Eleventh Sign: Eleventh Sign: It indicates how non-living beings like rocks and mountains demonstrated prophetic miracles.

ELEVENTH SIGN

As the Tenth Sign explained miracles of the Prophet related to trees, the Eleventh Sign will describe how rocks and mountains among lifeless creatures also demonstrated prophetic miracles. Here we cite a few out of numerous instances.

F i r s t   E x a m p l e : The great scholar of the Maghrib, Qadi Iyad, in his Shifa’ al-Sharif, with a celebrated chain of authorities, and great imams like Bukhari, report through an authentic narration, from Ibn Mas‘ud, the Prophet’s servant: “While eating together with Allah’s Noble Messenger (Upon whom be blessings and peace), we used to hear the food glorifying Allah.”1

S e c o n d   E x a m p l e : Accurate books of Hadith report from Anas and Abu Dharr through an authentic narration: “Anas, the Prophet’s servant, said: ‘We were together with Allah’s Messenger (Upon whom be blessings and peace) when he took up a handful of small stones and they began to praise Allah in his blessed palm. Then he put them in Abu Bakr the Veracious’s hand and again they glorified Allah.’”2 In his line of transmission, Abu Dharr al-Ghifari says: “Then he put them into ‘Umar’s hand, and again they glorified Allah. Then he took them and put them on the ground, and they were silent. Then he again took them, and put them in ‘Uthman’s hand, where again they began to glorify Allah.” Abu Dharr and Anas relate: “He put them in our hands and they were silent.”3

T h i r d   E x a m p l e : It is established through a sound narration from ‘Ali, Jabir, and ‘A’isha al-Siddiqa: “Rocks and mountains would say to Allah’s Messenger (Upon whom be blessings and peace), ‘Peace be upon you, O Messenger of Allah!’” In ‘Ali’s chain of narration, it says: “Whenever we went around in the environs of Makkah in the early of days of his prophethood, the trees and rocks we encountered would declare: ‘Peace be upon you, O Messenger of Allah!’”4 While in his chain of transmission, Jabir says: “Whenever the Noble Messenger came across rocks and trees, they would prostrate before him, that is, demonstrating obedience to him, they would declare: ‘Peace be upon you, O Messenger of Allah!’”5 In one of Jabir’s narrations, the Messenger said: “I know a rock that salutes me.”6 Some said that he intended the Black Stone of the Ka‘ba. In her line of transmission, ‘A’isha said: “Allah’s Messenger said: ‘When Gabriel brought me the message, I would never pass by a rock or a tree without it saying, ‘Peace be upon you, O Messenger of Allah!’”7

F o u r t h   E x a m p l e : Reported through an authentic narration from ‘Abbas: “Allah’s Messenger (Upon whom be blessings and peace) covered ‘Abbas and his four sons (‘Abd Allah, ‘Ubayd Allah, Fadl, and Qusam) with a piece of cloth called mula’at, praying: ‘O my Sustainer! This is my uncle; protect through me these his sons and veil them from the Fire, as I veil them with this cloth!’ The roof, door, and the walls of the house joined in the prayer at once, saying, Amen! Amen!”8

F i f t h   E x a m p l e : Accurate books, notably Bukhari, Ibn Hibban, Da’ud, and Tirmidhi, unanimously report from Anas,9 Abu Hurayra,10 ‘Uthman Dhi’n-Nurayn,11 and Sa‘d b. Zayd,12 from among the ten promised Paradise: “Allah’s Noble Messenger (Upon whom be blessings and peace) climbed Mount Uhud together with Abu Bakr al-Siddiq, ‘Umar al-Faruq, and ‘Uthman Dhi’n-Nurayn. Either due to their awesomeness, or out of its own joy and happiness, the mountain began to tremble and stir. Allah’s Messenger said: ‘Steady! For upon you are a prophet, a veracious one (siddiq), and two martyrs!

This tradition is giving news from the Unseen that ‘Umar and ‘Uthman were going to be martyred. As a supplement to this tradition, it is narrated that when Allah’s Noble Messenger (Upon whom be blessings and peace) migrated from Makkah pursued by the unbelievers, they climbed the mountain called Thubir. The mountain said: “Leave me, O Messenger of Allah! I am afraid that Allah will punish me if they strike you on me.” Then Mount Hira called to him: “Come to me, O Messenger of Allah!” For this reason, men of intuition feel fear on Mount Thubir and a sense of safety on Mount Hira.

As can be understood from this example, these vast mountains are each an individual servant of Allah; each glorifies and praises Him; each is charged with duties. They recognized and loved Allah’s Messenger; they are not without purpose or owner.

S i x t h   E x a m p l e : Reported through an authentic narration from ‘Abd Allah b. ‘Umar:13 “While delivering the sermon from the pulpit, Allah’s Messenger (Upon whom be blessings and peace) recited the verse:

No just estimate have they made of Allah, such as is due to Him: on the Day of Judgement the whole earth will be but His handful, and the heavens will be rolled up in His right hand,14

and said: ‘Allah the Compeller is exalting Himself and saying: I am the Compeller! I am the Compeller! I am the Mighty! I am the Most High!’ As he said this, the pulpit so trembled and shook that we were frightened it would cause Allah’s Messenger to fall.”15

S e v e n t h   E x a m p l e : It is reported through an authentic narration from Ibn ‘Abbas,16 known as ‘the Scholar of the Muslim Community’ and ‘Interpreter of the Qur’an,’ and Ibn Mas‘ud, the servant of the Prophet and one of the great scholars of the Companions,17 that they said: “On the conquest of Makkah, there were three hundred and sixty idols around the Ka‘ba, fixed with lead to the stone. That day, the Noble Prophet (Upon whom be blessings and peace) pointed to each of the idols in turn with a stick he was holding curved like a bow, saying,

The Truth has arrived and falsehood has perished; indeed, falsehood is ever bound to perish.18

Whichever one he pointed to, it fell down.19 If he pointed to the face of the idol, it fell backwards; otherwise it fell on its face. Thus they all toppled over and fell to the ground.20

E i g h t h   E x a m p l e : This is the famous story of the well-known monk Bahira. Before the beginning of his prophethood, Allah’s Noble Messenger (Upon whom be blessings and peace) was travelling towards Damascus to trade together with his uncle Abu Talib and some of the Quraysh. They rested when they came near the church of Bahira the monk. Bahira, who was a hermit and did not mix with people, suddenly came out. He saw Muhammad the Trustworthy (PBUH) among the caravan, and said: “He is the Lord of the World; he will be a prophet.” The Quraysh asked: “How do you know?” The holy monk replied: “I saw a small cloud over the caravan as you were coming. When you sat down, the cloud moved toward him and cast its shadow over him. I also saw trees and rocks prostrate themselves before him, which they do only before prophets.”21

There are at least eighty examples of the same kind as these eight instances. When they come together, these eight instances form a chain so strong that no doubt can break it or shake it. Taken as a whole, this sort of miracle, that is, the speaking of inanimate beings in order to testify to his prophethood, expresses the same certainty as ‘consensus in meaning.’ Each example receives strength greater than its own from the strength of the whole. Yes, a slender pole becomes strong on coming together with stout poles. On becoming a soldier and joining the army, a weak, powerless man becomes so strong he may challenge a thousand men.

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1. Bukhari, Manaqib 25; Tirmidhi, Manaqib 6 (Tahqiq: Ibrahim A’wad) no: 3633; Musnad i, 460; Qadi Iyad, al-Shifa’ i, 306; ^Ali al-Qari, Sharh al-Shifa’ i, 627; Ibn Kathir, al-Bidaya wa’l-Nihaya vi, 97-8, 133.
2. Qadi Iyad, al-Shifa’ i, 306; al-Khafaji, Sharh al-Shifa’ iii, 70; ‘Ali al-Qari, Sharh al-Shifa’ i, 627.
3. Qadi Iyad, al-Shifa’ i, 306; al-Haythami, Majma^ al-Zawa’id v, 179; vii, 298-9; Ibn Kathir, al-Bidaya wa’l-Nihaya vi, 132-3.
4. Tirmidhi, Manaqib 6; Darimi, Muqaddima 4; al-Haythami, Majma’ al-Zawa’id viii, 260; al-Hakim, al-Mustadrak ii, 607; ‘Ali al-Qari, Sharh al-Shifa’ i, 628.
5. Qadi Iyad, al-Shifa’ i, 307; al-Khafaji, Sharh al-Shifa’ iii, 71.
6. Muslim, Fada’il 2; Tirmidhi, Manaqib 5; Musnad v, 89, 95, 105; Ibn Hibban, Sahih viii, 139.
7. Qadi Iyad, al-Shifa’ i, 307; al-Khafaji, Sharh al-Shifa’ iii, 71; al-Haythami, Majma’ al-Zawa’id viii, 259.
8. Qadi Iyad, al-Shifa’ i, 608; ‘Ali al-Qari, Sharh al-Shifa’ i, 628; al-Hakim, al-Mustadrak ii, 309; al-Haythami, Majma’ al-Zawa’id ix, 269-70.
9. Bukhari, Fada’il al-Ashab 5, 6, 7; Tirmidhi, Manaqib 19, no: 3697; Abu Da’ud, Sunna 9 (Bab: Fi’l-Khulafa’).
10. Muslim, Fada’il al-Sahaba 6 no: 2417; Tirmidhi, Manaqib 19.
11. Tirmidhi, Manaqib 19.
12. Tirmidhi, Manaqib 19; al-Hakim, al-Mustadrak iii, 450.
13. Qadi Iyad, al-Shifa’ i, 308; al-Khafaji, Sharh al-Shifa’ iii, 75.
14. Qur’an, 39:67.
15. Muslim, Sifat al-Qiyama 19-26; Musnad ii, 88; al-Hakim, al-Mustadrak ii, 252; Qadi Iyad, al-Shifa’ i, 308; al-Khafaji, Sharh al-Shifa’ iii, 75; ‘Ali al-Qari, Sharh al-Shifa’ i, 630; Ibn Hibban, Sahih ix, 214.
16. Muslim, Jihad 87 no: 1781.
17. Bukhari, Maghazi 48; Mazalim 32; Tafsir al-Qur’an 12; Tirmidhi, Tafsir al-Qur’an 18 (Bab: Sura Bani Isra’il); Ibn Hibban, Sahih no: 1702.
18. Qur’an, 17:81.
19. In Bukhari, Muslim, Tirmidhi, and other books, this much is recorded. Only in the following is the Hadith complete.
20. al-Haythami, Majma’ al-Zawa’id wa’l-Manba’ al-Fawa’id vi, 176 (from Ibn Mas^u\d).
21. Qadi Iyad, al-Shifa’ i, 308; ‘Ali al-Qari, Sharh al-Shifa’ i, 631; Tirmidhi, Manaqib 3 (Bab: Maja’ fi Badi’ al-Nubu\wwa); al-Mubarakfuri, Tuhfat al-Ahwazi no: 3699; al-Hakim, al-Mustadrak ii, 615; Ibn Hisham, Sirat al-Nabi 115.

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