prayed: “O God, illuminate him!”, and a light appeared between his eyes. Later it was transferred to the end of his staff, and he became famous as Dhi’l-Nur, the Possessor of Light.1 These incidents are all from well-known Hadiths that are certain.
Also, Abu Hurayra once complained to the Noble Messenger (Upon whom be blessings and peace) that he sometimes suffered from forgetfulness. God’s Messenger (UWBP) told him to spread out a piece of cloth. He then made some movements with his blessed hand as though taking some invisible objects and putting them on the cloth. He repeated this two or three times, then told him to gather up the cloth. Abu Hurayra later swore that through the mystery of this prayer of the Prophet (UWBP), he never again forgot anything.2 This event is also among well-known Hadiths.
F o u r t h E x a m p l e : We shall describe here a few events regarding maledictions of God’s Messenger (UWBP).
The First: The Persian Shah Parviz tore up the letter sent to him by God’s Messenger (UWBP). When the Messenger (Upon whom be blessings and peace) received news of this, he prayed: “O God, rend him as he rent my letter!”3 It was as a result of this malediction that Chosroes Parviz’s son Shirviya cut him to pieces with a dagger.4 And Sa‘d b. al-Waqqas broke his kingdom apart, so that in no part of the Sasanid empire did his sovereignty remain. However, the Emperor of Byzantium and other kings did not perish since they respected the Prophet’s (UWBP) letters.
The Second: An event almost as well-known as those reported unanimously, which some verses of the Qur’an allude to, is this: in the early days of Islam, the Noble Messenger (Upon whom be blessings and peace) was performing the prayers in the Masjid al-Haram, when the chiefs of the Quraysh gathered and maltreated him. At the time, the Messenger (UWBP) called down curses on them. Ibn Mas‘ud stated: “I swear that at the Battle of Badr I saw the corpses of all those who had ill-treated him and received his curse.”5
Qadi Iyad, al-Shifa’, i, 328; al-Khafaji, Sharh al-Shifa’, iii, 134; ‘Ali al-Qari, Sharh al-Shifa’, i, 662.
Bukhari, ‘Ilm, 42; Manaqib, 28; Buyu’, 1; Harth, 21; Muslim, Fada’il al-Sahaba, 159, no: 2492; Tirmidhi, Manaqib, 46, 47; Musnad, ii, 240, 274, 428; al-Mubarakfuri, Tuhfat al-Ahwazi, x, 334 no: 3923; Ibn al-Asir, Jami’ al-Usul (Tahqiq: Arnavud), ix, 95; Ibn Kathir, al-Bidaya wa’l-Nihaya, vi, 162; al-Sa’ati, al-Fath al-Rabbani, xxii, 405, 409-10; Abu Nu’aym, Hilyat al-Awliya, i, 381; al-‘Asqalani, al-Isaba, no: 1190.
Bukhari, ‘Ilm, 7; Jihad, 101; Maghazi, 82; Qadi Iyad, al-Shifa’, i, 328; al-Sa’ati, al-Fath al-Rabbani, xxii, 159.
Ibn Hisham, al-Sirat al-Nabawiyya, i, 71; Tabari, Tarikh al-Umma wa’l-Muluk, ii, 135; Ibn Kathir, al-Bidaya wa’l-Nihaya, x, 369.
Bukhari, Salat, 109; Manaqib al-Ansar, 45; Muslim, Jihad, 107 no: 1794; Musnad, i, 417.