-Shām) and Iraq—regions under the control of the Byzantine and Sassanid Empires, both of which had rejected the Prophet’s call to Islam and resisted his message.

To calm their concerns and instill confidence in the divine plan, the Prophet Muḥammad ﷺ made a bold and unshakable prophecy—one that defied political and military logic at the time.

The Prophecy of the End of Dynasties

Jābir ibn Samurah (may Allāh be pleased with him) narrated:

“When Kisrā (the Persian Emperor) dies, there will be no Kisrā after him.
And when Qayṣar (the Byzantine Emperor) dies, there will be no Qayṣar after him.
By the One in Whose Hand is the soul of Muḥammad, their treasures will most certainly be spent in the path of Allāh.”
— Ṣaḥīḥ al-Bukhārī and others

This was not merely a forecast of political change—it was a prophecy that the entire ruling dynasties of the region would come to an end. And indeed, that is exactly what unfolded.

 At the time, such an outcome seemed impossible. Yet, this is exactly what came to pass.

Interpreted by the Scholars

The great jurist Imām ash-Shāfiʿī (d. 820 CE) and the renowned commentator al-Khaṭṭābī (d. 988 CE) explained this hadith to mean:

“After their deaths, no one would rule Iraq or Greater Syria under the title of Kisrā or Qayṣar again.”

They understood this as a total end to their dynastic rule, not just the lives of individual rulers. And that’s precisely what history confirms.

The Fall of Kisrā and Qayṣar

The Persian Empire (Kisrā)

• During the Prophet’s lifetime, the final Sassanid king, Yazdegerd III, ascended to the throne.

• He was the 38th and last ruler of the Sassanid dynasty.

• He was killed in 651 CE, and with him, the Persian Empire completely collapsed, never to rise again.
  
  

The Byzantine Empire in the East (Qayṣar)

• The last Byzantine emperor during the Prophet’s life was Heraclius, who died in 641 CE.

• Under his reign, the Byzantines lost Jerusalem—their most sacred land—to the Muslims.

• After his death, the Byzantine Empire retreated westward and never again held true authority in the Levant.

In the wake of these collapses, no successor ever revived their dynastic rule in Iraq or Syria. The titles “Kisrā” and “Qayṣar” became relics of history—their time had ended, just as the Prophet ﷺ foretold.

The Distribution of Treasures in the Path of Allāh

The hadith also mentions that the treasures of both empires would be spent in the path of Allāh.

And indeed, this came to pass. During the caliphate of ʿUmar ibn al-Khaṭṭāb (may Allāh be pleased with him):

• The Muslims seized the treasures of Persia and Byzantium.

• These riches were not hoarded by rulers—but distributed to support the Muslim community, aid the poor, and expand the just governance of Islām.

• The promise of the Prophet ﷺ was fulfilled to the letter.

At a time when fear, poverty, and tribal violence plagued the Arabian Peninsula, the Prophet Muḥammad ﷺ delivered a prophecy so extraordinary in its optimism that even those who heard it firsthand found it difficult to imagine.

The Narration of ʿAdiyy ibn Ḥātim (may Allah be pleased with him)

He said:

“While I was sitting with the Messenger of Allah ﷺ, a man came and complained of poverty, and another came and complained of highway robbery. So the Prophet ﷺ said:

‘O ʿAdiyy, have you seen al-Ḥīrah?’
I replied, ‘I have not seen it, but I’ve heard about it.’

He said:
‘If you live long enough, you will see a woman traveling from al-Ḥīrah until she circumambulates the Kaʿbah, fearing none but Allah.’

I said to myself: Where are the bandits of Ṭayyʾ, those who have ravaged the land?

The Prophet ﷺ continued:
‘If you live long enough, you will witness the treasures of Kisrā ibn Hurmuz (the Persian emperor) being opened.’

I said: ‘Kisrā ibn Hurmuz himself?’

He replied: ‘Yes, Kisrā ibn Hurmuz.’

Then he said:
*‘And if you live long enough, you will see a man carrying a handful of gold or silver, searching for someone to accept it in charity—but he will find no one.’”

— Narrated in Musnad Aḥmad, Tirmidhī, and others; graded authentic (ṣaḥīḥ)

Prophecy Fulfilled

ʿAdiyy ibn Ḥātim (may Allah be pleased with him) later affirmed:

“I saw a woman riding from al-Ḥīrah, circumambulating the Kaʿbah, fearing no one but Allāh. And I was among those who conquered the treasures of Kisrā ibn Hurmuz. And if you live long enough, you will see the third sign—what the Prophet, Abū al-Qāsim (peace and blessings be upon him), foretold—of a man holding a handful of gold…”

Indeed, the treasure of the Persian Empire was taken by the Muslims during the caliphate of ʿUmar ibn al-Khaṭṭāb, just a few years after the Prophet ﷺ passed away. The once-mighty Persian Empire—an ancient superpower—crumbled under the rising justice and strength of Islam.

The Third Sign: A World Without Poverty

As for the third prophecy—that wealth would become so abundant that no one would be in need—historians report that this came true during the righteous rule of Caliph ʿUmar ibn ʿAbd al-ʿAzīz (d. 101 AH / 720 CE).

Under his leadership:

• Zakah collectors could not find anyone to give charity to.

• Justice was so widespread, and wealth so fairly distributed, that poverty essentially disappeared.

• Even non-Muslim citizens (dhimmis) were included in state welfare and had their rights protected.

What began in fear, scarcity, and insecurity turned into an era of peace, prosperity, and justice—fulfilling every word of the Prophet ﷺ.

In yet another clear and time-bound prophecy, the Prophet (peace and blessings be upon him) also foretold the exact duration of the Rightly Guided Caliphate. He said:

“The Caliphate in my Ummah will last for thirty years. Then there will be monarchy after that.”

(Sunan Abī Dāwūd; ḥasan)

And that is precisely what happened:

                   •                 Abū Bakr ruled for approximately 2 years,

                   •                 ʿUmar ibn al-Khaṭṭāb for 10 years,

                   •                 ʿUthmān ibn ʿAffān for 12 years,

                   •                 ʿAlī ibn Abī Ṭālib for 5 years,

                   •                 And al-Ḥasan ibn ʿAlī for about 6 to 8 months.

Shortly after, Muʿāwiyah assumed power and established the Umayyad Dynasty, marking the beginning of monarchical rule in the Islamic world.

The Andalusian jurist Abū Bakr ibn al-ʿArabī (d. 1148 CE) beautifully remarked:

“The truthful promise in the saying of the Prophet (peace and blessings be upon him)—‘The Caliphate in my Ummah is thirty years, then it becomes kingship’—was perfectly fulfilled.

It belonged to Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and al-Ḥasan for exactly thirty years—not a day more or less. Glorified is the One Who encompasses all things—there is no Lord besides Him.”

Among the most solemn and heart-wrenching prophecies spoken by the Prophet Muḥammad (peace and blessings be upon him) was his foretelling of the internal divisions and conflicts that would plague his Ummah in the centuries to come.

Saʿd ibn Abī Waqqāṣ (may Allāh be pleased with him) narrated from his father:

*“The Messenger of Allāh (peace and blessings be upon him) once passed by the Masjid of Banū Muʿāwiyah with a group of his companions. He entered the masjid, prayed two rakʿahs, and we prayed behind him. Then he raised his hands and supplicated to his Lord for a long time.

When he finished, he turned to us and said:

‘I asked my Lord for three things. He granted me two and withheld one.

I asked Him not to destroy my Ummah through famine, and He granted me that.

I asked Him not to destroy my Ummah through drowning, and He granted me that.

And I asked Him not to let their violence be among themselves—but He did not grant me that.’”

(Saḥīḥ Muslim)

In another narration, the Prophet (peace and blessings be upon him) said:

“Indeed, Allāh showed me the eastern and western expanses of the earth, and the dominion of my Ummah will reach what was shown to me.

I was given two treasures: the red (gold) and the white (silver).

I asked my Lord not to destroy my Ummah through a widespread famine, and He granted it.

I asked Him not to allow a foreign enemy to overpower them completely—and He granted it, even if the nations of the world unite against them.

But He informed me:

‘O Muḥammad, once I decree a matter, it is not reversed. Even if all the people of the earth gather against your Ummah, they will not destroy them—until they begin to enslave and fight one another, until one part of the Ummah captures another, until one part annihilates another.’”

He (peace be upon him) added:

“Indeed, I fear for my Ummah only from misguiding leaders. And once the sword falls upon them, it will not be lifted until the Day of Resurrection.”

(Sunan Abī Dāwūd, Musnad Aḥmad, and others – ḥasan) 

In a remarkable ḥadīth that outlines the entire historical trajectory of Muslim governance, the Prophet Muḥammad (peace and blessings be upon him) described the phases the Ummah would go through after his time. This narration serves both as a warning and as a promise—a divine roadmap revealing that, though corruption and tyranny may arise, the light of Prophethood will return before the end of time.

Ḥudhayfah ibn al-Yamān (may Allāh be pleased with him) reported that the Prophet (peace and blessings be upon him) said:

“Prophethood will remain among you for as long as Allāh wills it to remain. Then Allāh will lift it when He wills to lift it.

Then there will be a Caliphate upon the way of Prophethood, and it will remain for as long as Allāh wills. Then He will lift it when He wills.

Then there will be hereditary monarchy (kingship), and it will remain for as long as Allāh wills. Then He will lift it when He wills.

Then there will be tyrannical monarchy, and it will remain for as long as Allāh wills. Then He will lift it when He wills.

Then there will return a Caliphate upon the way of Prophethood.”

(Musnad Aḥmad – ḥasan)

Among the most sobering and far-reaching warnings of the Prophet Muḥammad ﷺ is his prophecy about a future mindset—not of violence or rebellion, but of complacency, selective obedience, and intellectual arrogance.

Al-Miqdād ibn Maʿdīkarib (ra) narrated that the Prophet ﷺ said:

“Indeed, I have been given the Qur’ān—and something like it along with it.
Soon there will come a time when a man, reclining comfortably on his couch, will say:
‘Hold fast to the Qur’ān. Whatever you find in it as ḥalāl, then declare it ḥalāl; and whatever you find in it as ḥarām, then declare it ḥarām.’
Verily, what the Messenger of Allāh has declared ḥarām is just as if Allāh has declared it ḥarām.”
— Sunan Abī Dāwūd; ṣaḥīḥ

This prophecy is remarkable for several reasons, especially when we look at the context in which it was said.

Context: Why This Was Unimaginable at the Time

At the time of the Prophet ﷺ:

• The Qur’ān and the Sunnah were both seen as binding.

• The Companions would ask the Prophet for explanation of verses, and follow his example in everything—from prayer to contracts to war ethics.

• Revelation and practice were one; the Prophet ﷺ was not just a teacher of the Qur’ān—he was its living embodiment.

To the early Muslims, every word, action, and judgment of the Prophet ﷺ was divinely guided. They would never have imagined that future generations might reduce Islam to a “Qur’ān-only” mindset, as if the Qur’ān could be fully understood or applied without the Prophet ﷺ who received, explained, and lived it.

What Makes This Prophecy So Unsettling

1. The Man Is Reclining
   He’s not in a battlefield or debate—he’s at ease, comfortable, possibly even wealthy or privileged.
   This suggests that the destruction of obedience doesn’t always come through violence.
   Sometimes, it comes from apathy, intellectual arrogance, or the luxury of picking and choosing what to follow.
   
   

2. He Doesn’t Deny the Qur’ān—it’s Worse
   He claims to uphold it, but rejects the Sunnah, as though it’s secondary or optional.
   He builds an illusion of piety while gutting Islam of its depth and practice.
   
   

3. The Prophet ﷺ Saw This Coming
   Even while the Qur’ān was being revealed, the Prophet ﷺ warned that his own words—the ḥadīth, his teachings, judgments, and lifestyle—would be dismissed by future Muslims.
   He had already seen the seeds of this mindset in arrogance, in those who questioned his authority, and in those who resisted the binding nature of revelation beyond just the Qur’ān.
   
   

📚 The Qur’ān Confirms the Sunnah's Authority

This prophecy is not an isolated claim. The Qur’ān explicitly affirms the Messenger’s authority:

“Whoever obeys the Messenger has obeyed Allah.”
(Sūrat an-Nisāʾ, 4:80)

“Whatever the Messenger gives you—take it. And whatever he forbids you—refrain from it.”
(Sūrat al-Ḥashr, 59:7)

To reject the Sunnah while claiming to follow the Qur’ān is to ignore the Qur’ān’s own command.

Among the astonishing end-times prophecies of the Prophet Muḥammad (peace and blessings be upon him) was his foretelling of a massive fire that would erupt in the Ḥijāz—a fire so vast and luminous that it would be visible hundreds of miles away.

Abū Hurayrah (may Allāh be pleased with him) narrated that the Messenger of Allāh (peace and blessings be upon him) said:

“The Hour will not be established until a fire emerges from the land of Ḥijāz that will illuminate the necks of the camels in Busra (Syria).”

(Agreed upon – Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

This prophecy was fulfilled centuries later, in the year 654 AH (1256 CE), when a massive volcanic eruption occurred just outside Madīnah on a Friday, the 5th of Jumādā al-Thāniyah. The fire blazed for a full month, and its light could indeed be seen from as far as Busra, in the southern region of modern-day Syria—as reported by numerous contemporary witnesses.

The great scholars Ibn Ḥajar, al-Nawawī, and Ibn Kathīr all affirmed the authenticity of this event as a fulfillment of the prophetic statement. The historian Abū Shāmah—a contemporary eyewitness—documented extensive details of the event in his writings:

                   •                 The fire was volcanic in nature, producing rivers of molten lava.

                   •                 The people of Madīnah, overwhelmed by fear, sought refuge in the Prophet’s Mosque and repented for their sins.

                   •                 The lava fields created by this eruption remain visible around Madīnah to this very day—known as ḥarrat (lava plains).

The Messenger of Allāh ﷺ foretold not only the internal corruption of his Ummah but also how that very corruption would render them vulnerable and weak in the face of the world’s powers. Their downfall, he warned, would not come from numbers, but from spiritual decay and love of worldly life.

Thawbān (may Allāh be pleased with him) narrated that the Messenger of Allāh ﷺ said:

“The nations will soon call one another against you, just as diners call one another to their dish.”

We said, “O Messenger of Allāh, will it be because we are few in number that day?”

He replied:

“No, you will be many on that day. But you will be like the scum of the flood.

Allāh will remove fear of you from the hearts of your enemies, and He will cast wahn into your hearts.”

We asked, “O Messenger of Allāh, what is wahn?”

He said:

“Love of life and hatred of death.”

(Sunan Abī Dāwūd; ḥasan)

Context: Why This Was Shocking at the Time

At the time this was spoken:

• Islam was rising fast across Arabia.

• The companions were fearless, sacrificing everything for the truth.

So to hear that one day the Muslim nation would be large in number—but weak, scattered, and despised—was deeply counterintuitive. In their minds, numbers meant strength.

But the Prophet ﷺ saw beyond numbers. He saw that the real disease would not be external occupation, but internal erosion:

A day when Muslims will fill mosques, dominate demographics, and own vast wealth—but have no weight, no fear cast into the hearts of their enemies, and no true purpose.

This prophecy has manifested in our times, as the Muslim world—despite its vast numbers and potential—is divided, consumed by materialism, and often held in contempt by its enemies. Its weakness is not from a lack of strength, but from the loss of conviction, attachment to the dunya, and fear of sacrifice.

To further emphasize the link between moral decline and downfall, Anas ibn Mālik (may Allāh be pleased with him) narrated that the Prophet ﷺ said:

“When my Ummah makes lawful five things, destruction will be upon them:

– When cursing becomes widespread,

– When alcohol is consumed,

– When silk is worn (by men),

– When singing slave-girls are taken,

– And when men are content with men, and women are content with women.”

(Reported by al-Bayhaqī and others; ḥasan)

There is no doubt today that Muslim societies are no longer immune from ideologies that push for the normalization and public acceptance of same-sex acts, under the guise of identity, tolerance, or freedom. Even a frequent mosque-goer may fall prey to such thinking if they reduce their religion to a cultural identity rather than a revealed truth and divine obligation.

As the Prophet ﷺ warned in another narration, reported by ʿAbdullāh ibn ʿAmr:

“A time will come upon the people when they will gather in their mosques and pray together, but there will be not a single believer among them.”

(Reported by Ibn Abī Shaybah; ḥasan)

Real-World Fulfillment

Look around today and the prophecy is no longer theoretical:

• Muslims make up nearly 2 billion of the world’s population—almost 1 in 4 people on Earth.

• Yet in many places, Muslim lands are bombed, invaded, occupied, or sanctioned, often with little resistance.

• Foreign powers dictate the economies, politics, and values of Muslim-majority countries.

• When oppression occurs, the nation's response is often fragmented, rhetorical, or emotional—but rarely effective.

• In the UN, media, and global politics, Muslims are often treated as afterthoughts—or worse, as liabilities.

And at the same time:

• Love of dunya (this world) has consumed many hearts.

• There is a general fear of standing for truth—because it might cost comfort, reputation, or convenience.

• Many Muslims have adopted nationalism, liberalism, or secularism as frameworks before Islam, diluting their commitment.

Absolutely—this is one of the most emotionally powerful and theologically profound prophecies tied to the internal struggles of the early Muslim community. The martyrdom of ʿAmmār ibn Yāsir (ra) is not just a historical moment; it’s a living example of the Prophet Muḥammad’s ﷺ divine foresight, the honor of sacrifice, and the tragedy of civil conflict among the most righteous generation.

Let’s now weave this prophecy into the larger context of the earlier events we discussed—namely, the division after the caliphate of ʿUthmān (ra), the reconciliation through al-Ḥasan (ra), and the fulfillment of the Prophet’s ﷺ vision.

Here’s a comprehensive and emotionally resonant write-up:

The Martyrdom of ʿAmmār ibn Yāsir: A Prophecy of Pain and Proof

Among the most personal and deeply moving prophecies of the Prophet Muḥammad ﷺ is the one concerning the fate of ʿAmmār ibn Yāsir (ra)—one of the earliest converts to Islam and among the first to suffer for his faith. His mother, Sumayyah, was the first martyr in Islam, brutally murdered for her belief in One God. His father, Yāsir, also died under torture. And ʿAmmār himself endured years of persecution before migrating to Madīnah.

Despite his pain, ʿAmmār remained a fiercely loyal and humble servant of Islam.

The Prophecy of His Martyrdom

Abū Saʿīd al-Khudrī (ra) narrated:

“While the Muslims were building the Prophet’s Mosque in Madīnah, we were carrying bricks—each one brick at a time. But ʿAmmār was carrying two bricks at a time.
The Messenger of Allāh ﷺ passed by him, wiped the dust off his head, and said:
‘Woe to ʿAmmār! The transgressing group will kill him.
ʿAmmār will be calling them to Paradise, while they call him to the Hellfire.’”
— Ṣaḥīḥ al-Bukhārī & Ṣaḥīḥ Muslim

At the time, the Muslims were united. There were no factions, no internal wars, no political rivalries. The idea that ʿAmmār—this devoted companion—would one day be killed by Muslims was as unthinkable as it was painful.

And yet, the Prophet ﷺ knew. The prophecy was made not on a battlefield, but during the construction of a mosque—a place of unity, worship, and peace. The contrast makes the message even more poignant.

The Battle of Ṣiffīn: Prophecy Fulfilled

More than 30 years later, the Muslim world stood divided after the assassination of Caliph ʿUthmān ibn ʿAffān (ra). Two noble camps emerged:

• One led by ʿAlī ibn Abī Ṭālib (ra), seeking justice and leadership.

• Another led by Muʿāwiyah ibn Abī Sufyān (ra), demanding retribution for ʿUthmān before pledging allegiance.

ʿAmmār joined the army of ʿAlī, firmly believing it to be the path of justice and unity.

In the Battle of Ṣiffīn, ʿAmmār advanced into battle, speaking not of power, but of prophecy. Before his final charge, he made a chilling request:

“Bring me a drink of milk. For the Messenger of Allāh ﷺ informed me that the last thing I will consume in this world will be a sip of milk.”

He drank the milk, mounted his horse, and fought courageously—until he was struck down and martyred, just as the Prophet ﷺ had foretold.

How the Companions Reacted

What’s deeply significant is that no Companion denied the authenticity of the hadith. They all knew the Prophet ﷺ had said it.

• The army of ʿAlī (ra) took it as clear proof they were on the right side.

• The army of Muʿāwiyah (ra), deeply shaken, interpreted it differently—saying the ones who sent ʿAmmār to the battlefield bore the responsibility, not the soldiers who killed him.
  
  

But the wording of the Prophet ﷺ was strikingly clear:

“The transgressing group will kill him.”

Not “cause his death” or “be the reason for his death”—but kill him.

This hadith became one of the most powerful pieces of evidence cited by scholars and historians to affirm the legitimacy of ʿAlī’s leadership, and to mourn the tragic reality of what civil war among believers looks like.

Why This Prophecy Matters

1. It showed the Prophet ﷺ knew of future internal division, despite the complete unity during his lifetime.

2. It honored a specific companion by name, giving his death meaning, not just tragedy.

3. It was fulfilled with precise detail—from who would kill him, to what he would drink before dying.

4. It became part of a larger narrative that ended, by Allah’s will, with al-Ḥasan ibn ʿAlī (ra) uniting the Ummah shortly after.

At the time of the Prophet Muḥammad ﷺ, the Muslim Ummah was united like one body. The bonds of brotherhood, loyalty, and love that formed among the Muhājirūn and the Anṣār, and later all Muslims, created an unshakable sense of unity. Differences were resolved through revelation, and there was no political division, no civil war, and certainly no bloodshed between Muslims themselves.

For anyone living in that era, the idea that Muslims would one day fight one another, and that their internal conflict would threaten the very stability of the Ummah, would have seemed unthinkable. But the Prophet ﷺ, speaking with the light of revelation, foresaw what no one else could.

The Prophetic Statement

One day, the Prophet ﷺ ascended the minbar, holding the young al-Ḥasan ibn ʿAlī in his arms. In front of the Companions—who themselves loved one another like true brothers—he made a striking prophecy:

“This son of mine is a leader. And Allah will bring about reconciliation between two great groups of Muslims through him.”
— Ṣaḥīḥ al-Bukhārī

At the time, such a statement likely caused quiet wonder: What division? What two groups? The Ummah was united, the Prophet was among them, and their hearts were one. Yet the Prophet ﷺ was preparing them for a future reality—a trial that would shake the Muslim world.

The Division After the Prophet ﷺ

After the passing of the Prophet ﷺ, the caliphate passed successively to Abū Bakr, ʿUmar, ʿUthmān, and finally to ʿAlī ibn Abī Ṭālib (may Allah be pleased with them all). But during the caliphate of ʿAlī, deep political and social tensions erupted—sparked in part by the assassination of ʿUthmān (ra), and worsened by disagreements over justice and leadership.

Two camps emerged:

• Kūfah, loyal to Caliph ʿAlī

• Shām (Greater Syria), under the leadership of Muʿāwiyah ibn Abī Sufyān

The situation escalated into a series of tragic battles, including Ṣiffīn, and even the painful incident of Nahrawān. For the first time, Muslims were fighting Muslims, and the blood of believers was being spilled—not by invaders, but by each other.

This period of internal conflict lasted nearly five years after the death of ʿUthmān and was marked by intense grief and disillusionment across the Ummah.

The Fulfillment of the Prophecy

When ʿAlī ibn Abī Ṭālib was assassinated in 661 CE, his son al-Ḥasan (may Allah be pleased with him) assumed the caliphate. Though many urged him to fight and continue the struggle for power, he chose peace over politics, unity over ego, and long-term stability over temporary rule.

Within just six months, al-Ḥasan abdicated the caliphate in favor of Muʿāwiyah, under a treaty that would protect Muslim blood and unify the nation once again.

This event became known as:

ʿĀm al-Jamāʿah — The Year of Unity

In doing so, al-Ḥasan fulfilled the exact words of the Prophet ﷺ: he became the means of reconciliation between two great groups of Muslims, ending a painful chapter and allowing the Islamic empire to stabilize and flourish once more.

Why This Prophecy Is So Remarkable

1. It predicted a division that had no precedent:
   At the time of the Prophet ﷺ, no one could have imagined Muslims fighting one another. The bond of unity was so strong that the idea of civil war would have been considered absurd.

2. It highlighted a specific person:
   The Prophet ﷺ pointed out al-Ḥasan, as a child, and said that he would be the instrument of peace. That alone is miraculous foresight.

3. It was fulfilled exactly and publicly:
   The division did happen. Two major regions of the Muslim world did stand on opposing sides. And al-Ḥasan did reconcile them—not through force, but through wisdom, humility, and sacrifice.

4. It preserved the Ummah:
   This act of abdication averted what could have been decades of civil war. It allowed Islam to continue spreading—into North Africa, Central Asia, and beyond—with renewed stability.

Final Reflection

In a time when leadership struggles so often revolve around power, pride, and personal ambition, al-Ḥasan’s decision stands as a timeless example of prophetic ethics in leadership.

He could have claimed power. He had legitimacy, support, and the love of the people. But he walked away—for the sake of Allah, for the unity of the Muslims, and to fulfill the words of his grandfather ﷺ.

And in doing so, he did something that generals, politicians, and kings often fail to do:
He won by surrendering—and earned a place in history not as a conqueror, but as a peacemaker, a true leader.

“This son of mine is a leader. And Allah will reconcile two great groups of Muslims through him.”

Following the division that led to the Battle of Ṣiffīn and the martyrdom of ʿAmmār ibn Yāsir (ra), the Ummah entered a period of deep reflection and sorrow. But the Prophet ﷺ had already foreseen that the danger would not end there.

Among the most chilling and detailed of his prophecies was his foretelling of a group that would emerge from within the Muslims themselves, marked by intense outward religiosity but inward deviation. These were the Khawārij—a sect that would use the Qur’ān and worship as a cover, while twisting its meanings to justify rebellion, bloodshed, and chaos.

The Prophet’s Warning: A Precise Description

Abū Saʿīd al-Khudrī (ra) narrated that the Prophet ﷺ said:

“A group will break away during a time of division among the Muslims. The side that is closer to the truth will fight and kill them.”
— Agreed upon (Ṣaḥīḥ al-Bukhārī & Muslim)

This is astonishingly direct: the Prophet foretells not only the emergence of a deviant sect, but also identifies when they would appear (during internal division), and who would confront them (the party closer to the truth).

The Origin: Dhū al-Khuwayṣirah

Even during the Prophet’s own lifetime, the seeds of this extremism were visible. A man named Dhū al-Khuwayṣirah once had the audacity to accuse the Prophet ﷺ of injustice in distributing charity.

The Companions were furious and wanted to punish him, but the Prophet ﷺ restrained them and made a prophecy that would unfold decades later:

“Leave him. For from his descendants will come a people whose worship will make you feel your own worship is insignificant. They will pray and fast in abundance, and recite the Qur’ān, but it will not go beyond their throats.
They will exit the religion like an arrow exits a hunted animal—leaving no trace of blood or flesh. Their sign will be a black man, one of whose arms is like a woman’s breast, or like a piece of dangling flesh.”

— Multiple narrations in Ṣaḥīḥ Muslim, Ṣaḥīḥ al-Bukhārī, and others

This was not a general warning—it was vivid, physical, and time-bound.

The Battle of Nahrawān (37 AH): Prophecy Fulfilled

In the wake of the arbitration after Ṣiffīn, a group of extreme supporters of ʿAlī turned against him, accusing him of apostasy for agreeing to negotiation.

They broke away and began killing Muslims, declaring takfīr (excommunication) on major Companions.

ʿAlī ibn Abī Ṭālib (ra), the Caliph at the time, confronted them at Nahrawān, leading a decisive battle in which most of them were killed.

After the battle, ʿAlī ordered his men to find the man described by the Prophet ﷺ—and they found him, with a deformed arm exactly as described.

Abū Saʿīd al-Khudrī (ra), who had heard the original hadith from the Prophet ﷺ, testified:

“I saw him—exactly as the Prophet ﷺ had described. I was with ʿAlī when he fought them.”

The Prophet Muḥammad ﷺ was not only the conveyor of divine revelation, but also a father figure, guide, and warner, preparing his closest companions for a future he saw with divine insight.

Among the most delicate and emotionally charged of his prophecies was a moment he shared privately with ʿAlī ibn Abī Ṭālib (ra)—his cousin, son-in-law, and one of the dearest people to him.

The Private Prophecy

Abū Rāfiʿ (ra) reported that the Prophet ﷺ once said to ʿAlī:

“There will be an issue between you and ʿĀ’ishah.”

ʿAlī asked, “Will I be the worst of them, O Messenger of Allāh?”

He replied:
“No. But when that happens, return her to her place of safety.”

— Musnad Aḥmad and others; chain supported by multiple routes (ḥasan)

This statement wasn’t a command to fight, nor a criticism of either party—it was a prophecy, laced with the sorrow of foresight. The Prophet ﷺ knew that the time would come when even those dearest to him would be drawn into a conflict not of ego, but of confusion, grief, and differing judgments in the wake of calamity.

The Barking Dogs of al-Ḥawʾab

Years later, during the first great internal civil war of the Ummah, the situation the Prophet ﷺ had foretold came to pass.

In the aftermath of the assassination of ʿUthmān ibn ʿAffān (ra), the Muslim world plunged into fitnah (trial). Seeking to bring justice for ʿUthmān’s killers and restore order, ʿĀ’ishah (ra), the Mother of the Believers, began her journey toward Baṣrah, accompanied by some Companions, including Ṭalḥah and al-Zubayr.

As she passed a place called al-Ḥawʾab, she heard the barking of dogs.

And her heart trembled.

She said:

“I think I should turn back. For the Messenger of Allah ﷺ once said to us, ‘Which one of you will the dogs of al-Ḥawʾab bark at?’”

This was yet another prophecy—an echo of the unseen world breaking into the present. She recognized it as a sign. But despite her hesitation, she continued—not out of rebellion or pride, but out of genuine concern for the Ummah.

Her intention was never to confront ʿAlī or seek power, but rather to mediate, to urge justice, and to speak on behalf of the blood of a murdered Caliph.

She interpreted the Prophet’s statement not as a condemnation, but as a sign of momentous importance—and still held onto hope that perhaps, by going forward, she could be a means of unity rather than division.

The Battle of the Camel

Tragically, things escalated beyond everyone’s control. Miscommunication, tribal tensions, and the presence of hostile agents led to the outbreak of violence between the camp of ʿAlī and the camp that had come with ʿĀ’ishah.

This became known as the Battle of the Camel (Jamal), named after the camel on which ʿĀ’ishah rode during the chaos, trying to call the soldiers to stop fighting.

Despite the pain and confusion, ʿAlī fulfilled the Prophet’s ﷺ command: when the battle ended, he treated ʿĀ’ishah with utmost honor, escorted her safely back to Madīnah, and defended her dignity publicly.

“She is the wife of your Prophet ﷺ in this world and the next,” he said to his men.

There was no animosity in his heart. The prophecy had been fulfilled—not as a tale of betrayal, but as a proof of the humanity of the Companions, their sincerity despite differing views, and the mercy that still triumphed amid fitnah.

In the earliest days of the Prophet Muḥammad’s (peace and blessings be upon him) public call to Islām, he was met not only with rejection but with open hostility from his own uncle—Abū Lahab. He mocked the Prophet (peace be upon him) harshly and dealt with him with cruelty and scorn.

In defense of His Messenger, Allāh revealed a powerful and final declaration of Abū Lahab’s fate:

“Perish the hands of Abū Lahab, and perish he! His wealth and whatever he earned will not avail him. He will burn in a Fire of blazing flame.”

(Sūrat al-Masad, 111:1–3)

What is extraordinary is that for the remaining nine years of Abū Lahab’s life after this revelation, though he heard these verses being recited repeatedly, he never once attempted to falsify them. Had he merely claimed belief outwardly—even as a deceptive gesture—he could have caused serious doubts among the disbelievers and potentially undermined the message of the Qur’ān in the eyes of skeptics.

But he never did.

The One Who revealed these verses—Allāh, the All-Knowing—knew with certainty that Abū Lahab’s pride and arrogance would never allow him to accept the truth. And so, this sūrah stood as a public and enduring prophecy: a man was named personally in the Qur’ān, condemned to eternal punishment, while still alive—yet he never made a move to challenge or invalidate that prophecy, even though the opportunity to do so was wide open.

This was not mere coincidence, but divine foreknowledge manifest.

1. On the night before the pivotal Battle of Badr, the Prophet (peace be upon him) walked among his companions and pointed to the very spots on the battlefield where the enemy commanders would fall. ʿUmar ibn al-Khaṭṭāb (may Allāh be pleased with him) said:

“The Messenger of Allāh (peace be upon him) showed us the places where the disbelievers would fall on the day of Badr. He would say: ‘This is the spot where so-and-so will die tomorrow,’ and he would place his hand on the ground. And by the One in Whose Hand is my soul, not one of them died beyond the place where the Messenger of Allāh (peace be upon him) had placed his hand.”

(Reported in authentic narrations)

2. In another stunning moment of foresight, during the Battle of Mu’tah in modern-day Jordan, the Prophet (peace be upon him) stood in Madīnah, hundreds of kilometers away, and informed the people—before any news had reached them—of the martyrdom of Zayd ibn Ḥārithah, Jaʿfar ibn Abī Ṭālib, and ʿAbdullāh ibn Rawāḥah (may Allāh be pleased with them all). He said:

“Zayd took the banner and was struck down. Then Jaʿfar took it and was struck down. Then Ibn Rawāḥah took it and was struck down.”

And the Prophet’s eyes overflowed with tears.

“Then one of the swords of Allāh (referring to Khālid ibn al-Walīd) took it, and Allāh granted them victory.”

(Saḥīḥ al-Bukhārī)

When the army eventually returned to Madīnah, the firsthand accounts of the battle matched precisely what the Prophet (peace be upon him) had described—word for word.

3. During the expedition to Tabūk, Abū Ḥumayd as-Sāʿidī (may Allāh be pleased with him) reported that the Prophet (peace be upon him) warned the army:

“Tonight, a strong wind will blow. So no one should stand up, and whoever has a camel should tie it down.”

They obeyed, and indeed a strong wind struck. One man ignored the command, stood up—and was blown away to Mount Ṭayy’.

4. Even matters of the heart and final destiny, which are hidden from mankind, were revealed to the Prophet (peace be upon him). 

Sahl ibn Saʿd (may Allāh be pleased with him) narrated an incident during battle in which a brave man from the Muslims was praised by the companions for his fierce fighting. They said:

“No one fought as fiercely as this man today.”

But the Prophet (peace be upon him) responded:

“Indeed, he is among the people of the Fire.”

One of the companions followed the man to investigate. Eventually, the man was severely wounded, and in despair, he ended his own life. When the companion returned and reported this, he said:

“I bear witness that you are the Messenger of Allāh.”

The Prophet (peace be upon him) then made a powerful statement that has echoed through generations:

“Indeed, a person may perform the deeds of the people of Paradise in what appears to people, while he is among the people of the Fire. And a person may do the deeds of the people of the Fire in what appears to people, yet he is among the people of Paradise.”

(Agreed upon)

During the Battle of Tabūk, the Prophet Muḥammad (peace and blessings be upon him) gave ʿAwf ibn Mālik (may Allāh be pleased with him) a prophetic glimpse into the unfolding of major events that would occur before the Final Hour. He said:

“Count six things that will happen before the Hour:

(1) My death,

(2) the conquest of Bayt al-Maqdis (Jerusalem),

(3) a widespread death like that which afflicts sheep,

(4) an abundance of wealth such that a man will be given one hundred dīnārs yet remain displeased,

(5) a trial (fitnah) that will enter every Arab household,

(6) a truce between you and Banū al-Aṣfar (the Byzantines), who will betray you and march against you under eighty flags, under each flag twelve thousand [soldiers].”

(Sunan Abī Dāwūd, authentically reported)

Each of these six events unfolded—or will unfold—with remarkable precision:

1. The death of the Prophet (peace and blessings be upon him) occurred shortly after the expedition to Tabūk, in the 11th year of Hijrah. His departure from this world marked the end of revelation and the beginning of the Ummah’s test.

2. The conquest of Jerusalem (Bayt al-Maqdis) took place just five years after his death, during the caliphate of ʿUmar ibn al-Khaṭṭāb (may Allāh be pleased with him), in the 15th year of Hijrah.

3. The “widespread death like that of sheep” refers to the Plague of ʿAmwās, which struck Shām in 18 AH, causing immense loss of life—including among the Companions. The Prophet likened it to the way sheep fall dead from sudden illness, indicating its swift and sweeping nature.

4. The abundance of wealth came in the time of ʿUthmān ibn ʿAffān (may Allāh be pleased with him), particularly around 23 AH, when the vast conquests of the Muslim armies brought immense riches into the treasury. Yet, even then, the hearts of some remained unsatisfied—a sign of the worldly greed the Prophet had foretold.

5. The fitnah (civil strife) that would enter every Arab household came after the assassination of ʿUthmān (may Allāh be pleased with him) in 37 AH. His martyrdom ignited widespread division and chaos across the Muslim world, marking the beginning of prolonged internal conflict.

6. As for the truce with Banū al-Aṣfar (the Byzantines) and their betrayal, this is understood by many traditional scholars to be a future prophecy, one that is yet to occur in the end times. It speaks of a grand confrontation, where the Byzantines will violate a peace treaty and march against the Muslims under eighty flags, with twelve thousand soldiers beneath each—a massive army signifying one of the final preludes to the Hour.

In a beautiful moment of intimacy and foresight, the Prophet Muḥammad (peace and blessings be upon him) shared with Umm Ḥarām bint Milḥān (may Allāh be pleased with her) a prophecy that would unfold years after his death—foretelling both her role in a historic event and her precise fate.

Umm Ḥarām (may Allāh be pleased with her) narrated:

“I heard the Messenger of Allāh (peace and blessings be upon him) say:

‘The first army from my Ummah to undertake a naval expedition has made Jannah obligatory for themselves.’

I said, ‘O Messenger of Allāh, will I be among them?’

He said, ‘Yes, you will be among them.’

Then he said,

‘The first army from my Ummah to attack the city of Caesar (Constantinople) will be forgiven.’

I asked, ‘Will I be among them?’

He said, ‘No.’*

(Agreed upon – Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

Years later, during the rule of Muʿāwiyah ibn Abī Sufyān (may Allāh be pleased with him), the Muslims launched their first naval campaign—an unprecedented venture for the Ummah at that time. Umm Ḥarām, alongside her husband ʿUbādah ibn al-Ṣāmit, joined the fleet as it set out to challenge the Byzantines by sea.

As the campaign ended and the army returned, they stopped in Shām to rest. While preparing to mount a riding animal, Umm Ḥarām was thrown from it—and passed away as a martyr.

Her grave remains to this day on the island of Cyprus, and has been historically preserved as a testimony to her role in fulfilling the Prophet’s (peace and blessings be upon him) words.

The great scholar Ibn Ḥajar al-ʿAsqalānī (d. 1449 CE) wrote:

“This ḥadīth contains numerous forms of prophetic knowledge of the unseen, all of which came to pass just as he foretold:

– That his Ummah would endure after him.

– That they would develop strength and naval power.

– That they would launch maritime expeditions.

– That Umm Ḥarām would live to witness that era.

– That she would participate in one of those expeditions.

– And that she would not live to witness the second campaign against Constantinople.”

Among the most intimate and emotionally powerful moments in the Sīrah is a prophecy shared not before a crowd, nor in a battlefield—but in a whisper from the Prophet Muḥammad (peace and blessings be upon him) to his beloved daughter Fāṭimah (may Allāh be pleased with her), revealing to her two profound truths before anyone else knew.

ʿĀ’ishah (may Allāh be pleased with her) narrated:

“The wives of the Prophet (peace and blessings be upon him) were all gathered with him, and not one had left, when Fāṭimah (may Allāh be pleased with her) entered, walking with a gait identical to that of the Messenger of Allāh (peace be upon him). When he saw her, he welcomed her, saying, ‘Welcome, O my daughter,’ and seated her at his right—or at his left. Then he whispered something to her, and she wept intensely. When he saw her grief, he whispered to her a second time, and she laughed.”

ʿĀ’ishah continued:

“I said to her, ‘The Messenger of Allāh (peace be upon him) singled you out for a secret among all his wives, and yet you weep?’

When the Prophet (peace be upon him) later passed away, I said to Fāṭimah, ‘I ask you by my right over you—what did the Messenger of Allāh (peace be upon him) say to you?’

She replied, ‘Now that he has passed, yes, I will tell you.

In the first whisper, he told me:

‘Jibrīl would review the Qur’ān with me once every year, but this year, he reviewed it twice. I do not see that except as a sign that my time has drawn near. So fear Allāh and be patient, for I am the best predecessor for you.’

That is when I wept as you saw.

Then he whispered to me again:

‘O Fāṭimah! Are you not pleased that you shall be the leader of the believing women—or the leader of the women of this Ummah?’

That is when I laughed as you saw.”

(Agreed upon – Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

This tender moment between father and daughter held not just emotion, but two crystal-clear prophecies:

1. His own death was near, revealed to him by the unusual repetition of the Qur’ānic review by Jibrīl (ʿalayhi as-salām). And indeed, this illness was not like any before it—it was his final illness, and shortly after, the Prophet (peace be upon him) returned to his Lord.

2. He foretold that Fāṭimah (may Allāh be pleased with her), though just in her early twenties, would be the first of his household to follow him in death. And so it was: she passed away six months later, at peace with the promise her beloved father had given her.

The great scholar Imām al-Nawawī (d. 1277 CE) noted that this narration contains two prophecies in one: the timing of the Prophet’s final illness, and the early death of Fāṭimah after him.

In a moment of serene conversation among the Mothers of the Believers, the Prophet Muḥammad (peace and blessings be upon him) offered a subtle prophecy—one that carried both a symbolic and practical meaning.

ʿĀ’ishah (may Allāh be pleased with her) narrated:

“The wives of the Prophet (peace and blessings be upon him) once gathered and asked, ‘Which of us will be the first to follow you (in death)?’

He replied, ‘The one with the longest arm among you.’”

(Agreed upon – Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

Upon hearing this, the wives of the Prophet (peace be upon him), including ʿĀ’ishah, began measuring their arms with sticks to see which of them was literally the tallest or had the longest reach. At the time, they assumed the Prophet (peace be upon him) was speaking about physical length.

Based on this, they believed it might be Sawda bint Zamʿa (may Allāh be pleased with her), who was known for her physical height. But when Zaynab bint Jahsh (may Allāh be pleased with her) was the first among them to pass away, the wives realized the true meaning of the Prophet’s words.

ʿĀ’ishah (may Allāh be pleased with her) said:

“So we came to understand that the ‘longest arm’ referred to charity.

And Zaynab (may Allāh be pleased with her) was the one who used to work with her own hands and give abundantly in charity.”

 Among the most remarkable and solemn of the Prophet’s prophecies was his foretelling of the martyrdom of two of his greatest Companions—ʿUmar ibn al-Khaṭṭāb and ʿUthmān ibn ʿAffān (may Allāh be pleased with them). Both men would later become Rightly Guided Caliphs, and both would be martyred while serving the Ummah.

Abū Mūsā al-Ashʿarī (may Allāh be pleased with him) narrated:

“The Messenger of Allāh (peace and blessings be upon him) was in one of the gardens of Madīnah, reclining with a stick in his hand, poking at the mud between puddles.

A man came and asked for permission to enter. The Prophet said,

‘Let him in, and give him the glad tidings of Paradise.’

It was Abū Bakr—I let him in and gave him the glad tidings.

Then another man came and asked for permission. He said,

‘Let him in and give him glad tidings of Paradise.’

It was ʿUmar—I let him in and gave him the glad tidings.

Then another man came and asked for permission. The Prophet (peace be upon him) sat up and said,

‘Let him in, and give him the glad tidings of Paradise—after a great tribulation that will befall him.’

I opened the door and found it was ʿUthmān ibn ʿAffān. I told him what the Prophet had said. He replied,

‘Allāh is the One whose help is sought.’”

(Agreed upon – Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

In another narration from Anas ibn Mālik (may Allāh be pleased with him), he said:

“The Prophet (peace and blessings be upon him) once climbed Mount Uḥud, along with Abū Bakr, ʿUmar, and ʿUthmān.

The mountain shook beneath them, and the Prophet said:

‘Be firm, O Uḥud! For upon you stands a Prophet, a Ṣiddīq, and two martyrs.’”

(Saḥīḥ al-Bukhārī)

And indeed, this came to pass just as he said:

                   •                 ʿUmar ibn al-Khaṭṭāb (may Allāh be pleased with him) was martyred in the mosque while leading the Fajr prayer, during his caliphate.

                   •                 ʿUthmān ibn ʿAffān (may Allāh be pleased with him) was martyred in his own home, while holding the Qur’ān, during the siege that preceded the great fitnah in the Ummah.

The Prophet (peace be upon him) even offered specific counsel to ʿUthmān about this future trial. He said:

“O ʿUthmān, indeed Allāh will clothe you with a garment (i.e., the caliphate). If the hypocrites demand that you remove it, do not take it off until you meet me.”

(Musnad Aḥmad and others; authenticated by al-Albānī)

This was a powerful metaphor: a command to hold firm to his divinely entrusted position, despite the calls of the masses and hypocrites who would later chant that “this garment is not fit for him.” That very phrase was used by the rebellious mobs who surrounded his house, and eventually broke in to assassinate him unjustly, while he was fasting and reciting the Book of Allāh.