The Prophecies of Prophet Muhammad (PBUH): A Study of Divine Revelation and Fulfillment

Suleiman | Posted on November 15, 2024 |

Introduction

Prophet Muhammad (PBUH), the last prophet in Islam, is revered by Muslims not only for his teachings, character, and leadership but also for his prophecies. Many people, especially critics from non-Muslim communities, often argue that Prophet Muhammad (PBUH) was not a real prophet because they claim he had no prophecies, or that his prophecies were not fulfilled. Among such claims, certain Christians refer to biblical passages that supposedly indicate the attributes of a true prophet and the absence of prophecies from Muhammad. However, these criticisms often overlook the fulfillment of prophecies made by the Prophet Muhammad (PBUH) that have come to pass, as well as broader theological contexts. In this article, we will investigate these prophecies, refute misconceptions, and highlight the factual fulfillment of prophetic statements from both the Qur’an and Hadith.

Prophecies in the Bible: Criticisms and Refutations

Critics of Prophet Muhammad (PBUH) often cite the Bible as evidence that a true prophet must have prophecies that predict future events. They may quote verses from the Bible that seemingly do not point to Muhammad. Here, we will explore some of these biblical passages and provide a contextual analysis to understand their validity.

1. Deuteronomy 18:21-22: “How can we recognize a true prophet?”

One of the primary verses cited by critics is Deuteronomy 18:21-22, which discusses the criteria for recognizing a true prophet:

“You may say to yourselves, ‘How can we know when a message has not been spoken by the Lord?’ If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken.” (Deuteronomy 18:21-22, NIV)

According to this verse, the key sign of a true prophet is the fulfillment of his prophecies. However, the Bible itself contains prophecies that remain unfulfilled, as will be discussed below. This indicates that such prophecies, as outlined in Deuteronomy, are not foolproof tests of divine revelation.

Prophecies in the Bible That Were Not Fulfilled

Several prominent biblical prophecies, especially those attributed to Jesus and earlier prophets, have not come to pass. These discrepancies raise doubts about their authenticity and indicate that prophecy is not always an indicator of divine origin.

1. Luke 1:31-33 – The Reign of Jesus as King of Israel

Luke 1:31-33 states:

“You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end.” (Luke 1:31-33, NIV)

This prophecy declares that Jesus would become a king and reign over Israel forever. However, historical records show that Jesus was not recognized as a king by the Jews, and instead, the Roman governor, Pontius Pilate, was the ruling authority during Jesus’ time. Furthermore, after Jesus’ death, no kingdom was established. The Jews continue to await their Messiah, who they believe will bring this kingdom.

John 18:33-36 further reinforces this by showing that Jesus himself denied any claim to an earthly kingship:

“My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders.” (John 18:36)

Thus, the prophecy regarding Jesus as the eternal king of Israel has not been fulfilled in any historical sense.

2. Genesis 17:8 – The Land of Canaan as an Everlasting Possession

Genesis 17:8 promises the land of Canaan as an everlasting possession to Abraham’s descendants:

“The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” (Genesis 17:8)

However, the Hebrews, as stated in Hebrews 11:9-13, never fully possessed the land, and the promise remains unfulfilled. They lived as strangers and never gained permanent dominion over the land. The promise of possessing the land “forever” was never realized, especially in the context of the subsequent exile and historical diaspora.

Acts 7:5 reiterates that Abraham had no land inheritance while alive, further discrediting this prophecy as a failed promise.

3. Matthew 10:23 – The Return of the Son of Man Before the Disciples Finish Their Travels

Matthew 10:23 quotes Jesus as saying:

“When you are persecuted in one place, flee to another. Truly I tell you, you will not finish going through the towns of Israel before the Son of Man comes.” (Matthew 10:23, NIV)

Despite the disciples fleeing from town to town, Jesus never returned during their lifetimes. This prophecy was left unfulfilled.

4. Mark 13:26-30 – The Return of the Son of Man in Glory

Mark 13:26-30 gives a similar prophecy, where Jesus promises his return in glory within the lifetime of his generation:

“At that time people will see the Son of Man coming in clouds with great power and glory. And he will send his angels to gather his elect from the four winds… Truly I tell you, this generation will certainly not pass away until all these things have happened.” (Mark 13:26-30, NIV)

Again, this prophecy was not fulfilled. The generation of Jesus passed away without witnessing his return.

Prophet Muhammad’s (PBUH) Prophecies: A Testament of Truth

In contrast to the above unfulfilled prophecies in the Bible, Prophet Muhammad (PBUH) made several prophecies that have come to pass, proving that he was indeed a prophet of God. The fulfillment of these prophecies serves as strong evidence for his prophethood and divine guidance.

Tall Buildings and the Competing Builders

One of the most famous prophecies of Prophet Muhammad (PBUH) is related to the competition among people to build tall structures. In a hadith narrated by Abu Huraira (RA), Prophet Muhammad (PBUH) said:

“The Hour will not be established until people compete with each other in constructing tall buildings.” (Sahih al-Bukhari, 1:3:128)

This prophecy is clearly evident today with the rise of skyscrapers and the competition between cities like Dubai, New York, and Shanghai to build the tallest buildings. The race to build ever-taller structures aligns precisely with this prediction.

Flying Machines

The Prophet Muhammad (PBUH) predicted flying machines which we know as aero planes today. Hadith narrated by Abu Huraira (RA) states:

“The Hour will not be established until people will fly in the air like birds.” (Tafseer Ibn Kathir)

Given the context of flying machines like airplanes, it is plausible to understand this as a prophecy that foreshadowed the invention of airplanes.

A Detailed study has been conducted by Mohammad Elshinawy, a Graduate of English Literature at Brooklyn College, NYC. He studied at College of Hadith at the Islamic University of Madinah and is currently completing his Bachelors in Islamic Studies at Mishkah University. He has translated major works for the International Islamic Publishing House, the Assembly of Muslim Jurists of America, and Mishkah University. By the Yaqeen Institute for Islamic Research.

In the name of Allah, the Most Merciful, the Grantor of Mercy

Abstract

Some of the greatest and most convincing testimonies to the prophethood of Muhammad ﷺ are the multiple occasions on which he correctly predicted future events. Only one to whom God had granted access to the realm of the unseen could have, time and again, accurately foretold the future. In this paper, I describe thirty of these predictions—all derived from Qur’anic verses and authentic hadith—and how each and every one of them came to pass, just as he ﷺ predicted.

The Prophecies of the Messenger ﷺ

“Say, [O Muhammad], ‘I do not tell you that I have the depositories [containing the provision] of Allah nor that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.’” [al-An‘ām 6: 50]

Only the Creator of time, as we know it, is not restricted by it. Only God has full access to the forgotten past and unseen future. Supposed psychics and fortune-tellers either speak in ways that carry a thousand potential interpretations (from which the most “accurate” is claimed after the fact), or get exposed as frauds over time (as eventually their guesses are more often wrong than right). As for predicting specifics about the future while never erring, that is only possible for the Knower of the Unseen, and whoever He may grant partial access to the unseen world. “[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone—except whom He has approved of messengers…” [al-Jinn 72: 26-27] Al-Qādị ‘Eyād ̣ (d. 1149) says, “The hadith(s) in this regard are a bottomless ocean and an unending stream. They are one of his miracles which are undeniably established, transmitted to us by tawâtur (abundant recurrence), due to their many narrators and the concordance of their meanings, all corroborating the fact that he ﷺ was privy to [some of] the unseen.”1 In this paper, we will take a dive into this bottomless ocean, exploring its wonders, namely some of the events foretold by the Prophet Muhammad ﷺ which are among the greatest testimonies to his prophethood.

1. The Byzantines will Rebound

Despite being isolated by seemingly endless deserts, and largely unaffected by the power struggles of the world’s superpowers, the Qur’an boldly foretold the most unexpected events that would transpire between Persia and Byzantium in a few short years. “The Byzantines have been defeated. In the nearest land. But they, after their defeat, will triumph. Within three to nine years.” [ar-Rūm 30: 2-4] From 613-619 CE, the Byzantines were absolutely decimated by the Persian Empire, losing the territories of Antioch, then Damascus, then Armenia, then their most cherished Jerusalem, then Chalcedon, and finally Egypt. In his book, The History of the Decline and Fall of the Roman Empire, Edward Gibbon says, “When this prophecy was made, no prediction could be more unbelievable because the initial twelve years of Heraclius were evidently declaring an end to the Roman Empire.”2 Everyone saw Byzantium as on its deathbed; thus opponents of the Prophet ﷺ like Ubayy b. Khalaf mocked this “preposterous” foretelling in the Qur’an. However, not long after, Heraclius led the Byzantine Crusade like a dagger into the heart of the Persian Empire, fulfilling the amazing prophecy 6-8 years after it was uttered.

The verses that immediately follow this prediction say, “The decision of the matter, before and after [these events], is only with Allah. And on that Day, the believers (i.e., Muslims) will rejoice in the victory of Allah.” [ar-Rūm 30:4-5] Abu Hạyyān al-Andalūsi (d. 1344) lists in al-Bahṛal-Muhị̄t f̣ our reasons for this rejoicing, of them being that the miraculous prophecy unfolding would further validate their belief in his prophethood. Another reason, which involves another prophecy, is the Muslims would at that time find themselves celebrating their own victory: a long-awaited triumph against the Meccan oppressors in the Battle of Badr happened in 624 as well. It suddenly becomes quite clear why God seals Sūrat ar-Rūm by saying, “So be patient. Indeed, the promise of Allah is truth. And let them not unnerve you who are not certain [in faith].” [ar-Rūm 30: 60]

2. The Abode of Abu Lahab

In the moments following the Prophet Muhammad’s ﷺ first public call to Islam, his own uncle, Abu Lahab, scoffed at and chastised him. In his defense, God immediately revealed: “May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will burn in a Fire of [blazing] flame.” [al-Masad 111: 1-3] It is astonishing that for the next nine years of Abu Lahab’s life, despite hearing these verses being recited, his pride still kept him from a potential golden opportunity to discredit the Qur’an. Had Abu Lahab simply professed faith, even disingenuously, that could have brought into serious question the truth of this Revelation. Of course, He Who revealed this knew Abu Lahab would never do so.

3. The Globalization of Islam

Amidst the fiercest persecution and abuse that the Muslims faced in the earliest Meccan period, the Prophet Muhammad ﷺ would stand without wavering and convey to his followers God’s promise of Islam spreading all over the world. Tamīm ad-Dāri (rA) reports that the Messenger of Allah ﷺ said, “This matter will certainly reach every place touched by the night and day. Allah will not leave a house of mud or [even] fur except that Allah will cause this religion to enter it, by which the honorable will be honored and the disgraceful will be disgraced. Allah will honor the honorable with Islam and he will disgrace the disgraceful with unbelief.”3 In another narration, reported by Thawbān (rA), “Indeed, Allah gathered up the earth for me so that I saw its east and its west; and indeed the dominion of my nation will reach what was gathered up for me from it.”4 The fact that these predictions were made at a time when Muslims were a powerless handful, and Islam was expected to be buried in its cradle, is nothing short of miraculous. At that point, presuming that the faith would even survive would be considered by most nothing short of a pipe-dream. But to predict that Islam would not just survive, but grow to thrive globally, was at that point inconceivable. For us nowadays, witnessing a quarter of this planet’s population as subscribers to Islam makes it clear that this was no presumption, but instead another prophecy inspired by the Divine.

4. Undeterred by Time or Distance

Regarding the night prior to the Battle of Badr, ‘Umar b. al-Khattạ̄ ̣ b (rA) said, “The Prophet ﷺ showed us where those [enemies] at Badr would die. He would place his hand somewhere on the ground and say, ‘This is where so-and-so will die tomorrow, by God’s will, and this is where so-and-so will die.’ I swear by the One who sent him with the Truth, none of them fell other than exactly where the Prophet’s hand had touched.”5 Anas (rA) reported that, as the Battle of Mu’tah was taking place in Jordan, the Prophet ﷺ had informed the people in Madinah of the martyrdom of Zayd b.Hạ̄ritha, Ja‘far b. Abi Tạ̄ lib, and ‘Abdullāh b. Rawāhạ . While 600 miles away, the Prophet ﷺ said, “Zayd took the flag (as commander) and was killed, then Ja‘far took the flag and was killed, then Ibn Rawāhạ took the flag and was killed.” Anas describes that as the Prophet ﷺ was telling them this, “his eyes were shedding tears.” He ﷺ continued, “Then the flag was taken by one of God’s swords (Khālid b. al-Walīd), and Allah made him victorious.”6 That army eventually returned to Madinah, with eyewitness accounts that matched exactly what the Prophet ﷺ had described.

Abu Hụmayd as-Sā‘idi (rA) said, “When we reached Tabūk, the Prophet ﷺ said, ‘There will be a strong wind tonight and so no one should stand and whoever has a camel should fasten it.’ So we fastened our camels. A strong wind did in fact blow at night; and a man stood up and was consequently blown away to a mountain called Tạ y’.”7 Sahl b. Sa‘d (rA) reports that as the Prophet ﷺ and his Companions returned to camp after a day of battle, he overheard people celebrating the valor of a man “who vanquished every enemy that faced him; none outdid him today.” To the shock of those present, the Messenger of Allah ﷺ said, “Rather, he will be in the Hellfire.” One man said, “I will shadow him,” and closely followed him at every turn. Soon thereafter, this man came to the Prophet ﷺ and said, “I testify that you are indeed the Messenger of Allah!” He ﷺ said, “Why [do you say] that?” He said, “The people were astounded when you said this man would be in the Hellfire, so I followed him until he was badly wounded and sought to hasten his death; he placed the handle of his sword on the ground and its tip between his chest, then leaned on it and killed himself.” Explaining that this mortal sin was an indicator of prior insincerity undetected by others, the Messenger of Allah ﷺ said, “Certainly, a man may perform the deeds of the people of Paradise, in terms of what is apparent to the people, while [in reality] he is among the people of the Hellfire. And a man may performs the deeds of the people of the Hellfire, in terms of what is apparent to the people, while [in reality] he is among the people of Paradise.”8

5. Six in Sequence

During the Battle of Tabūk, the Prophet ﷺ said to ‘Awf b. Mālik (rA), “Count six signs before the Hour; my death, the conquest of Jerusalem, two mortal plagues that will take you [in great numbers] as the plague of sheep [depletes them], then wealth will be in such surplus that a man will be given a hundred gold coins and still be unsatisfied, then there will be a tribulation that will not leave an Arab home without entering it, then there will be a truce between you [Muslims] and Banu al-Asf̣ ar (Byzantines) which they will betray, and march against you under eighty flags, and under each flag will be twelve thousand [soldiers].”9 Jerusalem was conquered five years after his death ﷺ, in the year 15H, followed by the plague of ‘Amwās in 18H which took the lives of many Companions. An unprecedented surplus of wealth was then experienced during the caliphate of ‘Uthmān (rA), 23H, as a result of conquests on every front. As for the tribulation that would spare no Arab home, this took place following the assassination of ‘Uthmān, 37H, for it resulted in dissent and chaos everywhere. As for the truce and scourge of the Byzantines, traditional scholars seem to agree that this is a prophecy about the end-times.

6. Counting the Conquests

The Prophet Muhammad ﷺ foretold a multitude of Muslim conquests, including those of Rome, Persia, Egypt, Yemen, India, and Constantinople. None of these prophecies were described vaguely or with equivocation, but rather with an air of absolute certainty.

Jābir b. ‘Abdillāh (rA) reports that while digging the trench outside Madinah to repel an approaching army, a massive boulder obstructed them that no ax would break. With time running out, and with people’s fears and hunger eating away at them, the Prophet ﷺ walked over and picked up the ax. He said, “Bismillah (In God’s name),” and hammered the boulder, reducing a chunk of it to rubble. He said, “Allāhu Akbar (God is Great)! I have been given the keys to Shām; I can see its red palaces at this very moment.” Then he shattered another chunk and said, “Allāhu Akbar (God is Great)! I have been given the keys to Persia; I can see Madain’s white palace.” Then he shattered the last chunk and said, “Allāhu Akbar (God is Great)! I have been given the keys to Yemen. By Allah, I can see the Gates of Sana‘a at this very moment from here.”10 Regarding Egypt, he ﷺ took its conquest for granted, knowing his Lord’s promise was true. Abu Dharr (rA) narrated: The Prophet ﷺ said: “You will certainly conquer Egypt; a land in which [a currency] called al-qīrât ̣ is customary. When you conquer it, be gracious to its people, for they are entitled to a covenant and [the right of] family bonds. And when you see two men disputing over the place of a brick, then leave [Egypt].”11

The Prophetﷺ accurately spoke in the second person here, foretelling that none other than his personal Companions would conquer Egypt. Then he ﷺ instructed them to honor their peace treaty with the Egyptians, and reminded them that their grandmother (Hājar; the mother of Ishmael) was from this land. In this same narration, Abu Dharr (rA) adds, “I witnessed ‘Abdur-Rahṃān b. Shurahḅ īl b.Hạsana and his brother, Rabī‘a, disputing [in Egypt] over the place of a brick, so I left.” Regarding Constantinople, which is presently called Istanbul, the Prophet ﷺ determined that it would become a Muslim land nearly a millennium prior to that happening. ‘Abdullāh b. ‘Amr (rA) reports that they were once sitting with the Messenger of Allah ﷺ and writing, he ﷺ was asked, “Which city will be liberated first; Constantinople or Rome?” He said, “Indeed, the city of Heraclius will be liberated first,”12 meaning Constantinople. An entire 800 years later, the Ottoman sultan, Muhammad al-Fātih,̣ accomplished this great feat. In another hadith, “Constantinople will certainly be liberated, and how excellent a leader will its leader be, and how excellent an army that army will be.”13 Some scholars hold that this second hadith may refer to a second liberation of Constantinople which was also prophesied, but has not yet taken place.

7. Security will Prevail

‘Adi b. Hạ̄tim (rA) narrates: As I was with the Prophet ﷺ [prior to accepting Islam], a man came to him complaining of poverty, and then another came to him complaining of highway robbery. He ﷺ said, “O ‘Adi, have you seen al-Hị̄ ra (in Iraq)?” I said, “No, but I have been told about it.” He said, “If you live long [enough], you will see a woman travel on camelback from al-Hị̄ ra till she circles the Ka‘ba while not fearing anyone but Allah.” I said to myself, “Where then would the bandits of Tay’ who have pillaged these lands be?” He ﷺ continued, “And if you live long [enough], the treasures of Chosroes, the son of Hurmuz, will be conquered.” I said, “Chosroes, the son of Hurmuz?” He confirmed, “Chosroes, the son of Hurmuz. And if you live long [enough], you will see a man walking out, hand filled with gold or silver, seeking someone to accept it but he will not find anyone to accept it.” Later in his life, ‘Adi said, “I have [in fact] seen a woman travel on camelback from al-Hị̄ ra till she circled the Ka‘ba while not fearing anyone but Allah, and I was among those who conquered the treasures of Chosroes, the son of Hurmuz. And if you live long [enough], you will see what the Prophet ﷺ—Abul Qāsim—said regarding a man walking out, hand filled…”14 Historians confirm that the inability to find someone eligible to accept charity took place during the reign of the ‘Abbāsid caliph, ‘Umar b. ‘Abdil‘Azīz (d. 91H).

8.The Last Emperors

When the Quraysh tribe embraced Islam, they feared being blocked from their trade routes to Greater Syria (Shām) and Iraq as a result, since these territories were under Byzantine and Sassanid rule and both had rejected the call to Islam. Jābir b. Samura (rA) reports the Prophet ﷺ addressing this concern by reassuring Quraysh that those empires would soon vanish from both regions. He said, “When Chosroes dies, there will be no Chosroes after him. And when Caesar dies, there will be no Caesar after him. And I swear by the One in whose hand is Muhammad’s soul, their treasures will be spent in the path of God.”15 Imam ash-Shāfi‘i (d. 820) and al-Khattạ̄ ̣ bi (d. 988) explained that this meant there would never be another Caesar in Greater Syria, nor any other Chosroes in Iraq (Sassanid Persia). Indeed, the final Chosroes who rose to power during the Prophet’s ﷺ life was Yazdegerd III (d. 651), and he in fact became the 38th and final king of the Sassanid Empire. The final Caesar during the Prophet’s ﷺ life was Heraclius (d. 641), and Byzantium did in fact collapse and lose Christendom’s holiest site of Jerusalem during his reign. After those individuals, neither empire maintained any presence in those two regions.16

9. A Whisper in His Daughter’s Ear

‘Âisha (rA) narrates that, as the Prophet ﷺ lay on his deathbed, with all of his wives present, his daughter Fātiṃa (rA) came forward, walking just as the Messenger of Allah ﷺ would walk. He ﷺ received her, saying, “Welcome, my dear daughter.” He then sat her down beside him, and uttered a secret to her which caused Fātiṃ a to weep. He then uttered another secret to her, making her laugh. I asked her what made her cry, but she said, “I would never disclose the Messenger of Allah’s ﷺ secret.” I had never seen a joy and grief so closely as I saw on that day, so I said to her when she wept, “The Messenger of Allah ﷺ privileges you with his words, and not us, and then you weep?” I asked her again what he said, but she responded, “I would never disclose the Messenger of Allah’s ﷺ secret.” When he ﷺ died, I asked her [again], and she said he told her that “Gabriel used to review the Qur’an with me one time each year, and he reviewed it twice with me this year. I do not see this [to mean] except that my time has arrived, and you will be the first of my family to catch up with me.” Fātiṃ a said, “I cried at this, and so he discreetly said to me, ‘Are you not pleasedto be the queen of the believers [in Paradise]?’ And that is what caused me to laugh.”17 As Imam an-Nawawi (d. 1277) points out, this is actually two prophecies in one. The first is that he ﷺ foretold in this sickness, and not in any other illness before it, that his time had come, and that the young Fātiṃ a—in her earlytwenties at that time—would die before any other member of his family.

10. The Longest Arm

‘Âisha (rA) also narrates that when the Prophet Muhammad ﷺ was presented with the question, “Which of your wives will be reunited with you first [in the hereafter]?” he ﷺ responded, “The fastest of you in catching up with me will be the one with the longest arm among you.” Due to that statement, ‘Âisha (rA) reports that his wives used to speculate, and even measure against the wall, which wife had the longest arm. Sawada b. Zam‘a (rA) was the tallest of them, but when Zaynab b. Jahṣ h (rA) died first, they realized “longest arm” meant most charitable. ‘Âisha (rA) says, “Zaynab had the longest arm among us, because she used to work with her hands and donate [her earnings].”18

11. The Martyrdom of ‘Umar and ‘Uthmān

Abu Mūsā al-Ash‘ari (rA) said, “I was with the Prophet ﷺ in one of the gardens in Madinah, then a man came and requested that the door be opened. The Prophet ﷺ said, ‘Open [it] for him, and give him the glad tidings of Paradise.’ I opened [it] for him, and it turned out to be Abu Bakr, so I gave him the glad tidings of what the Prophet ﷺ had said. He praised Allah, and later another man came and requested that the door be opened. The Prophet ﷺ said, ‘Open [it] for him, and give him the glad tidings of Paradise.’ I opened [the door] for him, and it turned out to be ‘Umar, so I gave him the glad tidings of what the Prophet ﷺ had said. He praised Allah, and later another man came and requested that the door be opened. He ﷺ said, ‘Open [it] for him, and give him the glad tidings of Paradise due to a calamity that befalls him.’ It turned out to be ‘Uthmān, so I informed him of what the Messenger of Allah ﷺ had said. He praised Allah, and then he said, ‘Allah is sought for help.’”19 In another narration, Anas b. Mālik (rA) reported that when the Prophet ﷺ ascended Mount Uhụ d along with Abu Bakr, ‘Umar, and ‘Uthmān, the mountain shook beneath them. So the Prophet ﷺ tapped it with his foot and said, “Be firm, Uhụd, for upon you are none other than a Prophet, a Sịddīq, and two martyrs.”20 Both ‘Umar and ‘Uthmān attained martyrdom by being assassinated during their respective caliphates. With ‘Uthmān in particular, the Prophet ﷺ gave further details: “O ‘Uthmān, Allah—the Mighty and Majestic—may garb you in a shirt. If the hypocrites demand that you remove it, do not remove it until you meet me.”21 It was this very accusation, that ‘Uthmān was unfit to “wear that shirt” (i.e., to be the caliph), which the mobs repeated before laying siege to and then storming his house and killing him.

12. Inevitable Infighting

Sa‘d b. Abi Waqqâs ̣(rA) narrates that the Messenger of Allah ﷺ once visited the mosque of Banu Mu‘âwiya. “He ﷺ entered, performed two units of prayer, which we prayed with him, and then he invoked his Lord for a long time. Then, he ﷺ turned to us and said, ‘I asked my Lord for three things; He granted me two and withheld one. I asked my Lord not to destroy my nation with a widespread famine, and He granted me that, and I asked Him that He not exterminate my nation by drowning, and He granted me that. And I asked Him that He not let their aggression be against one another, but He withheld that from me.’”22 In another narration, “Indeed, Allah has gathered the earth for me until I saw its east and its west, and the kingdom of my nation will reach whatever has been gathered for me of it. And I have been given the two treasures; the red and white (gold and silver). And I asked my Lord that He not destroy it with a widespread famine, and that He not empower against them an external enemy that will annihilate them. My Lord said, ‘O Muhammad, when I decree a matter, it cannot be repelled. I have granted you, for your nation, that I not destroy them with a widespread famine, and that I not empower against them an external enemy that annihilates them—even if those from its (the earth’s) every corner unite against them, but they will ultimately kill one another, and enslave one another. Once the sword is drawn within my nation, it will not be removed from them until the Day of Resurrection.’”23

13. Tensions Among The Prophet’s Household

Abu Rafi‘ (rA) reported that the Prophet ﷺ said to ‘Ali, “There will be an issue between you and ‘Aisha.” He said, “Me, O Messenger of Allah?!” He said, “Yes.” He said, “Me?!” He said, “Yes.” He said, “Then [in that case] I would be the worst of them (all people).” He said, “No, but when this occurs, return her to her safe quarters.”24 Just prior to her clash with ‘Ali (rA), when ‘Aisha (rA) heard dogs barking near Basra at a place called Haw’ab, she said, “Perhaps I must return home, for the Messenger of Allah ﷺ said to us (his wives), ‘Which one of you will be barked at by the dogs of Haw’ab?’”25 Hopeful that her presence would effect a resolution, and that this was only a prophecy and not a prohibition, ‘Aisha (rA) decided not to abort her journey.

14. The Fate of ‘Ammār

Abu Sa‘īd al-Khudri (rA) narrated that, as the Muslims were building the mosque in Madinah, ‘Ammār b. Yāsir (rA) would carry two bricks at a time while others lifted one. When the Prophet ﷺ saw him, he began removing the dust [from ‘Ammār] with his hands and said, “Woe to ‘Ammār! He will be killed by the transgressing party; he will be inviting them to Paradise and they will be inviting him to the Fire.” To that, ‘Ammār replied, “We seek refuge with Allah from the trials.”26 When the Battle of Sị ffīn took place, three decades after that prophecy, ‘Ammār was killed by the army of Shām who transgressed against the Muslim ruler (‘Ali) while seeking to avenge the murdered caliph (‘Uthmān). Interestingly, the army of Shām did not claim that this hadith had been fabricated (which proves that forging hadith was unfathomable by the Companions), but rather argued that those who called him to fight were the “transgressing party” ultimately responsible for his death. Thus, there was no question about the authenticity of the prophecy; they differed only in how to interpret it. Finally, moments before the Battle of Sịffīn, as a glass of milk was passed to ‘Ammār (rA), he smiled and said, “The Prophet ﷺ told me that the last thing I would drink before dying would be some milk.”27 Then he rose to meet the promise of his Prophet ﷺ and fought until his death.

15. Ali Suppressing the Khārijites

In another foretelling of this turbulent period, Abu Sa‘īd al-Khudri (rA) narrates that the Prophet ﷺ said, “A dissenting faction will splinter at a time of disunity between the Muslims, and they will be fought by the more correct of the two parties.”28 Again, it was the army of Kūfa (led by ‘Ali), not Shām (led by Mu‘āwiya), who fought the Khārijite rebels in the Battle of Nahrawān in the year 37H, making them the “more correct” and non-transgressing party. Regarding the roots of the Khārijites, the Prophet ﷺ was once accused by a hypocrite known as Dhul Khuwaysịra of inequity. The Prophet ﷺ told those seeking to punish this man for his insult, “Leave him be. He will certainly have companions (progeny) whom one of you would belittle his own prayer [when compared] to their prayer, and his fasting [compared] to their fasting. They will recite the Qur’an, but it will not pass beyond their throats [to their hearts]. They will exit the religion as an arrow passes through a game animal, whereby one would look at the arrowhead and not see any traces [of blood] on it; one would look at the binding which fastens the arrowhead to the rod and not see any traces on it; one would look at the rod and not see any traces on it; one would look at the feathers and not see any traces on them. It would go straight through the bowels and the blood. Their sign will be a black man whose limbs will appear like a woman’s breasts, or like a disfigured lump of flesh. They will emerge at a time when the people are disunited.” The narrator, Abu Sa‘īd (rA), adds, “I testify that I certainly heard this hadith from the Messenger of Allah ﷺ, and I testify that ‘Ali b. Abi Tạ̄ lib fought them, and that I was with him. He instructed that we search for this man. He was eventually found and brought to ‘Ali, and I saw that that man [appeared] exactly as the Prophet ﷺ had described him.”29

16. Repairing the Rift

Abu Bakra ath-Thaqafi (rA) narrated that the Prophet Muhammad ﷺ brought his grandson, al-Hạsan (rA), out one day and ascended with him to the pulpit. Then, he ﷺ said, “This son of mine is a chief, and perhaps Allah will use him to reconcile between two [disputing] factions of Muslims.”30 In truth, al-Hạsan singlehandedly mended a long and tragic split between the Muslims of Kūfa and those of Shām upon becoming caliph, by abdicating his caliphate to Mu‘āwiya b. Abi Sufyān (rA). By doing so, he unified two great factions of believers, and allowed the progress of Islam to regain its momentum for decades. The Prophet ﷺ also foretold that at this precise point the Muslim nation would transition from a caliphate to a kingdom; “The caliphate will be for thirty years, then there will be a kingship after that.”31 Abu Bakr ruled for approximately two years, then ‘Umar for ten, then ‘Uthmān for twelve, then ‘Ali for five, before al-Hạsan within months abdicated it to Mu‘āwiya who founded the Omayyad dynasty. Ibn al-‘Arabi (d. 1148) says, “And the promise of the Truthful ﷺ came to pass… [the period of the caliphate] neither exceeded nor fell short a day, so glory be to the All-Encompassing; there is no other Lord but He.”32

17. Cycling Back to Virtue is Promised

In an explicit hadith about the forms of governance the Muslim nation would experience, Hụdhayfa b. al-Yamān (rA) reported that the Prophet ﷺ said, “Prophethood will remain amongst you for as long as Allah wishes. Then Allah will remove it whenever He wishes to remove it, and there will be a caliphate upon the prophetic methodology. It will last for as long as Allah wishes it to last, then Allah will remove it whenever He wishes to remove it. Then there will be an abiding dynasty, and it will remain for as long as Allah wishes it to remain. Then Allah will remove it whenever He wishes to remove it. Then there will be tyrannical (forceful) kingship, and it will remain for as long as Allah wishes it to remain. Then He will remove it whenever He wishes to remove it, and then there will be a caliphate upon the prophetic methodology.”33

18. Asmā’ Sends A Tyrant Home

For confronting the tyranny of al-Hạjjāj b. Yūsuf, ‘Abdullāh b. az-Zubayr (rA) was crucified in front of the Sacred House in Mecca, and his body was thrown into the graveyard of the Jews. Then al-Hạjjāj marched to his mother’s house, ‘Asmā’ b. Abi Bakr (rA), the Prophet’s ﷺ sister-in-law. He said to her, “What do you think of what I have just done to the enemy of Allah?” referring to her son, ‘Abdullāh b.az-Zubayr. Though al-Hạjjāj was trying to strike fear in her heart, lest a person of her position inspire more rebellion, this was a woman strengthened by a prophecy she had heard directly from the Prophet’s ﷺ lips. Her response was, “I think you have destroyed his worldly life by destroying your own afterlife… The Messenger of Allah ﷺ has certainly told us that emerging from Thaqīf would be a liar and a murderer; the liar we have seen, and as far as the murderer is concerned, I have no doubt that you are him.” Without saying a single word, al-Hạjjāj rose and exited in disgrace.34 Hadith commentators agree that the liar from Thaqīf was al-Mukhtār b. Abi ‘Ubayd, who claimed prophethood.

19. Um Harām’s Date with Destiny

Um Hạrām b. Malhạ̄ n (rA) heard the Messenger of Allah ﷺ say, “The first army from my nation to ride the sea have guaranteed themselves [Paradise].” Um Hạrām said, “O Messenger of Allah, will I be among them?” He said, “You will be among them.” Later, he ﷺ said, “The first army from my nation to march in battle to the City of Caesar (Constantinople) will be forgiven.” She said, “Will I be among them, O Messenger of Allah?” He said, “No.”35 During the reign of Mu‘āwiya (rA), Um Hạrām b. Malhạ̄ n rode in the first Muslim naval fleet, accompanying her husband, and died upon falling off her mount in enemy lands.36 Imam at-̣Tạ barāni and others report that the whereabouts of her gravesite on Cyprus Island were known.37 Ibn Hạjar said, “This contains multiple prophecies by the Prophet ﷺ of what would take place, and it all occurred just as he said, and hence is considered among the signs of his prophethood. Of them is that his nation would remain after him, and that among them are those who would be strong, formidable, and a consequential force against the enemy, and that they would conquer territories until the army rides the sea, and that Um Hạrām would live until that time, and that she would be with that army who rides the sea, and that she would not live to see the second military campaign [to Constantinople].”38

20. Preempting the Questioner

Just as the Qur’an cites Jesus telling others about the secrets they concealed in the depths of their homes [3: 49], it was common for the Prophet Muhammad ﷺ to address the inner thoughts of those he interacted with. For instance, Wābisạ b.Ma‘bad (rA) narrated: I came to the Messenger of Allah ﷺ and he said, “You came to ask about righteousness and sin?” I said, “Yes.” He ﷺ closed his hand, tapped on my chest, and said, “Consult your heart. Consult your heart. Consult your heart. Sin is what discomforts your soul and wavers in your chest, even if the people continue to advise you [otherwise].”39 Similarly, ‘Aisha (rA), the Prophet’s wife, reports that he ﷺ once told her, “You will either tell me, or the Most Subtle, the Most Acquainted, will inform me… Did you think that Allah and His Messenger would shortchange you?” She responded, “Whatever people conceal, Allah knows… Yes, indeed.”40 Imam an-Nawawi comments that all the manuscripts attribute “Yes, indeed” to ‘Aisha (it was not an inquiry which the Prophet responded to in the affirmative), so it was as if she was agreeing with herself about the reality she had just attested to.41

These are just a few of the many prophecies made by the Prophet Muhammad (PUBH).

Conclusion

The prophecies of Prophet Muhammad (PBUH) are not merely vague or unverifiable statements; they are detailed, specific predictions that have been realized in the course of human history. The Prophet’s foretelling of towering skyscrapers and flying machines—both of which are tangible realities today—serves as strong evidence of his status as a true prophet of God.

While some critics may dismiss these prophecies as coincidence or deny the possibility of their fulfillment, the fact remains that these predictions were made at a time when such advancements seemed impossible. The fulfillment of these prophecies in the modern era lends credence to the claim that Prophet Muhammad (PBUH) was indeed sent by God to guide humanity.

For a deeper understanding of the broader scope of prophecies made by Prophet Muhammad (PBUH), including others that have since come true, we refer you to the full paper by Yaqeen Institute, which provides an in-depth examination of the “Prophecies of Prophet Muhammad ﷺ”. This resource not only details the numerous prophecies but also offers scholarly analysis and context for each one, making it a valuable reference for anyone seeking to explore the evidence for Muhammad’s (PBUH) prophethood.

The prophecies of the Prophet Muhammad (PBUH), as detailed above, stand as powerful proof of his divine mission. They encourage further reflection on the remarkable accuracy of his predictions and their implications for faith and history.

See: ash-Shifā bi-Ta‘rīf Hụ qūq al-Mustạ fā, by al-Qādị ‘Eyād.̣
Gibbon, Edward, The History of the Decline and Fall of the Roman Empire, volume 5, pp. 73-74
Collected by Ahṃad (16998, 23865) and al-Haythami said these narrators are those of Sạ hị̄ h ̣ al-Bukhāri; al-Hạ̄ kim (8326) who deemed it authentic according to the criteria of Sạ hị̄ h ̣ al-Bukhāri and Sạ hị̄ h ̣Muslim; and al-Albāni authenticated it according to the criteria of Sạ hị̄ h ̣Muslim in as-Silsila as-̣ Sạ hị̄ hạ (3)
Collected by Muslim (2899).
Collected by Muslim (1779 and Abu Dāwūd (2681); authenticated by Albāni in Sạ hị̄ h ̣Abu Dāwūd (2403).

Collected by al-Bukhāri (4262).
Collected by al-Bukhāri (1481, 1482).
Collected by al-Bukhāri (4207) and Muslim (112).
Collected by al-Bukhāri (7118).
Collected by Ahṃad (14249, 18716) and an-Nasā’i (3176, 8807); deemed hạ san (acceptable) by Ibn Hạ jar in Fath ̣al-Bāri (7/458) and authenticated by al-Ishbīli in al-Ahḳ ām as-̣ Sụ ghrā (510).
Collected by Muslim (6658).
Collected by Ahṃad (2/176), and al-Hạ̄ kim (4/468; 508, 555) who deemed it authentic according to the criteria of Sạ hị̄ h ̣ al-Bukhāri and Sạ hị̄ h ̣Muslim, and adh-Dhahabi concurred
Collected by Ahṃad (18189), al-Bukhāri in at-Tarīkh as-̣ Sạ ghīr (1482), at-̣Tạ barāni in al-Mu‘jam al-Kabīr Collected by Ahṃad (18189), al-Bukhāri in at-Tarīkh as-̣ Sạ ghīr (1482), at-̣Tạ barāni in al-Mu‘jam al-Kabīr as-Silsila ad-̣ Ḍa’īfa (778) and al-Arna’ūt ị n Tahq̣ īq al-Musnad (18977).
Collected by al-Bukhāri (3400).
Collected by al-Bukhāri (3422, 3618) and Muslim (2919).
See: Fath al-Bāri by Ibn Hajjar (6/626, 3422) and Tuhffat al-Ahwidhi by al-Mubārakfūri (6/383, 2216).
Collected by al-Bukhāri (6285, 6286) and Muslim (2450)
Collected by al-Bukhāri (24/501) and Muslim (2452).
Collected by al-Bukhāri (3693) and Muslim (2403).
Collected by al-Bukhāri (3472) and Muslim (5942).
Collected by Ahṃ ad (23944, 24315), at-Tirmidhi (3705), Ibn Mājah (112), and al-Hạ̄kim (4544) who authenticated it though adh-Dhahabi disagreed; also authenticated by al-Albāni in Sahị̄h al-Jāmi‘ (7947).
Collected by Muslim (2890).
Collected by Muslim (2889) and Ibn Mājah (3207).
Collected by Ahmad (25943, 27198, 27249) and al-Hạ̄ kim (4610); graded hasan by Ibn Hajar in Fath al-Bāri (13/55) and al-Haythami deemed all its narrators trustworthy in Majma‘ az-Zawā’id (7/334).
Collected by al-Hạ̄ kim (4590), Ibn Hibbān (6856), and Ibn Abi Shaybah in al-Musannaf (37771); Ibn Hajardeemed it authentic according the criteria of Sahị̄hal-Bukhari , and reports in Fath al-Bāri (16/516) that al-Hạ̄ kimand Ibn Hibbān have independently authenticated it as well.
Collected by al-Bukhāri (447).

Note: ‘Ammār (rA) was “invited by them to the Fire” because he (rightfully) believed that standing by the Muslimruler was mandatory, and hence abandoning‘Ali would have been sinful rebellion. As for those who sincerely believed otherwise, the official Sunni position is that they were mistaken while pursuing the truth and therefore not sinful. Some scholars, like Ibn Battạ̄l, held that “they will be inviting him to the Fire” does not refer to the other army, but rather to the Khārijites to whom ‘Ali sent ‘Ammār as an ambassador and negotiator. They were also the same rebels who provoked the army of ‘Ali to finally raise arms against them at Siffīn.

Collected by Ahmad (18782, 18785), and al-Hạ̄ kim (3/389) who deemed it authentic according to the criteria ofSahị̄hal-Bukhari and Sahị̄h Muslim , and adh-Dhahabi concurred.
Collected by Muslim (1064, 10665, 1066).
Collected by al-Bukhāri (3610) and Muslim (1064).
Collected by al-Bukhāri (3629).
Collected by at-Tirmidhi (2226) who graded it hasan , as did Ibn Hajar in Muwāfaqat al-Khabar al-Khabar (1/141); Ahmad (21969) and deemed hasan by al-Arna’ūt; Abu Dāwūd (4646) who deemed it sạ̄hih (acceptable);and authenticated by al-Albani in Sa hị̄hat-Tirmidhi a nd Sahị̄h Abu Dāwūd .
See: Ahḳ ām al-Qur’ān (4/1720).
Collected by Ahmad (18406); deemed hasan by al-Arna’ūt, and “at least hasan ” by al-Albāni in as-Silsila as-Sahị̄ha (5).
Collected by Muslim (6176).
Collected by al-Bukhāri (2924).
Collected by al-Bukhāri (2789) and Muslim (1912).
See: at-̣Tạ barāni in al-Kabīr (316) and Abu Nu‘aym in al-Hị lya (2/62).
see: Fath ̣al-B ā ri (11/80).
Collected by Ahṃ ad (17545); deemed hạ san by an-Nawawi in al-Arba’īn an-Nawawiyya (27).
Collected by Muslim (974).
See: Sharh ̣Sạ hị h ̣Muslim (7/44).