Second Branch explains how the dead bodies, jinn and angels recognized and approved the Prophet (pbuh).

S e c o n d  B r a n c h

This concerns corpses, jinns, and angels recognizing Allah’s Noble Messenger (Upon whom be blessings and peace). There were very many instances of this. We shall describe a few examples which are famous and have been related by reliable scholars, firstly about corpses. As for jinns and angels, the many reports concerning them are unanimous, and examples of them number not one but a thousand. And so, examples of the dead speaking:

The First is this: Hasan al-Basri, an important and loyal student of Imam ‘Ali and the greatest authority among the scholars of the external and esoteric sciences in the time of the generation subsequent to the Companions, related: “A man came weeping to Allah’s Messenger. He said: ‘I had a little girl; she drowned in such-and-such stream nearby. I left her there.’ Allah’s Messenger pitied the man and said they would go there together. They went, and the Messenger called to the dead girl, saying her name. At once the dead girl replied: ‘I am present and answer your call gladly.’ Allah’s Messenger asked her: ‘Do you want to return to your father and mother?’ She replied: ‘No, I have found something better here!’”1

The Second: Important authorities like Imam Bayhaqi and Imam b. ‘Adiyy relate from Anas b. Malik: Anas said: “An elderly woman had a single son who suddenly died. The righteous woman was very grieved and prayed: ‘O Allah, I left my home and migrated here only to obtain Your pleasure and to pay allegiance to Allah’s Noble Messenger (Upon whom be blessings and peace) and to serve him. For the sake of Your Messenger, return my son to me, who was the only person to look after me.’” Anas said: “The dead man rose up and came and ate with us.”2

In the following lines from the celebrated poem Qasida al-Burda, Imam Busiri refers to this extraordinary event: Were his wonders to correspond to his virtue in greatness / Mere mention of his name would have animated decayed bones.

The Third: Scholars like Imam Bayhaqi relate from ‘Abd Allah b. ‘Ubayd Allah al-Ansari: ‘Abd Allah said: “I was present when Thabit b. Qays b. Shammas fell as a martyr in the Battle of Yamama and was buried. As he was being put in his grave, a voice suddenly came from him, saying: ‘Muhammad is the Messenger of Allah, Abu Bakr is the Veracious [Siddiq], ‘Umar, the martyr, and ‘Uthman, pious and merciful.’ We uncovered him and looked: he was dead and lifeless, yet he was foretelling ‘Umar’s martyrdom even before he had succeeded to the Caliphate.3

The Fourth: Imam Tabarani, and Abu Na‘im in his Dala’il al-Nubuwwa, relate from Nu‘man b. Bashir: “Zayd b. Kharija suddenly dropped down dead in the marketplace. We took his body to his house. That evening between sunset and the night prayer, while the women were weeping all around him, he exclaimed: ‘Silence! Silence!’ Then, saying: ‘Muhammad is Allah’s Messenger! Peace be upon you, O Messenger of Allah!’, he spoke most eloquently for a while. We looked: he was dead, without life.”4

Thus, if lifeless corpses affirm his prophethood and the living do not, for sure they are more dead than the dead and more lifeless than corpses!

As regards angels appearing and serving Allah’s Messenger (Upon whom be blessings and peace), and jinns believing in him and obeying him, these facts have been reported numerously and unanimously. They have been stated explicitly in many verses of the Qur’an. At the Battle of Badr, according to the Qur’an, five thousand angels served him as soldiers in the front line, like the Companions. Indeed, those angels acquired distinction among the angels, like the men who fought in that battle.5 There are two aspects to be considered in this matter:

The First is the fact that the existence of the different sorts of jinn and angels is as definite as that of the varieties and species of animals and human beings, and that they have relations with us. We have proved this decisively in the Twenty-Ninth Word as certainly as two plus two equals four, and we refer their proof to that Word.

The Second Aspect is members of the community of Allah’s Messenger (Upon whom be blessings and peace) seeing them and speaking with them, as a miracle of his.

Thus, the leading scholars of Hadith, and foremost Bukhari and Muslim, unanimously relate: “One time, an angel, that is, Gabriel, appeared in the form of a man dressed in white. He approached Allah’s Messenger(Upon whom be blessings and peace), who was sitting among his Companions, and asked: ‘What is Islam, what is belief, and what is goodness? Explain them.’ The Messenger explained them, and the Companions gathered there both received valuable instruction, and saw the person clearly. Although he seemed like a traveller, he displayed no sign of a journey. He suddenly rose and disappeared. Allah’s Messenger then said: ‘Gabriel did that in order to teach you!’”6

Also, the authorities on Hadith relate through certain and authentic narrations of the degree of ‘consensus in meaning’: “The Companions saw Gabriel with Allah’s Messenger (Upon whom be blessings and peace) many times in the form of Dihya, who was very handsome.” For instance, ‘Umar, Ibn ‘Abbas, Usama b. Zayd, Harith, ‘A’isha al-Siddiqa, and Umm Salama established and related certainly: “We frequently saw Gabriel with the Allah’s Messenger in the form of Dihya.”7 Is it at all possible that such people would say that they had seen him if they had not?

Also, the conqueror of Persia, Sa‘d b. Abi Waqqas, who was one of the ten promised Paradise, relates in an authentic narration: “At the Battle of Uhud we saw two white-dressed persons either side of Allah’s Messenger (Upon whom be blessings and peace), guarding him like sentries. We understood that they were the angels, Gabriel and Michael.”8 Is it possible that if such a hero of Islam says he saw them, he had not seen them?

Also, Abu Sufyan b. Harith b. ‘Abd al-Muttalib, the Prophet’s cousin, relates in an authentic narration: “At the Battle of Badr, we saw horsemen dressed in white between the sky and the earth.”9

Also, Hamza pleaded with the Noble Prophet (Upon whom be blessings and peace) to see Gabriel. So he showed him to Hamza in the Ka‘ba, but he could not endure it and fell to the ground unconscious.10

There were numerous occurrences like these of angels being seen. They all demonstrated one sort of the Miracles of Muhammad (PBUH), and show that the angels too were like moths drawn to the lamp of his prophethood.

When it comes to jinns, it was not only the Companions, it frequently occurs that ordinary members of the Muslim community meet with them and see them. But the most certain and authentic reports are given us by the leading scholars of Hadith, who say: Ibn Mas‘ud related: “I saw the jinn on the night they accepted Islam at Batn al-Nakhl. I likened them to the Zut, a tall-statured Sudanese tribe; they resembled them.”11

There is also the incident concerning Khalid b. al-Walid, which is famous and has been authenticated and accepted by the leading scholars of Hadith: when the idol called ‘Uzza was destroyed, a jinn came out of it in the form of a black woman. Khalid cut it into two with his sword. The Noble Messenger (Upon whom be blessings and peace) said in connection with this: “They used to worship it inside the idol ‘Uzza; it can no longer be worshipped.”12

Also, is a narration from ‘Umar: he said: “While we were with Allah’s Messenger, a jinn called Hama came in the form of an old man carrying a staff; he accepted Islam. The Noble Messenger (Upon whom be blessings and peace) instructed him in some of the short Suras of the Qur’an, which he listened to and then departed.”13 Some scholars of Hadith have questioned this last incident, but the most important of them declared it to be authentic. In any event, it is unnecessary to describe this sort at length, for the examples of it are many. We would only add this:

Through the light of Allah’s Most Noble Messenger (Upon whom be blessings and peace), through his training, and through following him, thousands of spiritual poles and purified scholars like Shaykh ‘Abd al-Qadir Gilani have met and spoken with angels and jinn. This fact has reached the degree of ‘consensus’ a hundred times over through innumerable instances.14 Yes, members of the community of Muhammad (PBUH) being in contact with angels and jinn, and speaking with them, occurs through the miraculous guidance and instruction of the Noble Messenger (Upon whom be blessings and peace).


1. Qadi Iyad, al-Shifa’ i, 320; al-Khafaji, Sharh al-Shifa’ iii, 106.
2. Qadi Iyad, al-Shifa’ i, 320; Ibn Kathir, al-Bidaya wa’l-Nihaya vi, 292.
3. Qadi Iyad, al-Shifa’ i, 320; ‘Ali al-Qari, Sharh al-Shifa’ i, 649; Ibn Kathir, al-Bidaya wa’l-Nihaya vi, 157-8.
4. Ibn Kathir, al-Bidaya wa’l-Nihaya viii, 291 (through various lines); al-Haythami, Majma’ al-Zawa’id v, 179-80 (through two lines of transmission).
5. Bukhari, Maghazi 11.
6. Bukhari, Iman 37; Muslim, Iman 1-7.
7. Bukhari, Fada’il al-Ashab 30; al-Haythami, Majma’ al-Zawa’id ix, 276-7; Ahmad b. Hanbal, Fada’il al-Sahaba (Tahqiq: Vasiyyullah) no: 1817, 1853, 1918; Musnad i, 212; al-‘Asqalani, al-Isaba i, 598.
8. Bukhari, Maghazi 18; Libas 24; Muslim, Fada’il 46-7 no: 2306; Qadi Iyad, al-Shifa’ i, 361.
9. Musnad i, 147, 353; Qadi Iyad, al-Shifa’ i, 362; al-Khafaji, Sharh al-Shifa’ iii, 281; ‘Ali al-Qari, Sharh al-Shifa’ i, 735.
10. Qadi Iyad, al-Shifa’ i, 362; al-Khafaji, Sharh al-Shifa’ iii, 282; ‘Ali al-Qari, Sharh al-Shifa’ i, 736.
11. Musnad (Tahqiq: Ahmad Shakir) vi, 165 no: 4353; Suyuti, al-Khasa’is al-Kubra i, 343; ii, 361.
12. Qadi Iyad, al-Shifa’ i, 362; al-Khafaji, Sharh al-Shifa’ iii, 287; ‘Ali al-Qari, Sharh al-Shifa’ i, 738; Ibn Kathir, al-Bidaya wa’l-Nihaya iv, 316; al-Haythami, Majma’ al-Zawa’id vi, 176.
13. Qadi Iyad, al-Shifa’ i, 363; al-Khafaji, Sharh al-Shifa’ iii, 287; Bayhaqi, Dala’il al-Nubuwwa v, 416-8.
14. Ibn Taymiyya, al-Tawassul wa’l-Wasila 24; Ibn Taymiyya, Majmu’ al-Fatawa xi, 307.

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