Fabricated Hadith Prophecy: “HOLD ON TO THESE 6 THINGS THAT WILL OCCUR IN THE FUTURE”

The Hadith ‘Prophecy’:

“I came to the Messenger of God ﷺ in his privacy and said, “O Messenger of God, may I enter?” He said, “Enter.” I said, “All of me?” He said, “Yes, all of you.” He said, “Hold on to six things that will occur before the Hour: the death of your Prophet, then I wept. Then the conquest of Bayt al-Maqdis (Jerusalem) and a fitnah (trial) that will enter every house made of hair and mud, and wealth will overflow among you to the extent that a man will be given one hundred dinars and will be displeased with it. And there will be two deaths among the people, like the deaths of sheep attacked by wolves. And there will be a truce between you and the Banu Asfar, then they will betray you and march against you with an army of eighty banners, under each banner will be twelve thousand soldiers.” (Tabrani 15301 & others)

These are the 6 prophecies in this hadith:

The death of Prophet Muhammad
The conquest of Bayt al-Maqdis (Jerusalem)
A fitnah (trial/tribulation) that will enter every house made of hair and mud
Wealth will become so abundant that people will be dissatisfied even with receiving 100 dinars
Two widespread deaths among people, compared to sheep being killed by wolves
A truce with Banu Asfar (likely referring to the Byzantines/Romans) followed by their betrayal and an attack with a large army (80 banners, each with 12,000 soldiers)

Hadith Diagrammed

When we look at the narration diagrammed, we see that Awf ibn Malik is cited as the common link of the tradition.

The following is the biographical information on the Common-Link, Awf ibn Malik, from: Siyar A’lam al-Nubala (The Lives of Noble Figures) by Shams al-Din Muhammad ibn Ahmad ibn Osman al-Dhahabi

Awf ibn Malik al-Ashja’i al-Ghatafani (may Allah be pleased with him)

He was one of those who witnessed the conquest of Mecca. He has a number of hadiths narrated by him.

There are several opinions regarding his kunya: Abu Abd al-Rahman, some say Abu Abdullah, Abu Muhammad, Abu Amr, and Abu Hamad.

He was one of the distinguished companions.

Among those who narrated from him are: Abu Huraira, Abu Muslim al-Khaulani (who passed away before him), Jubair ibn Nafir, Abu Idris al-Khaulani, Rashid ibn Saad, Yazid ibn al-Asam, Shuraih ibn Ubaid, al-Sha’bi, Salim Abu al-Nadr, Sulaim ibn Amir, and Shaddad Abu Ammar.

He participated in the Battle of Mu’tah. He said: “A reinforcement from the people of Yemen accompanied me, and they had nothing with them except their swords.” (The hadith is lengthy.) In it, he said: “Will you abandon my leaders?” (Referring to the Prophet, peace be upon him).

Rabi’ah ibn Yazid narrated from Abu Idris al-Khaulani, from Abu Muslim, who said: “The trustworthy beloved informed me, as for him, he is dear to me, and as for him with me, he is trustworthy: Awf ibn Malik said: ‘We were with the Messenger of Allah (peace be upon him), seven, eight, or nine of us. He said: “Will you not pledge allegiance?”‘ (The hadith continues).”

Al-Waqidi said: “The banner of Ashja’ during the conquest was held by Awf ibn Malik.”

Busr ibn Ubaydullah, from Abu Idris al-Khaulani, narrated: “Awf said: ‘I came to the Messenger of Allah (peace be upon him), and he was in a tent made of leather. He performed a long wudu. I said: ‘O Messenger of Allah, may I enter?’ He said: ‘Yes.’ I asked: ‘May I eat?’ He said: ‘You may eat.’ Then he said: ‘O Awf, count six things before the Hour…’ and then the hadith continues.”

Ibn Abi ‘Aroubah, from Qatada, from Abu al-Mulaih, from Awf, said: “The Messenger of Allah (peace be upon him) camped with us, and each of us rested his arm on his camel’s saddle. I woke up during the night and could not find the Messenger of Allah (peace be upon him) by his camel. This alarmed me, so I went searching for him. I found Mu’adh and Abu Musa searching for him as well. While we were searching, we heard a sound from the top of the valley like the sound of a mill. He (the Prophet) informed us that an angel had come to him that night, giving him the choice between intercession or having half of his Ummah enter Paradise. He chose intercession. I asked: ‘By Allah and by your companionship, O Messenger of Allah, make us of the people of your intercession.’ He said: ‘You are among the people of my intercession.'”

Ja’far ibn Burqan narrated: “Thabit ibn al-Hajjaj al-Kalabi said: ‘We were in a fortress near Constantinople, and Awf ibn Malik was with us. When Ramadan came, Awf said…” and then the hadith continues.

Al-Waqidi, Khalifa, and Abu Ubayd said: “Awf died in the year 73.”

Sources in Arabic

Awf’s Fabrication

The hadith in question—where Awf ibn Malik recounts a private conversation with the Prophet, instructing him to “hold on to six things”—reads as a meticulously crafted narrative that appears to fit neatly with subsequent historical events. The detailed prophecy seems less like a divine revelation and more like a post-event justification of circumstances that Awf himself witnessed later in life.

Awf’s military career and political connections provided him with direct exposure to significant events. He participated in the Battle of Mu’tah, held the banner of Ashja’ during the conquest of Mecca, and was even present near Constantinople. This extensive involvement in key military campaigns meant he had firsthand knowledge of the turbulent political and social changes that followed the early conquests. Such proximity to major historical events could have easily influenced his narration to align perfectly with what later occurred.

The setting of the hadith also raises suspicions. Awf describes the Prophet engaging in this intimate conversation in a leather tent—a setting that creates an aura of exclusivity and immediacy. By situating the prophecy in such a private moment, Awf not only heightens its dramatic effect but also implies that no one else could have accessed this revelation, thereby enhancing his personal authority. This narrative device seems designed to make his account uniquely credible, despite the convenient way in which the events he “predicted” later unfolded.

Chronologically, Awf’s lifespan plays a crucial role in casting doubt on the authenticity of the prophecy. Living until 73 AH (692 AD), he was present for all the major events he mentioned, from the Prophet’s death to the conquests and subsequent political upheavals. This long life span allowed him ample opportunity to observe and later incorporate these events into his narrative, making it seem as if he had foreknowledge, when in fact he was simply recounting what had already transpired.

Prophet’s death (632 AD)
Conquest of Jerusalem (637/638 AD – by Umar b. Al-Khattab)
Fitnah (Ali vs. Mu’awiyah – from 656 – 661 AD)
Wealth (general & applicable at any point after Prophet’s death: see Bukhari 4025 & others)
Plague (of Amwas – 638 – 629 AD)
Banu Asfar Betrayal (Battle of Yarmuk – 636 AD)

Awf’s status and reputation as a “distinguished companion” and a “trustworthy beloved” among early Muslims lent his words considerable weight. His esteemed position ensured that his accounts were accepted with minimal scrutiny, even as they conveniently matched historical occurrences. This very reputation, however, also suggests that he had both the motive and the means to craft a narrative that retrospectively aligned his personal experiences with prophetic predictions.

Taken together, these points make it plausible to believe that Awf ibn Malik fabricated this hadith. His direct involvement in military campaigns, the carefully constructed setting of the prophecy, the convenient timing of the events he described, and his elevated status all suggest that the narrative was more a product of personal experience and retrospective rationalization than a genuine divine revelation.