Al-Bidayah wa an-NihayahIbn Kathir

—true. ʿUthmān ibn ʿAffān is upon their path. Four have already passed, and two remain. Trials have come; the strong have devoured the weak, the Hour has been established, and tidings shall reach you concerning your army (1)—Biʾr Arīs, and what will make you understand Biʾr Arīs!

Yaḥyā ibn Saʿīd said: Saʿīd ibn al-Musayyab related, “Then a man from Banū Khaṭmah died; he was wrapped in his cloak when a rattling was heard in his chest. He then spoke, saying, ‘The brother of Banū al-Ḥārith ibn al-Khazraj has spoken the truth, has spoken the truth.’ (2)”

Ibn Abī Dunyā and al-Bayhaqī also narrated the incident through another route in a version both longer and more detailed than this one, and al-Bayhaqī judged it authentic. He added, “Speech after death has been reported from a number of individuals through sound chains (3). Allah knows best.”

I say: I have already mentioned in the story of Jābir’s kid on the Day of the Trench, and how a thousand people ate from it together with a small measure of barley, what has preceded (4). The ḥāfiẓ Muḥammad ibn al-Mundhir, known as Shakkar (5), has likewise recorded—with his chain, as cited earlier—in his book Wonders and Marvels that the Messenger of Allah ﷺ gathered the animal’s bones, supplicated Allah Most High, and they returned to their original state; he then left it in his home. Allah knows best.

Our shaykh said: Among the miracles of Jesus was curing madness, and the Prophet ﷺ likewise cured it. This is the last of what I have found in the material we have cited from him.

As for Jesus curing insanity, I know of no specific report; rather, he would heal the blind and the leprous—and, apparently, all chronic afflictions and illnesses.

Regarding the Prophet ﷺ curing insanity: Imām Aḥmad and the ḥāfiẓ al-Bayhaqī have transmitted, through several routes, from Yaʿlā ibn Murrah that a woman brought her young son who was afflicted with a form of madness—never had I seen a case more severe. She said, “O Messenger of Allah, my son—as you can see—has been stricken with a calamity, and we have suffered because of him; every day he causes us harm.” She then said, “Command him.” The Messenger of Allah ﷺ replied, “Hand him to me.” He placed the boy between himself and the middle of the saddle, opened the child’s mouth, and blew into it three times, saying, “In the name of Allah; I am the servant of Allah; be gone, enemy of Allah.” He then returned the child to her, and she reported that he was cured on the spot and that nothing troubled them thereafter (6).

(1) Narrated by al-Bayhaqi in al-Dala’il al-Nubuwwah (vol. 6, p. 55). Ibn al-Athir states in Asad al-Ghabah (vol. 2, p. 284): “As for Zayd’s words, he had fainted before his death and was thought dead, so they wrapped him in his burial shroud. Then he revived and spoke words that were preserved by Abu Bakr, Umar, and Uthman (may Allah be pleased with them). I have not found this report in al-Mustadrak.” (2) al-Dala’il al-Nubuwwah (vol. 6, p. 55). (3) Ibid. (vol. 6, p. 58). (4) See the account given above. (5) He is Abu ʿAbd al-Raḥmān and Abu Jaʿfar al-Ḥāfiẓ al-Mutqin, who died in 303 AH. See al-Siyar (vol. 4, p. 221) and Tadhkirat al-Ḥuffāẓ (vol. 2, p. 748). (6) Narrated by Ahmad in the Musnad (vol. 4, p. 171, no. 17549) and by al-Bayhaqi in al-Dala’il al-Nubuwwah (vol. 6, p. 21). Its chain of transmission is weak due to a discontinuity.
صدقَ. عثمان بن عفَّان على منهاجهم، مضت أربع وبقيت ثنتان. أتتِ الفتنُ وأكلَ الشديدُ الضعيفَ، وقامتِ السَّاعةُ، وسيأتيكم عن جيشكم خبرٌ (١) ، بئر أريسَ وما بئر أريس. قال يحيى بن سعيد: قال سعيد بن المُسيب: ثم هلكَ رجلٌ من بني خطمةَ فسُجِّي بثوبه، فسُمعَ جَلْجَلَةٌ في صدره، ثم تكلَّم فقال: إن أخا بني الحارث بن الخزرج صدقَ صدقَ (٢) . ورواه ابن أبي الدنيا والبيهقيُّ أيضًا من وجه آخر بأبسطَ من هذا وأطول، وصحَّحه البيهقيُّ. قال: وقد روي في التكلُّم بعد الموت عن جماعة بأسانيدَ صحيحة (٣) ، والله أعلم. قلت: وقد ذكرتُ في قصة سخلة جابر يومَ الخندق، وأكل الألف منها ومن قليلِ شعيرٍ ما تقدَّم (٤) . وقد أورد الحافظُ محمد بن المنذر المعروف بـ شَكَّر (٥) ، في كتابه الغرائب والعجائب بسنده كما سبقَ؛ أنَّ رسول الله ﷺ جمعَ عظامَها ثم دعا الله تعالى فعادت كما كانت، فتركَها في منزله، والله أعلم. قال شيخُنا: ومن معجزات عيسى الإبراء من الجُنون، وقد أبرأَ النبيُّ ﷺ - يعني من ذلك - هذا آخر ما وجدته فيما حكيناه عنه. فأما إبراء عيسى من الجنون، فما أعرف فيه نقلًا خاصًا، وإنما كان يُبرئ الأكمهَ والأبرصَ، والظاهر: ومن جميع العاهات والأمراض المزمنة. وأما إبراءُ النبيِّ ﷺ من الجنون، فقد روى الإمام أحمد والحافظ البيهقي، من غير وجه: عن يَعلَى بن مرة، أن امرأةً أتت بابن لها صغير به لَمَمٌ ما رأيتُ لَمَمًا أشدَّ منه، فقالت: يا رسول الله! ابني هذا كما ترى أصابَه بَلاءٌ، وأصابنا منه بَلاءٌ، يُوجد منه في اليوم ما يُؤذي، ثم قالت: مره، فقال رسول الله ﷺ : "ناولينيه" فجعلَه بينَه وبين واسطة الرحل، ثم فغر فاه ونفثَ فيه ثلاثًا وقال: "باسم الله، أنا عبدُ الله، اخسأ عدوَّ الله" ثم ناولَها إياه، فذكرت أنه برئ من ساعته، وما رابهم شيء بعد ذلك (٦) .
(١) رواه البيهقي في الدلائل (٦/ ٥٥). قال ابن الأثير في "أسد الغابة" (٢/ ٢٨٤): وأما كلام زيد فإنه أُغمي عليه قبل موته، فظنوه ميتًا، فسجَّوا عليه ثوبه، ثم راجعته نفسه، فتكلم بكلام حُفظ في أبي بكر وعمر وعثمان (رضي الله عنها) ، ولم أجد الخبر في المستدرك. (٢) دلائل النبوة (٦/ ٥٥). (٣) المصدر السابق (٦/ ٥٨). (٤) تقدمت القصة. (٥) هو أبو عبد الرحمن وأبو جعفر الحافظ المتقن، توفي سنة (٣٠٣ هـ) انظر السير (٤/ ٢٢١) وتذكرة الحفَّاظ (٢/ ٧٤٨). (٦) رواه أحمد في المسند (٤/ ١٧١) رقم (١٧٥٤٩) والبيهقي في الدلائل (٦/ ٢١)، وإسناده ضعيف لانقطاعه.

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