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The good news of the arrival of the prophet (PBUH) prophesized from the realm of unseen by some Jinn called Hatif and idols, including the writings on gravestones are a proof of Muhammad’s prophethood.

There were some Jinn called Hatif from the clans of Jinn informing the good news of the arrival of the prophet Muhammad (BPUH) who were not seen but only heard by their voice before the birth of the prophet (PBUH) or His prophethood. There are many authentic riwayahs in sirah and Hadith books concerning this issue. For example a Hatif called to Zayyab Ibn Haritha as follows:

 “O Zayab, O Zayab! Listen carefully to the strangest of the strange: Muhammad has been sent with a book; He is calling the city of Mecca, but they do not listen to Him.” (1)

Similarly, another Hatif called Samia Ibn Qarrat Ghatafani as follows and caused the hearers to have belief:

"Truth has (now) arrived, and Falsehood perished.” (2)

Hatif from the Jinn clan prophesized the arrival of the prophet Muhammad (PBUH); similarly, it is written in history and sirah books that some idols and even the sacrificed animals for those idols prophesized His arrival. For example, the idol of Mazan tribe gave the good news of the prophet Muhammad (PBUH) as follows by exclaiming:

 “The prophet that is going to be sent will come with a revelation; a book of truth.” (3)

Likewise, the name of the prophet Muhammad (PBUH) and His reformatory attribute was written before him on some stones and gravestones. (4) At that time, there was not anyone among the people who had this name and who deserved such an attribute other than the prophet Muhammad (PBUH). (5) So, it shows that what was written there had informed people about the prophet Muhammad (PBUH).

[1]Halabi, as-Siratu’l-Halabiyya, 1:335-337; Suyuti, al-Khasaisu’l-Kubra, 1:358; Nabhani, Hujjatullah ala’l-Alamin, 181.

[2]Ali al-Qari, Sharhu’sh-Shifa, 1:748; Suyuti, al-Khasaisu’l-Kubra, 1:252.

[3]Bayhaqi, Dalailu’n-Nubuwwa: 2:255; Halabi, as-Siratu’l-Halabiyya, 1:325; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:337; al-Haythami, Majmau’z-Zawaid, 8:242; Ali al-Qari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Khasaisu’l-Kubra, 1:252-271.

[4]Qadi Iyad, ash-Shifa, 1:467; Ali al-Qari, Sharhu’sh-Shifa, 1:749; Halabi, as-Siratu’l-Halabiyya, 1:354.

[5] Halabi, as-Siratu’l-Halabiyya, 1:131-134.


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