The Noble Messenger (Upon whom be blessings and peace) also predicted the Battle of Siffin between ‘Ali and Mu‘awiya, saying: “The hour shall not come until two parties with a single claim fight each other.”[66]

He also declared that a group of rebels would kill ‘Ammar.[67] When ‘Ammar was killed at the Battle of Siffin, ‘Ali cited this as a proof that Mu‘awiya’s followers were rebellious; but Mu‘awiya interpreted it differently, and also ‘Amr b. al-‘As said: “The rebels are murderers, not all of us.”

The Noble Messenger (UWBP) also said: “As long as ‘Umar is alive, no sedition will erupt among you.” [68] And so it happened.

Before accepting faith, Sahl b. ‘Amr was once captured in a battle. ‘Umar said to the  God’s  Messenger  (UWBP):  “Allow  me to pull out his teeth,  for  he,  with his eloquent speech, incited the idolatrous Quraysh to wage war against us.” God’s Messenger (UWBP) replied: “It may be that he will assume a stance pleasing to you, O ‘Umar.”[69]  In fact, at the time of the Prophet’s demise,  which caused panic and agitation,  Sahl, with his well-known  eloquence,  calmed  and comforted  the Companions in Mecca with an address; while in Medina Abu Bakr, with his great firmness, was also giving a very important address to comfort the Companions. Surprisingly, the two addresses resemble each other in regard to their wording.

To Suraqa, the Prophet (UWBP) once said: “You will wear the two bracelets of Chosroes.”[70]  Chosroes was wiped out during the caliphate of ‘Umar. When Chosroes’ jewelry arrived, ‘Umar put the bracelets on Suraqa, saying, “Praise be to God Who took these off Chosroes and put them on Suraqa.”[71] This confirmed the report of the Prophet (UWBP).

The Noble Messenger (Upon whom be blessings and peace) also declared: “Once Chosroes the Persian has gone, there will be no other.”[72] So it turned out.

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[66] Muslim, Fitan, 4; Ibn Hibban, Sahih, viii, 259; ‘Ali al-Qari, Sharh al-Shifa’, i, 704; al-Albani, Sahih Jami’ al-Saghir, vi, 174, no: 7294.

[67] Bukhari, Salat, 63; Muslim, Fitan, 70, 72, 73; Tirmidhi, Manaqib, 34; Musnad, ii, 161, 164, 206; iii, 5, 22, 28, 91; iv, 197, 199; v, 215, 306, 307; vi, 289, 300, 311, 315; Kattani, Nazm al-Mutanathir, 126; Ibn Hibban, Sahih, viii, 260; al-Hakim, al-Mustadrak, ii, 155; iii, 191, 397; Qadi Iyad, al-Shifa’, i, 339; al-Sa’ati, al-Fath al-Rabbani, xxiii, 142.

[68] Mawaqit, 4; Fitan, 22; Muslim, Iman, 231; Fitan, 27; Ibn Maja, Fitan, 9; Musnad, v, 401, 405.

[69] ‘Ali al-Qari, Sharh al-Shifa’, i, 704; al-Khafaji, Sharh al-Shifa’, iii, 218; al-‘Asqalani, al-Isaba, ii, 93-94; al-Hakim, al-Mustadrak, iv, 282.

[70] ‘Ali al-Qari, Sharh al-Shifa’, i, 703; al-‘Asqalani, al-Isaba, no: 3115.

[71] Ibid.; Qadi Iyad, al-Shifa’, i, 344.

[72] Bukhari, Iman, 31; Muslim, Fitan, 76; Tirmidhi, Fitan, 41; Musnad, ii, 233, 240; v, 92, 99; Qadi Iyad, al-Shifa’, i, 337; al-Mubarakfuri, Tuhfat al-Ahwazi (Tahqiq: ‘Abd al-Wahhab), iv, 462, 663.