Most Read in the Category of The Miracles of The Prophet Muhammad

“The hour (of Judgment) is nigh, and the moon is cleft asunder. But if they see a Sign, they turn away, and say "This is (but) transient magic." (1)

In this part, we are going to give information about how the miracle of the splitting of the moon, which is a clear sign of the verse of the Qur’an, occurred and seen in all authentic hadith as well as in sirah sources at the degree of Mutawatir manawi and we will also try to answer some questions that may come to the mind.

How did the Miracle of the Splitting of the Moon occur?

The miracle of the splitting of the moon occurred before the migration to Medina (2) upon the demands of the polytheists with the permission of God and it was shown by the prophet Muhammad (PBUH) as narrated by many companions like Anas b. Malik (3), Hz. Ali, Huzayfa b. Yaman (4), Abdullah b. Mas’ud (5), Abdullah b. Abbas (6), Abdullah b. Umar (7), Abdullah b. Amr b. As (8), Jubayr b. Mut’im (9) (May Allah be pleased with all of them). (10)

Among Quraish polytheists, Walid b. Mughira, Abu Jahl. As b. Wail, As b. Hisham, Aswad b. Abdi Yaghus, Aswad b. Muttalib, Zama b. Aswad, Nadr b. Harith and others (11) said to the prophet Muhammad (PBUH):

“If you truly are a Prophet that has been appointed by Allah, then split the moon in half. Let it be in such a way that one half will appear over the Mount Abu Qubais and the other half will be seen over Mount Quayqian.”

The prophet Muhammad (PBUH) asked:

“If I do it, will you become Muslims?”

The polytheists answered:

“Yes, we will.”

On the 14th night, when it was full moon, the prophet Muhammad (PBUH) wanted Almighty Allah to give him the miracle which the polytheists demanded from him. (12)

When the Gabriel (AS) informed the prophet Muhammad (PBUH) that God had accepted his prayer, he announced it to the Meccans. The polytheists witnessed the splitting of the moon on the 14^th night. (13)

When Almighty God let the moon split in half, one half standing over Mount Abu Qubais and the other half over Mount Quayqian, the Prophet Muhammad (PBUH) shouted at Muslims:

“O Abu Salama b. Abdulasad! Arqam b. Abi’l Erqam! Bear witness! (14)

And to the polytheists, he said, “Bear witness! So and so! (15)

However, the polytheists said “This is one of the spells of Abu Kabsha’s Son.” (16) “The son of Abu Kabsha cast a spell on you!” (17) They said “Muhammad cast a spell on us!” (18)

Some of them also said:

“If Muhammad had cast a spell on us then (19), He couldn’t have cast a spell on everyone! (20) Let us ask the wayfarers who came from the surrounding areas (21) if they saw what we saw.” (21)

They asked the people who came from every everywhere. (22-23)

“Yes! We also did see the moon in that state! We saw the moon as split! They informed that the moon was split. Among the people who came from everywhere and seen the moon split, there was no one who had not informed them about it. (24)

However, the polytheists rejected to be Muslims and to believe by saying:

“This is a prevalent magic!” (25), they said “Abu Talib’s orphan affected the sky with his spell!” (26).

Almighty God mentions this miracle in the chapter of al-Qamar as follows:

“The hour (of Judgment) is nigh, and

The moon is cleft asunder.

But if they see a Sign, they turn away, and say

"This is (but) transient magic."

They reject (the warning) and follow their (own) lusts but every matter has its appointed time.

There have already come to them Recitals wherein there is (enough) to check (them),

Mature wisdom― but (the preaching of) Warners profits them not.” (27)

 

An Explanation about the splitting of the Moon

We want to answer the questions that may come to the mind about the splitting of the moon. Our question is this “Did the miracle of the splitting of the moon occur? Why do the historical records not mention about the splitting of the moon? Despite the advancement of science nowadays, why is there no any trace of the splitting on the moon? If the event of the splitting had occurred, then the trace of this should have been on its surface.” We are going to answer the first part of this two-part optioned question with five points and after that we will give the answer to the second question.

Did the miracle of the splitting of the moon occur? Why do the historical records not mention about the splitting of the moon?

The miracle of the splitting of the moon is a miracle shown to some of the polytheists who denied the Apostle of God in order to prove the authenticity of his cause to them with the permission of God. We will try to explain why it is not recorded in history books by items:

1. The miracle of the splitting of the moon is a miracle which is narrated in all books of the Islamic history and sirah sources; besides it is a miracle which is mentioned in the first verses of the surah of al-Qamar of the Qur’an (28). None of the stubborn polytheists who witnessed this miracle along with deniers of the Qur’an denied this but tried to reject it by calling a “Magic!..” (29) No information that this event did not exist in history is given. If this miracle had not occurred, polytheists who did not disregard using even a small event against Islam for denigration would have certainly denied this event which is narrated by history and the Qur’an. Their failure of denying shows that there is no doubt about the occurring of this event.

2. Great scholars like Taftazani said,

“The miracle of the splitting of the moon is a mutawatir event just like the water flowing down from his fingers, the dry wooden stud that the Prophet leaned against while reciting sermons in the mosque crying due to leaving the Prophet and the whole congregation hearing it. [30] That is, it was reported by such a big congregation that it is impossible for them to agree to lie about something. We are sure that a comet called Halley was seen from the world and recorded by historians a thousand years ago because people transmitted that information through centuries; that is, it is mutawatir; we are sure that there is a country called Sri Lanka only by hearing its name though we have not seen it; similarly, the splitting of the moon is mutawatir.

It is stupidity to doubt or to suspect such a certain issue. It is not something impossible. The splitting of the moon is possible like the breakup of a mountain due to a volcanic eruption.

3. Miracles are shown to persuade people who do not believe in a prophet. If they had forced unbelievers to believe, it would have been contrary to the mystery of testing. Therefore, if the moon had remained in two parts for such a long time as to make it possible for everybody to see after being split, it would have caused everybody to believe and the mystery of testing would have been eliminated. Or, it would have been recorded as an ordinary celestial incident. Therefore, the miracle of the splitting of the moon was shown at night all of a sudden to the polytheists and companions who were present there.

4. The following question can come to the mind: “Why was the incident of the splitting of the moon not mentioned in the history of other nations?” This event took place at night. It was daytime in the other part of the world; therefore, it is normal that it was not seen in the other part. Besides, it is normal that it is not mentioned in the history of the Europeans because they were famous for ignorance and wildness. Fog and cloudy weather might have prevented it from being seen in some places. If such an event is seen by some individuals; they will not believe their eyes and cannot make other people believe it; therefore, it is not recorded in history books.

To sum up, we can say,

1.The statements of the companions who are the representatives of honesty and justice that this event took place,

2.The agreement of many tafsir scholars that this incident was the reason why the verse, “the moon is cleft asunder” [31] was sent down, [32]

3.The narrations of those hadith scholars who report from reliable forces that prove this incident, [33] 

4.The news by all of the saints that can discover unknown things and be inspired about them that this incident took place,  

5.The confirmation of the incident by various kalam imams, scholars and experts who usually have very different ideas,

6.The belief of the ummah of Muhammad who never agree on something wrong that this incident took place,

prove very clearly that the moon was split.

Why has a trace of splitting on the moon not been found up to now though science has developed so much?

The bruises or wounds on our body heal after a while without leaving any traces; the cracks that appear on the earth disappear in time without leaving any traces; similarly, it is quite sensible that the power that created the moon can eliminate the cleft that He made as a miracle.

On the other hand, as the late Muhammad Hamidullah, the great Islamic scholar points out, there is a trace of a cleft on the surface of the moon from the top to the bottom in the middle of the moon. This cleft is about a mile (a thousand and six hundred meters) wide; the astronomers called it “Hadley Rille”.  The research about that cleft done by Apollo-15 crew was reported in the newspapers then. The picture of the cleft is shown below. [35] The video of the cleft(s) recorded by Apollo-15 crew can be watched in the following web address: http://www.youtube.com/watch?v=lzXZXrt0n2M

Photo: Nasa, GoogleMoon [36]

It is disputable whether the cleft seen in the picture is directly related to the miracle of the splitting of the moon. As it is understood, there are many clefts on the moon. All of the clefts need to be in the same direction and go round in the form of a circle on the same side if they are directly related to the splitting of the moon. We do not know if it is like that or not now. We hope Muslim scientists will research the issue in the future. We can say that those clefts are evidence for those who insistently look for a trace for the miracle of the splitting of the moon.

[1]al-Qamar, 54/1-2.
[2]Qastalani, Mawahibu'l-ladunniyya, V. 1, p. 466; Diyarbekri, Hamis, V. 1, p. 298; Zurqani, Sharh Mawahibu'l-ladunniyya , V.5, p.108.
[3]Bukhari, Sahih, V. 4, p. 1 86; Muslim , Sahih, V. 4, p. 2159; Tirmidhi, Sunan, V. 5, p. 397; Tabari, Tafsir, V. 27, p. 84-85; Hakim, Mustadrak, V. 2, p. 472; Bayhaqi, Dalailu’n-nubuwwa, V. 2, p. 262, 265; Qadi Iyad, Shifa, V. 1, p. 235; Ibn Sayyid, Uyunu'l-Athar, V. 1, p.114; Dhahabi, Tarikhu'l-Islam, p. 209; Abu'l-Fida, al-Bidaya wa'n-nihaya, V. 3, p. 118.
[4]Qadi Iyad, Shifa, V. 1, p. 235; Ibn Sayyid, Uyun, V. 1, p. 11 5; Abu'l-Fida, V. 3, p. 118-119; Diyarbekri, V. 1, p. 298; Zurqani, Sharh Mawahib, V. 5, p. 1 08.
[5]Ahmad b. Hanbal, Musnad, V. 1, p. 377,413; Bukhari, V. 4, p. 186; Muslim, V. 4, p. 2158; Tirmidhi, V. 5, p. 397-398; Tabari, V. 27, p. 85; Hakim, Mustadrak, V. 2, p. 471; Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 279, 281; Bayhaqi, Dalailu’n-nubuwwa, V. 2, p.264-265; Qadi Iyad, Shifa, V. 1, p. 234; Ibn Sayyid, V. 1, p. 114; Dhahabi, p. 209-211; Abu'l-Fida, V. 3, p. 118.
[6]Bukhari, V. 4, p. 186; Muslim , V. 4, p. 2159; Tabari, V. 27, p. 86; Hakim, Mustadrak, V. 2, p. 472; Abu Nuaym, Dalail, V. 1 ,p. 279-280; Bayhaqi, Dalail, V. 2, p. 267; Ibn Sayyid, V. 1, p. 114; Dhahabi, p. 211; Abu'l-Fida, V. 3, p. 118.
[7]Muslim, V. 4, p. 2159; Tirmidhi, V. 5, p. 398; Tabari, V. 27, p. 85; Abu Nuaym, V. 1, p. 279; Bayhaqi, V. 2, p. 267; Qadi Iyad,Shifa.V.1, p. 235; Ibn Sayyid, V. 1, p. 114.
[8] Hakim, Mustadrak, V. 2, p. 472; Abu'l-Fida, V. 3, p. 118.
[9]Qadi Iyad, Shifa, V. 1, p. 235; Ibn Sayyid, Uyun, V. 1, p. 115; Abu'l-Fida, V. 3, p. 118-119; Diyarbekri, V. 1, p. 298; Zurqani, Sharh Mawahib, V. 5, p. 1 08.
[10]Qadi Iyad, Shifa, V. 1, p. 235; Qastalani, Mawahibu’l-ladunniyya.V. 1, p. 466; Diyarbekri,V. 1, p. 298; Zurqani, Sharh Mawahib,V. 5, p. 108.
[11]Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 280; Abu'l-Fida, al-Bidaya wa’n-nihaya, V. 3, p. 119; Suyuti, Durru'l-mansur, V. 6,p. 133; Qastalani, Mawahibu’l-ladunniyya, V.1 , p. 467; Diyarbekri, Hamis, V. 1, p. 299; Zurqani, Sharh Mawahibu'l-ladunniyya, V. 5, p.110.
[12]Abu Nuaym, V. 1, p. 280; Abu'l-Farajc  Ibn Jawzi, al-Wafa, V.1, p. 272-273; Qurtubi, Tafsir, V. 1 7, p. 1 27; Abu'l-Fida, V. 3,p. 11 9-120; Suyuti, Durru'l-mansur, V. 6, p. 133; Qastalani, Mawahibu’l-ladunniyya, V. 1, p. 467; Diyarbekri, Hamis, V.1, p. 299; Zurqani, Sharh Mawahib, V. 5, p. 110.
[13]Tabari, Tafsir, V. 27, p. 85; Abu'l-Fida, al-Bidaya wa’n-nihaya, V. 3, p. 120; Suyuti, Durru'l-mansur, V. 6, p. 1 33.
[14]Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 280-281; Abu'l-Fida, al-Bidaya wa’n-nihaya, V. 3, p. 119-120; Suyuti, Durru'l-man­sur, V. 6, p. 133.
[15]Qurtubi, Tafsir, V. 17, p. 127.
[16]Tabari, Tafsir, V. 27, p. 85; Abu Nuaym, V. 1, p. 281; Bayhaqi, Dalailu’n-nubuwwa, V. 2, p. 266; Wahidi, Asbabu'n-nuzul, p.268; Abu'l-Faraj  Ibn Jawzi, al-Wafa, V.1 , p. 273; Qurtubî, Tafsir, V. 17, p. 127; Dahabi, Tarikhu'l-Islam, p. 210; Abu'l-Fida, V. 3, p. 121; Qastalani, Mawahib, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahibu'l-ladunniyya, V. 5, p. 109.
[17]Abu Nuaym, Dalail, V. 1, p. 281; Bayhaqi,  Dalail, V. 2, p. 266; Vahidi, Asbabu'n-nuzul, p. 268; Qadi Iyad, Shifa, V. 1, p. 234; Qurtubi, Tafsir, V. 17, p. 127; Abu'l-Fida, V. 3, p. 121.
[18]Ahmad b. Hanbal, Musnad, V. 4, p. 82; Tirmidhi, Sunan, V. 5, p. 398; Ibn Sayyid, Uyunu'l-Athar, V. 1, p. 114; Abu'l-Fida, V. 3, p. 119; Qastalani, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahib, V. 5, p. 109.
[19]Ahmad b. Hanbal, V. 4, p. 82, Tirmidhi, V. 5, p. 398, Bayhaqi, V. 2, p. 266; Ibn Sayyid, V. 1, p. 114-115; Abu'l-Fida, V. 3, p. 119; Qastalani, V.1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, V. 5, p. 109.
[20]Ahmad b. Hanbal, V. 4, p. 82; Tirmidhi, V. 5, p. 398; Abu Nuaym, V. 1, p. 281; Bayhaqi, V. 2, p. 266; Ibn Sayyid, V. 1, p. 114-115;     Dahabi, p. 211; Abu'l-Fida, V. 3, p. 119-121; Qastalani, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, V.5, p. 109.
[21]Qadi Iyad, V. 1, p. 235; Ibn Sayyid, V. 1, p. 114.
[22]Bayhaqi, V. 2, p. 267; Abu'l-Fida, V. 3, p. 121; Qastalani, V. 1, p. 467; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahib, V.5, p. 109-110.
[23]Tabari, Tafsir, V. 27, p. 85; Bayhaqi, V. 2, p. 267; Qadi Iyad, V. 1, p. 235; Qurtubi, Tafsir, V. 1 7. p. 127.
[24]Abu Nuaym , V. 1, p. 281; Bayhaqi, V. 2, p. 267; Abu'l-Fida, V. 3, p. 121; Qastalani, V. 1, p. 467; Diyarbekri, V. 1, p. 299; Zurqani, V. 5, p. 109-110; Tabari, V. 27, p. 85; Abu'l-Faraj, V. 1, p. 273; Sharh Mawahib, V. 5, p. 110; Abu Nuaym, V. 1, p. 281; Qadi Iyad, V. 1, p. 235; Dhahabi, Tarikhu'l-Islam, p. 211; Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 281.
[25]Tirmidhi, Sunan, V. 5, p. 397; Tabari, Tafsir, V. 27, p. 87; Qurtubi, Tafsir, V. 17, p. 1 27.
[26]Tirmidhi, Tafsiru’l-Qur’an 54; Musnad 3:165; at-Tabari, Jamiu’l-Bayan 27:84-85; al-Qurtubi, al-Jami’ li Ahkami’l-Qur’an 17:126; al-Bayhaqi, Dalailu’n-nubuwwa 2:268.
[27]al-Qamar, 54/1-8.
[28] al-Qamar, 54/1.
[29] al-Qamar, 54/2.
[30]al-Iji, Kitabu’l-Mawaqif 3:405-406; al-Amidi, Ghayatu’l-Maram 1:356; Ibn Taymiyya al-Jawabu’s-Sahih 1:414; 2:44; ash-Shahristani, al-Farq Bayna’l-Firaq 1:313;at-Taftazani, Sharhu’l-Maqasid 5:17.
[31]alQamar, 54/1.
[32]see al-Wahidi, al-Wajiz fi Tafsiri’l-Kitabi’l-Aziz 1:370; at-Tabari, Jamiu’l-Bayan 2784-87; al-Qurtubi, al-Jami’ li Ahkami’l-Qur’an 17:126-127; as-Suyuti, ad-Durru’l-Mansur 7:672.
[33] tariq Abdullah Ibn Mes’ud; Bukhari, Tafsir (54) 1; Muslim, Sifatu’l-Munafiqin 44-45; Tirmidhi, Tafsir 54. tariq Abdullah Ibn Umar; Muslim, Sifatu’l-Munafiqin, 45. Tirmidhi, Tafsir (54) 1; Muslim, Sifatu’l-Munafiqin 48. tariq Abdullah Ibni Abbas; Bukhari, Manaqib 27, Manaqibu’l-Ansar 36, Tafsir (54) 1; Muslim, Sifatu’l-Munafiqin 48. tariq Anas Ibn Malik; Bukhari, Manaqib 27, Tafsir (54) 1, Manakqibu’l-Ansar 36; Muslim, Sifatu’l-Munafiqin 46; Tirmidhi, Tafsiru Surah 54; tariq Huzayfa Ibnu’l-Yaman; at-Tabari, Jamiu’l-Bayan 27:51; Abdurrazzaq, al-Musannaf 3:193-194; Abu Nuaym, Hilyatu’l-Awliya 1:280-281. tariq Jubayr Ibn Mut’im; Tirmidhi Tafsiru Surah 54; Musnad 4:82; Ibn Hibban, as-Sahih 14:422.
[34]Abu Dawud, Fitan wa Malahim 1; Tirmidhi, Fitan 7; Ibn Majah, Fitan 7.
[35]Muhammed Hamidullah, İslam Peygamberi, p.126, 234. p.
[36] http://www.nasa.gov/centers/ames/news/features/2009/Google_Moon.html

One of the greatest miracles of the Prophet is the miracle of Night Journey (Isra) and Ascension (Miraj), which is mentioned and narrated by the Quran, authentic hadith resources and history resources. First, we will explain how the miracle of Night Journey and Ascension took place quoting from the verses of the Quran, hadiths and narrations from authentic resources; then, we will give answers to the questions that can come to the mind regarding the issue.

Lexically “isra” means walking at night, traveling at night [1], “miraj” means rising, going up to a high place.[2] The events of Night Journey and Ascension took place on the twelfth year [3] of the prophethood of Hazrat Muhammad (pbuh) in Makkah. [4]

The event took place as follows in brief: On the 27^th night of the month of Rajab [5], acting upon the call from God Almighty and guided by Gabriel (Jibril), the Prophet (pbuh) went from the Kaaba in Makkah to Masjid al-Aqsa in Jerusalem and then to the sky, to the high realms and to the presence of God.

It is stated in the chapters of al-Isra and an-Najm in the Quran how the miracle of Night Journey and Ascension took place. The verses regarding the issue are as follows:

“Glory to (Allah) Who did take His Servant for Journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless― in order that We might show him some of Our Signs: for He is the one Who heareth and seeth (all things).” [6]

“While he was in the highest part of the horizon: Then he approached and came closer, And was at a distance of but two bow-lengths or (even) nearer; So did (Allah) convey the inspiration to His Servant (conveyed) what He (meant) to convey. The (Prophet's) (mind and) heart in no way falsified that which he saw. Will ye then dispute with him concerning what he saw? For indeed he saw him at a second descent. Near the Lote-tree beyond which none may pass: Near it is the Garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!) (His) sight never swerved nor did it go wrong! For truly did he see of the Signs of his Lord the Greatest!.” [7]

How did the Ascension take place?

Hazrat Prophet (pbuh) went fromthe Kaaba (Makkah) to Masjid al-Aqsa (Jerusalem) on a Paradise animal similar to a horse called Buraq.[8] Before he reached Jerusalem, he stopped by the place of Hazrat Moses (pbuh) and performed a two-rak’ah prayer there;[9] then, he reached Masjid al-Aqsa.[10] There, he was met by a group of prophets among which there were Jesus (Isa), Moses (Musa) and Abraham (Ibrahim).[11] Hazrat Muhammad (pbuh) led the other prophets in a prayer of two-rak’ahs.[12]

After that, the Prophet (pbuh) was brought two bowls; one of them had wine and the other had milk.[13] He was told, “Have either of them!"[14] The Prophet (pbuh) chose the milk.[15] Jibril said to the Prophet (pbuh), "You chose the natural one [16]; if you had chosen the wine, your ummah would have gone astray after you. [17] You were led to the natural state by choosing the milk; your ummah was led to the natural state, too. Wine was rendered haram for you!” [18]

He stopped by all of the layers of the sky.[19] He met the prophets Adam, Yahya (John), Isa, Yusuf, Idris (Enoch), Harun (Aaron) Musa and Ibrahim (peace be upon them all) respectively; they said to him, “Welcome!” and congratulated him. [20] Then, he visited Bayt al-Mamur (the much frequented house), which seventy thousand angels visited every day. [21]

After that, he went to Sidra al-Muntaha (Lote Tree of the Extremity) together with Jibril.[22] Sidra al-Muntaha is a tree whose root is in the sixth layer of the sky and whose branches are over the seventh layer of the sky; it casts a shadow that covers the whole sky and Paradise; its leaves are like elephant ears and its fruits are like large jars.[23]

Rafraf and the Meeting in the Furthermost Place

Jibril took the Prophet to higher places; eventually, he took the Prophet to such a high place that the Prophet started to hear the pens writing people’s actions.[24] The Prophet (pbuh) saw that a very green Rafraf (silk bed) covered the horizon. The Prophet (pbuh) sat on Rafraf.[25] Jibril left the Prophet there. The Prophet was elevated and approached to his Lord, who is Aziz (Mighty and Strong) and Jabbar (Compelling).[26]

The Prophet started to hear the order of his Lord, "Do not be afraid, O Muhammad; approach!" In the end, he reached the place that nobody had reached before, attaining divine acceptance, grants and bounties.[27] According to the narration of Ibn Abbas, the Prophet said, "I saw my sublime Lord!"[28]

In Miraj, the Prophet (pbuh) gave the worshipping of all creatures to God Almighty as a gift instead of greetings. The talk of the Prophet (pbuh) with God Almighty consists of the words of tahiyyat, which is recited during prayer, which is the ascension of believers. Here is the meaning of that talk:  

The Prophet (pbuh) said to God Almighty,

“All kinds of greetings, prayers and goodness belong to Allah.”[29]Its meaning is “I present all of the greetings and glorification of the beings with their states and tongues, all of the natural blessedness and glorification of all blessed things like seeds and semen, all of the worshipping of conscious beings like human beings, all of the worshipping and glorification of all prophets and saints to you as a gift; they all belong to you.”

Upon this greeting, God Almighty said to His Prophet (pbuh), “Peace, the mercy of Allah and His blessings be on you, O Prophet!” Thereupon, the Messenger of Allah (pbuh) said, “Peace be on us and on the righteous servants of Allah.” Jibril witnessed this talk at Sidra al-Muntaha when Allah ordered him to be a witness by saying, “I bear witness that there is no god but Allah. And I bear witness that Muhammad is His slave and Messenger.”[30]

It is sunnah to recite those words that were uttered during the conversation in Ascension in prayer, which is regarded as the ascension of believers. Thus, all believers have the opportunity of presenting all of the worshipping of the unconscious and conscious beings to Allah within their own worshipping.  

Things that were Given to the Prophet in Ascension

The Prophet (pbuh) was given three things as a result of the encounter in Miraj:

1. Five daily prayers equal to the reward of fifty daily prayers.

2.The last two verses of the chapter al-Baqara.

3.The muqhimat (major sins) of the people from the ummah of Muhammad were forgiven except those who associated partners with Allah.[31]

As a matter of fact,, those gifts were expressed as follows in a hadith: “…Hazrat Prophet (pbuh) were given three things in Ascension: He was given five daily prayers, the last part of the chapter of al-Baqara (Amanarrasulu) and the promise that the sins ofthe people from the ummah of Muhammad would be forgiven except those who died associating partners with Allah.” (see Muslim, Iman, 279)

This glad tiding does not mean that no believers will enter Hell. It states that any sin can be forgiven and that a believer will not stay in Hell forever even if he is a sinner.

The believers who have more rewards than sins will go to Paradise directly. Those who have more sins will remain in Hell for a certain period so that they will be purified of their sins; and then they will go to Paradise.

Allah stated:

"O Muhammad! These prayers need to be performed five times a day. However, there are ten rewards for each prayer! It means fifty prayers. [32]

I utter a word once; I will not change it! [33]

A person who intends to do a good deed but does not do it is given one reward due to his good intention; if he does it, he is given ten rewards.

No sin is written for a person who intends to do a bad deed but does not do it; if he does it, one sin is written for him". [34]

The following is stated in the last two verses of the chapter of al-Baqara:

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith.

 Each one (of them) believeth in Allah,

 His angels,

 His books,

and His Messengers

 "We make no distinction (they say) between one and another of His Messengers."

And they say: "We hear and we obey;

(We seek) Thy forgiveness,

Our Lord, and to Thee is the end of all journeys."

On no soul doth Allah place a burden greater than it can bear.

It gets every good that it earns

and it suffers every ill that it earns.

(Pray): "Our Lord! condemn us not if we forget or fall into error;

our Lord! Lay not on us a burden like that which Thou didst lay on those before us;

Our Lord! lay not on us a burden greater than we have strength to bear.

Blot out our sins and grant us forgiveness.

Have mercy on us.

Thou art our Protector;

help us against those who stand against faith!" [35]

Muqhimat means major and dangerous sins that lead man to Hell. [36]

Once, the Prophet (pbuh) said,

"Beware seven things that lead man to destruction!"

"O Messenger of Allah! What are those dangerous things?" asked his Companions.

The Prophet said,

“To associate partners with Allah,

To cast a spell,

To kill a person unjustly, which was forbidden by Allah,

To devour interest (usury),

To devour the money of the orphans,

To escape from the battlefield,

To slander Muslim women who are chaste and never think of committing fornication that they have committed fornication!" [37]

Paradise is Shown to the Prophet (pbuh)

After Allah revealed to the Prophet what He was to reveal, the Prophet (pbuh) was taken to Paradise by Jibril. [38]

The width of Paradise is as much as the sky and what is under it. [39] The Prophet (pbuh) saw villas made of pearl, ruby and chrysolite [40]; he noticed that the soil of Paradise smelled musky. [41] The Prophet (pbuh) also saw a river next to which there were domes made of hollow pearls [42]; it was flowing on pearl and ruby stones and on musk. [43]

The Prophet (pbuh) asked, "O Jibril! What is this?" Jibril said, "It is the river Kawthar, which Allah gave you!" The water of the river Kawthar was tastier than honey and whiter than milk.[44]

Hell is shown to the Prophet (pbuh)

Among the smiling angels that met the Prophet (pbuh) in the sky of the world, there was an angel called Malik, angel of Hell, who never smiled.

When the Prophet asked Jibril who he was and found out about his identity, he said to Jibril,

"Will you order him to show me Hell?"

Jibril said,

"All right!" He said to Malik,"OMalik! Show Hell to Muhammad (pbuh)!"

When Malik unveiled the covering of Hell, it started to boil so much that the Prophet (pbuh) thought it would capture and burn everything. He said to Jibril,

"O Jibril! Order Malik to return it to its previous state!"

Jibril ordered Malik to return it to its previous state. He said to Hell,

"Calm down!"

When Hell returned to its place, Malik veiled its covering again.[45]

The Prophet saw the tortures of thirst, chains of torture, torture snakes and scorpions and some other tortures.[46]

The Prophet (pbuh) stated the following in a hadith:

"If you knew what I know, you would laugh a little and cry a lot."[47]

The Prophet (pbuh) Returns to Makkah

The Prophet (pbuh) mounted on Buraq, which he had tied to the gate of the mosque Masjid al-Aqsa, and returned to Makkah. The Night Journey and Ascension of the Prophet took place one night between the night prayer and the morning prayer.[48]

Sons of Abdulmuttalib Search for the Prophet (pbuh)

When Sons of Abdulmuttalib could not find the Prophet on the night of Ascension, they went out to look for him.

Hazrat Abbas went as far as Zituwa. He called out loudly,

"O Muhammad! O Muhammad!"

When the Prophet (pbuh) replied, "Yes!", Hazrat Abbas said,  

"O my brother’s son! You put your tribe into trouble last night. Where were you?" The Prophet (pbuh) said,

"I went to Bayt al-Maqdis." Hazrat Abbas asked:

"Within one night? The Prophet (pbuh) said,

"Yes. I went and returned within one night!"Hazrat  Abbas said,

"I hope only good things have happened to you!" The Prophet (pbuh) said,

"Yes, only good things have happened to me!"[49]

In the morning, he told Makkans about Ascension near the Kaaba.[50] They asked for evidence. He told them about the caravans he had seen on the way. The Qurayshis went out of Makkah to meet the caravans. They saw the caravans in the same state as the Prophet had informed them but they did not embrace Islam.[51]

However, they asked the Prophet (pbuh) proof after proof that he went there. When the Prophet (pbuh) told them that he went to Masjid al-Aqsa in Jerusalem, the Qurayshis objected to him by saying, “How could Muhammad go to a place that takes a month to go and return in one night?” Then, those who had seen Masjid al-Aqsa before asked him, “Can you describe Masjid al-Aqsa to us?”

 The Prophet narrated the talk between them as follows:

“I was very tired of their denial and questions. In fact, I had not experienced such difficulty until that moment. Just then, Allah showed me Baytu’l Maqdis. While looking at it, I described every detail one by one. They even asked me, “How many doors does Baytu’l Maqdis have?” However, I had not counted its number of doors. When I saw Baytu’l Maqdis across from me, I began to look at it, count each of its doors and told them the number.”

Thereupon, the polytheists said, “By God, you perfectly and correctly described it.” Nevertheless, they still did not become Muslims.[52]

Meanwhile, Hazrat Abu Bakr came; the polytheists informed him about the situation. Hazrat Abu Bakr said, “If he said this, then it is undoubtedly true..”, confirming what he said. Then, Hazrat Abu Bakr was given the title “Siddiq (the Truthful)” by the Prophet.[53]

Why did the Prophet Ascend?

A sultan has two kinds of talks. The first one is when the sultan rings a citizen and talks to him about a trivial matter. The second is when he talks to his special envoy as the head of the state, caliph and an administrator of the nation and in order to convey his commands everywhere and send his decrees.

As it is seen in this example, Allah has two kinds of talks with his slaves. One is special and little talk, the other is general and comprehensive talk. An example for the first one is Allah’s special and minute inspiration to some saints.

However, the fact that our Prophet (pbuh) as a person with the highest and greatest rank over all of the saints talks to Allah, who is the Creator of all of the beings, is an example to the second and perfect type of talk.

Our prophet’s mission has two ways: one from people to Allah, the other from Allah to people. One is the esoteric, saintly aspect of Ascension, the other is the apparent, prophetic aspect.

That is, the Prophet (pbuh) ascended to the presence of Allah on behalf of us and presented all of the worshipping, prayers, glorification and mentioning of Allah of human beings and all of the other beings to Allah as a whole just as a soldier reports to his commander. From this point of view, Miraj is ascension from people and beings to Allah. From another point of view, the Prophet brought us what Allah wants from, His slaves, us, His orders and prohibitions; like five prayers, the essence of all worshipping, as the gift of Ascension.

How can the Prophet (pbuh) talk to Allah?

Question:“What is the meaning of the Prophet’s talk to Allah, who is closer to us than everything, after traveling a distance that would take of thousands of years and after passing seventy thousand veils?”

God Almighty is closer to everything than everything else, but everything is limitlessly far from him. For instance, if the sun had a mind like man and wanted to talk to us, it would do so through a mirror in our hand. On the other hand, we get close to sun with our eye, which is a kind of mirror. As a matter of fact, the sun is 150 000.000 km away from us; we can never get close to it. In order to get one degree close to the sun, we should grow as big as the moon. That is impossible. As it is seen in the example, Allah is actually close to everything but everything is limitlessly far from him. However, by the grace of Allah, the Prophet (pbuh) ascended and reached the presence of Allah by traveling through thousands of veils in a moment and passing all spiritual levels.

How can a man ascend to heavens?

Question: “Is there an example of it? A plane can only fly 10-15 thousands meters high, a spaceship can only reach the moon or Venus. How can a man go to a distance of millions of meters and return in such a very short time as a few minutes?”

Our globe, that is the world, rotates a distance of about 188 hours in a minute; it covers the distance of twenty-five thousand years in a year. Can the Power that makes it cover great distances in a short time and rotate it like a catapult stone not take a man to the highest point of the heavens? Can the Wisdom that makes the earth, the very heavy thing, rotate round the sun not take the body of a man up to His throne like a lightning?

Could the Prophet not have traveled there only by his soul?

Question: "Why did he ascend? Why was it necessary? Would it not have been enough if he had ascended by his soul and heart?"

It is quite reasonable that Allah invited the Prophet (pbuh) there to show him the beauties of the visible and invisible realms, the factory of the universe and its center, the results of men’s deeds and worshipping in the hereafter. It was necessary for him to travel there not only by his soul and heart but also by his body.

It is a necessity of the intelligence and wisdom that his eye, which is the key of the visible world, and his ear, which is the key of the audible world, his body, which is like the tool and machine that undertakes numerous tasks of his soul, all had to go up to the throne of Allah with him.

Besides, God Almighty makes the body a friend of the soul. The body is the base for many tasks of worshipping, limitless pleasures and pains.

Therefore, the holy body will accompany the soul. Since the body will be together with the soul in Paradise, it is the very wisdom that the body of the Prophet (pbuh) will accompany his soul to the lote tree of the furthest point, which is the trunk of Paradise of Abode.

If our prophet had ascended by his soul only, it would not have been a miracle. Saints could ascend by their spirits and hearts to those realms.

How did the Prophet go and come back in such a short time?

Question:"Is it logically possible to go to and come back from a distance of thousands of years in a few minutes?"

The rate of movement and speed differs in the art of God Almighty. The speed of sound and the speed of light, the speed of electricity, and even the speed of soul and imagination are all completely different from one another. The speed of planets also differs. For instance, while the speed of light is 300.000 km/sec, the speed of sound is 360 km/sec.

How can it be logically impossible that the subtle body of our Prophet becomes subject to his soul and moves with the speed of the soul?

Sometimes when a man sleeps for only ten minutes, he may do something worth a year. When a dream a man sees, the words he hears in the dream, the words he utters in the dream are added, one day or maybe more can be necessary for them when he is awake.

That is, the periods of time can change from person to person; one day for a man may be like one year for another.

Thus, our Prophet (pbuh) rode on Buraq, traveled the universe like a lightning, reached the presence of Allah, attained the honor of talking to his Lord, saw His beauty, received His orders and returned.

Is there an event like Ascension?

Question:"It is possible for our Prophet to ascend. However, not all of the possible things take place. Is there anything similar to it so that we shall accept it?"

There are a lot of examples of Ascension: A man can ascend to the planet Neptune in a second with his eye. A scientist can reach behind the stars in a minute by riding the laws of astronomy. A believer can reach the divine presence by putting the actions in the prayer on his thought and riding past the universe, through a kind of ascension.

 A saint whose eye of the heart is open can attain divine secrets in forty days. It is even reported that some saints like Abdulqadir Gaylani and Imam Rabbani reached the throne of Allah in a minute by their souls.

Angels, who have luminous bodies, go to the highest point of the heaven and come back in a moment.

In Paradise, believers can reach the gardens of Paradise in a very short time.

Those examples show that it is quite reasonable and doubtless that the sultan of all of the saints, the imam of all of the believers, the chief of all of the people of Paradise and the best accepted person by angels, the most honorable Messenger (pbuh) will ascend, travel and see all of the realms in a moment.

Gifts That were Sent down through Ascension

When we narrated how the miracle of Ascension took place, we mentioned the gifts that were sent down to us through Ascension. We would like to summarize the importance of those gifts for us here:  

Firstly:The Prophet (pbuh) saw all of the realities of belief with his own eyes. He saw angels, Paradise, the hereafter, even the beauty of Allah with his eyes. That exalted person who never told a lie and who never broke a promise says the following to the souls of the believers spiritually:

“I saw angels, the hereafter that you believe, the luminous beauty of your Lord with my eyes; these fundamentals of belief are present, do not hesitate or doubt about them.”

Thus, believers attained the happiness of achieving such a limitless belief.

Secondly:Man is curious about everything. He searches whether there is life in the moon or not. As a matter of fact, the biggest stars occupy a space as tiny as a fly in the realm of that Pre-eternal Sultan. Believers wonder, “What does our Lord want from us? What should we do to make our Lord be pleased with us? If only we had the chance and talked to Allah and asked him what he wanted from us” While believers were wondering like that, the Chief of the two worlds, Hazrat Muhammad (pbuh) took the good deeds that the Pre-eternal and Post-eternal Sultan would be pleased with as the fruits of Ascension and presented them to man as gifts. These gifts are prayers, and other fundamentals and worshipping of Islam.

Thirdly:The Prophet (pbuh) obtained the key of the treasury of eternal happiness, and brought it as a gift to jinn and men. He saw Paradise with his own eyes and witnessed the existence of eternal happiness and informed us about the good news. When a man who is about to be hanged is forgiven and given a palace near the sultan, he becomes extremely happy.

Similarly, this good news for all of men and jinn is so important and valuable.

Fourthly:The Prophet (pbuh) had the blessing of seeing the beauty of Allah during Ascension. He brought the good news that believers would attain in Paradise. He said, “As you see the full moon clearly with your eyes so will you see your Lord clearly in Paradise.” [54], bringing that pre-eternal good news as a gift to us.”

Fifthly:Man's being the precious fruit of the universe and the petted beloved of the Owner of the Universe was understood through Ascension. This fruit raises man, who is a small being and a weak creature, to a rank so elevated that it confers on him a rank of pride above all the beings in the universe. If it is said to an ordinary private, "You have been promoted to the rank of field-marshal," how delighted he will be.Similarly, when it is said to the weak, eternal man who is always punished with separation and declining, “You will attain the mercy of the All-Compassionate and the Merciful One in an eternal never-ending Paradise”, he reaches such a great rank. In Paradise, he will make excursions and tours with the speed of imagination and breadth of the spirit and with the mind in accordance with all the desires of the heart in the eternal realm of Allah. He will also attain the blessing of seeing the beauty of Allah. Such a man’s heart and soul will definitely have so much joy. This fruit of Ascension is man’s greatest wish and goal.

_________________________________________

[1]Fayruzabadi, Qamusu'l-Muhit, V. 4, p. 343.
[2]Ibn Athir, Nihaya, V. 3, p. 203.
[3]Abu'l-Faraj Ibn Jawzi, al-Wafa, V. 1, p. 218; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 1 48; Badruddin Ayni, Umdatu’l-Qari, V. 4, p. 39; Diyarbakri, Khamis, V. 1, p. 306.
[4]Ibn Sa'd, Tabaqat, V. 1 , p. 214; Balazuri, V. 1 , p. 255; Bayhaqi, V. 2, p. 354; Ibn Abdilbarr, V. 1, p. 40; Abu'l-Faraj, V. 1, p. 219; Ibn Athir, Kamil, V. 2, p. 51; Qurtubi, Tafsir, V. 15, p. 216; Ibn Sayyid, V. 1 , p. 148; Abu’l-Fida, Tafsir, V. 3, p. 22; Badruddin Ayni, Umda, V. 4, p. 39.
[5] Abu'l-Faraj, V.1, p. 219.
[6]al-Isra, 17/1.
[7]an-Najm, 53/7-18.
[8]Ahmad b. Hanbal, V. 3, p. 148; Bukhari, V. 4, p. 248; Muslim, V. 1, p. 145; Tirmidhi, V. 5, p. 301; Bayhaqi, V. 2, p. 362-363; Baghawi, V. 2, p. 177; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53; Abu’l-Fida, V. 3, p. 8.
[9]Masaf, Sunan, V.1, p. 221-222; Ibn Athir, Kamil, V. 2, p. 52; Abu’l-Fida, Tafsir, V. 3, p. 6.
[10]Nasai, V. 1, p. 222; Qadi Iyad, V. 1, p. 136.
[11]Ibn Sa'd, Tabaqat, V. 1 ,p.214; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 109-110.
[12]Ibn Ishaq, Ibn Hisham, V. 2, p. 39; Abu’l-Fida, V. 3, p. 110.
[13]Ibn Ishaq, Ibn Hisham, c 2, p. 39; Abdurrazzaq, Musannaf, V. 5, p. 329; Ibn Abi Shayba, Musannaf, V. 14, p. 302; Ahmad b. Hanbal, Musnad, V. 3, p. 148; Bukhari, Sahih, V. 4, p. 141; Muslim, Sahih, V. 1, p. 145; Tirmidhi, Sunan, V. 5, p. 300; Darimi, Sunan, V. 2, p. 36; Balazuri, Ansabu'l-Ashraf, V. 1, p. 256; Tabari, Tafsir, V. 15, p. 15; Bayhaqi, Dalail, V. 2, p. 387; Qadi Iyad, V. 1, p. 136; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53; Ibn Athir, Kamil, V. 2, p. 52; Ibn Sayyid, V. 1, p. 144; Dhahabi, Tarikhu'l-Islam, p. 244, Abu’l-Fida, V. 3, p.109-110.
[14]Abdurrazzaq, V. 5, p. 329; Ahmad b. Hanbal, V. 2, p. 282; Bukhari, V. 4, p. 141; Tirmidhi, V. 5, p. 300; Tabari, Tafsir, V.1 5, p. 12.
[15]Ibn Ishaq, Ibn Hisham, V. 2, p. 39; Abu’l-Fida, V. 3, p. 110.
[16]Muslim, Sahih, V. 1, p. 145; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 144.
[17] Abdurrazzaq, V. 5, p. 330; Ahmad b. Hanbal, V. 4, p. 141; Tirmidhi, V. 5, p. 300; Tabari, Tafsir, V. 1 5, p. 15; Bayhaqi, V. 2, p. 357; Ibn Athir, V. 2, p. 52; Dhahabi, p. 244.
[18]Ibn Ishaq, Ibn Hisham, V. 2, p. 39; Tabari, Tafsir, V. 15, p. 15; Abu’l-Fida, V. 3, p. 110.
[19]Ibn Ishaq, Ibn Hisham, Sirah, V. 2, p. 45; Tabari, Tafsir, V. 15, p. 14; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 111; Qastalani, Mawahibu'l-Ladunniya, V. 2, p. 24.
[20]Ibn Abi Shayba,  V. 14, p. 303; Ahmad b. Hanbal, V. 3, p. 148; Muslim, Sahih, V. 1, p. 146; Bayhaqi, Dalailu'n-Nubuwwa, V. 2, p. 383; Baghawi, Masabihu's-Sunna, V. 2, p. 179; Qadi Iyad, ash-Shifa, V. 1, p. 137; Ibn Athir, Musannaf, Jamiu’l-Usul, V. 12, p. 53; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 144.
[21]Ibn Abi Shayba, Musannaf, V. 14, p. 303-304; Ahmad b. Hanbal Musnad, V. 3, p. 148-149; Muslim, Sahih, V. 1 , p. 146-147; Bayhaqi, Dalailu'n-Nubuwwa, V. 2, p. 384; Baghawi, Masabihu's-Sunna, V. 2, p. 179; Qadi Iyad, ash-Shifa, V. 1, p. 137; Ibn Athir, Jamiu’l-Usul, V. 12, p. 53-54; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 144.
[22]Ahmad b. Hanbal, V. 4, p. 207-208; Bukhari, Sahih, V. 4, p. 249.
[23]Ibn Abi Shayba, V. 14, p. 304; Muslim, V. 1, p. 146; Tabari, V. 27, p. 54; Bayhaqi, V. 2, p. 384; Qadi Iyad, ash-Shifa, V. 1, p. 137; Ibn Athir, Jamiu’l-Usul, V. 12, p. 54; Ibn Sayyid, V. 1,p.144; Dhahabi, p. 266.
[24]Ibn Sa'd, Tabaqatu'l-Kubra. V. 1, p. 213; Bukhari, Sahih, V. 1, p. 92; Muslim, Sahih, 11, p. 149; Bayhaqi, V. 2, p. 381; Qadi Iyad, V. 1, p.140, 148; Ibn Athir, V. 12, p. 56; Ibn Sayyid, V. 1.P.145; Dhahabi, p. 254.
[25]Ahmad b. Hanbal, V. 1, p. 449; Bukhari, V. 6, p. 51; Tabari, V. 27, p. 57, Bayhaqi, V. p. 372; Qurtubi, V. 17, p. 98.
[26]Bukhari, V. 8, p. 204; Tabari, V. 27, p. 45; Ibn Athir, V. 12, p. 51; Ibn Qayyim, Zadu'l-Maad, V. 2, p. 53; Qurtubi, V. 17, p. 98; Dhahabi, p. 267; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 112.
[27]Qadi Iyad, V. 1, p. 160; Diyarbakri, V. 1, p. 312.
[28]Qadi Iyad, V. 1, p. 163.
[29]Bukhari, Adhan: 148, 150; al-Amal Fi’s-Salat: 4, Isti’dhan: 3, 28, Da’awat: 16, Tawhid: 5; Muslim, Salat: 56, 60, 62; Abu Dawud, Salat: 178; Tirmidhi, Salat: 100, Nikah: 17; Nasai, Tatbiq: 23, Sahw: 41, 43-45, 56, 100-104; Ibn Majah, Iqama: 24; Nikah: 19; Darimi, Salat: 84, 92; Muwatta’, Nida’: 53, 55; Musnad, 1:292, 376, 382-4:409.
[30]Badiuzzaman Said Nursi, Şualar, Altıncı Şua, p.92; On Beşinci Şua, p.642-646.
[31]Ahmad b. Hanbal, Musnad, V. 1, p. 422; Muslim , Sahih, V. 1, p. 157; Tirmidhi, Sunan, V. 5, p. 393-394; Nasai, Sunan, V. 1, p. 224; Bayhaqi, Dalailu'n-Nubuwwa, V. 2, p. 373; Baghawi, Masabihu's-Sunna, V. 2, p.179; Qadi Iyad, ash-Shifa, V. 1, p. 1 42; Ibn Athir, Jamiu’l-Usul, V. 12, p. 57; Qurtubi, V. 17, p. 94; Dhahabi, p. 255; Diyarbakri, Khamis, V. 1, p. 312.
[32]Ibn Abi Shayba, Musannaf, V. 14, p. 304; Ahmad b. Hanbal, V. 3, p. 149; Muslim, V. 1, p. 146-147; Bayhaqi, Dalail, V. 2, p. 384; Qadi Iyad.V.1, p. 138; Ibn Athir, V. 1 2, p. 54; Dhahabi, p. 266.
[33]Bukhari, Sahih, V.1, p. 93; Muslim, Sahih, V. 1 ,p.149; Ibn Athir, Jamiu’l-Usul, V. 12, p. 57.
[34]Ibn Abi Shayba, Musannaf, V. 14, p. 304-305; Ahmad b. Hanbal, V. 3, p. 149; Muslim, V. 1, p. 147; Bayhaqi, V.2, p. 384; Qadi Iyad, V. 1, p.138; Ibn Athir, V. 12, p. 54.
[35]al-Baqara, 2/285-286.
[36]Ibn Athir,Nihaya, V. 4. p.19.
[37]Abdurrazzaq, Musannaf, V. 11 , p. 17; Bukhari, Sahih, V. 195; Muslim, Sahih, V. 1, p. 92; Bayhaqi, Sunanu'l-Kubra, V. 8, p. 20, 249.
[38]Bukhari, Sahih, V. 1 , p. 93; Muslim , Sahih, V. 1, p. 149; Baghawi, Masabihu's-Sunna, V. 2, p. 179; Ibn Athir, Jamiu’l-Usul, V. 12, p. 57; Ibn Sayyid, Uyunu’l-Athar, V. 1 , p. 145.
[39]Aal-i Imran, 3/133.
[40]Ibn Athir, Kamil, V. 2, p. 55.
[41]Bukhari, V. 1, p. 93; Muslim, V. 1, p. 149; Baghawi, V. 2, p. 179; Ibn Athir, V. 12, p. 57; Ibn Sayyid, V. 1, p. 145; Dhahabi, Tarikhu’l-Islam, p.260.
[42]Ahmad b. Hanbal, Musnad, V. 3, p. 263; Bukhari, Sahih, V. 6, p. 92; Tirmidhi, Sunan, V. 5, p. 449; Tabari, Tarikh, V. 2, p. 211.
[43]Ibn Athir, Kamil, V. 2, p. 55.
[44]Ahmad b. Hanbal, V. 3, p. 263; Bukhari, V. 6, p. 92; Tirmidhi, V. 5, p. 449; Tabari, V. 2, p. 211; Ibn Athir, V. 2, p. 55; Tirmizi, V.5, p. 450; Tabari, V. 2, p. 211; Ibn Athir, Kamil, V. 2, p. 55.
[45]Ibn Ishaq, Ibn Hisham, Sirah, V.2, p. 45-46.
[46]Ibn Athir, Kamil, V. 2, p. 55.
[47]Ahmad b. Hanbal, Musnad, V. 3, p. 210; Bukhari, Sahih, V. 5, p. 190; Tirmidhi, Sunan, V. 5, p. 557; Ibn Majah, Sunan, V. 2, p. 141; Darimi, Sunan, V. 2, p. 216; Hakim, Mustadrak, V. 4, p. 320; Bayhaqi, Sunanu'l-Kubra, V. 7, p. 52; Ibn Sayyid, Uyunu’l-Athar, V. 2. p. 335; Dhahabi, Tarikhu’l-Islam. p. 480.
[48]Ibn Ishaq, Ibn Hisham, V. 2, p.43; Ibn Sa'd, Tabaqatu'l-Kubra, V. 1, p. 214-215; Tabari, Tafsir, V. 15, p. 2; Dhahabi, Tarikhu'l-Islam, p. 272; Abu’l-Fida, V. 3, p. 110-111; Suyuti, Khasaisu'l-Kubra, V. 1, p. 439; Ibn Athir, Kamil, V. 2, p. 56.
[49]Ibn Sa'd, Tabaqatu'l-Kubra, V. 1, p.214; Dhahabi, Tarikhu’l-Islam, p. 272.
[50]Ibn Ishaq, Ibn Hisham, Sirah, V. 2, p. 43; Ibn Sa'd, Tabaqat, V. 1 , p. 215; Ibn Sayyid, Uyunu’l-Athar, V. 1, p. 141; Dhahabi, Tarikhu’l-Islam, p. 245-246; Abu’l-Fida, al-Bidaya wa'n-Nihaya, V. 3, p. 110.
[51]Diyarbakri, Khamis, V. 1, p. 315-316; Abu’l-Fida, Tafsir, V. 3, p. 22; Ibn Athir, Kâmil, V. 2, p. 56-57; Ibn Sayyid, V.1, p. 142; Ibn Ishaq, Ibn Hisam, Sirah, V. 2, p. 44; Dhahabi, Tarikhu’l-Islam, p. 243; Ibn Sa'd, Tabaqatu'l-Kubra, V. 1, p. 215.
[52]Ibn Abi Shayba, Musannaf, V. 14, p. 306; Ahmad b. Hanbal, Musnad, V. 1, p. 309; Abu'l-Faraj Ibn Jawzi, al-Wafa, V. 1 , p. 223; Dhahabi, Tarikhu'l-Islam, p. 250.
[53]Ibn Ishaq, Ibn Hisham, V. 2, p. 39-40; Dhahabi, p. 248; Abu’l-Fida, Tafsir, V. 3, p.21.
[54]Buhari, Muslim, Tirmidhi, Büyük Hadis Külliyatı-5, p. 416/10133

Stones, trees, the moon and the sun know the Prophet Muhammad (PBUH) and testify His prophethood by presenting a miracle of Him; in the same way, the world of animals is interested in the Prophet Muhammad (PBUH) and they justified his cause with the miracles that they were involved in. There are many miracles reported in reliable sources. We will quote a few of them here:

Cave Guardians

This is the miracle of the pigeon and spider which comes to us from many different and reliable ways. It is the miracle in which the two pigeons waited in front of the cave where the prophet Muhammad (PBUH) and his loyal friend Hazrat Abu Bakr (RA) sheltered like two guardians in order to be safe from the pursuit of polytheists and the spider covering the entrance of the cave with a wonderful thick net. When one of the prominent figures of Quraish polytheists, Ubayy Ibn Khalaf was proposed by his friends with an offer “Let us enter the cave”, He answered them: “How can we enter? I see a web; it looks as if it was made before the birth of the Prophet Muhammad. There are two pigeons standing there. If there was somebody there, would they stand there?” (1)

Blessed Pigeons

Just like the guardian pigeons of the cave we have mentioned above, Imam Jalil Ibn Wahab narrates that in the conquest of Mecca, pigeons shaded over the head of the Prophet Muhammad (PBUH). (2)

Similarly, according to what is narrated by authentic hadith resources, Hazrat Aisha narrates: there was a domestic animal in our house like a pigeon. When the Prophet Muhammad (PUBH) was at home, it stood without moving. And when the Apostle of Allah left home, the bird started to move constantly. It means, the bird was listening to the Prophet Muhammad (PBUH) and waiting in silence in His presence seriously. (3)

The Talking Wolf

This is a famous wolf event which is narrated to us from five or six different sources based on the famous companions of the prophet. Various narrators likeAbu Sa‘id al-Khudri, Salama b. al-Akwa‘, Ibn Abi Wahab, and Abu Hurayra, and the shepherd Uhban who witnessed this event narrate it as follows:

A wolf seized one of the goats from the herd of a shepherd; the shepherd saved the goat from the wolf. The wolf said to the shepherd:

“Do you not fear God? You have deprived me of my sustenance!” The shepherd muttered to himself:

“How strange! Can wolves speak?” The wolf said to him:

‘Your state is strange; beyond the hill is someone calling you to Paradise. He is a Messenger of God; yet you do not know him!’

The companions who narrated it to us informed that the wolf talked. In the narration of Abu Hurayra, one of those companions, the following is stated: ’s riwayah as follows: “The shepherd said to the wolf:

‘I will go and see him, but who will look after my goats?’ The wolf replied:

‘I will look after them.’

So, the shepherd handed over the herd to the wolf and went to see the Noble Messenger (pbuh), believed in him, and returned to his herd. The shepherd found the wolf; not a goat had been lost. So, he slaughtered one goat and gave it to the wolf, for it had become his teacher.” (4)

 According to another narration, one of the chiefs of Quraysh, Abu Sufyan, and Safwan saw a wolf pursuing a gazelle into the enclosure of the Kaa‘ba. The wolf returned and they were astonished. The wolf spoke, telling them about the prophethood of Muhammad (PBUH). Abu Sufyan said to Safwan:

“Do not tell anyone of this; I am frightened everyone will join him and Makkah will be emptied.” (5)

The Miracles shown on Camels

This is the event of the camel, which was unanimously related through some chains of transmission by famous Companions such as Abu Hurayra, Tha‘laba b. Malik, Jabir b. ‘Abd Allah, ‘Abd Allah b. Ja‘far, and ‘Abd Allah b. Abi Awfa and the companions at the start of the chains:

A camel approached God’s Messenger (pbuh), prostrated before him and sat next to him. According to some different resources, the camel had been angered in a garden, and attacked anyone who approached it.

The Messenger put a bridle on it, and the camel said to him: “They made me do the heaviest work and now they want to slaughter me. That is why I went wild.” The Messenger asked its owner if this was true. “Yes,” he replied. (6)

God’s Noble Messenger (pbuh) had a camel called ‘Adba’. After the Prophet died, out of its grief, the camel neither ate nor drank till it died. (7) A number of important authorities including Abu Ishaq Isfarani related that it had talked to the Prophet about a certain story. (8)

In another instance, in an authentic narration, Jabir b. ‘Abdullah’s camel became exhausted on a journey and could no longer continue. God’s Messenger gave it a slight prod. Such joy and nimbleness did the camel receive from that prod of the Prophet that due to its speed it could not be caught up with, nor could its reins be seized. (9)

Miracles shown on Blessed Horses

Bukhari and other hadith imams report the following:

It was rumored one night that the enemy was attacking outside Madinah. Brave horsemen went out to investigate. On the way, they saw someone coming. They looked and saw that it was the Noble Messenger (pbuh). He settled the folk by telling them, “there is nothing to fear.” He had mounted on Abu Talha’s famous horse, as his sacred courage impelled him to, and had gone before everyone else to investigate; then, he returned. He told Abu Talha: “Your horse is extremely swift and unfaltering.” However, previously it had been extremely slow. After that night, there was no horse to catch up with it. (10)

It is related in an authentic narration that while on a journey, at the time for prayer, the Noble Messenger (pbuh) told his horse to stop. It stopped, and until he had finished praying, the horse did not move at all. (11)

The Lion that Recognized the Apostle of Allah

Safina, the servant of the Noble Prophet (pbuh), was commanded by him to go to the Governor of Yemen, Mu‘adh b. Jabal. He set off and on the way encountered a lion. When Safina said to the lion, “I am the servant of God’s Messenger!”, it left without doing anything or molesting him. According to another narration, Safina lost his way when returning and met a lion, which showed him the way. (12)

Some animals which testified the cause of the Prophet Muhammad (PUBH) and obeyed Him.

It is narrated from Umar (RA): “A Bedouin came to the Noble Messenger (pbuh). He was holding a lizard. He said: ‘If this reptile testifies to you, I shall believe in you; otherwise I will not.’ God’s Messenger asked the lizard, and it testified to his prophethood clearly.” (13)

The Mother of Believers, Umm Salama relates: “A gazelle spoke with the Noble Messenger (pbuh), and testified to his prophethood.” (14)

Thus, there are numerous examples similar to these in reliable sources. We described a few that are famous and certain. And to those who do not recognize and obey the Noble Messenger (pbuh), we say this:

O man! Take a lesson from these! The lion and the wolf recognized and obeyed him; you, then, should try not to fall lower than an animal!
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(1) Qadi Iyad, ash-Shifa’ i, 313; ‘Ali al-Kari, Sharh ash-Shifa’ i, 368; Musnad i, 248; San’ani, al-Musannaf, 389; Ibn Kathir, al-Bidaya wa’n-Nihaya iii, 179-81; al-Haythami, Majma’ az-Zawa’id vii, 27; Ibn al-Qayyim, Zad al-Ma’ad (Tahqiq: Arnavudi) iii, 52; at-Tabrizi, Mishqat al-Masabih no: 5934; Maruzi, Musnad Abu Bakr as-Siddiq no: 73; Zayla’i, Nasb ar-Ra’ya i, 123; al-Haythami, Majma’ az-Zawa’id vi, 52-3.

(2) Qadi Iyad, ash-Shifa’ i, 313; ‘Ali al-Kari, Sharh ash-Shifa’ i, 637.

(3) Qadi Iyad, ash-Shifa’ i, 309; ‘Ali al-Kari, Sharh ash-Shifa’ i, 632; al-Khafaji, Sharh ash-Shifa’ iii, 79; al-Haythami, Majma’ az-Zawa’id ix, 403.

(4) Musnad iii, 83, 88; Musnad (Tahqiq: Ahmad Shakir) xv, 202-3, nos: 8049, 11864, 11867; Qadi Iyad, ash-Shifa’ i, 310; al-Hakim, al-Mustadrak iv, 467; Ibn Hibban, Sahih viii, 144; al-Haythami, Majma’ az-Zawa’id viii, 291-2; al-Sa’ati, al-Fath ar-Rabbani xx, 240; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 141.

(5) Qadi Iyad, ash-Shifa’ i, 311; al-Khafaji, Sharh ash-Shifa’ iii, 84.

(6) Darimi, Muqaddima 4; Musnad iv, 173; al-Haythami, Majma’ az-Zawa’id ix, 4; al-Sa’ati, al-Fath ar-Rabbani xxii, 50-1; al-Khafaji, Sharh ash-Shifa’ iii, 87; Ibn Kathir, al-Bidaya wa’l-Nihaya vi, 135; al-Albani, Silsilat al-Ahadith as-Sahiha 485; al-Hakim, al-Mustadrak ii, 99, 100, 618.

(7) Qadi Iyad, ash-Shifa’ i, 313.

(8) Ali al-Kari, Sharh ash-Shifa’ i, 637.

(9) Muslim, Mithaqat 109 no: 715; al-Khafaji, Sharh ash-Shifa’ iii, 145.

(10) Bukhari, Jihad 46, 82; Adab 39; Muslim, Fada’il 48 no: 2307; Ibn Maja, Jihad 9; Abu Dawud, Adab 87 no: 4988; Tirmidhi, Fada’il al-Jihad nos: 1685-7.

(11) Qadi Iyad, ash-Shifa’ i, 315; al-Khafaji, Sharh ash-Shifa’ iii, 95.

(12) Tabrizi, Mishqat al-Masabih iii, 199 no: 5949; al-Hakim, al-Mustadrak iii, 606; al-‘Asqalani, al-Matalib al-‘Aliya iv, 125 no: 4127; al-Haythami, Majma’ az-Zawa’id ix, 366-7; Abu Na’im, Hilyat al-Awliya’ i, 368-9; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 147.

(13) al-Haythami, Majma’ az-Zawa’id viii, 293-4; al-Hindi, Kanz al-‘Ummal xii, 358; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 149-60; ‘Ali al-Kari, Sharh ash-Shifa’ i, 632; al-Khafaji, Sharh ash-Shifa’ iii, 79.

(14) Qadi Iyad, ash-Shifa’ i, 314; al-Khafaji, Sharh ash-Shifa’ iii, 91; al-Haythami, Majma’ az-Zawa’id viii, 295.

In this section we will narrate some of the miracles of the Prophet Muhammad (PBUH) concerning lifeless creatures such as mountains and rocks.

The Foods that Glorify God

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:

Ibn Mas‘ud, the Prophet’s servant narrates:

“While eating together with God’s Noble Messenger (pbuh), we used to hear the food glorifying God.” (1)

The Stones that glorify in his palm

This is being narrated from accurate books of Hadith. “Anas, the Prophet’s servant, said: “We were together with God’s Messenger (PBUH) when he took up a handful of small stones and they began to praise God in his blessed palm. Then, he put them in Abu Bakr the Veracious’s hand and again they glorified God.” (2) In his line of transmission, Abu Dharr al-Ghifari says: “Then, he put them into ‘Umar’s hand, and again they glorified God. 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 God.” Abu Dharr and Anas relate: “He put them in our hands and they were silent.” (3)

The Stones that welcome the prophet Muhammad (PBUH)

It is established through a sound narration from ‘Ali, Jabir, and ‘A’isha al-Siddiqa:

“Rocks and mountains would say to God’s Messenger (PBUH), ‘Peace be upon you, O Messenger of God!’”

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 God!’” (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 God!’” (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: “God’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 God!’”(7)

The House that joined in the prayer by saying Amen

Reported through an authentic narration from ‘Abbas: “God’s Messenger (PBUH) 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!’ (8) The roof, door, and the walls of the house joined in the prayer at once, saying, “Amen! Amen!” (9)

The Trembling of Uhud

Accurate books, notably Bukhari, Ibn Hibban, Abu Dawud, and Tirmidhi, unanimously report from Anas, (10) Abu Hurayra, (11) ‘Uthman Dhi’n-Nurayn, (12) and Sa‘d b. Zayd, (13) from among the ten promised Paradise:

“God’s Noble Messenger (PBUH) 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. God’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.

The Fear of Mount Thabir, the call of Hira

As a supplement to this tradition, it is narrated that when God’s Noble Messenger (PBUH) migrated from Makkah pursued by the unbelievers, they climbed the mountain called Thubir. The mountain said: “Leave me, O Messenger of God! I am afraid that God will punish me if they strike you on me.” Then Mount Hira called to him: “Come to me, O Messenger of God!” (14)

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

The Trembling Pulpit

Reported through an authentic narration from ‘Abd Allah b. ‘Umar:

“While delivering the sermon from the pulpit, God’s Messenger (PBUH) recited the verse: “No just estimate have they made of God, 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” (15) and said: ‘God 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 God’s Messenger to fall.” (16)

The Falling of Idols

It is reported through an authentic narration from Ibn ‘Abbas, (17) 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, (18) 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 (PBUH) 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.” (19) Whichever one he pointed to, it fell down. 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)

The Observation of Bahira, the Monk

This is the famous story of the well-known monk Bahira. Before the beginning of his prophethood, God’s Noble Messenger (PBUH) 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)

* * *

When these miracles come together, they 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.

The Stone Thrown at the Enemy

“And when you threw, it was not you who threw; it was rather God that threw.” (22) This is an incident that refers to the verse above during the Battle of Badr:

God’s Noble Messenger (PBUH) took up a handful of earth and small stones and threw them at the army of the unbelievers, saying: “May your faces be deformed!” Just as these words entered the ears of all of them despite being a single phrase, so too the handful of earth entered the eyes of each one of the unbelievers. Each became preoccupied with his eyes, and although on the attack, the army suddenly turned tail and fled. (23)

Also during the Battle of Hunayn, the authorities on Hadith and foremost Imam Muslim report that like at the Battle of Badr, he again threw a handful of earth while the unbelievers were staging a fierce attack. Saying: “May your faces be deformed!”, the handful of earth struck the faces of each of them, with God’s leave, the same as words of the phrase entered the ears of each. Busy with their eyes, they retreated and fled. (24)

Since this extraordinary event at Badr and Hunayn is not within man’s power and ordinary causes, the Qur’an of Miraculous Exposition states, “When you threw, it was not you who threw; it was rather God that threw.” (25) That is, “The event was outside human power. It occurred, not through human ability, but in an extraordinary manner, through Divine power.”

Assassination Attempt of a Jew

The accurate books and foremost Bukhari and Muslim narrate that during the Khaybar expedition, a Jewess roasted a goat, filling it with a very strong poison. She then sent it to God’s Messenger (PBUH). The Companions had begun to eat it, when the Prophet suddenly said: “Withdraw your hands! It tells me it is poisoned!” Everyone pulled back his hand. But Bishr b. al-Bara’ had eaten a single morsel and died from the effect of the severe poison.

The Noble Messenger sent for the Jewess called Zaynab and asked her why she had done it. The inauspicious woman said: “I considered that if you were a prophet, it would not harm you; and if you were a king, I would save the people from you.” (26) According to some narrations, the Prophet did not have her put to death, but left her to Bishr’s family to be killed. (27)

A few points demonstrating aspects of the miraculousness in this extraordinary incident: According to one narration, some of the Companions also heard the goat speaking. (28)

According to another narration, God’s Messenger (PBUH) said: “Say, Bismillah, then eat; the poison will not affect you.” Ibn Hajar al-‘Asqalani does not accept this narration, but others do. (29)

The treacherous Jews wanted to deal a sudden blow at God’s Messenger (pbuh) and his close Companions, but being informed about this from the Unseen, the Prophet’s warning proved true, and their plot was uncovered and brought to naught. And when Muhammad (PBUH), from whom the Companions never heard an untrue statement, said: “This goat tells me that..., ” everyone believed him with conviction as sure as if they themselves had heard the goat. (30)

***

We are going to narrate three instances of another miracle which resembles ‘the Shining Hand’ and ‘Staff’ of Moses:

The Shining Staff

Imam Ahmad b. Hanbal, explaining and authenticating a narration from Abu Sa‘id al-Khudri, reports:

“One dark and stormy night, the Noble Messenger (PBUH) gave Qatada b. al-Nu‘man a staff, saying: ‘This staff will light up ten yards all around you. You will see a dark shadow when you arrive at your house; it is Satan. Throw him out of the house and drive him away!’ Qatada took the staff and set off. It cast a light like Moses’ shining hand. He came to his house, where he saw the shadowy figure, and he drove it away.” (31)

The staff that transforms into a sword in the battle of Badr

While fighting the idolaters during the great Battle of Badr, itself a source of wonders, ‘Ukkasha b. Muhassin al-Asadi had his sword broken. God’s Noble Messenger (PBUH) gave him a stout staff in place of it, saying: “Fight with this!” Suddenly, with God’s leave, the staff became a long white sword, and he fought with it. He carried the sword on his person for the rest of his life until he fell as a martyr during the Battle of al-Yamama. (32) This incident is certain, because throughout his life he carried the sword with pride and it became famous with the name of ‘Succour.’ Thus, two proofs of this incident are ‘Ukkasha’s pride, and the sword’s name, ‘Succour’ and its widespread fame.

The staff that transforms into a sword in the battle of Uhud

It is narrated by authorities on Hadith like Ibn ‘Abd al- Barr, (33) a celebrated scholar known as ‘the Scholar of the Age,’ that

At the Battle of Uhud a cousin of the God’s Messenger (PBUH), ‘Abd Allah b. Jahsh’s sword was broken. God’s Prophet gave him a staff which became a sword in his hand. He fought with it, and after the battle that product of a miracle remained a sword. (34) In his Siyar, the well-known Ibn Sayyid al-Nas reports that some time later ‘Abd Allah sold the sword to a man called Bugha’ al-Turki (35)

Thus, these two swords were each miracles like the Staff of Moses. But while no aspect of miraculousness remained in his staff after Moses’ death, these swords remained unchanged.

_______________________________________________

[1]Bukhari, Manaqib: 25; Tirmidhi, Manaqib: 6 (tahqiq: Ibrahim A’wad) no. 3633; Musnad, 1:460; Qadi Iyad, ash-Shifa, 1:306; Ali al-Qari, Sharhu’sh-Shifa, 1:627; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:97-98, 133.
[2]Qadi Iyad, ash-Shifa, 1:306; Khafaji, Sharhu’sh-Shifa, 3:70; Ali al-Qari, Sharhu’sh-Shifa, 1:627.
[3]Qadi Iyad, ash-Shifa, 1:306; al-Haythami, Majma’u’z-Zawaid, 5:179, 8:298-299; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:132-133.
[4]Tirmidhi, Manaqib: 6; Darimi, Muqaddima: 4; al-Haythami, Majma’u’z-Zawaid, 8:260;u, 2:607; Ali al-Qari, Sharhu’sh-Shifa, 1:628.
[5]Qadi Iyad, ash-Shifa, 1:307; Khafaji, Sharhu’sh-Shifa, 3:71.
[6]Müslim, Fadail: 2; Tirmidhi, Manaqib: 5; Musnad, 5:89, 95, 105; Ibn Hibban, Sahih, 8:139.
[7]Qadi Iyad, ash-Shifa, 1:307; Khafaji, Sharhu’sh-Shifa, 3:71; al-Haythami, Majma’u’z-Zawaid, 8:259.
[8]Bayhaqi, Dalailu’n-Nubuwwa, 6:71
[9]Qadi Iyad, ash-Shifa, 1:608; Ali al-Qari, Sharhu’sh-Shifa, 1:628; al-Hakim, al-Mustadrak, 2:309; al-Haythami, Majma’u’z-Zawaid, 9:269-270.
[10]bk. Bukhari, Fadailu’l-Ashab: 5, 6, 7; Tirmidhi, Manaqib: 19, no. 3697; Abu Dawud, Sunnah: 9 (Bab: fi’l-Khulafa).
[11]Muslim, Fadailu’s-Sahaba: 6 (no. 2417); Tirmidhi, Manaqib: 19.
[12]Tirmidhi, Manaqib: 19.
[13]Tirmidhi, Manaqib: 19; al-Hakim, al-Mustadrak, 3:450.
[14]Qadi Iyad, ash-Shifa, 1:308; Khafaji, Sharhu’sh-Shifa, 3:75.
[15]az-Zumar, 39/67.
[16]Muslim, Sifatu’l-Qiyama: 19-26; Musnad, 2:88; al-Hakim, al-Mustadrak, 2:252; Qadi Iyad, ash-Shifa, 1:308; Khafaji, Sharhu’sh-Shifa, 3:75; Ali al-Qari, Sharhu’sh-Shifa, 1:630; Ibn Hibban, Sahih, 9:214.
[17]Muslim, Jihad: 87, no. 1781.
[18]Bukhari, Maghazi: 48, Mazalim: 32, Tafsira’l-Qur’an: 12; Tirmidhi, Tafsiru’l-Qur’an: 18 (Bab: Suratu Bani Israil); Ibn Hibban, Sahih, no. 1702.
[19]al-Isra, 17/81.
[20] al-Haythami, Majma’u’z-Zawaid wa Manbau’l-Fawaid, 6:176 (from Hz. Ibn Mas’ud).
[21]Qadi Iyad, ash-Shifa, 1:308; Ali al-Qari, Sharhu’sh-Shifa, 1:631; Tirmidhi, Manaqib: 3 (Bab, Majaa fi Bad’i’n-Nubuwwa); al-Mubarakfuri, Tuhfatu’l-Ahwazi, no: 3699; al-Hakim, al-Mustadrak, 2:615; Ibn Hisham, Siratu’n-Nabi,p. 115.
[22]al-Anfal, 6/17.
[23] al-Haythami, Majma’u’z-Zawaid, 6:84.
[24]Muslim, Jihad: 76, 81 (Bab: Ghazwat-u Hunayn); Darimi, Siyar: 15 (Bab: Shahati’l-Wujuh); Musnad, 5:286.
[25]al-Anfal , 6/17.
[26]From Hz. Abu Huryara: Bukhari, Tib: 55, Jizya: 7, Maghazi: 41; Abu Dawud, Diyat: 6, no: 4509, 4511, 1512; Darimi, Muqaddima: 11; Musnad, 2:451 From Hz. Anas: Muslim, no: 2992; Bukhari, al-Hiba: 28; Abu Dawud, Diyat: 6, no: 4508. From Hz. Jabir Ibn Abdullah: Darimi, Muqaddima: 11; Abu Dawud, Diyat: 6, no. 4510, 4511. For ways of narration about the poisonous goat, see Abu Dawud, Diyat: 6.
[27]al-Hakim, al-Mustadrak, 3:219, 4:109; Bayhaqi, Dalailu’n-Nubuwwa: 6:256, 264; Ibnu’l-Qayyim, Zadu’l-Ma’ad, 3:336.
[28] see the hadith of  Jabir: at-Tabrizi, Mishqatu’l-Masabih, no. 5931, Abu Dawud, Diyat: 6; Darimi, Muqaddima: 11; al-Jizri, Jamiu’l-Usul, 8888, al-Haythami, Majma’u’z-Zawaid, 8:295-296.
[29]Qadi Iyad, ash-Shifa, 1:317-319; Ali al-Qari, Sharhu’sh-Shifa, 1:645.
[30] Abu Dawud, Diyat, 6; Darimi, Muqaddima, 11; Majma’u’z-Zawaid, 8:295-296; Bayhaqi, Dalailu’n-Nubuwwa, 4:262.
[31]Musnad, 3:65; as-Sa’ati, al-Fathu’r-Rabbani, 22:66-67; al-Haythami, Majma’u’z-Zawaid, 2:166-167; al-Hindi, Kanzu’l-Ummal, 12:376; Qadi Iyad, ash-Shifa, 1:3323; Ali al-Qari, Sharhu’sh-Shifa, 1:671; al-Asqalani, al-Isaba, no. 7076.
[32]Qadi Iyad, ash-Shifa, 1:333; Ali al-Qari, Sharhu’sh-Shifa, 1:671; Khafaji, Sharhu’sh-Shifa, 3:156; Ibn Hisham, Siratu’n-Nabi, 1:637; Ibnu’l-Qayyim, Zadu’l-Maad (tahqiq: Arnawud), 3:186.
[33]Qadi Iyad, ash-Shifa, 1:333; Khafaji, Sharhu’sh-Shifa, 3:157; Ibn Sayyidi’n-Nas, Uyunu’l-Athar, 2:20; al-Asqalani, al-Isaba, no. 4583.
[34]Ibn Abdi’l-Barr, al-Istiab, 2:274 (next to Isaba); Ibn Hajar, al-Isaba, 2:287; Ibn Sayyidi’n-Nas, Uyunu’l-Athar, 2:32; Abdurrazzaq, al-Musannaf, 11:279.
[35] Ibn Sayyidi’n-Nas, 2:32; Abdurrazzaq, al-Musannaf, 11:279.

Some of the miracles of our prophet (PBUH) are about trees. There are many incidents concerning trees leaving their places and coming to him and obeying the orders of the prophet Muhammad (PBUH). There is also ‘mutawatir manawi’ in the reports of these miracles. (1) That is, these miracles are conveyed to us through chains of companions where there is no room for doubt. The best-known of the Companions who conveyed these miracles to us are ‘Hazrat Ali, Ibn ‘Abbas, Ibn Mas‘ud, Ibn ‘Umar, Ya‘la b. Murra, Jabir, Anas b. Malik, Burayda, Usama b. Zayd, and Ghaylan b. Salama.’ Each companion conveyed a different miracle to the latter ages.  Hundreds of scholars of the succeeding generation distinguished the authentic miracles and conveyed them to us. That is why these riwayahs should be evaluated as tawatur in which there is no room for doubt. Now we are going to narrate some of these miracles with their sources.

The miracle of the tree that obeys the order – 1

Foremost, the same miracle was narrated by Imam Ibn Maja, Darimi, Imam Bayhaqi, Hazrat Anas Ibn Malik from Hazrat Ali; Bazzaz and Imam Bayhaqi narrated it from ‘Umar:

When the Noble Messenger (pbuh) was saddened at the denial of the unbelievers, he said:

“O my Sustainer! Give me a sign that I shall no longer see anyone who contradicts me!”

According to Anas, Gabriel was also there present before the occurrence of this miracle. There was a tree at the side of the valley. Upon the instruction of Gabriel, the messenger of Allah called that tree. The tree came near him. He then told the tree to “go back”; it returned and settled itself in its place. (2)

The miracle of the tree that obeys the order – 2

In Shifa’ ash-Sharif, Qadi Iyad, the leading scholar of the Maghrib, relates from ‘Abd Allah b. ‘Umar through an exalted and sound chain of narrators:

“On one expedition, a Bedouin approached the Noble Messenger (pbuh). God’s Messenger asked him:

‘Where are you going?’ The Bedouin replied:

‘To my family.’ God’s Messenger asked him again:

‘Do you not want something better than that?’ The Bedouin asked:

‘What is that?’The Messenger said:

‘That you bear witness that there is no god but Allah, He is One, He has no partner, and that Muhammad is His servant and Messenger.’The Bedouin asked:

‘What is witness to this testimony?’God’s Messenger said:

‘The tree beside the valley shall bear witness.’

Ibn ‘Umar said: “Shaking, the tree cleft the earth and came to God’s Messenger. He asked the tree three times to testify; each time it testified to his truthfulness. When he ordered, it went back and settled in its place.” (3)

According to the authentic narration of Ibn Sahib al-Aslami, Burayda reports: “When we were with the Noble Messenger (pbuh) on an expedition, a Bedouin came and asked for a sign, that is, a miracle. The Messenger said: ‘Tell that tree that God’s Messenger summons it!’ Then he pointed to a tree; it swayed to right and left, brought itself out of the ground with its roots, and came to the presence of the Messenger, saying: ‘Peace be upon you, O Messenger of God!’ The Bedouin said: ‘Now let it go to its place again!’ He commanded, and it went.

Then the Bedouin said: ‘Allow me to prostrate before you.’ The Messenger replied: ‘No one is permitted to do that.’ The Bedouin said: ‘Then I will kiss your hands and feet,’ and he permitted him.” (4) 

The miracle of the tree that obeys the order – 3

Foremost the Sahih of Muslim, and the authentic books of Hadith relate that Jabir said:

“We were together with God’s Noble Messenger (pbuh) on an expedition when he searched for a place to answer the call of nature. There was no secluded place. So, he went towards two trees, caught hold of the branches of one of them, and pulled. Obeying him, the tree went together with him to the second tree. It was like an obedient camel being led by its reins. Having, in this way, brought the two trees together, he said: ‘Join together over me, with God’s permission!’ The two trees joined together and formed a screen. After relieving himself behind them, he ordered them to go back, and they returned to their places.” (5)

According to another narration, Jabir said: “God’s Messenger commanded me: ‘Tell those trees to join together for the relief of God’s Messenger!’ I told them to do so, and they joined together. Then, while I was waiting, God’s Messenger (pbuh) emerged, and indicated to left and right with his head. The two trees returned to their places.” (6) 

The miracle of the tree that obeys the order – 4

Usama b. Zayd, one the brave commanders and servants of the Noble Messenger (pbuh), reports in an authentic narration:

“We were together with God’s Messenger on an expedition. There was no secluded, private place in which to answer the call of nature. He asked: ‘Can you see any trees or rocks?’ I replied: ‘Yes, I can.’ He ordered: ‘Speak to them and tell them to join together for the relief of God’s Messenger; also tell the rocks to gather together as a wall.’ I went and said as he commanded. I swear that the trees joined together and the rocks formed a wall. God’s Messenger after relieving himself, again  commanded: ‘Tell them to separate!’ I swear by the Glorious One in the grasp of Whose power I am that the trees and rocks separated, and returned to their places.” (7)

These two incidents which were reported by Jabir b. Usama were also reported by Ya‘la b. Murra, Ghaylan b. Salama al-Thaqafi, and Ibn Mas‘ud, referring to the Battle of Hunayn. (8) 

The Tree Split in Two

Reported by Imam b. Fawrak, known as ‘the foremost scholar of his time’ and ‘Shafi‘i the Second’ for his excellence in interpretation:

“While travelling on horseback one night during the Ta’if expedition, sleep overcame God’s Noble Messenger (pbuh). While in that state, a lote-tree loomed up before him. To make way for him and not to hurt his horse, the tree split in two, and the Noble Messenger, on the horse, passed between the two parts of the tree.” The tree has remained as two trunks, in that honored position, up to our time. (9)

The tree that salutes

Ya‘la b. Murra relates in an authentic narration:

“During an expedition, a tree -called either talha or samura- came, passed around God’s Noble Messenger (pbuh) as if circumambulating, and went back to its place. God’s Messenger said:

‘The tree requested of God that it should salute me.’(10)

The tree miracle that let the Jinn find the true way

Scholars of Hadith relate from Ibn Mas‘ud with an authentic narration:

“When the jinn of Nusaybin came to the Noble Messenger (pbuh) in the place called Batn an-Nakhl in order to find guidance, a tree informed him of their coming.” Also, Imam Mujahid relates from Ibn Mas‘ud in the Hadith: “The jinn asked for a proof of his prophethood, so the Noble Prophet commanded the tree, and it left its place, came to him, then returned to its place.” (11)

That single miracle was sufficient for the race of jinn. So if a human being does not come to believe having heard of a thousand miracles like this one, is he not more of a devil than those described by the jinn as, “Some foolish ones among us”? (12)

The Branch of a tree that comes upon calling

Foremost Tirmidhi, along with many scholars of hadith, reports from Hazrat Ibn ‘Abbas:

Ibn Abbas said:

 “God’s Noble Messenger (pbuh) asked a Bedouin:

 ‘Will you testify that I am the Messenger of God if a branch of that tree comes to me when I call to it?’ The Bedouin replied:

 ‘Yes.’

The Messenger called to the branch. It broke off and jumped over near him, then jumped back when he told it to do so.” (13)

Like these eight examples, there are many others related through many chains of transmission. Seven or eight strands of rope form a strong cable when they come together. Similarly, these miracles concerning trees, which were reported on the authority of the best-known and most veracious Companions in thus numerous chains of transmission, certainly have the strength of ‘consensus in meaning,’ indeed, ‘true consensus.’ In fact, they take on the form of ‘consensus’ when passed down by the Companions to the following generation. In particular, the accurate books of Hadith such as Bukhari, Muslim, Ibn Hibban, and Tirmidhi, made the chains leading back to the time of the Companions so sound, and they kept them thus, that reading a Hadith, say in Bukhari, is like hearing it directly from the Companions.

If, as seen in the above examples, trees recognize God’s Messenger(pbuh) testify to his prophethood, visit and salute him, and obey his orders, and those lifeless, unreasoning creatures who call themselves human beings do not recognize him or believe in him, will they not be more worthless than a dead tree, and like a piece of wood, fit for the fire? 

The Crying Date-Palm Pole

Corroborating the miracles concerning trees and reported in the form of ‘consensus,’ is the miracle of the moaning of the pole.

 “When delivering the sermon in the mosque, God’s Noble Messenger (pbuh) used to lean against a pole consisting of a date-palm. But when the pulpit was made, he began to give the sermon from there. Whereupon the pole moaned and wailed like a camel; the whole congregation heard it. Only when the Prophet came down from the pulpit to it, and placed his hand on it, speaking to it and consoling it, did the pole stop moaning.” (14)

Indeed, the miracle of the moaning of the pole is very widely known and there is ‘true consensus’ concerning it. (15) Because this miracle occurred in a community where there were major companions and narrated by fifteen different companions. (16) Then hundreds Imams of Tabi’in related this riwayah and passed it down to succeeding centuries through chains of transmission. Eminent scholars among the Companions and leading experts on Hadith such as Anas b. Malik (The servant of the prophet) (17) and Jabir b. ‘Abd Allah al-Ansari (The servant of the prophet) (18), ‘Abd Allah b. ‘Umar, (19) ‘Abd Allah b. ‘Abbas, (20) Sahl b. Sa‘d, (21) Abu Sa‘id al-Khudri, (22) Ubayy b. Ka‘b, (23) Burayda, (24) and Umm Salama, the Mother of Believers, (25) reported this miracle. Foremost Bukhari, Muslim, and the authentic books of Hadith gave accounts of this great miracle.

In his narration, Sahl b. Sa‘d says: “And weeping increased among the people, on the pole’s moaning.” While in another narration (26), the Noble Messenger said: “It is weeping at being separated from the recitation of God’s Names and the mentioning of God.”

Still another narration (27) reports that God’s Messenger said: “If I had not embraced and consoled it, it would have wept at being separated from God’s Messenger until Doomsday.”

Burayda reports: “When the pole began to moan, God’s Messenger put his hand on it and said:

“If you wish, I will return you to the grove you came from; your roots will grow and you will flourish; you will produce new fruits. Or if you wish, I will plant you in Paradise, and God’s friends, the saints, will eat of your fruit.” Then the pole answered, companions who were there heard it. The pole said: “Plant me in Paradise, where there is no decay, so that Almighty God’s beloved servants will eat of my fruit.” The Messenger said: ‘I will,’ and added: ‘It has preferred the eternal realm to that of transitoriness.’

Hazrat Ubayy b. Ka‘b says: After this extraordinary event, God’s Messenger ordered “that the pole be put under the pulpit.” It was put there and remained there until the mosque was pulled down before being rebuilt. Then Ubayy b. Ka‘b took it and kept it until it decayed. (28)

The famous scholar Hasan al-Basri would weep while teaching this miraculous event to his students, and say to them:

“A piece of wood demonstrated love and longing for God’s Noble Messenger (pbuh), so you should feel more love than that.” (29)

Hazrat Bediuzzaman said in his book where he narrated this miracle:

“As for us, we say, Yes, and love and longing for him is shown through following his illustrious Practices and sacred Shari‘a.” (30)

Here such a question may come to our mind:“Why were the other miracles which were demonstrated in relation to food -to satisfy fully a thousand men with four handfuls of food in the Battle of Khandaq, and another thousand men with water flowing from the Messenger’s blessed fingers- not narrated through numerous chains of transmission as the miracle of the moaning of the pole, although the former two miracles occurred in the presence of larger crowds?”

As an answer to this we will say: The miracles that were manifested were of two kinds: one were manifested at the hands of God’s Messenger (pbuh), in order to make people assent to his prophethood. The moaning of the pole was of that kind. It occurred solely as a proof, an affirmation, of prophethood, to increase the believers’ faith, to urge the dissemblers to sincerity and belief, and to bring to belief the unbelievers. That is why everyone, the low and the high, saw it, and great attention was paid to broadcasting it.

Some other kinds of miracles are shown because of a need. “Miracles concerning abundance”can be put into this category. These are given by God as a divine favor upon a need. For sure, they were proofs of his claim to prophethood and miracles, but their basic aim was this: the army was hungry so Almighty God provided a feast for a thousand men out of a handful of food from His treasury in the Unseen, just as He creates a thousand pounds of dates from a single seed. And for a thirsty army fighting in His way, He caused water to flow like the water of Kawthar from the fingers of the Commander-in-Chief, and gave them to drink. But these miracles are again mutawatir. They were transmitted to us via authentic sources. Besides, not everyone could see the increase of food and water flowing from his fingers; they could only see the results. Whereas everyone heard the pole moaning, so it was more widely broadcast.

Also such a question may come to our mind: “Why are many narrated from Anas, Jabir, and Abu Hurayra, and few related from Abu Bakr and ‘Umar?

As we have partially mentioned at the beginning of miracles concerning abundance; just as someone in need of medicine goes to a doctor, mathematicians are consulted on mathematical problems, and questions to do with the Shari‘a are asked of the Mufti, and so on; so too, some of the scholars among the Companions were charged with the duty of instructing succeeding centuries in the Hadiths of the Prophet, working with all their strength for this end. Yes, Abu Hurayra devoted his entire life to memorizing Hadiths, while ‘Umar was occupied with the world of politics and the Caliphate. ‘Umar therefore narrated very few traditions, relying on persons like Abu Hurayra, Anas, and Jabir, to teach the Hadiths to the Muslim community. Furthermore, on a well-known, truthful, sincere, honest, and trusted Companion reporting an incident through one chain, it was regarded as sufficient, and no need remained for another to narrate it. This is why some significant events were narrated through only two or three chains of transmission.
_______________________________________

[1] Kattani, Nazm al-Mutanasir 137.
[2] Ibn Maja, Fitan 23 no: 4028; Darimi, Muqaddima 3; Musnad i, 223; iii, 113; iv, 177; Qadi Iyad, ash-Shifa’ i, 302; ‘Ali al-Qari, Sharh ash-Shifa’ i, 620; al-Haythami, Majma’ az-Zawa’id ix, 10; al-Hindi, Kanz al-‘Ummal ii, 354.
[3] Qadi Iyad, ash-Shifa’ i, 298; ‘Ali al-Qari, Sharh ash-Shifa’ i, 615; Bayhaqi, Dala’il al-Nubuwwa vi, 14; al-Haythami, Majma’ az-Zawa’id viii, 292; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 125; al-‘Asqalani, al-Matalib al-‘Aliya iv, 16 no: 3836; al-Hakim, al-Mustadrak ii, 620; Ibn Hibban, Sahih viii, 150.
[4] Qadi Iyad, ash-Shifa’ i, 299; al-Khafaji, Sharh ash-Shifa’ iii, 49.
[5]  Muslim, Zuhd no: 3012.
[6]  Darimi, Muqaddima 4; Qadi Iyad, ash-Shifa’ i, 299; Ali al-Qari, Sharh al-Shifa’ i, 616; al-Khafaji, Sharh ash-Shifa’ iii, 51.
[7]  Qadi Iyad, ash-Shifa’ i, 300; ‘Ali al-Qari, Sharh ash-Shifa’ i, 617-9; al-Khafaji, Sharh ash-Shifa’ iii, 51; al-‘Asqalani, al-Matalib al-‘Aliya iv, 8-10 no: 3830.
[8]Qadi Iyad, ash-Shifa’ i, 301; al-Hindi, Kanz al-‘Ummal xii, 403.
[9]  Qadi Iyad, ash-Shifa’ i, 301; Ali al-Qari, Sharh ash-Shifa’ i, 619; al-Khafaji, Sharh ash-Shifa’ iii, 57.
[10] Qadi Iyad, ash-Shifa’ i, 301; Ali al-Qari, Sharh ash-Shifa’ i, 619; al-Khafaji, Sharh ash-Shifa’ iii, 53; al-Haythami, Majma’ az-Zawa’id ix, 6-7; Musnad iv, 170, 172; al-Hakim, al-Mustadrak ii, 617.
[11] Bukhari, Manaqib-Ansar: 32 (Dhikrul Jinn); Muslim, Salat: 150; Ali al-Qari, Sharh ash-Shifa’ i:619.
[12] Surah Jinn, the Qur’an, 72:4.
[13] Tirmidhi, Manaqib 6; al-Mubarakfuri, Tuhfat al-Ahwazi no: 3707; al-Haythami, Majma’ az-Zawa’id ix, 10.
[14] Bukhari, Manaqib 25, Jum’a 26; Ibn Majah, Iqamat al-Salat 199; Nasa’i, Jum’a 17; Tirmidhi, Jum’a 10, Manaqib 6; Darimi, Muqaddima 6. Salat 202; Musnad i:249.
[15] al-Kattani, Nazm al-Mutanasir 134-5.
[16] Ibn Kathir, al-Bidaya wa’n-Nihaya 125-132.
[17] Tariq Anas ibn Malik: Bukhari, Manaqib: 25; Tirmidhi, Manaqib: 6, Jumu’a: 10; Ibn Majah, Iqama tu’s-Salat: 199; Darimi, Muqaddima: 6; Salat: 202; Musnad, 1:249, 267, 363, 3:226.
[18]Tariq Jabir bin Abdullah-il-Ansari: Bukhari, Manaqib: 25; Tirmidhi, Manaqib: 6, Jumu’a: 10; Nasai, Juum’a: 17; Ibn Majah, Iqamatu’s-Salat: 199; Darimi, Muqaddima: 6 (Through three different tariqs from Jabir); Salat: 202; Musnad, 3:293, 295, 306, 324.
[19]Tariq Abdullah ibn Umar: Bukhari, Manaqib: 25; Tirmidhi, Jumu’a: 10 Tirmidhi (tahqiq: Ahmad Shakir), no. 505, Manaqib: 6; Darimi, Muqaddima: 6.
[20]Tariq Abdullah bin Abbas: Tirmidhi, Manaqib: 6; Jumu’a: 10; Darimi, Muqaddima: 6; Salat: 202; Musnad, 1:249; Musnad, 1:363.
[21]Tariq Sahl bin Sa’d: Tirmidhi, Manaqib: 6; Jumu’a: 10; Darimi, Muqaddima: 6; Salat: 202; Khafaji, Sharhu’sh-Shifa, 3:62.
[22]Tariq Abu Said-il-Khudri, Darimi,Muqaddima: 6.
[23]Tariq Ubay ibni’l-Ka’b: Tirmidhi, Jumu’a: 10; Ibni Majah, Iqametu’s-Salat: 199; Darimi, Muqaddima: 6; Musnad, 139; Khafaji, Sharhu’sh-Shifa, 3:62; Mubarakfuri, Tuhfatu’l-Ahwazi, 3:22.
[24]Tariq Burayda: Darimi,Muqaddima: 6.
[25]Tariq Ummu’l-Mu’minin Umm Salama: Tirmidhi, Manaqib: 6; Jumu’a: 10.
[26]That is, tariq Jabir ibn Abdullah. Bukhari,Manaqib: 25.
[27] That is, tariq Anas ibn Malik and Abdullah ibn Abbas. Darimi,Muqaddima: 6.
[28]Qadi Iyad, ash-Shifa, 1:304; Ibn Majah, Iqamatu’s-Salat: 199; Darimi,Muqaddima: 6; Qadi Iyad, ash-Shifa, 1:304.
[29] Qadi Iyad, ash-Shifa, 1:305.
[30]Risale-i Nur Külliyatı (Collection), Mektubat (Letters), On Dokuzuncu Mektup (Nineteenth Letter), Onuncu İşaret (Tenth Sign)

We will give, in this part, a few examples from among the Prophet’s (PBUH) miracles that relate to his effecting increase in food and that are definite to the degree of ‘consensus in meaning.’ However, before going into the subject, some introductory comments will be appropriate.

Each of the following examples of miracles is narrated, as authentic, through various -sometimes as many as sixteen- chains of transmission. Most of them occurred in the presence of large assemblies, and were narrated by many truthful persons of good repute from among those present.

For example, from among seventy men who partook of four handfuls of food and were filled, (1) one relates the incident, and the others do not contradict him. Their silence thus indicates their confirmation. For if in that era of truth and truthfulness the Companions, who were lovers of the truth and earnest and honest, had witnessed even the tiniest lie, they would have rejected and denied it. However, the incidents we will be citing were narrated by many people, and the others who witnessed them remained silent. Thus, each of these incidents has the certainty of ‘consensus in meaning.’

Furthermore, books of both history and the Prophet’s biography testify that, next to the preservation of the Qur’an and its verses, the Companions worked with all their strength to preserve the deeds and words of God’s Most Noble Messenger (PBUH), and especially those relating to the injunctions of the Shari‘a and to miracles, paying extreme attention to their accuracy. They never neglected even the tiniest aspect of his conduct, actions, and states. This and the fact that they recorded them are testified to by books of Hadith.

In addition, in the Era of Bliss, they wrote down and recorded many of the Hadiths concerning the injunctions of the Law and his miracles. The ‘Seven ‘Abdullahs’ in particular recorded them in writing. And especially ‘Abdullah b. al-‘Abbas, known as ‘the Interpreter of the Qur’an,’ and ‘Abdullah b. ‘Amr b. al-‘As some thirty to forty years later, and the thousands of exacting scholars of the generation that followed the Companions recorded the Hadiths and miracles in writing.

And still later, chiefly the four great interpreters of the Law and thousands of exacting scholars of Hadith related them and preserved them in writing.

Then, two hundred years after the Hijra, foremost Bukhari and Muslim and the six accepted books of tradition, undertook the duty of their preservation. Many severe critics such as Ibn al-Jawzi emerged who identified false reports which had been produced by deniers, the unthinking, the ignorant, or those who had recalled them wrongly.

Later, learned and exacting scholars like Jalal al-Din al-Suyuti, who was honoured in a waking state seventy times by the presence and conversation of God’s Noble Messenger (PBUH), differentiated the diamonds of authentic traditions from other sayings and fabrications.

Thus, the incidents and miracles we shall speak of, have come down to us through numerous, perhaps uncountable, strong and trustworthy hands, and have reached us in sound condition.

All praise be to God, this is from the bounty of my Lord.

It is for this reason that one’s mind should be freed from the notion that these incidents have been distorted or confused in any way in being passed down all the way from that time to the present.

The Miracle in Wedding Dinner

Anas b. Malik narrates:

During the feast on the occasion of the Prophet’s (PBUH) marriage to Zaynab bint Jahsh, my mother, Umm Sulaym said to me:

“O Anas! The prophet Muhammad (PBUH) is going to marry today. I think they do not have any food. Bring that oil here!” I brought it. My mum prepared a dish called hays by mixinging pure Madinah dates only enough for the apostle of Allah and his wife with oil in an earthenware pot.

“O Anas! Take this dish to the Apostle of Allah and say to Him: ‘My mum has sent this to you. She is sending her kindest regards to you. Say to the apostle of Allah that this is a small and insufficient gift from us for you”.

I took it to the apostle of Allah and said:

“My mum is sending her kindest regards to you. This is a small and insufficient gift from us for you”

He said to me: “Put it there!” I put it on the empty place between Him and the wall. He also said:

“Go and invite Abu Bakr, Umar, Uthman and Ali!”. He also told to me to invite many people among from His companions. I was amazed by his inviting many people for such little food. However, I found it inappropriate not to obey his order and invited them all. He said to me:

“Invite anyone who is present at the mosque!” I did so. I went to the mosque and said to all of the people who were there either praying or sleeping:

“Go to the wedding dinner of the apostle of Allah!” They came. Finally, everyone filled the prophet’s room and anteroom. He asked me:

“Is there anyone left in the mosque?”

I answered him “No!” He asked me again:

“Look! Invite whomever you encounter on your way!” I invited. He asked:

“Is there anyone who was left behind?”

I answered, “No, O the apostle of Allah.” The rooms and the table were filled. He said to me:

“Bring the dish here!” I brought the dish and put it in front of Him.

The Prophet said: “Make circles of ten.” He placed his blessed hand on that little amount of food, uttered supplications, and told them to help themselves. All of them ate and were fully satisfied. Afterwards, the Prophet said to me :

“Remove the food!” I removed it. However I could not tell if there was more food when I put it down on the table or when I removed it. I brought the dish at the side of the prophet’s (PUBH) wife. Then, I went to my mum and told her what had happened in astonishment. She said,

“Do not be amazed! If the apostle of Allah had wanted all Medina folk to come and eat from that food, all would have eaten and been fully satisfied.” It was informed that the number of the people who went there and ate from the food was about three hundred. (2)

The Miracle that was witnessed by a hundred and eighty people at the house of Abu Ayyub al-Ansari

Abu Ayyub al-Ansari, who was the Prophet’s (PBUH) host in Medina during his migration, relates:

“One day, when I brought a meal for two, which would suffice the Prophet and Abu Bakr, the apostle of Allah said:

He told me: “Go and invite thirty men from among the distinguished ones of the Ansar!” Since there was nothing I could add beside the food that I had prepared, this was too hard for me. I acted a bit slowly. The prophet (PBUH) told me again:

“Go and invite thirty men from among the distinguished ones of the Ansar!” Upon this, I invited them and they came. When they came, the Prophet  (PBUH) said to them:

“Eat from it!” and they ate. They could only eat some portion of the food which was in front them! They witnessed that Muhammad (pbuh) was the Messenger of Allah  and took the oath of allegiance after witnessing this miracle. Then, the prophet (PBUH) said:

‘Invite sixty men from among the distinguished ones of the Ansar!” I swear by Allah that these sixty men horrified me more than the thirty! I went and invited them. They could only eat some portion of the food which was in front them. They witnessed that Muhammad (pbuh) was the Messenger of Allah  after witnessing this miracle. Then, the prophet (PBUH) said:

‘Invite ninety men from among the distinguished ones of the Ansar!” These ninety men horrified me more than the sixty and thirty! I went and invited them. They ate, too. They could only eat some portion of food the too and they witnessed that Muhammad (pbuh) was the Messenger of Allah  and took the oath of allegiance after witnessing this miracle. So a total of hundred and eighty men ate the food of two men; they were all from the Ansar. (3) May God be pleased with them.

The increase of Jabir b. Abdullah’s crops of date enough for paying his debts

The father of Jabir, Abdullah b. Amr b. Haram was martyred in the battle of Uhud and left behind six daughters along with a high loan. Abdullah b. Amr had two groves with some date trees but these were not enough to pay for his debts. The offer of reducing the debts was not accepted by the creditors, and another offer for delaying the repay of debts was also rejected by them. For this reason, Jabir came to the prophet Muhammad (PBUH) and said:

“O Apostle of Allah! As you know my father Abdullah was martyred in the battle of Uhud. He left many debts behind. The creditors did not accept the total crops of the dates in the grove!” and Jabir asked him to talk with the creditor, who was a Jew, and become an intermediary for help.

The apostle of Allah (PBUH) asked the Jew to take all the crops of the date grove in return for Jabir’s debts. However, the Jew did not accept it.

The Apostle of Allah (PBUH) talked with the Jew again. He asked him to delay Jabir’s debt owed to him. The Jew did not accept this, either. The prophet Muhammad’s (PBUH) offer as repaying some of his debt that year and the rest in the following  year was not accepted by the Jew, either. He also insisted that all of the dates to be given in return for his debt must be of good quality.

The following day, the apostle of Allah along with Hz. Abu Bakr and Hz. Umar went to the date grove of Hz. Jabir and prayed for blessing. He told Jabir:

“Go! Pick the dates and classify them: Inform me after putting one side the Ajwa (the good kind) and on the other side Azq-ı Zayd (ripe ones).”

After Jabir fulfilled his order, the apostle of Allah came. Jabir had invited the  creditors, too.. They came to his grove with donkeys and sacks. Jabir was ready to take the risk of buying good kind of dates from another place in order to pay the debts of his father.

The apostle of Allah circumambulated around the largest pile of dates three times. After sitting near or in middle of the dates, he said to Jabir by showing the creditors:

“Give them what they want by weighing the dates!”

Jabir paid his debt the creditors completely by weighing one by one. When he looked at the remaining crops, it looked as if there was no decrease! “Jabir, who had been thinking to return back to his daughter’s side without having any dates but having paid back his father’s debts”, had now a total of seventeen loads of camels with dates! (4)

A Handful of Dates Feeds the Islamic Army

The daughter of Bashir b. Sa’d, the sis ter of Numan b. Bashir narrates:

“Amra bint Rawaha, my mother called me. She gave me two handfuls of dates and said to me, ‘Go and take this food to your father and Abdullah b. Rawaha, your uncle.’ On the way, I met the Messenger of Allah (pbuh) and asked him where father and uncle were. The Messenger of Allah (pbuh) said,

“O young girl! Come here! What is that with you?

I said,“O Messenger of Allah! They are dates. Mum sent them to my father and my uncle so that they would eat them.”

He said, “Bring them to me.“

I poured the dates into the hands of the Messenger of Allah. They did not fill his hands. He wanted a tablecloth to be brought. They brought it and lad it on the ground. He put the dates on the tablecloth and scattered them. Then he said to the people around,

“Come here and eat! Call the Companions who are digging the trench. The people of the trench came and started to eat.  As they ate the dates, the dates increased. [5]

The Increase of a a few Dates

It is reported through many chains of transmission from ‘Umar b. al-Khattab, Abu Hurayra, Salama b. Akwa‘, Abu ‘Amrat al-Ansari:

The army went hungry on the expedition of Tabuk. They referred themselves to the Noble Prophet (PBUH), and he told them: “Gather whatever food is left in your saddle-bags.” Everyone brought a few pieces of dates and put them on a mat. The most they could put together was four handfuls.

Salama related: “I estimated it amounted to the size of a sitting goat.” Then, the Noble Messenger (PBUH) announced: “Everyone bring their dish!” They pressed forward, and no one in the whole army remained with an empty dish, all the dishes were filled. There was even some left over.

One of the Companions who saw this miracle later said: “I realized from the way that increase was obtained that if the whole world had come, the food still would have been sufficient.” (6)

The Feast given with a little food for a hundred and thirty people

Abd al-Rahman, the son of Abu Bakr al-Siddiq relates:

“We, one hundred and thirty Companions, were with the Noble Messenger (PBUH) on an expedition. Dough was prepared to the amount of about four handfuls (3 kg), a goat was slaughtered and cooked, and its liver and kidneys were roasted. I swear by God that from that roasted meat [liver and kidneys] God’s Messenger gave a small piece to each and put the cooked meat into two large bowls. After we had all eaten until we were filled there was still some left over, which I loaded onto a camel.” (7)

A little bread along with a goat enough for a thousand people

“In the house of Hz. Jabir, during the Ahzab expedition on the celebrated day of Khandaq, a young goat was cooked along with four handfuls of rye bread (approx. 3 kg) Hazrat Jabir al Ansar relates by swearing:

“On that day, about a thousand people ate from four handfuls of rye bread and a young cooked goat; yet food was still left over. Hazrat Jabir relates: “that day the food had been cooked in my house, and after the one thousand people had left, the pot was still boiling with meat in it, and bread was being made from the dough; for the Prophet had wetted the dough and the pot with his blessed mouth, beseeching God for plenty.” (8)

Here this miracle concerning the increase of food was shown in front a thousand companions and narrated by Hazrat Jabir. Those people who witnessed this miracle did not deny this riwayah; it means they accepted it. So, we can say that “this miracle can be considered as if it was conveyed by a thousand people”.

The satiation of seventy to eighty people with one loaf of bread

Abu Talha, the uncle of Anas who served God’s Messenger for years narrates:

“The Messenger fed seventy to eighty men with a small amount of rye bread that Anas had brought under his arm. The Messenger ordered: “Break the bread into small pieces!”, and he prayed for its increase. Because the house was small, they came ten at a time, and left having filled themselves. (9)

Unending Barley

Jabir al-Ansari narrates:

“Once, a man asked the Noble Messenger (pbuh) for food for his household. The Messenger gave him a half load of barley. For a long time, he ate of the barley together with his family and guests. They would look and see that it did not finish. So, they measured it to see by how much it decreased. After that, the blessing of abundance was gone and the barley began to dwindle rapidly. The man went to the Messenger and related what had happened. God’s Messenger replied: “If you had not put it to the test by measuring it, it would have lasted you a life-time.” (10)

The satiation of a crowd with a single bowl of meat

Hazrat Samura relates:

“A bowl of meat was brought to the Prophet (PBUH). From morning to evening, many groups of men came and ate from it.” (11)

In accordance with the explanation we gave in the introduction to this section, this is not the narration of Samura alone, since Samura narrated this incident on behalf of, and with the approval of, all those present.

The Feast given to the Suffa School

Hazrat Abu Hurayra narrates:

"The Noble Messenger commanded me, ‘Invite the poor Makkan migrants who have made the Bench [suffa] of the Mosque their home and who number more than a hundred.’ So I went and searched for them and gathered them together. A tray of food was set before us, and we ate as much as we wanted, then we arose. The dish remained full as it was when set down, only, the traces of fingers on the food were visible." (12)

Thus, this incident is related by Abu Hurayra in the name of all the People of the Bench, supported by their confirmation. Hence, the incident is as definite as if all the People of the Bench had related it. Is it at all possible that if it had not been true those men of truth and perfection would have remained silent and not denied it?

A Miracle of Abundance Performed during his Invitation of his Relatives to Islam

Hazrat Ali narrates:

In the first years of His prophethood, the Apostle of Allah invited all of His closest relatives to the feast that He arranged in order to invite them to Islam. They were about forty, including some who would eat a young camel and drink a gallon of milk in one meal. Yet for them he had prepared only a handful of food. All ate and were satisfied, and the food remained just as it had been before.

Later, he brought milk in a wooden bowl that would have been sufficient for only three or four persons. They all drank their fill. (13)

The Wedding Dinner of Hazrat Ali and Hazrat Fatima

According to an authentic narration, on the occasion of ‘Ali’s marriage to Fatima al-Zahra, The Noble Messenger (pbuh) ordered Bilal al-Habashi: “Have bread made from a few handfuls of flour; also slaughter a young camel!”

Bilal relates: “I brought the food and he put his hand on it to bless it. Later, the Companions arrived in groups, ate, and left. From the remaining food, he sent a full bowl to each of his wives, saying that they should eat and feed anyone who visited them.”

Such blessed abundance was indeed necessary for such a blessed marriage!

The plenty which the prophet’s family favored with

It is narrated by Imam Ali:

Fatima al-Zahra had prepared enough food for her family. She then sent ‘Ali to invite the Noble Messenger (pbuh) to come and eat with them. God’s Messenger came and told them to send a dish of food to each of his wives. Fatima said that after a dish of food had been set aside for himself, ‘Ali, Fatima, and their children, they lifted up the saucepan and it was full to overflowing. Through God’s will, they ate of the food for a long time afterwards. (14)

The Miracle witnesses by four hundred men

God’s Noble Messenger (Pbuh) ordered ‘Umar b. al-Khattab: “Equip with provisions for a journey four hundred horsemen from the Ahmasi tribe!” ‘Umar replied: “O Messenger of God! What we have in hand is the equivalent of a seated young camel.” The Messenger said: “Go and give it to them!” So he went, and out of that half load of dates, gave the four hundred horsemen sufficient provisions. And he stated that “it remained as before, without diminishing.”

Thus, this miracle of plenty occurred in connection with four hundred men and ‘Umar in particular. They are behind the narrations, supporting them, and their silence confirms them.

The Satisfying of the army with a handful of dates in the battle of Tabuk

Abu Hurayra narrates:

The army went hungry during the expedition of Tabuk battle. God’s Noble Messenger (PBUH) asked: ‘Is there nothing?’ I said: ‘I have one or two dates in my saddle-bag.’-According to another narration, it was fifteen.- He said: ‘Bring them here!’ I took them to him, and he plunged his hand into them and took a handful. He put them into a dish, and offered a supplication for their increase. Then he called the men in groups of ten and they all ate of them. Then he said: ‘Take what you brought, hold it, and do not turn it upside down.’

I put my hand in the bag; there were in my hands as many dates as I had brought. Later, during the lifetime of the Prophet (PBUH), and those of Abu Bakr, ‘Umar, and ‘Uthman, I ate of those dates.” -It is narrated through another chain of transmission: “I gave several loads of those dates to be used ‘in God’s way.’ Later the bag containing the dates was plundered when ‘Uthman was assassinated.” (15)

Abu Hurayra was a constant and important student and disciple among the People of the Bench, the sacred school and tekke of the Teacher of the Universe, the Pride of the World (PBUH). In addition, the Prophet had prayed for his strength of memory. The miracle of plenty he reported which occurred in a large gathering like the expedition of Tabuk, should therefore be as sound and certain as the word of a whole army.

The Companions who are satisfied with a cup of milk

Abu Hurayra narrates:

“Once I was hungry, so I followed the Noble Messenger (PBUH) into his house. There we saw that a cup of milk had been brought as a gift. God’s Messenger said to me: “Call all the People of the Bench!” I said to myself, “I could drink all the milk myself, as I was most in need of it.” However, since it was God’s Messenger’s order, I fetched the People of the Bench, who numbered more than a hundred. God’s Messenger told me to offer milk to them. I gave the cup to each one by one, and each drank until satisfied.

At the end, the Messenger told me, ‘The rest is for me and you.’ As I drank, God’s Messenger kept telling me to drink more, until I said, ‘I swear by the Glorious One who sent you with the truth that I am too full to drink any more.’ Then God’s Messenger drank the rest, invoking the name of God and offering Him thanks.” (16) May it be a blessing for him a hundred thousand times!

This indubitable, manifest miracle, as pure and sweet as milk itself, is related by:

1. Foremost Bukhari, who committed to memory five hundred thousand Hadiths and books like Kutub Sitta… These books are so strong that a riwayah from them are as certain as if it was witnessed by eye.

2. It is narrated by a celebrated, loyal, and brilliant student of the Prophet’s blessed school of the Bench, Abu Hurayra, who also cited as witness -rather, represented- all the other students of the Bench.

Therefore, not to regard such a report as having the certainty of ‘consensus,’ either one’s heart should be corrupted, or one’s brain, destroyed! Is it ever possible that such a truthful person as Abu Hurayra, who devoted all his life to the Prophet’s Hadiths and to religion, and who heard and himself transmitted the Hadith,

“Whoever knowingly tells a lie concerning me should prepare for a seat in Hell-fire,” (17)

should have related an unfounded incident or saying that would have made him the target of the contradiction of the People of the Bench, and that would have caused doubt concerning the value and soundness of all the other Hadiths he had memorized? God forbid!

We have narrated a few examples concerning increase and plenty. Before finishing this part, we want to express some more points.
When we evaluate those miracles of abundance that we have quoted along with hundreds of other miracles, we will see that they will become an unbreakable strong pellet of evidence and no delusion can break it off.

It is well-known that when assembled together, weak things become strong. Fine threads are twisted, and they become a strong rope; strong ropes are wound together, and no one can break them. We have shown different kinds of miracles above that related to the blessings of increase and plenty. Each of the examples mentioned is a proof on its own, with enough strength to prove prophethood. Even if some of them -supposing the impossible- were to be regarded as weak, they could still not properly be called such, since whatever is united with the strong also becomes strong.

When we evaluate those miracles of abundance that we have quoted along with hundreds of other miracles, we will see that they will become an unbreakable strong pellet of evidence and no delusion can break it off.

Certainly those miracles concerning increase and plenty show that Muhammad the Arabian (PBUH) was the beloved official and honoured servant of One All-Compassionate and Munificent Who creates all sustenance and provides all beings with it, for contrary to His practice, He sent him banquets of different varieties of food out of nothing, from the pure Unseen.

It is well-known that the Arabian Peninsula is a place where water and agriculture are scarce. For this reason, its people, and particularly the Companions in the early days of Islam, suffered want and scarcity. They were also frequently afflicted with thirst. Due to this, the important of the manifest miracles of Muhammad (BPUH) concerned food and water. Rather than being miracles proving his claim to prophethood, these wonders were on account of need and like Divine gifts, dominical bounty, and banquets of the Most Merciful One for His Most Noble Messenger.

For those who saw the miracles had already assented to his prophethood. However, as the miracles took place, their belief increased and became more luminous.

O our Sustainer! For the sake of the blessings You bestowed on Your Most Noble Messenger, bestow the blessings of abundance on the favours with which You have provided us!

_________________________________________

[1]Bukhari, Manaqib, 25; Muslim, Ashriba, 142; Tirmidhi, Manaqib, 6; Ibn Majah, At’ima, 47; Muwatta’, Sifatu’n-Nabi, 19.
[2]Ibn Sa’d, Tabaqatu’l-Kubra, c. 8, s. 104. Muslim, Sahih, c.2, s. 1051. Ibn Sa'd, Tabaqat, Vol. 8, p. 105.
[3]Abu Nuaym, Dalailu’n-Nubuwwa, Vol. 2, p. 428; Qadi Iyad, ash-Shifa, Vol. 1 , p. 243-244; Abu'l-Faraj Ibn Jawzi, al-Wafa, Vol. 1, p. 280; Haythami, Majmau'z-Zawaid, Vol. 8, p. 303.
[4]Bukhari , Sahih, Vol. 3, p. 21-22-84-138-199; Nasai, a, Vol. 6, p. 244-245-246.; Ahmed b. Hanbal, Musnad, Vol. 3, p. 373, 391; Ebu Dâvud, Sunan, Vol. 3, p. 119; Ibn Majah, Sunan, Vol. 2, p. 813-814.
[5]Ibn Ishaq, Ibn Hisham , Sirah, Vol. 3, p. 228, 229; Waqidi, Magahazi, Vol. 2, p. 476; Abu Nuaym, Dalailu’n-Nubuwwa, Vol. 2, p. 499, 500; Bayhaqi, Dalailu’n-Nubuwwa, Vol. 3, p. 427; Ibn Sayyid, Uyunu'l-Asar, Vol. 2, p. 57; Dhahabi, Magahazi, p. 235; Abu'l-Fida, al-Bidaya wa'n-Nihaya, Vol. 4, p. 99; Suyuti, Khasaisu'l-Kubra, Vol. 1, p. 572.
[6]Bukhari, Sharika: 1; Jihad: 123; Muslim, Iman: 44, 45; Musnad, 3:11, 418.
[7]Bukhari, Hiba: 28, At’ima: 6; Muslim, Ashriba: 175; Musnad: 1:197, 198; as-Sa’ati, al-Fathu’r-Rabba¬ni: 22:55.
[8]Bukhari, Maghazi: 29; Muslim, Ashriba: 141; al-Hakim, al-Mustadrak, 3:31; Ali al-Qari, ash-Shifa, 1:290; Kanzu’l-Ummal, 12:409, 424.
[9]Bukhari, At’ima: 6, 48; Muslim, Ashriba: 142, 143; Musnad, 3:218; Ali al-Qari, ash-Shifa, 1:291, 297; al-Hakim, al-Mustadrak, 3:31.
[10]Muslim, Fadail: 3, no. 2281; Bayhaqi, Dalailu’n-Nubuwwa: 6:114.
[11]Tirmidhi (tahqiq: Ahmad Shakir), no. 2629; Abu Dawud, Muqaddima: 9; Musnad, 5:12, 18; al-Hakim, al-Mustadrak, 2:618.
[12] Qadi Iyad, ash-Shifa, 1:293; Ali al-Qari, ash-Shifa, 1:606; al-Haythami, Majmau'z-Zawaid, 8:308; Bayhaqi, Dalailu’n-Nubuwwa: 6:101.
[13] Qadi Iyad, ash-Shifa, 1:293; Ali al-Qari, ash-Shifa, 1:607; al-Khafaji, Sharhu’sh-Shifa, 3:36; al-Haythami, Majmau'z-Zawaid, 8:302-303; Ahmad ibi Hanbal, Fadailu’s-Sahaba (tahqiq: Wasiyyullah), 1220; Musnad, 1:159.
[14] Qadi Iyad, ash-Shifa, 1:294; Ali al-Qari, ash-Shifa, 1:608; Ibn Hajar, al-Matalibu’l-Aliya, 4:73, no. 4001.
[15]Tirmidhi, Manaqib: 47, no. 3839; Bayhaqi, Dalailu’n-Nubuwwa: 6:110 (through various chains); Musnad, 2:352; Qadi Iyad, ash-Shifa, 1:295; as-Sa’ati, al-Fathu’r-Rabba¬ni, 22:56; Tabrizi, Mishqatu’l-Masabih, 3:191 no. 5933.
[16]Bukhari, Riqaq: 17; Tirmidhi, Sifatu’l-Qiyamah: 36, no. 2477; Musnad, 2:515; Tirmidhi (tahqiq: Ahmad Shakir), no. 2479; al-Hakim, al-Mustadrak, 3:15; Qadi Iyad, ash-Shifa, 1:296.
[17]Bukhari, Ilm: 39; Janaiz: 33; Anbiya: 50; Adab: 109; Muslim, Zuhd: 72; Abu Dawud, Ilm: 4; Tirmidhi, Fitan: 70, Ilm: 8, 13; Tafsir: 1; Manaqib: 19; Ibn Majah, Muqaddima: 4; Darimi, Muqaddima: 25, 46; Musnad, 1:70, 78.

As we have partially mentioned about the miracles of abundance which was performed in crowded communities, even they were narrated by a single companion and -unless disproved- that narration of a miracle is considered to have come from that community. Since these miracles performed in communities that were made up of the companions of the prophet (PBUH), it is not possible for them to have come into agreement about lying. For this reason, there is no need to doubt about the authenticity of these riwayahs.

Like other miracle riwayahs we have reported, miracles concerning water were narrated by various companions of the prophet (PBUH). Scholars of Tabi’in whose numbers reach up to thousands took over the hadiths that had been narrated by companions and they narrated them to those that came after them. Thus, they reached the present time from mouth to mouth and hand to hand throughout ages. When the hadiths that reached especially the age after the era of bliss, genius scholars like Bukhari and Muslim collected and recorded the authentic ones and reported those hadiths to the future generations in the best way. May God be pleased with them!

Now let us narrate miracles concerning water:

The Flowing of Water from the Prophet’s Hand like a Fountain - 1

This is a miracle which exists in authentic hadith resources such as Bukhari, Muslim and narrated by Hazrat Anas. Hz. Anas narrates:

“Along with the apostle of Allah, we were in a place called Zawra with about three hundred companions. He ordered us to make wudu for the afternoom (asr) prayer but we could not find any water. He ordered us to find a little water; we found and brought it to Him. He dipped his blessed hands into this water. I saw that water was flowing from his fingers like a fountain. Then, three hundred people who were there came and made wudu and used that water for their needs. (1)

Hz. Anas narrates this miracle by representing three hundred people there. Is it possible that three hundred people do not approve this narration? If they did not approve, is it possible that they did not disapprove it?

The Flowing of Water from his Hand like a Fountain - 2

Another miracle is narrated by Hazrat Jabir bin Abdullah:

The people were left without water on the Day of Hudaybiya. A group of people came to the Apostle of Allah PBUH) while he was making wudu from the pitcher. The Apostle of Allah asked them:

“What happened to you?”

They answered: “We are ruined O Apostle of Allah! We are ruined O Apostle of Allah!”

The prophet Muhammad (PBUH) said:

“You will not be ruined when I am among you!”

“O Apostle of Allah! We have no water left for making wudu or drinking other than the pitcher you have!”

Upon this, the Apostle of Allah (PBUH) put his hand over the pitcher and said;

“Here you are, In the name of God”. Water was flowing from his fingers like bubbling from a well-spring! Muslims both drank water from it and made wudu.

Jabir b. Abdullah was asked:

“At that time, how many people were present there?

Jabir:

“We were a thousand and five hundred! (2)

The people who narrated this miracle are also a thousand and five hundred in the spiritual sense, because there is an inclination in human nature to call something “lie” if it is a lie. So, the companions of the prophet (PBUH), who sacrificed their lives, property, father, mother and tribes for Islam, for the sake of truth and trueness, would definitely say that they did not approve this riwayah. And as there is a threat of this hadith;

“Those who tell a lie about me shall prepare his place in Hell fire” (3),

it is not possible for them to remain silent when lies are told. So by remaining silent, it means that they are approving this miracle.

The Flowing of Water from his Hand like a Fountain - 3

This is a miracle which was occurred in Buwat Expedition. This is narrated in authentic hadith sources like Bukhari and Muslim. Hazrat Jabir narrates.

“The Apostle of Allah ordered His companions, “Tell them to make wudu”. However the companions informed Him that there was no any water. The Apostle of Allah (PBUH) said to them “Find me a little water”. We brought him a little water. Then he put his hand over that little water and recited something. I had no idea about what he recited. Then, he said: “Bring me the big water reservoir of the caravan.”  They brought it to me and I put it in front of the Apostle of Allah. He put his hand into that and opened his fingers. I was pouring that little water onto his blessed hand. I saw that too much water flew from his fingers and the water reservoir was full. I called those who needed water. All of them came, made wudu and drank from it. And I said to him “There is no one left.” The Apostle of Allah raised his hand; that water reservoir remained full.” (4)

Here, this clear miracle of the Prophet Muhammad (PUBH) is mutawatir manawi. That is, it can be said that this miracle has reached the present day with a chain of riwayah about which there is no room for doubt because, as Hazrat Jabir had a duty while this miracle occurred, the first right of narration belongs to him. He was narrating and declaring this on behalf of all other companions because the person who was serving was Hazrat Jabir; thus narrating this riwayah is his right. Ibn Mas’ud said, about the same miracle, “I saw that water was flowing from the fingers of the prophet Muhammad (PBUH) like a fountain.”(5) So is it possible for them not to have witnessed it when a community of major companions such as Hazrat Anas, Hazrat Jabir and Ibn Mas’ud said “I witnessed”?

Now when the three examples given above are combined, it will be understood how strong and authentic this miracle is.

The miracle of Hazrat Moses (AS) flowing water like a fountain from twelve places of a stone (6) cannot reach up the level of the miracle shown by the prophet Muhammad (PBUH) flowing water from his ten fingers like a fountain because flowing of water from a stone is possible; its examples can be shown in the world. However, the example of flowing of water plentifully from meat and bone does not exist.

The Miracle shown at a Waterless Fountain

Along with many authentic hadith books, this miracle exists in Muwatta, which is the reliable hadith book of Imam Malik and reached us from the narration of a famous companion, Muadh Ibn Jabal.

Hazrat Muadh Ibn Jabal narrates:

 “We came across with a fountain during the Expedition of Tabuk; the water flowing was in the thickness of a rope. The Apostle of Allah ordered us to “get a little water from it”. That little water was poured into his palm. The Apostle of Allah washed his face and hands with that water. Then, we put that water into the fountain. Upon this, the outlet of the fountain opened at once and water poured plentifully and met the needs of the whole army.”

Besides, Imam Ibn Ishaq, who was a narrator, says: “The water poured with a sound like thunder coming from under the soil.” After this miracle, the Apostle of Allah said to Hazrat Muadh “This blessed water which is an effect of this miracle will let this place become a garden: if you live you will see” What he said came true. (7)

The Miracle of Gushing Water from the Waterless Well of Hudaybiya

This waterless well miracle was narrated by Hazrat Bara in Bukhari and Salama b. Akwa in Muslim.

According to the narration of Bara b. Azib; “There was a shortage of water in the well of Hudaybiya; there was not even a drop of water remaining in the well. The situation was informed to the Prophet Muhammad (PBUH). The prophet Muhammad (PBUH) came to the side of the well and sat down. He (PBUH) wanted a pot filled with a little water. After he made wudu with the water they brought to him, he rinsed his mouth and prayed silently. He poured the water which he used for making wudu and rinsing his mouth into the well.  With the permission of the Prophet Muhammad (PBUH), the well was left alone. Then, the well had water. Both the Muslims and their animals quaffed from that well. There were 1400 people who drunk from the water of that well. (8)

Salama b. Akwa says:

“We came to Hudaybiya under the command of the prophet Muhammad (PBUH). There were a hundred soldiers in each one of the fourteen troops. There were also fifty sheep that needed to be watered but the well did not have enough water even for them. The prophet Muhammad (PBUH) sat by the side of the well and prayed. When he poured the water which he used for rinsing his mouth into the well, the water of the well increased. We both watered animals and got water for ourselves.” (9)

When the Army was Left without Water in an Expedition…

Genius Imams like Muslim and Ibn Jarir Tabari along with many authentic hadith books narrated from Abu Qatada:        

The Prophet Muhammad (PBUH) moved on till the end of the night in an expedition. Then, he took a break and slept. When he got up the sun was shining on his back. He wanted the wudu water next to me. I gave it to him. He made wudu with it and told me: “Keep the remaining water from wudu, there will be something amazing about it”. We continued walking during the day; people were wretched under the hot weather because of thirst. We were seventy people. (According to the narration of Tabari, they were three hundred.) They informed about their situation to the Prophet Muhammad (PBUH). The prophet Muhammad told to them: “You are not ruined as you have thought! Bring my wudu container!” It was given to him. He put his hand into it and started to pour it. The prophet Muhammad (PUBH) was pouring and I was giving water to the people there. Seventy-two people come; they drank and filled their pots. Then, I got it; there was the same amount of water as I gave it to him at first.” (10)

Increasing of the Water of a Woman in the Desert

Authentic hadith resources like Bukhari and Muslim were narrated from Hazrat Imran Ibn Husain:

 “In an expedition, we were left without water along with the prophet Muhammad (PBUH). He said to me and Ali:  “A woman who has loaded two waterskins onto an animal is travelling in such and such place. Let her come here.” We went there with Ali: we founded the woman with a load of waterskins in the same place and took her. He ordered: “Pour a little water into a pot.” We poured. He prayed with blessing and then we put back the water into the waterskin of the animal. And then He said: “Let everybody come, and fill their pots.” All of the people in the caravan come and filled their pots and drank from it. I think those two waterskins were being filled up increasingly and continued to increase. And the Apostle of Allah (PBUH) ordered: “Get dates and other fruits and give them to the woman.” We loaded the skirt of the woman. And the Apostle of Allah said to the woman: “We did not get your water from you. Almighty Allah gave water to us from His treasure.” (11)

The Miracle of Prayer for Rain

It is a miracle of prayer for rain that exists in many authentic hadith resources, narrated by Hazrat Umar (RA). Hazrat Umar (RA) narrates:

 “We were left without water during the expedition of Tabuk. There were even people who slaughtered their camels and squeezed their internal organs for water. Hazrat Abu Bakr (RA) requested from the Apostle of Allah to pray for the rain. The Apostle of Allah raised his hands; before lowering His hands, clouds gathered and it rained so much that we filled our pots completely. Then, the rain stopped. When we turned and looked there we saw that the rain did not reach beyond the borders of the army.” (12)

The Gushing of Water upon His kick on Ground

Imam Shuayb, the son of Amr bin As and the grandchild of Abdullah, who is one of the great scholars of the companions, narrates:                    

 “It was a time when the Prophet Muhammad (PBUH) was on a journey with his uncle Abu Talib before the duty of prophethood was given to him. When his uncle felt thirsty, the Apostle of Allah kicked the ground at a place called Dhulhijaz near Arafa and water gushed from the ground. Abu Talib drank this water.” (13)

 * * *

Some scholars said that it was not a miracle but a kind of karamah since at the time of this event the prophet Muhammad (PBUH) had not been given the duty of prophethood. Even though a thousand years passed, there is a fountain called Arafat today in the same place and His karamah still continues.

We end the riwayahs concerning water but it should be known that the miracles concerning water are not limited to what we have narrated in this section. People like Imam Suyuti narrated and wrote many of such miracles in detail with their sources along with the documents of companions.

The first seven narrations we reported are tawatur manawi. The two examples after them were not narrated by many narrators but it is necessary not to doubt them because especially the miracle of rain prayer narrated by Hazrat Umar took place in the Battle of Badr similarly [14] and it was reported in the Quran [15]; the miracle that took place in the Expedition of Tabuk narrated by Hazrat Umar should not be doubted. Besides, the miracles of rain by the Prophet happened many times. Those narrations can be regarded as miracles. For instance, it is narrated as tawatur that he opened his hands when he was on the pulpit and it started to rain before he put his hands down.[16]  

[1]Bukhari, Wudu: 32, 46, Manaqib: 25; Muslim, Fadail: 45, 6; Nasai, Taharah: 60; Abu Dawud, Muqaddima: 5; Tirmidhi, Manaqib: 6; Muwatta, Taharah: 32; Musnad, 3:132, 147, 170, 215, 289; Ibn Hibban, Sahih, 8:171; Tirmidhi (Ahmed Shakir), no. 3635.
[2]Bukhari, Manaqib: 25; Maghazi: 35; Tafsir: Surah Fath, 5; Ashriba: 31; Muslim, Imara: 72, 73; Musnad, 3:329; Ibn Hibban, Sahih, 8:110.
[3]Bukhari, Ilm: 39; Janaiz: 33; Anbiya: 50; Adab: 109; Muslim, Zuhd: 72; Abu Dawud, Ilm: 4; Tirmidhi, Fitan: 70, Ilm: 8, 13; Tafsir: 1; Manaqib: 19; Ibn Majah, Muqaddima: 4; Darimi, Muqaddima: 25, 46; Musnad, 1:70, 78.
[4]Muslim, Zuhd, 74, no. 3013; Ibn Hibban, Sahih, 8:159.
[5]Bukhari, Manaqib: 25; Tirmidhi, Manaqib: 6; Tirmidhi (tahqiq: Ahmad Shakir), 3637; Darimi, Muqaddima: 5.
[6]Baqara 2/60
[7]Muwatta, Safar, 2; Musnad, 2:308, 323, 5:228, 237; Ibn Hibban, Sahih, 8:167; Bayhaqi, Dalailu’n-Nubuwwah: 2:64, 5:236.
[8]Ahmad b. Hanbal, Musnad, V. 4, p. 290, Bukhari, Sahih, V. 5, p. 62, 63; Abu Nuaym, Dalailu’n-Nubuwwah, V. 2, p. 409, 410.
[9]Ahmed b. Hanbal. Musnad. V. 4. p. 48. Muslim . Sahih. V. 3. p. 433.
[10]Muslim, Masajid, 311.
[11]Bukhari, Tayammum: 6, Manaqib: 25; Muslim, Masajid: 312; Musnad, 4:434-435; Bayhaqi, Dalailu’n-Nubuwwah: 4:216, 6:130.
[12]al-Haythami, al-Majmau’z-Zawaid, 6:194; al-Hindi, Kanzu’l-Ummal, 12:353; Qadi Iyad, ash-Shifa, 1:190; Ali al-Kari, Sharhu’sh-Shifa, 1:600; Bayhaqi, Dalailu’n-Nubuwwah: 2:63; Suyuti, al-Hasaisu’l-Kubra, 2:105.
[13] Qadi Iyad, ash-Shifa, 1:290; al-Hafaji, Sharhu’sh-Shifa, 3:29; Bayhaqi, Dalailu’n-Nubuwwah: 2:15-20; (See also Bukhari, Istithqa, 3; Musnad, 2:93).
[14]Ibnu’l-Jawzi, Zadu’l-Masir, 3:328.
[15]“ He caused rain to descend on you from heaven, to clean you therewith.” al-Anfal, 8/11.
[16]Bukhari, Istithqa, 3,6,10,12,13,21; Muslim, Istithqa, 8-10; Bayhaqi, Dalailu’n-Nubuwwah, 6:139-146.

Here we retell some examples mentioned in trustable sources out of the many wondrous incidences that happened before and during the Prophet’s birth in relation to his coming to the world as well as events that took place before he was appointed as a prophet during his childhood and youth.

First: At the night when the Prophet was born,both his mother and those with her, the mother of Uthman Ibn As and the mother of Abdurrahman Ibn Awf, saw a great light about which they all said: “We saw such a light during his birth that this light illuminated for us the east and the west.” [1]

Second: That night, most of the idols in the Kaaba were turned over. [2]

Third: the famous palace of Chosroes, the king of Persia at that time, quaked and was damaged at the night the Prophet was born and its fourteen towers collapsed. [3]

Fourth: TheLake of Sawa, which was deemed holy by Zoroastrians, sank into ground at the night the Prophet was born. [4]

Fifth: The fire that had been kept ablaze for a thousand years in Istahrabad and that was worshipped by Zoroastrians went out at the night of the Prophet’s birth. [5]

As the events we have mentioned above point out, the person that had just come to the Earth (PBUH) would abolish fire worshipping, demolish the palace of the Persians, and forbid sanctifying things without Allah’s permission.

Sixth: The famous event of the Elephant which happened fifty-two days before the Prophet’s birth and which was the reason for the revelation of the Chapter of al-Fil in the Qur’an. In order to destroy the Kaaba, Abraha, the governor of the Yemen, which was part of the Kingdom of Abyssinia, set out for Mecca with a great elephant called Mahmud at the front. When they got closer to Mecca, the elephant could no longer walk. They could not make it walk. Afterwards, the birds of ‘ababil’ rained stones on the army and swept them away. This event is well-known and it is elaborated in history books. It is one of the proofs of Muhammad’s prophethood (PBUH). This is because close to his birth, his beloved hometown and the direction he turns to, the holy Kaaba in Mecca, was saved from Abraha’s destruction in a wondrous and miraculous way. [6]

Seventh:As is narrated by Halima, the Prophet’s nursing mother, and her husband, while Allah’s Messenger was with his nursing mother in his childhood, they saw that many times a patch of cloud made a shade for the Prophet so that he would not be disturbed by the sun. They told that event to others and it became trustably known by many people. [7]

Eighth: Furthermore, when he was en route for Damascus at the age of twelve, with Priest Bukhara’s words, he saw a patch of cloud make a shade for Allah’s Messenger and showed it to others in the caravan. [8]

Ninth: Again before the duty of prophethood was assigned, when Allah’s Messenger came back from business together with Khadijah’s servant Maysara, Khadijah (may Allah be pleased with her) saw two angels above the Prophet’s head making a shade like a cloud. She told it to Maysara, who replied: “I saw the same thing during the whole journey.” [9]

Tenth: Asis recounted in trustable sources, before the duty of prophethood was assigned, Allah’s Messenger once sat under a tree. Though the ground was dry and barren before he sat, it became green. The branches of the tree bent above his head and made him a shade. [10]

Eleventh:After his mother’s death, Allah’s Messenger first stayed with his grandfather, and when his grandfather died, he started staying with his uncle Abu Talib. During meals, if Abu Talib and his children ate with the Prophet, they would be full up. Whenever he was absent in the meal, they would not be full. [11] That event is both renowned and trustable. [12]

Twelfth: Ummu Ayman, his nanny who looked after him in his childhood, said: “Never did Allah’s Messenger complain about hunger or thirst. Neither in his childhood, nor when he was an adult…” [13]

Thirteenth: Starting from the time he went to her nursing mother Halima and during the time he stayed with her, her property and her goats’ milk increased much in contrast to the others in her tribe. Those events are also both well-known and there is no doubt about their truth. [14]

Fourteenth: Flies would not disturb the Prophet by perching on his blessed body or clothes. [15] Furthermore, in some sources it is stated that Sayyid Abdulqadir Gilani, coming from the Prophet’s decent, had the same quality of not being disturbed by flies. [16]

Fifteenth: After Allah’s Messenger honored the world, especially at the night of his birth, there was an increase in star-fallings. [17] This is a sign that devils and jinn were forbidden to eavesdrop on the unknown in the heavens. As the Prophet came with revelation from Allah, surely it was necessary to block the flimsy news of the unknown given by oracles and jinn mixed with lies and fabrication so that no doubt would be cast on the revelation and what they told would not resemble it. Indeed, soothsaying was quite common before the prophethood was given. After the Qur’an was revealed, the Quran put an end to it. Furthermore, many oracles grasped belief, as their heralds among jinn could not carry out their duty after the Qur’an was revealed, and thus the oracles had no source any more.

* * *

In conclusion: Before his prophethood, there were many events that attested to the cause of Allah’s Messenger and that showed that he would be the Prophet. Such a person as him, who would

•     spiritually lead the world [18],

•     change the spiritual shape of the world,

•     make the world a field for the hereafter,

•     proclaim the values of the world’s creatures,

•     guide the jinn and the humanity to eternal bliss,

•     save the mortals by explaining the true nature of death which appears to be an eternal death sentence,

•     solve the mysteries intriguing the whole humanity by expounding the wisdom behind the creation of the world,

•     know and get others to know the aims of the Creator of the Universe, and by knowing that Creator, make Him known by others.

Obviously, even before such a person came to the world, everything, every sort of creatures and living beings would look forward to his coming, yearn to welcome him, applaud his coming and let others know if their Creator informs them. As is seen in the examples given above and in other sections, every kind of creatures show his miracles in the best fashion and attest to his cause of prophethood with the tongues of miracles.

[1]Qadi Iyad, ash-Shifa, 1:466; Ali al-Qari, Sharhu’sh-Shifa, 1:750; Khafaji, Sharhu’sh-Shifa, 3:311; Ahmadu’l-Banna as-Sa’ati, al-Fathu’r-Rabbani, 20:2030.
[2]Suyuti, al-Khasaisu’l-Kubra, 1:119-131, 2:272; Bayhaqi, Dalailu’n-Nubuwwa: 1:19.
[3]Ali al-Qari, Sharhu’sh-Shifa, 1:750; Bayhaqi, Dalailu’n-Nubuwwa: 1:126; Abu Suyuti, al-Khasaisu’l-Kubra, 1:128, 2:272.
[4]Qadi Iyad, ash-Shifa, 1:366; Ali al-Qari, Sharhu’sh-Shifa, 1:751; Bayhaqi, Dalailu’n-Nubuwwa: 1:127; Abu Suyuti, al-Khasaisu’l-Kubra, 1:128.
[5]Qadi Iyad, ash-Shifa, 1:367; Ali al-Qari, Sharhu’sh-Shifa, 1:751; Ali al-Qari al-Makki, al-Masnu’ fi Ma’rifati’l-Hadithi’l-Mawdu’ “al-Mawduatu’s-Sughra” (tahqiq: Abu Ghudda), p. 18.
[6]Ibn Hisham, as-Siratu’n-Nabawiyya, 1:44-54; Ibn Sa’d, at-Tabaqatu’l-Kubra, 1:90-92; Abu Nuaym, Dalailu’n-Nubuwwa, 1:144-151; Ibni Kathir, al-Bidaya, 2:157-160.
[7]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhu’sh-Shifa, 3:318; Ali al-Qari, Sharhu’sh-Shifa, 1:753.
[8]Qadi Iyad, ash-Shifa, 1:308; Ali al-Qari, Sharhu’sh-Shifa, 1:631; Tirmidhi, Manaqib: 3 (Bad’i’n-Nubuwwa); al-Mubarakfuri, Tuhfatu’l-Ahwazi, no: 3699; al-Hakim, al-Mustadrak, 2:615; Ibn Hisham, Siratu’n-Nabi, p. 115.
[9]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhu’sh-Shifa, 3:318; Ali al-Qari, Sharhu’sh-Shifa, 1:753; Bayhaqi, Dalailu’n-Nubuwwa: 2:65.
[10]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhu’sh-Shifa, 3:318; Ali al-Qari, Sharhu’sh-Shifa, 1:753.
[11]Qadi Iyad, ash-Shifa, 1:367; al- Khafaji, Sharhu’sh-Shifa, 3:315; Ali al-Qari, Sharhu’sh-Shifa, 1:751; Abu Nuaym, Dalailu’n-Nubuwwa, 1:166.
[12]Ibn Sa’d, at-Tabaqatu’l-Kubra, 1:119, 120; Abu Nuaym, Dalailu’n-Nubuwwa, 1:166; Suyuti, al-Khasaisu’l-Kubra, 1:205.
[13]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhu’sh-Shifa, 3:315; Ali al-Qari, Sharhu’sh-Shifa, 1:752; Bayhaqi, Dalailu’n-Nubuwwa: 6:125.
[14]As-Sa’ati, al-Fathu’r-Rabbani, 20:192-193; al-Haythami, Majmau’z-Zawaid, 8:220-221; Abu Nuaym, Dalailu’n-Nubuwwa, 1:111-113; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:273; Qadi Iyad, ash-Shifa, 1:366; Ali al-Qari, Sharhu’sh-Shifa, 1:750; al- Khafaji, Sharhu’sh-Shifa, 3:313.
[15]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhu’sh-Shifa, 3:319; Ali al-Qari, Sharhu’sh-Shifa, 1:753; Sha’rani, at-Tabaqatu’l-Kubra, 1:109.
[16]Nabhani, Jamiu Karamati’l-Awliya, 2:203.
[17]Majmau’z-Zawaid, 8:220; Bayhaqi, Dalailu’n-Nubuwwa, 1:111; Qadi Iyad, ash-Shifa, 1:366; Halabi, as-Siratu’l-Halabiyya, 1:207, 208.
[18]Indeed, our Sultan Prophet Muhammad (PBUH) who is addressed by Allah in a hadith: “O my Beloved! If it were not for you, I would not have created the universe.” is such a leader that his sultanate has been continuing for fourteen centuries. After the first century, each century he had at least three hundred and fifty million followers and community. He had put half the world under the flag of Islam and with sheer commitment his community renews their pledges of loyalty to him each day by offering him peace and blessings.

Another of the miracles of Muhammad (pbuh) of which there are numerous instances, which are reported unanimously, is the sick and the wounded being healed through his blessed breath. These miracles are mentioned in Hadith and Sirah books repeatedly. We shall mention a few instances of the miracles out of many:

The healing of an eye that was shot by an arrow

The learned scholar of the Maghrib, Qadi Iyad, in his Shifa’ ash-Sharif, narrates through an elevated chain of authorities and numerous lines of transmission that Sa‘d b. Abi Waqqas, the Prophet’s servant and commander, and commander-in-chief of the army of Islam in the time of ‘Umar, the conqueror of Iran, and one of the ten promised Paradise, said:

“I was at the Noble Prophet’s side during the Battle of Uhud. He shot arrows at the unbelievers until his bow broke. Then he gave arrows to me, telling me to shoot them. The arrows he gave me were without flights, that is, without the feathers which help them fly. He was ordering me to shoot them, which I did, and they flew like flighted arrows, hitting the unbelievers’ bodies and piercing them.” (1)

“At that point, Qatada b. Nu‘man was hit in the eye by an arrow; it was struck out of his head, so that it was sitting on the side of his face. God’s Messenger (pbuh) took the eye in his blessed, healing hand and placed it in its socket; it was healed as though nothing had happened to it and became the better of his two eyes.”

This event became very widely known. A grandson of Qatada, even, once described himself to ‘Umar b. ‘Abd al-‘Aziz as, “I am the grandson of one who, when God’s Most Noble Messenger placed his eye back in its socket after it had been struck out, it was suddenly healed and became his best eye.” He said this in verse, introducing himself to ‘Umar in that way. (2)

It is also related through an authentic narration that during the battle known as the Yawm Dhi-Qarad, Abu Qatada was hit in the face by an arrow. God’s Prophet touched his face with his blessed hand. Abu Qatada said: “I felt no pain at all, nor did the wound fester.” (3)

Two Healing Miracles in the battle of Khaybar

The authentic books of Hadith, and foremost Bukhari and Muslim, report that:

The Noble Prophet (pbuh) had appointed ‘Ali al-Haydari as standard-bearer during the Battle of Khaybar, but his eyes were aching severely due to illness. The moment the Noble Messenger applied his healing spittle to his eyes, they were cured, with no trace of the discomfort remaining. (4) The following morning, ‘Ali conquered the citadel of Khaybar by removing its extremely heavy gate and using it in his hand as a shield.

During the same battle, Salama b. al-Aqwa’s leg was struck and split open by a sword; God’s Messenger breathed onto it, and the leg was at once healed. (5)

The healing of blind eyes

Authorities on the Prophet’s life, and foremost Nasa’i, report from ‘Uthman b. Hunayf, who said:

 “A blind man came to God’s Noble Messenger (PBUH) and said: ‘Pray so that my eyes may be healed and I may see!’ The Prophet said:

“Go and take the ablutions, then pray two rak‘ats, and say: O God! I beseech you and I turn to you, for the sake of the Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn to your Sustainer, for your sake and through you, asking that He uncover my sight. O God, make him my intercessor!” (6)

He went and did this, and when he returned, we saw that his eyes had opened and he could see very well. (7)

A great authority, Ibn Wahab, reports:

“The hero Mu‘awwidh b. ‘Afra’, one of the fourteen martyrs of the Battle of Badr, had his hand cut off by Abu Jahl, the Accursed, while fighting with him. He took the hand with his other hand and went to the Noble Messenger (pbuh). God’s Messenger stuck the hand in its place and spread his spittle over it. It was at once healed. Mu‘awwidh went again to fight and continued to do so until he was martyred.” (8)

Imam Jalil b. Wahab also reports: “During that same battle, Hubayb b. Yasaf was struck on the shoulder by a sword so that he received a grievous wound with part of it almost severed. The Noble Messenger (pbuh) joined the arm and shoulder back together again and breathed on it, and it was healed.” (9)

Thus, for sure these two incidents are separate, single reports, but if an authority like Ibn Wahab considered them to be sound, and if they occurred during a battle like that of Badr, which was a spring of miracles, and if there are many other examples which resemble these two incidents, for sure it may be said that they definitely occurred. Indeed, there are perhaps a thousand examples established in authentic traditions for which the blessed hand of God’s Messenger (PBUH) was healing.

***

Up to here, we have narrated many miracles of the prophet Muhammad (pbuh), now we want to call your attention to the following part:

• Small stones glorifying, praising God in his hand,

• In accordance with the verse, "When you threw, it was not you who threw," (10) earth and small stones in the same hand becoming missiles and projectiles against the enemy, routing them;

• and according to the verse, "And the moon split," (11) the moon splitting at a sign of the fingers of the same hand;

• and water flowing like a spring from the ten fingers of the same hand , and their providing a whole army with water;

• and the same hand being healing to the sick and wounded-all

this shows what a wondrous miracle of Divine Power that blessed hand was.

• It was as if, for friends, its palm was a small place for the remembrance of God, for as soon as small stones entered it, they glorified God and recited His Names;

• while in the face of enemies, it was a small dominical ammunitions store which when pebbles and earth entered it, they were transformed into missiles and projectiles.

• And for the sick and the wounded it was a small pharmacy of the most Merciful One which was a cure for whatever ills it touched.

• When it rose with Glory, it split the moon, giving it the shape of two bows,

• while when it was lowered with Beauty, it became like a spring of mercy with ten spigots pouring forth the water of Kawthar.

If the single hand of such one is the means of those wondrous miracles, is not  then to be understood clearly how acceptable he is before the Creator of the Universe, and how loyal he is to his cause, and how fortunate are those who declare their allegiance to him?

* * *

A possible question by our readers: We have said that many miracles narrated here were reported unanimously through many channels, but we may be hearing most of them for the first time. Surely, something reported by numerous people and unanimously cannot remain secret

We can answer this question as follows: There are numerous things concerning which there is consensus in their various reports and which are self-evident to the learned scholars of the Shari‘a, but are unknown to those who are not one of them. For the scholars of Hadith there are many such things, which for poets have not even the status of isolated reports, and so on. The specialists of all the sciences explain the theories and axioms of their science, and the ordinary people rely on them, and either submit to them, or become one of them and see for themselves.

Now, the events the reports of which we describe as forming ‘true consensus,’ ‘consensus in meaning,’ or which express certainty like ‘consensus,’ (12) have been shown to be thus by both the scholars of Hadith, and the scholars of the Shari‘a, and the scholars of the principles of religion, and by most of the other levels of the ‘ulama. If ordinary people in their heedlessness or the ignorant who close their eyes to the truth do not know this, the fault is theirs. 

The Healing of leg that was broken

Having explained and authenticated it, Imam Baghawi relates:

 “At the Battle of Khandaq, ‘Ali b. al-Hakam’s leg was broken by the blow of an unbeliever. The Noble Messenger (PBUH) rubbed it. At the moment he did so, it was healed so that ‘Ali b. al-Hakam did not even dismount from his horse.” (13)

The prayer of Healing for Hazrat Ali

The scholars of Hadith, and foremost Imam Bayhaqi, relate: “‘Ali was very ill. In his distress, he was moaning and praying for himself. The Noble Messenger (pbuh) came and said: ‘O God! Grant him healing,’ and touched ‘Ali with his foot. He told him to stand, and ‘Ali was at once cured. He stated: ‘I never again suffered from that illness.’” (14)

The hand that was healed

This is the well-known story of Shurahbil al-Ju‘fi. He had a morbid growth in the palm of his hand so that he could hold neither his sword nor the reins of his horse. God’s Messenger (pbuh) rubbed the growth with his blessed hand and massaged it; not a trace of it remained. (15)

The children that were healed

We will narrate six examples of miracles concerning the healing of children with the hand of the prophet Muhammad (PBUH):

The First: Ibn Abi Shayba, a meticulous researcher and well-known scholar of Hadith, relates:

A woman brought her child to God’s Messenger (pbuh). The child had an affliction; he could not speak and was an idiot. God’s Messenger rinsed his mouth with water and washed his hands, then gave the water to the woman, telling her to give it to the child to drink. After the child had drunk it, nothing remained of his illness and affliction, and he became so intelligent, he surpassed even the brightest of the rest. (16)

The Second: According to an authentic narration, Ibn ‘Abbas said: “An insane child was brought to the Noble Messenger (pbuh). He placed his blessed hand on the child’s chest and the child suddenly vomited a small black object like a cucumber. The child was healed and went home.” (17)

The Third: Imam Bayhaqi and Nasa’i relate through an authentic chain of transmission that a child called Muhammad b. al-Hatib had been scalded by a pan of boiling water and his whole arm burnt. God’s Noble Messenger (pbuh) touched the arm, spreading his spittle over it; the same instant it was healed. (18)

The Fourth: A child who was not young but was mute came to the Noble Messenger (pbuh). He asked the child: “Who am I?” The child, who had been mute from birth, replied: “You are the Messenger of God,” and started to speak. (19)

The Fifth: Jalal al-Din Suyuti, who was honoured with conversing with God’s Messenger (pbuh) on many occasions while awake and was the leading scholar of his age, explaining and authenticating a narration, reports: Soon after being born, a famous person called Mubarak al-Yamama was taken to the Prophet.

On his turning to the baby, it started to speak, saying: “I testify that you are the Messenger of God.” The Prophet exclaimed: “May God bless you!” The child never spoke again in his infancy, and later became famous as “Mubarak al-Yamama” (the blessed one, Yamama), since he had been the object of this miracle of the Prophet and his prayer. (20)

The Sixth: A shameless woman, who was like a child, asked for a piece of the food God’s Messenger (pbuh) was eating. He gave her some, but she said: “No, I want a piece from your mouth.” So he gave her a piece, and, after eating the morsel, she became the most modest and bashful woman in Madinah. (21)

There are hundred further examples of this miracle similar to the mentioned above, most of which are related in the Hadith books and books of the Prophet’s biography. For sure, since the blessed hand of God’s Messenger (pbuh) was like a pharmacy of Luqman the Wise, and his spittle was like a spring of Khidr’s water of life, and his breath soothing and healing like that of Jesus (pbuh), certainly many people would have recourse to him; and the sick, children, and the insane did flock to him in great numbers, and they were all healed. Abu ‘Abd al-Rahman al-Yamani, known as ‘Tawus’, even, who made the Hajj forty times and for forty years performed the morning prayer with the ablution of the preceding night prayers, and who met with many of the Companions and was one of the greatest scholars of the generation following them, stated and made the certain report that however many lunatics came to God’s Messenger (pbuh), placing his hand on their chests, they were all healed; not one was not cured. (22)

Thus, since a great scholar such as that who had direct connections with the era of the Prophet, made such definite and general statements, for sure, none of the sick who came to God’s Prophet were not healed; they were all healed. Since this was the case, certainly thousands would have had recourse to him.
_______________________________________

[1] Qadi Iyad, ash-Shifa’ 1, 322; ‘Ali al-Qari, Sharh ash-Shifa’ 1, 651; al-Haythami, Majma’ az-Zawa’id 4, 113; Muslim, Fada’il as-Sahaba 42 no: 2412; Ibn Hibban, Sahih 9, 65.
[2] Qadi Iyad, ash-Shifa’ 1, 322; al-Haythami, Majma’ az-Zawa’id 6, 113; al-Hindi, Kanz al-‘Ummal 12, 377; Ibn al-Qayyim, Zad al-Ma’ad (Tahqiq: Arnawudi) 3, 186-7; al-Hakim, al-Mustadrak 3, 295.
[3] Qadi Iyad, ash-Shifa’ 1, 322; al-Khafaji, Sharh ash-Shifa’ 3, 113; ‘Ali al-Qari, Sharh ash-Shifa’ 1, 653.
[4] Bukhari, Jihad 102, 144; Maghazi 38; Fada’il as-Sahaba 32, 34; al-Hakim, al-Mustadrak 3, 38.
[5] Bukhari, Maghazi 38 (from Yazid b. ‘Ubayd); Abu Dawud, Tibb 19; as-Sa’ati, al-Fath ar-Rabbani Sharh al-Musnad 22, 259.
[6]see Tirmidhi, Daawat: 118; Ibn Majah, Iqama: 189; Musnad: 4-138.
[7] Tirmidhi, Daawat: 119 (hadith no. 3578); al-Hakim, al-Mustadrak, 1:526; Bayhaqi, Dalailu’n-Nubuwwa: 6:166; Ibn Majah, Iqama, 189; Musnad, 4:138.
[8]Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhu'sh-Sifa, 1:656; Ibn Sayyidi’n-Nas, Uyunu’l-Athar, 1:261.
[9] Bayhaqi, Dalailu’n-Nubuwwa: 6:178; Ibn Hajar, al-Isaba, 1:418; Ibnu’l-Athir, Usdu’l-Ghaba, 2:118.
[10]al-Anfal, 8;17.
[11]al-Qamar, 54:1.
[12]You can find information related to these notions in the “Introduction” part of “the Miracles of the Prophet”.
[13]Qadi Iyad, ash-Shifa, 1:323; Ali al-Qari, Sharhu’sh-Sifa, 1:656; Al-Khafaji, Sharhu’sh-Shifa, 3:118; al-Haythami, Majmau’z-Zawaid, 6:134.
[14] Tirmidhi, Daawat: 112; Musnad, 1:83, 107, 128; Qadi Iyad, ash-Shifa, 1:323; Ali al-Qari, Sharhu’sh-Sifa, 1:656; Ibn Hibban, Sahih, 9:47; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 3635.
[15]al-Haythami, Majmau’z-Zawaid, 8:298; Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhu’sh-Sifa, 1:657.
[16]Ibn Majah, Tib: 40, no. 3532; Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhu’sh-Sifa, 1:654, 657.
[17]Darimi, Muqaddima: 4; Musnad, 1:254; Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhu’sh-Sifa, 1:657; al-Haythami, Majmau’z-Zawaid, 9:2;Tabrizi, Mishqatu’l-Masabih, 3:188.
[18]Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhu’sh-Sifa, 1:657; Al-Khafaji, Sharhu’sh-Shifa, 3:121; al-Haythami, Majmau’z-Zawaid, 9:415; Ibn Kathir, al-Bidaya wa’n-Nihaya, 1:295; al-Hakim, al-Mustadrak, 4:62-63.
[19]Qadi Iyad, ash-Shifa, 1:319; Al-Khafaji, Sharhu’sh-Shifa, 3:105; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:158-159
[20]Qadi Iyad, ash-Shifa, 1:319; Al-Khafaji, Sharhu’sh-Shifa, 3:105; Suyuti, Kanzu’l-Ummal, 4:379; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:159.
[21]Qadi Iyad, ash-Shifa, 1:325; Ali al-Qari, Sharhu’sh-Sifa, 1:657; al-Haythami, Majmau’z-Zawaid, 8:312.
[22]Qadi Iyad, ash-Shifa, 1:335; Ali al-Qari, Sharhu’sh-Sifa, 1:676.

The Prophet Muhammad (PBUH)’s biggest and eternal miracle is the Qur’an. The holy Qur’an proves the cause of the Prophet (PBUH) with its hundreds of verses. At the same time, the Qur’an itself is the biggest miracle of our Prophet (PBUH). It is such a miracle that thousands of expert scholars on the Qur’an proved that it is miracle from forty aspects.

We want to present one of the works of Asim Koksal which tells us about the superiority and qualities of the Qur’an:

The First Important Trust of the Prophet Muhammad (PBUH) to His Ummah: The Book

The prophet Muhammad (PBUH) says in His sermon of His Farewell Hajj:

“I leave behind me two things, the QURAN and the SUNNAH; and if you follow them, you will never go astray.” (1)

According to the Qur’an, the Book (Qur’an) and the Sunnah are also two sources of guidance for Muslims that should be referred to. (2)

In a glorious hadith, our prophet Muhammad said:

“There is no prophet that was not given miracles which people are obliged to believe in. The miracle given to me is the revelation of Allah, the Qur’an. That is why I hope that on the Judgment Day, I will be the prophet whose ummah has the most people!” (3)

Depending on their time, every prophet had their own extraordinary deeds and miracles which prove their prophethood: transformation of Moses’ staff into a snake. Magic was popular during the time of Moses. So, with the permission of God, Moses showed a miracle which was superior to and more overwhelming than magic and forced the magicians that challenged him to believe. Medical science was popular during the time of Hz. Isaa (Jesus). So Hz. Isaa showed a miracle which was superior to and more overwhelming than medical science: He resurrected death people with the permission of God.

On the other hand, fluency and rhetoric were popular during the time of the Prophet Muhammad (PBUH). In order to do so, the Prophet Muhammad (PBUH) brought the Qur’an as a revelation from God which is a miracle of rhetoric and fluency. (4)

The miracles of the prophets before the Prophet Muhammad (PBUH) ended with their deaths and people other than who were present at that times did not see those miracles. On the other hand, the miracle of the Prophet Muhammad (PBUH), which is the Qur’an, will continue to live till Doomsday. (5)

Similar miracles which were given to the other prophets were also given to the previous ones either in the same manner or in essence. However, the miracle of Qur’an had not been given to any prophet before. (6)

According to the narration of Abu Ubayd, a Bedouin Arab immediately prostrated upon hearing a person recite the verse;

“Therefore expound openly what thou art commanded!” (Surah Al- Hijr)

and he said: “I prostrated because of its fluency.”

And another person said,

“I swear that no creature can utter a similar sentence.” upon hearing the following verse from a man

“Now when they saw no hope of his (yielding), they held a conference in private…” (Surah Yusuf, 12/80)

The concubine said to Asmai, who was amazed by the fluency of her sentence and unable to refrain from saying, “By God, how fluent you are”,

Can my word be considered fluent after this?

“So We sent this inspiration to the mother of Moses: "Suckle (thy child) but when thou hast fears about him cast him, into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers.” (Surah Al-Qasas, 28/7).

Indeed, this single verse contains two orders, two prohibitions and two glad tidings. (7)

Though the Qur’an is not the only miracle of the Prophet Muhammad (PBUH), he considered it sufficient to mention the Qur’an only among his miracles because it is the biggest and the most fruitful one and it calls people to the religion, has proofs and witnesses and will be useful for everyone till the Doomsday from both this world and the realm of unseen. (8)

The holy Qur’an has been given the name of the Qur’an because it contains the fruits of all books among divine ones and maybe all sciences.

As a matter of fact, God indicated this aspect of the Qur’an in the following verses: “a detailed exposition of all things.” (Surah Yusuf, 12/111), “The Book explaining all things” (Surah An-Nahl, 16/89) (9)

The Holy Qur’an is the summary of ilm al-ladun (secret knowledge) according to the scholars of truth. (10)

Hz Ali (RA) says: ‘I heard from the prophet Muhammad (PBUH): “You should know that some kind of dissensions will arise!” I asked “O Prophet! What is the way of escaping from those dissensions?

“It is the book of God! It contains the news of the people before and after you, it also has the judgment about you. It is a certain judgment that discriminates between the truth and falsehood; it is not a joke or void thing. God breaks the neck of person who ignores the Qur’an with his highhandedness. God leads the people who search the true way in anything other than the Qur’an astray. It is the firm rope of God! It is the Qur’an which is full of wisdom! It is the truest way! It is a book that neither futile desires can divert from the right way nor speeches can make obscure; and it is not a book which is overlooked by scientists but a book that no one gets bored by repeating much and has numerous qualities that amazes the minds. It is such a book that when a group of Jinn listened to it, they said: “We have really heard a wonderful Recital! It gives guidance to the Right, and we have believed therein…” Someone who talks depending on the Qur’an is confirmed. Someone who acts according to the Qur’an is rewarded. Someone who judges with the Qur’an is regarded to have acted with justice. Someone who invites to the Qur’an is regarded to have invited to the truth and the right way” (11)

In another glorious hadith, the Prophet Muhammad (PBUH) said:

The previous books were revealed on single section and dialect (ahruf).
However, the Qur’an was revealed on:
1- Order
2- Prohibition
3- Halal
4- Haram
5- Muhkam
6- Mutashabih
7- Examples along with seven parts and seven dialects (ahruf).
Render as halal of what it says to be halal!
Render as haram of what it says to be haram!
Do whatever you have ordered by it!
Avoid things of what it prohibits!
Draw lessons from its examples!
Do whatever its muhkam verses command!
Believe in its verses that are Mutashabih (have many meanings) and say ‘We believe in whatever comes from our Lord!’ (12)

Abdullah b. Mas’ud said,

“Whoever wants wisdom should get deep in the Qur’an because the wisdom of previous and later ones is in it!” (13) Whenever I inform you about a hadith, I can also give you a confirmatory proof of it from the book of God!”

Abdullah b. Abbas said,

“If the knee bonds of a camel are lost, I will definitely find it in Allah (SWT)’s book.

Said b. Jubayr said,

“No hadith of the prophet Muhammad (PBUH) whose confirmatory proof I could not find in Kitabullah (the book of God) reached me!”

When Imam Shafii was in Mecca, he said:

“Ask whatever you want from me! I will answer it from Kitabullah (the book of God)!”

They asked to Him:

“What would you say for the person who kills a beefly while in ihram?

Imam Shafii recited the verse;

“In the name of God. Take what the Messenger assigns to you! And deny yourselves that which he withholds from you!” (Surah Al-Hashr, 59/7)

And He added: A hadith of the prophet Muhammad narrated to us by Huzaifa b. Yaman states:

“After me follow Abu Bakr (RA) and Umar b. Hattab! The news about the order by Umar b. Hattab (RA) for killing the beefly by a person who is in ihram was narrated from Tariq B. Sihab”

One day, Abu Bakr b. Mujahid said:

“There is nothing in this realm that you cannot find in Kitabullah (The Qur’an)!”

He was asked: “So in which part of the Qur’an, are inns mentioned?”

He answered reciting the following verse:

“It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: and Allah has knowledge of what ye reveal and what ye conceal.” (Surah An-Noor, 24/29)

He said what is meant by houses in the verse is inns.”

Ibn Burhan said:

“What the prophet Muhammad (PBUH) said exists in the Qur’an either in the same form or with a close or far meaning. Only insightful people understand this truth but not blind ones. Similarly, ambitious ones can comprehend the elaborateness and fineness in every decree of the Quran  according to their views, efforts and understanding.”

Others said:

“There is nothing impossible to be grasped from the Qur’an for a person whom God gives insight.”

According to Ibn Fadl,

“Only Almighty Allah knows the essence of the sciences of which the word of Allah has. After Him, the prophet Muhammad understands it. The four caliphs and important companions of the Prophet Muhammad (PBUH); Hz. Abu Bakr, Hz. Umar, Hz. Uthman and Hz. Ali and others like Ibn Masud and Ibn Abbas possessed the knowledge given by God after the prophet.” (14)

Once, when Huzayfa b. Yaman was together with Ibn Abbas, a man asked Ibn Abbas,

“Tell me the interpretation of “Ha mim ayn sin qaf” in the chapter of ash-Shura?

Ibn Abbas did not like the man’s question and kept silent; then, he turned his face away from him.

The man repeated his question.

Ibn Abbas did not answer and turned his face away from him.

The man asked the question for the third time.

Yet, Ibn Abbas did not answer.

Thereupon, Huzayfa b. Yaman said,

“I will tell you about it; it seems that he does not want to answer."

It was sent down about a man from Ahl al-Bayt called Abdulilah or Abdullah. The verse indicates that he will settle in a city in the East situated on a river, the city (Baghdad) divided by the river, that when Allah allows their sovereignty to end and their state to cease, a fire will be sent over them at night and it will be as if nothing has been there in the morning and that their place will be invaded by tyrants and oppressors. [15]

This information, which was recorded by Tabari, who was born in 224 (H) (about twelve centuries ago) and died in 310 (H), in his tafsir, is enough to show how miraculous and scientific profundity the Quran has and how some Companions knew about this profundity and that they knew about the interpretation of the mutashabih verses. Indeed, it was seen that this dynasty, which was represented by the regent Abdulilah in Baghdad, was eliminated as a result of the military coup staged by General Qasim and all members of the dynasty were shot to death in the twentieth century.

Ibn an-Nadim (death 378 H) explained in detail which scholars living before him interpreted the Quran, who wrote about the meanings, ambiguities, similes, vocabulary, unknown words, recital styles, points, shapes, lam letters, stopping places, enclisis, phrases, mutashabih verses, syllables, fascicles and virtues of the Quran, the number of the letters in the Quran according to the people of Madinah, Makkah, Kufa, Basra and Damascus, the abrogators and abrogated verses of the Quran, the revelation dates of the chapters and verses, the decrees of the Quran and their various meanings and who wrote which books. [16]

Fakhruddin Razi, one of the interpreters of the Quran said,

“When I happened to say, ‘it is possible to deduce ten thousand issues from the benefits and good aspects of the chapter al-Fatiha’, some people who were jealous of me and some ignorant and obstinate people thought I was one of those who claimed things that could not be proved like themselves. When I started to write this book (Mafatih al-Ghayb), I wrote the following introduction to show that it was possible to deduce so many issues from the chapter al-Fatiha and to warn them.” [17]

The Quran has as much information as and even more information than all of the heavenly books.

The Prophet said the following in a hadith:

“I was given as-Sab’ [18] for the Old Testament, Maun for the Psalms [19], Mathani [20] for the New Testament. Mufassals [21] were given as extra.” [22]

The Prophet said to Ubayy b. Ka’b,

“Would you like me to teach you a chapter the equivalent of which was not revealed in the Old Testament, New Testament, Psalms or other chapters of the Quran?”

Ubayy said, “Yes, O Messenger of Allah!”

The Prophet said,

“I swear by Allah, in whose hand is my existence, that its equivalent was not revealed in the Old Testament, New Testament, Psalms or other chapters of the Quran. It is sab’ al-mathani. It is the great Quran (the chapter al-Fatiha)”[23]

Sulaiman Nadvi, an Indian scholar wrote,

“The Old Testament is a book of shari’ah (laws). It does not contain ethical issues and preaching. The New Testament is full of ethical issues and preaching but it has no laws. The Psalms have hearty supplications, hymns and prayers but do not have other attributes.

The New Testament of Jesus has nice sermons but it lacks dimensions that will make man contemplate and meditate.

The book of the Sons of Israel has a lot of news and information but the fineness of wisdom and the mysteries of belief are not seen in it.

There is only one book that is full of shari’ah, ethics, preaching, prayers and supplications; it contains all of the merits and virtues of the previous books.

The strongest sermons, the widest horizons to enhance ideas and views all of the fineness and wisdom, belief and deeds are in this book.

Although all of the other heavenly books were distorted and altered, and changed due to translation, the only divine book that has been protected from change and distortion and that is present in the original language it was revealed is the Quran.

No verse, word, letter or mark of this book has been changed. This book does not owe its survival to the pens of the scribes because it has been in the memory of hundreds of thousands of believers for centuries.

The Quran has been recited and pronounced through the same letters and in the form that the Prophet (pbuh) recited and Jibril (Gabriel) conveyed all over the world.

The other heavenly books cannot be compared to the Quran by any means because the other books are divine revelation in terms of their meaning only but the Quran is divine revelation in terms of both its words and meaning. On the other hand, the languages that the Old Testament and the New Testament were revealed in are extinct languages.

Hebrew, the original language of the Old Testament was eliminated by the fire of Bukht an-Nasr and replaced by Aramaic and Syriac. After a few centuries, Hazrat Uzayr tried to revive Hebrew.

As for the New Testament, it is not known what language it was revealed in and what language it was written in. The oldest copy of the New Testament that is present today is in Greek. It is not certain whether the language spoken in Palestine during the time of Jesus was Greek or not.

As for the Quran, it is the only book that is preserved in the language in was revealed and written. [24]

The Quran contains principles and rules that concern and elevate gradually everybody, from primitive people to scholars and philosophers, from tradesmen to ascetic people, from the rich to the poor.

The Quran states the existence, oneness, attributes, power and magnitude of Allah, the vastness of His mercy and pardon, the necessity of reliance on and trust in Allah, worshipping Him, and thanking Him for His bounties.

It tells about worshipping like prayers, fasting, zakah (alms) and hajj (pilgrimage). It teaches people the principles of belief in Allah and worshipping Him. When it mentions belief and believers, it adds the condition of doing good and beneficial deeds; it teaches us that belief becomes perfect with deeds.

The Quran teaches people all of the vital rules of the real system that contains all phases of the social and civilized life, from the family life and the mutual rights and duties of husband and wife to international relations, from greeting to entering houses by getting permission.

The Quran states that human beings were a family created out of a man and a woman, that they were divided into tribes and families so that they would know each other, that the most honorable ones among human beings are those who fear Allah the most, that is, those who pay attention the most to the rights and duties imposed by Allah and that nobody had any privilege no matter what nation, tribe, class or career they belong to, whether they are male or female, rich or poor.  

The Quran orders people to keep their vows, to act honestly in trade, to help the poor, to mediate between cross people, to act justly, to give jobs and tasks to those who are qualified and to work; it also advises people not believe every piece of news they hear without searching whether it is true or not.  

The Quran teaches people to act in accordance with vital necessities, to consider this even when one is doing a favor and to do everything duly and on time.

It advises people to forgive but it does not allow the order in the society to be broken. The Quran regards it necessary to prevent transgression through punishment

The Quran advises us to be kind and generous to people but not to be so generous as to become poor and needy; it also warns people not to violate others’ rights while enjoying personal freedom and rights. 

The Quran forbids all kinds of evil deeds like jealousy, mischief, oppression, grudge, betrayal, slander, telling lies, deceiving, thinking of bad things about others, backbiting, talebearing, conceitedness, hypocrisy, theft, murder, extravagance and stinginess, and bad habits like drinking alcohol and gambling.

The Quran advises people to keep their eyes and hearts open, not to act blindly, to contemplate, to study the earth, the skies and those between them, to have knowledge, to study the states of the previous nations and countries and to draw lessons from them.   

The Quran informs us that a hard aay of reckoning on which everybody will be questioned and all of our deeds, whether big or small, good or bad will be revealed.

The Quran mentions every issue that concerns man from the cradle to the grave; it also mentions or implies some scientific realities to be discovered in the future.

For instance, it stated fourteen centuries ago that the sun, the moon and other celestial bodies swim along their orbits, that every living being was created out of water (al-Anbiya, 21/30-33) that the sun runs its course (Yasin, 36/38), that the law of balance was imposed on the sky (ar-Rahman, 55/7), that the sky was in the form of smoke at first (Fussilat, 41/11), that all of descendants of human beings were present in Hazrat Adam in the form of particles (genes) )al-Araf, 7/173), that fruits were brought about through fecundating winds (al-Hijr, 15/22), that some extraordinary fine work carried out by animals especially by bees was revealed to them by Allah (an-Nahl 68-69), that animals walking on the ground and flying in the sky formed communities like human beings (al-Anam, 6/38), that there are living beings in the sky and that they will be gathered together one day (ash-Shura, 42/29), that the knowledge of man will not suffice to understand the spirit (al-Isra, 17/85), that the sky is continuously expanded (adh-Dhariyat, 51/47), that the things that are regarded as non-living and mute glorify Allah but that man cannot understand it (al-Isra, 17/44) and it pointed to many other things, opening new horizons of study and research for the world of science.     

The Quran has been read and studied not only by Muslims but also by many non-Muslim, conscientious scientists and academicians; they have appreciated the Quran and showed respect to it. We will give some examples of them:

The Quran Can Guide Everybody

Stanley Lane Poole, a British expert on Arabic, states the following in the preface of his book, “Selection from the Quran”: 

“The verses that the Prophet introduced in Madinah are especially interesting because they are the verses that guide the Muslims that govern the Islamic community. The verses revealed in Makkah contain everything that is necessary for a great and effective religion.”

The Quran Contains all of the Principles of Ethics and Philosophy

Sedillot, one of the most famous orientalists of France, states the following in pages 59, 63, 64 of his book called “General History of Arabs”:

“The Quran is a respectable book. It informed people about the rights of Allah and taught them what creatures should expect from the Creator and the relationships between the creatures and the Creator.

The Quran Contains all of the Principles of Ethics and Philosophy.

Virtue and disgrace, good and bad, the real nature of things, in short, every issue is mentioned in the Quran.

The rules that are the basics of wisdom and philosophy, the principles that teach justice, equality, doing favors to others and being virtuous are all present in the Quran.

The Quran leads man to economy and justice; it protects man from deviation.

It takes man out of the darkness of his weaknesses and elevates him to the light of ethical highness.

Those who call Islam a barbarous religion are people who are deprived of consciousness because they close their eyes to the clear and lucid verses of the Quran and they do not study how the Quran eliminated the disgraceful acts that lasted for centuries."

The Quran Contains the Foundations that the World Civilization is Based on

Gaston Carre, one of the most famous orientalists of France, wrote,

“The Quran contains the foundations that the world civilization is based on. We can say that this civilization came into existence out of the conformation of the principles introduced by Islam.”

The Quran is a Book of Ethics Full of Wisdom

Alexis Louvasonne, a French philosopher, said,

“The Quran revealed to Hazrat Muhammad for the guidance of the humanity is a bright book full of wisdom.

There is no doubt that Hazrat Muhammad is a real prophet sent by the Creator, who controls the destiny of the world.

Hazrat Muhammad left such a book that it is a rare example of rhetoric and a holy book of ethics.

That is, there is no problem among the problems that are settled by the help of scientific discoveries or science and knowledge that contradicts the principles of Islam!

Unlike our efforts that we exert in order to harmonize our Christianity with natural laws, there is full harmony between the Quran and its instructions and natural laws.”

The Quran is the Best Heavenly Book; it is a Miracle of Rhetoric and Fluency

Dr. Morrice, a famous orientalist, an expert on Arabic literature and a translator of the Quran, said,

“What is the Quran?”

It is a miracle of rhetoric and fluency.

The virtue of the Quran that makes three hundred and fifty million Muslims feel proud is the fact that it is the best heavenly book in terms of expressing every meaning.

No. We can move further! The Quran is the best book that is granted to man by the eternal help of the nature.

The statements of the Quran are superior to the statements of the Greek philosophy from the point of view of the welfare of man.

The Quran is full of praising and thanking the Creator of the world and the sky.

Every word of the Quran is embedded in the majesty of the Supreme Being, who created everything and who leads and guides everything based on their talents.

The Quran is a book of literature for the people of literature.

The Quran is a treasure of words for linguists.

The Quran is a resource of harmony for poets.

This book is also an encyclopedia of legal decrees.

None of the books sent from the time of David to the period of John Talmos could compete with the verses of the Quran successfully.

Therefore, the more the high classes of Muslims are enlightened to comprehend the realities of life the more they become interested in the Quran and the more they show respect to the Quran.

The respect of Muslims toward the Quran continually increases.

Muslim authors decorate their writings by quoting the verses of the Quran and they are inspired by those verses.

The more Muslims increase their education and manners, the more they base their ideas on the Quran.”

The Creed and Ethics of the Quran is a Perfect Combination of the Principles that Bring about Guidance to People and Success in Life

Dr Steingass, who is the author of English Arabic and Arabic-English dictionaries, wrote:

“The creed and ethics of the Quran is a perfect combination of the principles that bring  about guidance to people and success in life.

A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production; indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind.”

The Quran has no Equivalent

Edward Gibbon, one of the most famous and greatest historians of England writes the following in his work entitled “The History of the Decline and Fall of the Roman Empire”.

“From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code of civil and criminal jurisprudence.

There is no difference between a mighty king and a poor person in the eye of the Quran. There exists such a jurisprudence based on those principles that it has no equivalence in the world.”

The Quran Teaches the Purest and Cleanest Oneness

Dr. Gustave Le Bon says,

“Islam is distinguished from the other religions in the world in that the Quran teaches the purest and cleanest oneness.”

The Quran Teaches the High Ethics

Mr Arnold says:

“The lessons we learn from the Old Testament and the New Testament through Jews order us to treat creatures with respect and love.

However, apart from giving people a perfect education, the Quran teaches people to be ethical, generous, philanthropic, brave and courageous and to love all Muslims.”

The Real Book of Belief; the Book that Satisfies the Mind

Hindu Guru Baba Nanak said,

“The real book of belief and the book that satisfies the mind is only the Quran.”

The Quran Contains Reasonable and Sensible Orders that provide a Clean and Chaste Life

The following is stated in the Popular Encyclopedia:

“According to Arabic, the Quran is extremely fluent. In fact, the literal beauty of the Quran is unique. Besides, the orders of the Quran are so reasonable and logical that if people study them carefully they will understand that those orders will provide a clean and chaste life.” [28]

We continue with the words of Steinhorst, the atomic scientist, who declared in the newspaper Yeni Sabah that he became a Muslim as a result of his long studies and reviews on religions and changed his name to Nureddin:

“Honoring Allah became a kind of awful idol worshipping in Christianity.

They seem to worship one God but they worship Jesus as the son of God though he is only a prophet.

They declared Jesus’ mother as God’s mother.

According to the last principle that was imposed, Mary ascended with her body through the attribute of God’s mother; this last principle, which the Pope imposed, astonished even believing Catholics! 

According to the Christian creed, Allah made a child. However, according to Islam, only ephemeral beings make children. Since Allah is superior to all beings and is eternal, He does not need a child.

Allah is the source of all created beings and the organizer of everything. Therefore, He does not need a child that will help His work or that will continue His name. Thus, the idea of trinity (three gods) put forward by Christianity and the Church is meaningless.

Then, how can the Christian Church claim that Christianity is the only religion that gives happiness? With what ethics does this church attempt to become a world religion? They have no right to do so.

If this world was created by one god, it is necessary for the religious customs the nations to unite in the same belief. If the world does not gather around a spiritual center, how can they realize the oneness of the Creator?

A river consists of many streams and its strength originates from uniting.

The revelations brought by Moses, Jesus and other prophets are the streams of the river that will realize the purpose of creation. This purpose is to understand the oneness of Allah. Only the Quran can realize this purpose.

Can a book other than the Quran fulfill it?

The Old Testament cannot fulfill it because it mentions the God of Israel.

The Zoroaster grants the divine light to the nation of Iran only.

Vedas cannot fulfill it because according to risis, it is necessary to flow lead into the ears of Hindus who listen Vedas.

Buddha is not universal; it is related to India only.

Can the religion of Jesus realize this purpose?

No.

Jesus is not a teacher that embraces the whole world. He said the following to his disciples:

‘Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel.’ (Matthew: 10: 5,6)

Then, no one brought any news that embraced the whole mankind before the Prophet of Islam

No book addressed the whole mankind before the Quran.

Hazrat Muhammad brought the following revelation:

‘O men! I am sent unto you all, as the Messenger of Allah!’ (al-Araf, 7/158)

Thus, only the Quran can eliminate the differences and the dissents among various religions.

The multitude of religions necessitates the existence of a uniting belief.

This belief is Islam.” [29]

 

Main Properties of the Quran

John Davenport states the following when he mentions the Quran in his book, “An Apology for Mohammed and the Quran”:

‘The Quran is held by Mohammedans in the greatest reverence and respect. They dare not touch it without being first washed or legally purified; therefore, they write these words on its cover:

"None shall touch it, but they who are purified." (al-Waqia, 56/79)

Thus, they prevent people from touching it when they are not clean. They read it reverentially, kiss it, carry it with them in military expeditions; they inscribe sentences from it upon their banners, adorn it with gold and precious stone; they do not want it to be owned by a non-Muslim ’

The source of Islamic education is this book. The children in all schools are taught to recite and memorize it.

They study it, in order to find therein the light of their life.

They have mosques where the whole of it is read.

For twelve hundred years has the voice of the Quran been thus kept resounding, at all moments, through the ears and hearts of so many millions of believers.

The Quran repeatedly enjoins belief in Allah, resignation to His will, and perfect obedience to His commands, charity, mildness, abstinence from spirituous liquors, and toleration, ascribing particular merit to dying in the cause of religion.

As to practical duties, besides the obligation to propagate Islam, is alms, to which the one-fortieth part of a person's property must be appropriated and bestowed.

However, the injunctions of the Quran were not confined to religious and moral duties.

Gibbon says, “From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code, not only of theology, but of civil and criminal jurisprudence, and the laws which regulate the actions and the property of mankind are governed by the immutable sanctions of the will of Allah.

Or, in other words, the Quran is the general code of Muslims; a religious, social, civil, co mercial, military, judicial, criminal, penal code.

The Quran regulates everything, from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body ; from the rights of all to those of each individual ; from the interests of man to those of society ; from morality to crime ; from punishment here to that in the life to come.

The Quran, consequently, differs materially from the Old Testament.

As Combe states, "it contains no system of theology like the Old Testament.

It is composed chiefly of narratives, descriptions, sublime  effusions of devotional emotions, and much sound morality bound together by no striking logical connection.

Nor is the Quran like the New Testament to be considered merely as the standard by which the religious opinions, the worship, and the practice of its followers are regulated.

The Quran is also a political system; for on this foundation the throne itself is erected.

Hence, every law of the State is derived, and by this authority every question of life and property is finally decided.

The Quran teaches, in the most explicit manner, the existence of one only God, eternal, who was imbegotten and has no children; without equal, Creator of all things, good and merciful, protecting those who are not ungrateful to Him, pardoning those who offend Him provided they repent, Sovereign Judge at the day of resurrection; He will render to every one, according to his works that is, to the good, and to those who fight and die in his cause eternal felicity.

The Quran also teaches the existence of angels, but it forbids that these as well as the Prophet should be objects of adoration.

Every man has two protecting angels, who watch over his actions.

Demons are the enemies of human kind.

Muslims also believe in the existence of jinn.

The morality of the Quran has not been less unjustly attacked than its dogmas. It condemns debauchery and excesses of every kind, hypocrisy, avarice, jealousy and the thirsting after worldly goods.

It ordains alms-giving, filial piety, gratitude towards God, fidelity to engagements, sincerity compassion towards orphans, justice, without respect of persons, chastity and decency even in words, patience and submission, the ransoming of captives, the returning of good for evil, benevolence, forgiveness of injuries; doing all of them not with the view of obtaining the approbation of the world, but for being acceptable unto God.

The Quran, as already said, is not only a religious code, but contains, in addition, the civil laws of Muslims.

Therefore, the Quran restrains polygamy by limiting the number of wives to four, prescribes the ceremonies to be observed at marriages, determines the matrimonial duties of the married pair, even the length of the time for suckling, that of widowhood, and regulates the dowry and jointure, as well as the course to be pursued in separations and divorces.

Inheritances, wills, guardianships, contracts are all mentioned in the Quran.

Lastly, punishments are pronounced against false witnesses, prevarication in judges, theft, infanticide, committing major sins, fraud, etc.

Therefore, Hazrat Muhammad is not only a prophet but also a legislator.

In order fully to appreciate the difference between Christianity and Islam, it must be borne in mindthat whereas the hold which the former has over its professors is naturally referred by them to its dogmas, thus causing religion and morals to be regarded as distinct from each other, in the latter, it is, on the contrary, not the dogmatic, but the practical portion which has influenced the moral, social, legal, and political ideas and circumstances of its believers. So, to the mind of a Muslim, patriotism, law, tradition, custom and constitution is expressed by one word; and that word is Islam.

Among many excellencies of which the Quran may justly boast are two eminently conspicuous ; the one being the tone of awe and reverence which it always observes when speaking of or referring to the Deity, to whom it never attributes human frailties and passions ; the other the total absence throughout it of all impure, immoral and indecent ideas, expressions, narratives and blemishes.

So exempt, indeed, is the Quran from these undeniable defects, that it needs not the slightest castration, and may be read, from beginning to end, without causing a blush to suffuse the cheek of modesty itself.

The religion thus established by the Quran is a stern and severe monotheism.

The divinity described by the Quran is so far from being a mere philosophic first cause regulating the universe by established laws, while itself stands aloof in unapproachable majesty, is an ever-present, ever working energy….[30]

* * *

As a result of his scientific studies on holy books, the head of French Medical Faculty of Surgery Department, Prof. Dr. Maurice Bucaille, who is both the author and publisher of the book titled “The Bible, The Qur'an & Science”, reached the happiness of selecting the Qur’an as his book and Islam as his religion; after having showed in his book that the scriptures of the Old Testament and the New Testament do not comply with modern sciences, he says;

The scientific considerations, which are very specific to the Qur'an, greatly surprised me at first.

Up until then, I had not thought it possible for one to find so many statements in a text compiled more than thirteen centuries ago referring to extremely diverse subjects and all of them totally in keeping with modern scientific knowledge.

In the beginning, I had no faith whatsoever in Islam. I began this examination of the texts with a completely open mind and a total objectivity.

If there was any influence acting upon me, it was gained from what I had been taught in my youth; people did not speak of Muslims, but of 'Muhammadans'.

To make it quite clear that what was meant was a religion founded by a man and which could not therefore have any kind of value in terms of God.

Like many in the West, I could have retained the same false notions about Islam; they are so widely- spread today, that I am indeed surprised when I come across anyone, other than a specialist, who can talk in an enlightened manner on this subject.

I therefore admit that before I was given a view of Islam different from the one received in the West, I was myself extremely ignorant.

I owe the fact that I was able to realize the false nature of the judgments generally made in the West about Islam to exceptional circumstances.

It was in Saudi Arabia itself that an inkling was given to me of the extent to which opinions held in the West on this subject are liable to error. The debt of gratitude I owe to the late King Faisal, whose memory I salute with deepest respect, is indeed very great.

The fact that I was given the signal honour of hearing him speak on Islam and was able to raise with him certain problems concerning the interpretation of the Qur'an in relation to modern science is a very cherished memory. It was an extremely great privilege for me to have gathered so much precious information from him personally and those around him.

Since I had now seen the wide gap separating the reality of Islam from the image we have of it in the West, I experienced a great need to learn Arabic (which I did not speak) to be sumciently well-equipped to progress in the study of such a misunderstood religion.

My first goal was to read the Qur'an and to make a sentence- by-sentence analysis of it with the help of various commentaries essential to a critical study.

My approach was to pay special attention to the description of numerous natural phenomena given in the Qur'an; the highly accurate nature of certain details referring to them in the Book, which was only apparent in the original, struck me by the fact that they were in keeping with present-day ideas, although a man living at the time of Muhammad could not have suspected this at all.

I subsequently read several works written by Muslim authors on the scientific aspects- of the Qur'anic text: they were extremely helpful in my appreciation of it, but I have not so far discovered a general study of this subject made in the West.

What initially strikes the reader confronted for the first time with a text of this kind is the sheer abundance of subjects discussed: the Creation, astronomy, the explanation of certain matters concerning the earth, and the animal and vegetable kingdoms, human reproduction.

Whereas monumental errors are to be found in the Bible, I could not find a single error in the Qur'an. I had to stop and ask myself:

If a man was the author of the Qur'an, how could he have written facts in the Seventh century A.D. that today are shown to be in keeping with modern scientific knowledge?

There was absolutely no doubt about it: the text of the Qur'an we have today is most definitely a text of the period.

What human explanation can there be for this observation?

In my opinion there is no explanation!

There is no special reason why an inhabitant of the Arabian Peninsula should, at a time when King Dagobert was reigning in France (629-639 A.D.), have had scientific knowledge on certain subjects that was ten centuries ahead of our own.

By the same token, I have tried to find references in the Qur'an to phenomena accessible to human comprehension but which have not been confirmed by modern science. In this context, I think I may have found references in the Qur'an to the presence of planets in the Universe that are similar to the Earth.

It must be added that many scientists think this is a perfectly feasible fact, although modern data cannot provide any hint of certainty.

I thought I owed it to myself to mention this, whilst retaining all the attendant reservations that might be applied.

Had this study been made thirty years ago, it would have been necessary to add another fact predicted by the Qur'an to what would have been cited concerning astronomy; this fact is the conquest of space.

At that time, subsequent to the first trials of ballistic missiles, people imagined a day when man would perhaps have the material possibility of leaving his earthly habitat and exploring space.

It was then known that a verse existed in the Qur'an (25) predicting how one day man would make this conquest. This statement has now been verified. (26)

We have tried to report the serious and appreciative views on the Quran and Islam of some Muslim and non-Muslim scientists, scholars and philosophers that studied the Quran and Islam.

Our aim is not to support the Quran and Islam by the views of foreigners but to help some intellectuals that have no essential information about the Quran and Islam to abandon their negative thoughts about Islam. [27]

The part that we quoted from the valuable book of Mustafa Asım Köksal called "Hazreti Muhammed ve İslamiyet" work ends here. We want to end this issue with a prayer:

“O Allah! Make the Quran a friend of us in the world, a comrade in the grave, an intercessor in the Day of Judgment, a light on Sirat bridge, a shelter and covering against Hell fire, a friend in Paradise and a guide and a leader for all good deeds. For the sake of the person (pbuh) to whom the Quran was sent down, make the evidence of the Quran clear for us. Amin.” 

[1] Ibn Ishaq, V. 4, p. 251, Malik, V. 2, p. 899, Tabari, V. 3, p. 169, Dhahabi, p. 589.
[2] an-Nisa: 59.
[3] Ahmad b. Hanbal, Musnad, V. 2, p. 451, Bukhari, Sahih, V. 6, p. 97, Muslim, V. 1,p.134.
[4] Badruddin Ayni, Umdatu'l-Kari, V. 19, p. 13.
[5] Badruddin Ayni, V. 19, p. 13, Ibn Hajar, Fathu'l-Bari, V. 9, p. 5.
[6] Ibn Hajar, V. 9, p. 5.
[7] Qadi Iyad, Shifa, V. 1, p. 215-216.
[8] Badruddin Ayni, V. 19, p. 13.
[9] Raghib, Mufradatu'l-Qur'an, p. 402.
[10] H. Sayyid Sharif, Ta'rifat, p. 116.
[11] Tirmidhi, V. 5, p. 172-1 73, Darimi, V. 2, p. 31 2, Haythami, Majmau'z-Zawaid, V. 7, p. 164.
[12] Hakim, Mustadrak, V. 1, p. 553, Ibn Hajar, Matalibu'l-Aliya, V. 3, p. 284, .
[13] Haythami reporting from Tabarani, Majmau'z-zawaid, V. 7, p. 165, Ibn Athir, Nihaya, V. 1, p. 229, Badruddin Zarkashi, Burhan, V. 1,5.454, Ibn Hajar, Matalib, V. 3, p. 133.
[14] Suyuti, al-Itqan.V.2, p. 125-126.
[15] Tabari, Tafsir, V. 25, p. 6.
[16] Ibnu'n-Nadim, Index, p. 56- 65.
[17] Fakhru'r-Razi. Tafsiru'l-kabir. V. 1. p. 3.
[18] The chapters of al-Baqara,  Aal-i Imran, an-Nisa, al-Maida, al-An'am, al-A'raf and Yunus
[19] The chapters of at-Tawba, an-Nahl, Hud, Yusuf, al-Kahf, Beni Israel (al-Isra), al-Anbiya, Taha, al-Mu'minun, ash-Shuara and as-Saffat.
[20] 42 chapters, which have fewer than a hundred verses.
[21] 60 short chapters, which come after the chapters that have fewer than one hundred chapters and called "mufassal".
[22] Ahmad b. Hanbal, Musnad, V. 4, p. 107.
[23] Tirmidhi Sunan, V. 5, p. 155-156, Hakim , Mustadrak, V. 1, p. 558.
[24] Sulaiman Nadvi, İslâm Târihi, V. 4, p. 1575-1577.
[25] ar-Rahman: 33.
[26] M. Bucaille. p. 179-184
[27] M.Asım Köksal, Hazreti Muhammed ve İslamiyet, V.4, p.841.
[28] Ömer Rıza Doğrul, Kur'an Nedir?, p.97-137.
[29] Yeni Sabah Newspaper 23.4.1958 an 4.5.1958 .
[30] John Davenport, Hazreti Muhammed ve Kur'an-ı Kerim, Turkish Translation, p.72-81.

As regards angels appearing and serving God’s Messenger (PBUH), and jinn believing in him and obeying him, these facts at foremost arrived from the Qur’an (1) along with many other sources which are also mutawatir.  At the Battle of Badr, according to the Qur’an, (2) five thousand angels served him as soldiers in the front line, like the Companions. Indeed, those angels gained honor among the angels, like the men who fought in that battle. (3)

Here we are going to narrate miracles concerning angels that are seen by His ummah and talking with them as a miracle via of his honor.

The Visits of Hz. Gabriel

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 God’s Messenger (PBUH), 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. God’s Messenger then said: ‘Gabriel did that in order to teach you!’ (4)

Also, the authorities on Hadith relate through certain and authentic narrations of the degree of ‘consensus in meaning’: The Companions saw Gabriel with God’s Messenger (PBUH) many times in the form of Dihya, who was very handsome. For instance, ‘Umar, Ibn ‘Abbas, Usama b. Zayd, Harith, ‘A’isha as-Siddiqa, and Umm Salama established and related certainly: “We frequently saw Gabriel with the God’s Messenger in the form of Dihya.” (5) Is it at all possible that such people would say that they had seen him if they had not? 

Guardian Angles

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 God’s Messenger (Upon whom be blessings and peace), guarding him like sentries. We understood that they were the angels, Gabriel and Michael.” (6) Is it possible that if such a hero of Islam says he saw them, he had not seen them?

Fighting Angels

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.” (7)

Hazrat Hamza (RA) encounters with Hazrat Gabriel (ASM)

Also, Hamza pleaded with the Noble Prophet (PBUH) to see Gabriel. So he showed him to Hamza in the Kaa‘ba, but he could not endure it and fell to the ground unconscious. (8)

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. 

Miracles concerning the Jinn

There are many incidents about the meeting of Jinn with our prophet Muhammad (PBUH). We are going to narrate some of them from the authentic sources.

Ibn Mas‘ud related: “I saw the jinn on the night they accepted Islam at Batn an-Nakhl. I likened them to the Zut, a tall-statured Sudanese tribe; they resembled them.” (9)

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 jinni came out of it in the form of a black woman. Khalid cut it into two with his sword. The Noble Messenger (PBUH) said in connection with this: “They used to worship it inside the idol ‘Uzza; it can no longer be worshipped.” (10)

Also, is a narration from ‘Umar: he said: “While we were with God’s Messenger, a jinni called "Hama" came in the form of an old man carrying a staff; he accepted Islam. The Noble Messenger (PBUH) instructed him in some of the short Suras of the Qur’an, which he listened to and then departed.” (11)

As we complete the part concerning the miracles of angles and the Jinn, we want to utter the truth that the members of the community of Muhammad (PBUH) were in contact with angels (12) and jinn, and speaking with them, which originated from the miraculous guidance and instruction of the Noble Messenger (PBUH).
__________________________________________

[1]see Aal-i Imran, 3:123-125; al-Jinn, 72:1-2; al-Ahqaf, 46:29.
[2] see Aal-i Imran, 3:123-125.
[3]Bukhari, Maghazi: 11.
[4]Bukhari, Iman: 37; Muslim, Iman: 1-7.
[5]Bukhari, Fadailu’l-Ashab: 30; al-Haythami, Majmau’z-Zawaid, 9:276-277; Ahmad Ibn Hanbal, Fadailu’s-Sahaba (tahqiq: Wasiyyullah), no. 1817, 1853, 1918; Musnad, 1:212; al-Asqalani, al-Isaba, 1:598.
[6]Bukhari, Maghazi: 18, Libas: 24; Muslim, Fadail: 46, 47, no. 2306; Qadi Iyad, ash-Shifa, 1:361.
[7]Musnad, 1:147, 353; Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:281; Ali al-Qari, Sharhu’sh-Shifa, 1:735.
[8] Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:282; Ali al-Qari, Sharhu’sh-Shifa, 1:736.
[9]Musnad (tahqiq: Ahmad Shakir), 6:165, no. 4353; Suyuti, al-Khasaisu’l-Kubra, 1:343, 2:361.
[10] Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:287; Ali al-Qari, Sharhu’sh-Shifa, 1:738; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:316; al-Haythami, Majmau’z-Zawaid, 6:176.
[11] Qadi Iyad, ash-Shifa, 1:363; Khafaji, Sharhu’sh-Shifa, 3:287; Bayhaqi, Dalailu’n-Nubuwwa: 5/416-418.
[12]Ibn Taymiya, at-Tawassul wa’l-Wasila, p. 24; Ibn Taymiya, Majmu-u Fatawa, 11:307.

Another numerous sort of the various kinds of miracle of God’s Most Noble Messenger (PBUH) were the wonders manifested as a result of his prayers. This kind is definite and there is ‘true consensus’ in their many reports. The instances and examples of it are so numerous as to be incalculable, and many of these have reached the degree of ‘consensus,’ or have become famous as such. Others have been related by such authorities that they bear the same certainty as well-known ‘consensus.’ As examples, we shall quote only some of the numerous instances of this kind of miracle that are very well-known and nearest in degree to ‘consensus,’ giving some particulars of each instance.

Prayers for Rain

The fact that prayers of the Noble Messenger (Upon whom be blessings and peace) for rain were always accepted has been transmitted by authorities of Hadith, primarily Bukhari and Muslim. There were times when in the pulpit he raised his hands to pray for rain, and before he had lowered them even, rain began to fall. (1)

As mentioned above, once or twice when the army had run out of water, the clouds came and poured forth rain. (2) Before his prophetic mission, even, during his childhood, the Prophet’s grandfather ‘Abd al-Muttalib would go to pray for rain with him, and the rain came out of respect for Muhammad (PBUH). The fact became celebrated through a poem of ‘Abd al-Muttalib. (3)

And after the Prophet’s death, ‘Umar prayed making ‘Abbas the means, saying: “O our Sustainer! This is the uncle of your Beloved. Send us rain for his sake!” And it rained. (4)

Bukhari and Muslim also relate that God’s Messenger was asked to pray for rain. He did so and such rain fell that they were compelled to ask him to pray for it to stop. He did so, and it stopped at once. (5)

One of the two Umars

It is almost as well-known as those incidents about which there are many unanimous reports that when the number of Companions and believers had still not reached forty, God’s Noble Messenger (PBUH) prayed secretly while performing his worship: “O God! Strengthen Islam by means of either ‘Umar b. al-Khattab or ‘Umar b. Hisham.” A few days later, ‘Umar b. al-Khattab came to believe and was the means to proclaiming and upholding Islam, so that he acquired the title of Faruq [Discerner between truth and falsehood]. (6)

Accepted prayers that were made for some companions for the purpose of blessing

God’s Messenger prayed for various distinguished Companions for different purposes. His prayers were all accepted in so brilliant a fashion that the wonders of these prayers reached the degree of a miracle. 

The prayer made for Hazrat Ibn Abbas

Foremost Bukhari and Muslim relate that he prayed for Ibn ‘Abbas as follows:

“O God! Give him knowledge of religion and teach him interpretation.” (7)

This supplication was accepted in such a way that Ibn ‘Abbas gained the glorious title of ‘Interpreter of the Qur’an’ and reached the elevated degree of ‘learned scholar of the Muslim community.’ (8) When still very young even, ‘Umar used to include him in the gatherings of the religious scholars and leading Companions. (9)

The prayer made for Hazrat Anas

Foremost Bukhari and the writers of books of authentic Hadith relate that:

The mother of Anas entreatied God’s Noble Messenger (PBUH):

“Pray that your servant Anas will be blessed with abundant wealth and offspring.”The Prophet prayed, saying:

“O God! Grant increase to his wealth and offspring and bless what you bestow on him.”

Upon His prayer, towards the end of his life, Anas said swearing by God:

“I have buried a hundred of my progeny with my own hand. No one has been as fortunate as myself in regard to wealth and possessions. You can see that my wealth is truly abundant. All these are the result of Prophet’s prayer for the blessing of plenty.”(10)

The Companions who are blessed with abundance upon His (PBUH) prayer

Also, foremost Imam Bayhaqi, and the scholars of Hadith relate that God’s Messenger (PBUH) prayed that one of the ten promised Paradise, ‘Abdurrahman b. ‘Awf, be blessed with abundance of wealth. Through the blessing of that prayer, he acquired such wealth that on one occasion he donated seven hundred camels together with their loads to God’s cause. See the blessings of plenty resulting from the Prophet’s prayer, and say: “How great are God’s blessings!” (11)

Also, narrators of Hadiths, and foremost Bukhari, relate: “God’s Messenger (PBUH) prayed that ‘Urwa b. Abi al-Ja‘da might do profitably at trade. ‘Urwa said: ‘Sometimes I would go to the marketplace in Kufa and come home in the evening having made a forty thousandfold profit.’” Imam Bukhari says: “If he took earth in his hand, he still would make a profit from it!” (12)

Also, he prayed that ‘Abd Allah b. Ja‘far would acquire an abundance of wealth, (13) and he became so rich he was famous for it. He also became as famous for his generosity as he was for the wealth he obtained through the Prophet’s prayer for the blessing of plenty. (14)

There are numerous instances of this sort of miracle, but we consider the four described above to be sufficient as examples.

* * *

Some of the companions who are blessed with His (PBUH) prayer

Also, foremost Imam Tirmidhi relates: “The Noble Messenger (PBUH) prayed for Sa‘d b. Abi Waqqas: ‘O God, answer his prayer!’ (15) After that everyone feared his malediction, and the answering of his prayers also became famous. (16)

On another occasion, God’s Messenger prayed for the famous Abu Qatada that he might remain young: “May God prosper your face! O God, bless his hair and his skin!” When he died at the age of seventy, he was like a youth of fifteen. (17) This is related through a sound narration.

Also, the famous story of the poet Nabigha. He recited one of his poems before God’s Messenger (PBUH), which ran: “Our glory and praise have reached to the skies; we want to ascend even higher.” God’s Messenger asked jokingly: “Where, beyond the skies?” Nabigha replied: “To Paradise.” He then recited another of his meaningful poems, and the Prophet prayed: “May God not spoil your mouth!” It was through the blessing of this prayer of the Prophet that he did not have a single tooth missing when he was one hundred and twenty years old. Whenever he lost a tooth, another would appear in its place. (18)

Also, it is related through an authentic narration that he prayed for Imam ‘Ali: “O God, protect him from heat and cold!” Through the blessing of this prayer, Imam ‘Ali used to wear summer clothes in winter, and winter clothes in summer. He used to say: “I never suffer from heat or cold, thanks to that prayer.” (19)

Also, he prayed for Fatima: “O God, do not give her the pains of hunger!” And Fatima used to say: “I never suffered from hunger after that prayer.” (20)

Also, Tufayl b. ‘Amr asked God’s Messenger (PBUH) for a miracle to show to his tribe. The Prophet prayed: “O God, illuminate him!”, and a light appeared between his eyes. Later it was transferred to the end of his staff, and he became famous as “Dhi’n-Nur”, “the Possessor of Light.” These incidents are all from well-known Hadiths that are certain. (21)

Also, Abu Hurayra once complained to the Noble Messenger (PBUH) that he sometimes suffered from forgetfulness. God’s Messenger told him to spread out a piece of cloth. He then made some movements with his blessed hand as though taking some invisible objects and putting them on the cloth. He repeated this two or three times, then told him to gather up the cloth. Abu Hurayra later swore that through the mystery of this prayer of the Prophet’s, he never again forgot anything. (22)

These events are famous and there is no room for doubt about their truthiness.

Events regarding maledictions of God’s Messenger (PBUH)

We shall describe here a few events regarding maledictions of God’s Messenger (PBUH).

The First: The Persian Shah Parviz tore up the letter sent to him by the Prophet. When God’s Prophet received news of this, he prayed: “O God, rend him as he rent my letter!”(23) It was as a result of this malediction that Chosroes Parviz’s son Shirviya cut him to pieces with a dagger. (24) And Sa‘d b. al-Waqqas broke his kingdom apart, so that in no part of the Sasanid empire did his sovereignty remain. However, the Emperor of Byzantium and other kings did not perish since they respected the Prophet’s letters.

The Second: An event almost as well-known as those reported unanimously, which some verses of the Qur’an allude to, is this: in the early days of Islam, the Noble Messenger (PBUH) was performing the prayers in the Masjid al-Haram, when the chiefs of the Quraysh gathered and maltreated him. At the time, God’s Prophet called down curses on them. Ibn Mas‘ud stated: “I swear that at the Battle of Badr I saw the corpses of all those who had ill-treated him and received his curse.” (25)

The Third: On their denying him, God’s Noble Messenger (PBUH) prayed that a large Arab tribe called the Mudariyya would be afflicted with drought and famine. All rain ceased and drought and famine occurred. Then the Quraysh, a branch of the Mudariyya, pleaded with the Prophet, and he prayed. Whereupon the rains came and put an end to the drought. Having been reported unanimously, this incident is also well-known. (26)

The Fourth: He uttered the following curse against ‘Utba b. Abi Lahab: “O God, beset a dog on him from among your dogs!” Some time later, ‘Utba went on a journey during which a lion sought him out from among the caravan, and tore him to pieces. This incident was famous and is narrated as authentic by the authorities on Hadith. (27)

The Fifth: This is Muhallim b. Jaththama: he unjustly killed ‘Amir b. Adbat, but God’s Messenger had sent him as the commander of a force to fight in God’s way. When the news of this reached the Messenger, he was angry and cursed him, saying: “O God, do not grant forgiveness to Muhallim!..” Muhallim died a week later. They put him in his grave, but the grave cast him out. They buried him in several different places, but each time the grave rejected him. Finally, they built a strong wall between two rocks, and in this way the corpse was housed. (28)

The Sixth: Once God’s Noble Messenger (PBUH) saw a man eating with his left hand. He ordered him to eat with his right hand. The man replied: “I can’t.” The Messenger said as a malediction: “Henceforth you will be unable to raise it.” And after that he was unable to use it. (29)

The wonders resulting from prayers of the Noble Messenger (PBUH), and from his touch.

Here we shall mention several events which are certain, from among the numerous wonders resulting from prayers of the Noble Messenger (PBUH), and from his touch.

The First: God’s Messenger gave Khalid b. al-Walid, known as God’s Sword, several of his hairs and prayed for his victory in battle. Khalid put them in his cap. As the result of the hairs and the blessings of the prayer, there was never a battle in which he then fought, but he was victorious. (30)

The Second: Salman al-Farsi had formerly been a slave of the Jews. His masters had asked for a very high ransom, saying: “In order to gain your freedom, you must plant three hundred date-palms, and after they bear fruit, give us forty okkas (31) of gold in addition to the fruit.” He went to the Noble Messenger (PBUH) and explained his situation. God’s Messenger then planted the three hundred palms in the region of Madinah; only one of them was planted by someone else. That year, all three hundred trees bore fruit, with the exception of the one planted by the other person. The Messenger uprooted it and planted another, and it too bore fruit.

He then rubbed some of his spittle on a piece of gold the size of a hen’s egg, and offered a prayer. He gave it to Salman, telling him to go and give it to the Jews. Salman al-Farsi went and gave them forty okkas of gold out of that piece, while it remained in its original state. This miraculous incident, which was narrated by the most trustworthy and respected authorities, was the most significant event in Salman’s entire life. (32)

The Third: A woman Companion called Umm Malik used to give the Noble Messenger (PBUH) butter from a leathern bag called an ‘ukka’, as a gift. On one occasion God’s Messenger uttered a prayer over it while returning it to her, and told her not to empty it and squeeze it. Umm Malik took the ‘ukka, and thereafter as a result of the blessing of the Prophet’s prayer, butter was found in it whenever her children asked for it. This continued for a long time, until they squeezed it, and the blessing disappeared. (33)

The water becoming sweet and emitting a pleasant smell as the result of the Prophet’s (PBUH) prayer and his touching it

There are also many examples of water becoming sweet and emitting a pleasant smell as the result of the Prophet’s (PBUH) prayer and his touching it; we shall mention several by way of example:

The First: Scholars of Hadith, and foremost Imam Bayhaqi, report that the well known as Bi’r al-Quba would sometimes dry up. On God’s Messenger (pbuh) pouring the water with which he had taken ablutions into the well and offering a prayer, its water became abundant and it never again dried up. (34)

The Second: Scholars of Hadith, including Abu Na‘im in his Dala’il al-Nubuwwa (Evidences of Prophethood), report that when God’s Messenger spat into the well in Anas’ house and prayed, it became the sweetest water in Madinah. (35)

The Third: Ibn Maja reports that a bucketful of water from the spring of Zamzam was brought to the Messenger. He took a little of it into his mouth then emptied it into the bucket. The bucket then emitted a sweet scent like musk. (36)

The Fourth: Imam Ahmad b. Hanbal reports that a bucketful of water was drawn from a well. After God’s Messenger (PBUH) had put some of his spittle in the bucket and poured it into the well, it began to emit a sweet scent like musk. (37)

The Fifth: Hammad b. Salama, who was a man of God and was trusted and accepted by Imam Muslim and the scholars of the Maghrib, reports that the Noble Messenger (PBUH) filled a leather bag with water, and breathed into it while praying. He then tied it up and gave it to some of the Companions, saying: “Do not open it except when you perform the ablutions!” When they opened the bag to take ablutions, they saw pure milk with cream at its opening. (38)

Thus, these five instances have been narrated by well-known and important authorities. Together with those that are not mentioned here, they prove the occurrence of this kind of miracle as definitely as those about the various reports of which there is ‘consensus in meaning.’ 

The animals whose milk increases upon the prophet’s (PBUH) prayer and touch.

There were numerous instances of barren and dry goats producing milk, and abundantly at that, through the touch and prayers of God’s Noble Messenger (PBUH). We shall mention only two or three which are well-known and certain, as examples:

The First: All the reliable books of the Prophet’s biography relate that when God’s Prophet and Abu Bakr the Veracious were migrating to Madinah, they came to the house of Umm Ma‘bad, called Atika Bint Khalid al-Khuza‘i. There was an extremely thin, barren, and dry goat there. God’s Messenger asked Umm Ma‘bad: “Has this no milk?” She replied: “It has no blood in its body, how should it produce milk?” The Prophet stroked its loins and teats, and prayed. Then he said: “Bring a vessel, and milk it.” They milked it, and after the Messenger and Abu Bakr had drunk, all the people of the house drank to repletion. The goat grew strong, and remained thus blessed. (39)

The Second: This is the famous story of Shat b. Mas‘ud: before becoming a Muslim, Ibn Mas‘ud used to act as a shepherd for certain people. God’s Messenger (PBUH) went together with Abu Bakr the Veracious to the place where Ibn Mas‘ud and his goats were. God’s Messenger asked Ibn Mas‘ud for some milk. On replying thatthey were not his but the property of someone else, God’s Messenger told him to bring him a barren, dry goat. So he brought a nanny-goat who had not been mated for two years. God’s Messenger stroked its teats with his hand and prayed. Then they milked it, and obtained sweet milk which they drank. Ibn Mas‘ud came to believe after witnessing this miracle. (40)

The Third: This is the well-known story of Halima Sa‘diya, the foster mother, that is, wet-nurse, of the Noble Messenger (PBUH). There was drought where the tribe was found, and all the animals were thin and without milk. They could not find sufficient to eat. But when the Messenger was sent to his foster mother there, through the blessing he brought, Halima Sa‘diya’s goats would return in the evening with both their stomachs and their teats full, contrary to everyone else’s. (41)

There are further instances in the books of biography similar to these, but these examples are sufficient for our purpose.

Faces that change upon the prophet’s touching and prayer

We shall recount here a few out of many instances of wonders which were manifested after God’s Messenger (pbuh) had touched the faces and heads of certain people, and prayed.

The First: He passed his hand over the head of ‘Umar b. Sa‘d, and prayed. When the man died at the age of eighty, through the blessing of that prayer, there was not a single grey hair on his head. (42)

The Second: He placed his hand on Qays b. Zayd’s head, and prayed. Through the blessing of the prayer and effect of his touch, when Qays reached a hundred years of age, his head was white except for where God’s Messenger had placed his hand; that had remained totally black. (43)

The Third: ‘Abdurrahman b. Zayd b. al-Khattab was both small and ugly. God’s Messenger (PBUH) touched his head with his hand and prayed. Through the blessing of his prayer, ‘Abdurrahman acquired the loftiest stature and most beautiful form. (44)

The Fourth: ‘A’idh b. ‘Amr received a wound on the face during the Battle of Hunayn. God’s Messenger (PBUH) wiped away the blood on his face with his hand. The part of his face that the Messenger had touched acquired a shining brilliance, which the scholars of Hadith described as resembling“a white blaze on a chestnut horse.” (45)

The Fifth: He passed his hand over Qatada b. Malhan’s face and prayed, and Qatada’s face began to shine like a mirror. (46)

The Sixth: When Zaynab, the daughter of the Mother of Believers, Umm Salama, and the stepdaughter of God’s Messenger was a child, the Noble Messenger (PBUH) sprinkled some of his ablution water on her face. With the touch of the water, her face acquired an extraordinary beauty. (47)

***

There are numerous further examples similar to these, most of which have been narrated by the leading scholars of Hadith. Even if we suppose each of these instances to be a single report and weak, as a whole they still demonstrate an absolute miracle of Muhammad (PBUH) which has the certainty of ‘consensus in meaning.’ For if an event is narrated in numerous different forms, the occurrence of the basic event becomes definite. Even if each form is itself weak, it still proves the basic event.

For example, a noise was heard; some people said that “a house had collapsed.” Others said, “it was a different house, and so on.” Each narration may be a single report, and weak, and untrue, but the basic event was that “a house had collapsed;” that was certain and they were unanimous concerning it.

However, the instances we enumerated above were both authentic, and some of them became famous. Suppose we consider each of these to be weak, all together they still demonstrate the certain existence of an absolute miracle of Muhammad (PBUH), like the absolute collapse of the house in the comparison.
___________________________________

[1]Bukhari, Istithqa, 6-8, 14; Muslim, Istithqa, 8-10.
[2]Majmau’z-Zawaid, 6:194-195; Ibn Huzayma, 1:53; Mustadrak, 1:159; Ibn Hibban, 4:223.
[3]Ibn Sa’d, Tabaqat, 1:90; Bayhaqi, Dalailu’n-Nubuwwa, 2:15-19.
[4]Bukhari, Istithqa: 3; Fadailu Ashabi’n-Nabi: 11.
[5]Bukhari, Istithqa: 19; Ibn Majah, Iqama: 154; Muslim, Salatu’l-Istithqa: 8, hadith no. 897; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:91-92; Qadi Iyad, ash-Shifa, 1:327.
[6]Tirmidhi, Manaqib: 18, hadith no. 1683; al-Albani, Mishqatu’l-Masabih, no. 6036; al-Mubarakfuri, Tuhfatu’l-Ahwazi, no. 3766; Ibn Athir al-Jizri, Jamiu’l-Usul, no. 7428; Ibn Hibban, Sahih, 9:17; al-Hakim, al-Mustadrak, 2:465, 3:83, 502; Qadi Iyad, ash-Shifa, 1:327; Bayhaqi, Dalailu’n-Nubuwwa: 2:215.
[7]Bukhari, Wudu’: 10, Ilm: 17, Fadailu’l-Ashab: 24; Muslim, Fadailu’s-Sahaba: 138; Ibn Hibban, Sahih, 9:98; Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhu’sh-Shifa, 1:661; Khafaji, Sharhu’sh-Shifa, 3:130; Ibnu’l-Athir, Jamiu’l-Usul, 9:63; Musnad, 1:264, 314, 328, 330; al-Hakim, al-Mustadrak, 4:534.
[8]Mustadrak, 3:535; Ibn Hajar, al-Isaba, 2:330-334; Ibn Athir, Usdu’l-Ghaba, 3:291; Qadi Iyad, ash-Shifa, 1:327.
[9]Musnad, 1:338; Ahmad Ibn Hanbal,Fadailu’s-Sahaba, no. 1871; al-Hakim, el-Mustadrak, 3:535; Ali al-Qari, Sharhu’sh-Shifa, 1:661.
[10]Bukhari, Daawat: 19, 26, 47; Muslim, Fadailu’s-Sahaba: 141, 142, no. 2480, 2481; Musnad, 3:190, 6:430; Ibn Hibban, Sahih, 9:155; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 10:330.
[11]Qadi Iyad, ash-Shifa, 1:326; Ali al-Qari, Sharhu’sh-Shifa, 1:659; Khafaji, Sharhu’sh-Shifa, 3:125.
[12]Bukhari, Manaqib: 28; Ibn Majah, Sadaqat: 7; Musnad, 4:375; Qadi Iyad, ash-Shifa, 1:327; As-Sa’ati, al-Fathu’r-Rabbani, 22:326.
[13]Majmau’z-Zawaid, 9:286; Ibn Hajar, Matalibu’l-Aliya, 4:105; Bayhaqi, Dalailu’n-Nubuwwa, 6:221.
[14]Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhu’sh-Shifa, 1:661; al-Haythami, Majmau’z-Zawaid, 5:286; Ibn Hajar, el- Matalibu’l-Aliya, no. 4077, 4078.
[15]Tirmidhi, Manaqib: 27, no. 3751; Ibn Hibban, Sahih, no. 12215; al-Hakim, al-Mustadrak, 3:499; Abu Nuaym, Hilyatu’l-Awliya, 1:93, Abu Nuaym, Dalailu’n-Nubuwwa, 3:206; al-Albani, Mishqatu’l-Masabih, 3:251, no. 6116; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 10:253-254, no. 3835; Ahmad Ibn Hanbal, Fadailu’s-Sahaba, 2:750, no. 1038; Ibnu’l-Athir, Jami’u’l-Usul, 10:16, no. 6535.
[16]Ibnu’l-Athir, Usdu’l-Ghaba, 2:367; Ibn Hajar, al-Isaba, 2:33.
[17]Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhu’sh-Shifa, 1:660; Khafaji, Sharhu’sh-Shifa, 3:128.
[18]Ali al-Qari, Sharhu’sh-Shifa, 1:661; Ibn Hajar, al-Isaba fi Tamyizi’s-Sahaba, no. 8639; al-Asqalani, al-Matalibu’l-Aliya, no. 4060; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:168.
[19]al-Haythami, Majmau’z-Zawaid, 9:122; Ahmad Ibn Hanbal, Fadailu’s-Sahaba, no. 950; Ibn Majah, Muqaddima: 11, no. 117; Musnad, 1:99, 133; Musnad (tahqiq: Ahmad Shakir), 2:120, no. 1114; Khafaji, Sharhu’sh-Shifa, 3:133. 
[20]Qadi Iyad, ash-Shifa, 1:328; Khafaji, Sharhu’sh-Shifa, 3:134; al-Haythami, Majmau’z-Zawaid, 9:203.
[21]Qadi Iyad, ash-Shifa, 1:328; Khafaji, Sharhu’sh-Shifa, 3:134; Ali al-Qari, Sharhu’sh-Shifa, 1:662.
[22]Bukhari, Ilm: 42; Manaqib: 28; Buyu’: 1; Harth: 21; Muslim, Fadailu’s-Sahaba: 159, no. 2492; Tirmidhi, Manaqib: 46, 47; Musnad, 2:240, 274, 428; el- al-Mubarakfuri, Tuhfatu’l-Ahwazi, 10:334, no. 3923; Ibn’l-Athir, Jamiu’l-Usul , 9:95; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:162; As-Sa’ati, al-Fathu’r-Rabbani, 22:405, 409-410; Abu Na’im, Hilyatu’l-Awliya, 1:381; al-Asqalani, al-Isaba, no. 1190.
[23]Bukhari, Ilm: 7; Jihad: 101; Maghazi: 82; Qadi Iyad, ash-Shifa, 1:328; As-Sa’ati, al-Fathu’r-Rabbani, 22:159.
[24]Ibn Hisham, as-Siratu’n-Nabawiyya, 1:71; Tabari, Tarikhu’l-Umma wa’l-Muluk, 2:135; Ibn Kathir, al Bidaya, 10:369.
[25]Bukhari, Salat: 109; Manaqibu’l-Ansar: 45; Muslim, Jihad: 107, no. 1794; Musnad, 1:417.
[26]Bukhari, Tafsir: 30:.., 28:3, 44:3, 4; Daawat: 58, Istithqa: 13; Qadi Iyad, ash-Shifa, 1:328; Ali al-Qari, Sharhu’sh-Shifa, 1:663; Bayhaqi, Dalailu’n-Nubuwwa: 2:324.
[27]Qadi Iyad, ash-Shifa, 1:329; Ali al-Qari, Sharhu’sh-Shifa, 1:664.
[28]Ibn Majah, Fitan: 1, no. 3930; Qadi Iyad, ash-Shifa, 1:329; Ali al-Qari, Sharhu’sh-Shifa, 1:665; Khafaji, Sharhu’sh-Shifa, 3:142; Ibn Hisham, Siratu’n-Nabi, 4:247; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:224-226.
[29]Muslim, Ashriba: 107, no. 2021; Ibn Hibban, Sahih, 8:152; Qadi Iyad, ash-Shifa, 1:328-329; Ali al-Qari, Sharhu’sh-Shifa, 1:666.
[30]Qadi Iyad, ash-Shifa, 1:331; al-Haythami, Majmau’z-Zawaid, 9:349; al-Asqalani, al-Matalibu’l-Aliya, 4:90, no. 4044; al-Hakim, al-Mustadrak, 3:289.
[31]Okka; unit of weight equal to 1282 gr
[32]Musnad, 5:441-442; Ibn Sa’d, Tabaqatu’l-Kubra, 4:53-57; al-Haythami, Majmau’z-Zawaid, 9:332-336; Qadi Iyad, ash-Shifa, 1:332; al-Hakim, al-Mustadrak, 2:16.
[33]Muslim, Fadail: 8, no. 2280; Musnad, 3:340, 347; Qadi Iyad, ash-Shifa, 1:332.
[34]Bayhaqi, Dalalilu’n-Nubuwwa: 6:136; Qadi Iyad, ash-Shifa, 1:331; Khafaji, Sharhu’sh-Shifa, 3:149.
[35]Qadi Iyad, ash-Shifa, 1:331; Ali al-Qari, Sharhu’sh-Shifa, 1:668.
[36]Ibn Majah, Taharah: 136, no. 659; Qadi Iyad, ash-Shifa, 1:332; Ali al-Qari, Sharhu’sh-Shifa, 1:669.
[37] As-Sa’ati, al-Fathu’r-Rabbani, 22:667.
[38]Qadi Iyad, ash-Shifa, 1:334; Khafaji, Sharhu’sh-Shifa, 3:160.
[39]Tabrizi, Mishqatu’l-Masabih (tahqiq: Albani), no. 5943; al-Haythami, Majmau’z-Zawaid, 6:58; 8:313; al-Hakim, al-Mustadrak, 2:109; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:190-191; Ibnu’l-Qayyim, Zadu’l-Maad, 3:55, 57; Ibn Sa’d, Tabaqatu’l-Kubra, 1:230-231.
[40]Musnad (tahqiq Ahmad Shakir), 5:210, no. 3598; Ibn Hibban, Sahih, 8:149; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:102.
[41] As-Sa’ati, al-Fathu’r-Rabbani, 20:192-193; al-Haythami, Majmau’z-Zawaid, 8:220-221; Abu Nuaym, Dalailu’n-Nubuwwa, 1:111-113; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:273; Qadi Iyad, ash-Shifa, 1:366; Ali al-Kari, Sharhu’sh-Shifa, 1:750; Khafaji, Sharhu’sh-Shifa, 3:313.
[42]Qadi Iyad, ash-Shifa, 1:334; Ali al-Qari, Sharhu’sh-Shifa, 1:673.
[43]Qadi Iyad, ash-Shifa, 1:334; Ali al-Qari, Sharhu’sh-Shifa, 1:674.
[44]Qadi Iyad, ash-Shifa, 1:335; Ali al-Qari, Sharhu’sh-Shifa, 1:676-677.
[45]Qadi Iyad, ash-Shifa, 1:334; al-Haythami, Majmau’z-Zawaid, 9:412; al-Hakim, al-Mustadrak, 3:487.
[46]Qadi Iyad, ash-Shifa, 1:334; al-Asqalani, al-Isaba, 3:225; al-Haythami, Majmau’z-Zawaid, 5:319.
[47]Qadi Iyad, ash-Shifa, 1:334; Khafaji, Sharhu’sh-Shifa, 3:163; al-Haythami, Majmau’z-Zawaid, 9:259.

The Prophet (pbuh) gave information about many issues related to the future. What he said exactly happened. We will report some authentic narrations with their resources.

He said to his Companions, “This grandson of mine, Hasan, is a master of men by means of whom Allah will reconcile two great groups.”^[1] Forty years later, when the two armies of Islam confronted, Hasan waived his rights and preventing shedding the blood of Muslims; thus he proved the miraculous prophecy of his grandfather.

He said to Hazrat Ali (may Allah be pleased with him), “You will fight the perfidious people, those who will deviate from justice and those who exit Islam.”^[2] Thus, he predicted the battles of the Camel and Siffin and the emergence of Kharijites.

He again said to Ali, when he was displaying love for Zubayr, “He will fight against you but he will be wrong.”^[3] Hazrat Zubayr opposed Hazrat Ali in the incident of Camel, proving the miraculous prediction of the Prophet (pbuh). When Ali reminded Zubayr the narration above, Zubayr decided to give up fighting and leave but he was martyred by a traitor.^[4]

He said to his wives, “One of you will take charge of a rebellion; many around her will be killed;^[5]and the dogs of Hawab will bark all around her.”^[6] Hazrat Aisha (may Allah be pleased with her) asked Hazrat Ali to find the murderers of Hazrat Uthman and punish them after Ali was chosen as the Caliph. Hazrat Ali said the identities of the murderers were not clear and postponed t. Thereupon, Hazrat Aisha decided to fight against Hazrat Ali leading an army which Hazrat Zubayr and Hazrat Talha, two Companions that were promised Paradise when they were alive joined. When the army passed a place called Hawab, Hazrat Aisha asked the name of the place. First, they said it was Hawab. When Hazrat Aisha remembered the miraculous words of the Prophet, she wanted to give up; however, the people around her deceived her by telling her that the name of the place was different and took her to the battlefield. Unfortunately, tens of thousands of Muslims were injured or killed during the battle.^[7]

The Prophet said to Hazrat Ali, “a man would stain your beard with the blood of your own head”, informing him about Abdurrahman b. Muljam, the Kharijite.^[8] He was killed by that man while he was going to the mosque.

In one of the hadiths regarding the emergence of the Kharijites, the Prophet (pbuh) said, “The sign of that evil tribe is this: There will be a man among them. He will have biceps but no arm. There will be something like a tit at the end of his biceps. There will be white hairs on it.”^[9] After the fight with the Kharijites, the body of a man called “Dhuth-Thadiya” was found among the dead people exactly like the description of the Prophet (pbuh), proving the miraculous prediction of the Prophet (pbuh).

He said to Umm Salama, “Hazrat Husayn will be killed in Taff, which is in Karbala.”^[10] Fifty years later, what he had predicted came true exactly; Hazrat Husayn was martyred in Karbala.

He repeatedly said, “The people of my family will be murdered; the will suffer troubles and exiles.”^[11] Thus, he miraculously predicted the incidents during the Period of Hazrat Uthman and the misfortunes Hazrat Ali, Hasan and Husayn would suffer.

He also declared that a group of rebels would kill Ammar.^[12]Indeed, some ferocious people killed Ammar brutally. Ali cited this as a proof that Muauwiya's followers were wrong; however, Amr b. As interpreted it differently using his political genius; he said, "The rebels are his murderers, not all of us."

The Prophet also said as long as Umar was alive, no mischief would emerge among Muslims. ^[13] Indeed, no mischief took place until Hazrat Umar was martyred; immediately after his death, mischief emerged during the caliphate of Hazrat Uthman.

“After me, the Caliphate will last thirty years;^[14]then, it will be sultanate. The beginning of this affair is prophethood and mercy; then it will be mercy and caliphate; then it will be rapacious monarchy; then, it will be arrogance and tyranny.”^[15] He thus predicted the period of four Chaliphs, the sixth month long caliphate of Hasan, and following that, the transition of Caliphate to sultanate which began with Umayyads and that the ummah would suffer some misfortunes. What he had said exactly occurred.

He said, “Uthman will be killed while reading the Qur'an.”^[16]“Allah will definitely cause him to be dressed in the shirt of the caliphate but the will try to remove that shirt.”^[17], predicting the caliphate and martyrdom of Uthman. These events took place exactly as predicted

After the miracles that we listed above, we will answer some questions that could come to the mind and then go on to report the miracles.

Question: Although Ali, with his extraordinary bravery and profound knowledge in addition to his kinship to Allah's Messenger, greatly deserved to be Caliph, why did he not precede others in holding the Caliphate, and why did Islam experience such disorder during his caliphate?

If Ali had taken the leadership, this would most probably have aroused in many persons and tribes a tendency to compete, because of his pious, fearless, dignified, heroic and independent personality and his widely known courage -as was indeed the case during his caliphate- and divisions among the believers would have resulted.

Another reason for the delay of Ali's caliphate is the following: especially at the time of Hazrat Umar, the Muslim community, which was rapidly developing through the intermingling of many tribes and peoples, possessed such traits as reflected the opinions of the seventy-three sects that Allah's Messenger had predicted would evolve in due time. In the face of such disturbances, someone with the wondrous strength, courage, respectability and sagacity of Ali could resist such hardships.He resisted them at the cost of his life. He proved the following miraculous word of the Prophet (pbuh) by sacrificing his life: “I have fought for the revelation of the Qur'an; you will fight for its explanation.”^[18]

Without Ali, the magnificence of sovereignty would probably have caused the Umayyad dynasty to go completely astray. However, the unyielding stance of Ali and the Prophet's Family, and the fact that they were the living examples of the Prophet prevented many mistakes of the Umayyads.  To oppose the Prophet’s family and what they defended meant to oppose Islam. Therefore, the leaders of the Umayyad dynasty and their followers, though not all of them, tried to maintain the truths of Islam and belief; they paved the way for the bringing up of many mujtahids and hadith scholars.

Question: 'Why did the Islamic Caliphate not remain in the Prophet's Family although they were the most deserving and fitted for it?

Worldly sovereignty is deceptive, and the Prophet's Family had been appointed to protect the Quranic order and the truths of Islam. However, after Hazrat Ali, caliphate became like sultanate. ^[19]The Caliph should be as sinless as a prophet, or as pious and pure-hearted as Umar b. Abdulaziz or the Mahdi of the Abbasids. In fact, the attempts that brought about negative outcomes like the Fatimid dynasty that was established in Egypt in the name of the Prophet's Family, the rule of the Almohads in Africa and that of the Safavids in Persia, all showed that worldly sovereignty was not suitable for the Prophet's Family because it caused them to neglect their primary duty, the protection of religion and the service of Islam, causing them to be involved in political conflicts. 

On the other hand, the famous imams of the Prophet’s family Abdulqadir Gilani, Sayyid Ahmad Rufai,  Sayyid Ahmad Badawi and Ibrahim Dasuqi, from the lineage of Hazrat Hasan and imams like Zayn al Abidin and Jafar as-Siddiq from the lineage of Hazrat Husayn proved that the main duty of the Prophet’s family was to serve the Quran and the truths of belief. 

Question: What was the Divine Wisdom lying behind the awesome and bloody disturbances that befell the Prophet’s family and thousands of Muslims whose blood was shed after the death of the Prophet (pbuh)? They did not deserve such deep sorrow and losses; how did the mercy of Allah allow it? 

A heavy spring rainstorm activates and improves the various dispositions inherent in various vegetables, seeds and trees, making them bloom and flourish each in its own fashion.

Similarly, the disturbances that befell the Companions and their successors activated their various talents. It gave every group of them the fear, “Islam is in danger! Fire!”, made them hurry to the protection of Islam. Everyone within his means shouldered a function from among the various duties in the Muslim community.  Each group fulfilled a different function, some working for the preservation of the prophetic traditions, some for the maintenance of the Qur'an and the truths of faith. They worked hard in every field to maintain Islam. Flowers of different colors blossomed forth. The seeds were planted in the vast regions of the Muslim world and half of the globe changed into rose gardens. It made a great many enlightened expounders, luminous hadith experts, gifted scholars, men of purity and poles of sainthood emigrate to the remote corners of the Muslim World. It inspired all the Muslims, from the East to the West, with enthusiasm and awakened them to the treasures of the Qur'an.

Now, we will resume the miracles related to the future.

He told his Companions about the conquests of Makkah^[20], Khaybar^[21], Damascus^[22], Iraq^[23], Persia^[24], Jerusalem^[25], and Istanbul^[26]; Whatever he said took place exactly. He said that his ummah would be victorious over all enemies and be helped. He said  they would capture the treasures of the rulers of the greatest empires, the Byzantine and the Persians. ^[27]They took place exactly in the same way as he said. He did not say this as a matter of conjecture or personal opinion; he said it as if he had seen it, and what he said came true as predicted, despite the fact that at that time he had to migrate to Madinah with a handful of followers and that the rest of the world, including the environs of the Madinah, was hostile to him.

He also stated that Hazrat Abu Bakr and Hazrat Umar would become caliphs after him by saying, “Follow the way of Abu Bakr and Umar after me.” ^[28]It happened as he stated.

He also said, "The earth was laid out before me, and its eastern and western extremities were displayed to me. The realm of my nation shall extend over whatever was laid out before me." ^[29]  Thus, he informed us that his ummah would extend from the east to the west and that no other nation would reach such wide boundaries. And his words proved to be true.

Before the Battle of Badr, he showed his friends the places where the Qurayshi polytheists would die, saying, “This is where Abu Jahl will be killed; this is where Utba will be killed;  this is where Umayya will be killed, and so on.” The dead bodies of those people were found in exactly the same places as he showed.^[30] Before Badr, he said that he would kill Ubayy bin Khalaf with his own hands.^[31] Ubayy, who survived the Battle of Badr, was wounded by a spear thrown by the Prophet (pbuh) in the Battle of Uhud and died on the way to Makkah.^[32]

He did not take part in the Battle of Muta. However, he informed his Companions about what was happening in the battle as if he was watching it through a television screen: “Zayd has taken the standard and has been shot; now Jafar has taken the standard and has been shot; now Ibn Rawaha has taken the standard and has been shot; now one of Allah's swords…”^[33] ; He informed them that all of the commanders that he had appointed one after the other were martyred and Khalid bin Walid commanded the army. Ya'la b. Munabbih returned from the battle front a few weeks later and when the Messenger of Allah described the details of the battle, Ya’la stated that the battle took place in exactly the same manner as the prophet had described.^[34]

He said to Abdullah bin Zubayr, “Woe to people because of you; woe to you because of people!”^[35], informing him that he would be involved in some incidents. Indeed, Abdullah bin Zubayr declared that he was the caliph during the period of Umayyads. Then, Hajjaj az-Zalim attacked him with his army and martyred him. 

He predicted that the Umayyad state would be established^[36], that Yazid and Walid would be their cruel tyrants^[37]. He also stated that Muawiyah would lead his ummah. He ordered Muawiyah, “When you become the ruler, forgive people and treat them justly.”^[38] Thus, he informed about the Muawiya’s treatment to his ummah and family.

He predicted that the Abbasid dynasty would emerge after the Umayyads by saying, "The Abbasids will come forth with black flags and rule for many times more than the previous rulers."^[39]All these predictions proved to be true.

The Prophet said, "Woe to the Arabs for the evil that has drawn near,"^[40] suggesting the dreadful disorders to be caused by Jenghiz and Hulagu. Unfortunately, Jenghiz Khan^[41] and his grandson Hulagu^[42] shed the blood of many Muslims as the Prophet predicted.

When Sa’d Ibn Abi Waqqas was very ill, the Prophet said to him, “You will live a long time and lead the army. In the end, you will be beneficial for some nation and you will harm some nations.”^[43] Indeed, he led the Islamic army and gained many victories like the conquest of Iran. He caused many nations to embrace Islam.

When the Negus, the Ethiopian ruler, who had accepted Islam earlier, died in the seventh year of Hijrah, Allah's Messenger informed his companions about it; he even performed funeral prayer for him.^[44] One week later came the news confirming the death of the Negus on the very same moment as the Prophet had said.

When Allah's Messenger was with Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (may Allah be pleased with them), on the top of Mount Uhud or Hira, the mountain began to tremble as if there was an earthquake. He said "Steady! For on you are a prophet, a siddiq [title given to Abu Bakr meaning 'veracious'] and martyrs."^[45] He thus miraculously foretold the martyrdom of those Companions except Abu Bakr.  Indeed, the other three caliphs were martyred.

We reported only the miracles of Hazrat Muhammad (pbuh) related to the future out of his thousands of miracles. Some unbelievers might associate those miracles about the future to his intelligence. A person who predicts about so many incidents related to the future should be not only an intelligent person but also a genius. He is a genius and a very intelligent person; whatever he said turned out to be true. He never told a lie. Then, it is necessary to believe what he said about the unknown. A person who finds out that all of his predictions and news about the unseen came out true has to believe what he says about the life after death; otherwise, he will be regarded as mad.

We will resume to narrate the miracles:

Allah's Messenger told to Fatima about his death and that she would be the first one to die and to join him from his family; six months later, what he said took place.^[46]

He also told Abu Dharr, "You will be expelled from here (Madinah), will live alone, and will die alone." ^[47]Indeed, he went to Damascus first and then to Madinah; then, he went to the desert, lived there alone and died there, proving the prediction of the Prophet (pbuh).

Once, as he was sleeping in the house of Anas b. Malik's aunt, Umm Haram, he woke up smilingly and said he had seen Muslims getting on ships and going on expeditions. Umm Haram said, "O Messenger of Allah! Pray that I too will be with them." The Prophet said, 'You shall be." Forty years later, she accompanied her husband, Ubada b. Samit, in the expedition of Cyprus under the command of Hazrat Muawiyah during the Caliphate of Hazrat Uthman. They landed on the island. She fell off the mule she was riding and died there. Her grave has been one of the most frequently visited places in Cyprus.^[48]

The Prophet said, "From the tribe of Thaqif, a liar will claim prophethood, and a bloodthirsty tyrant will appear." ^[49]Mukhtar, who claimed prophethood, and Hajjaj az-Zalim, who killed more than a hundred thousand people were from the tribe of Thaqif, as the Prophet stated.

He also said, "Istanbul will be conquered, and blessed are the ruler and the troops that will conquer it."^[50]He thus gave tidings that Istanbul would be conquered and that Mehmed the Conqueror would attain a high spiritual rank. His prediction again proved to be true.

He also said, according to an authentic narration "Were religion to be hung on the Pleiades, men from Persia would reach and lay hold of it,"^[51] indicating that many scholars like Abu Hanifa would emerge from Iran. It took place as he said.

In addition, he said, "A scholar from Quraish will fill all regions of the earth with learning." ^[52]Thus, informed us about Imam Shafii, who was born in Ghazza and settled in Makkah, where the relatives of the Prophet, the Qurayshis lived, and studied there. Indeed, the people who followed Imam Shafii spread all over the world, proving that what the Prophet said was a miracle. 

He said "My nation will be divided into seventy-three sects, and only one among them will attain salvation He was asked, "Who are they?" He replied, "Those who follow me and my Companions,"^[53] ; thus, he mentioned the sects of bid’ah that would emerge afterwards and stated that the group called the People of the Sunnah and Community would be saved. Soon after his death, those sects started to emerge.

He also said, "The Qadariyya are the Magians of this nation"^[54], foretelling the emergence of the Qadariyya sect that rejected Destiny; and what he said occurred.

He stated that some people would transgress the limits in loving Ali just as Christians transgress the limits in loving Jesus and that those people would be called Rafizis^[55]. ^[56]He stated that Shiites, who would produce various offshoots, would emerge many years before they emerged

The Prophet said,"When Persian and Roman girls serve you, then calamity and misfortune will be with you, and your struggles will be among each other, with the wicked preying on the virtuous."^[57];thus, he informed us about the secularization in the period of the Umayyads and their evil leaders.Thirty years later, his predictions came true.

He stated that the fortress of Khaybar would be conquered by Hazrat Ali.^[58]  As a miracle of his prophethood, the following day Ali ripped off the gate of the fortress of Khaybar, used it as a shield, and fought. When he threw it aside, eight strong men-or, according to another narration, forty tried to lift it, but could not do so.^[59]

Before becoming a Muslim, Sahl b. Amr, who was one of the notables of the Qurayshi polytheists and one of the leading figures of Hudaybiya, had been captured in the Battle of Badr. Umar asked the Prophet (pbuh) to allow him to torture Sahl. The Prophet (pbuh)  said, "O Umar! It may be that he will assume a stance pleasing to you." and did not allow him. ^[60]In fact, when the Prophet died and when Muslims had hard times, Sahl, with his well-known eloquence, calmed and comforted the Companions in Mecca with an address, proving the statement of the Prophet  just as Abu Bakr comforted and warned the Companions in Madinah. Surprisingly, the wordings of the two addresses show similarity to one another.

The Prophet told Suraqa that he would wear the bracelets of the Chosroes."^[61]  Many years after that statement of the (pbuh), Iran was conquered during the caliphate of Hazrat Umar. When the jewelry of the Chosroes arrived, Umar put the bracelets on Suraqa, saying. "Praise be to Allah Who took these of the Chosroes and put them on Suraqa." Thus, he reminded them the statement of the Prophet.^[62]

Allah's Messenger also said that once the Chosroes died, there would be no other Chosroes; and what he said was right.^[63]

He once told to the envoy of the Chosroes, who was appointed by the Chosroes to capture the Prophet and bring to him, that the Chosroes had then been killed by his son Parviz." ^[64]  The envoy, who did not believe him at first, found out that what the Prophet had said was true when he went to his country; then, he returned and accepted Islam.^[65]

Before the conquest of Makkah, when the Prophet (pbuh) was about to walk against Makkah, Hatib b. Abi Balta’a, one of the Companions, wrote a letter to the polytheists to inform them about the situation. The Prophet was informed by Allah about it; he assigned Ali and Miqdad to stop the envoy carrying the letter: "Set off quickly! When you arrive the grove of Hah, you will see a woman riding an animal and carrying a letter.^[66]Take the letter from her and bring it to me."^[67] Hazrat Ali and Miqdad caught the envoy in the place that the Prophet described and took the letter from her. The Prophet asked Hatib and he admitted that he had sent the letter. When he was asked why he had done it, Hatib said he did not want his family and his goods that were in Makkah to be harmed; and the Prophet (pbuh) pardoned him.^[68]

The Prophet said about Abu Lahab’s son Abu Utayba, who had been the son-in-law of the Prophet, who divorced the daughter of the Prophet due to his parents’ sedition and who insulted the Prophet, “A dog (a wild animal) of Allah will eat him.”^[69] Then, Utayba set off with a caravan of the Qurayshis. They spent the night at a place called Zarqa. When a lion came and started to walk around the caravan, Utayba said, "O my God! I swear by Allah that it will eat me as Muhammad said. My murderer is Ibn Abi Kabsha, even if he is in Makkah and I am in Damascus!" The lion left after walking around them that night. His friends placed Utbayba in the middle and slept around him. The lion returned. He walked among them. He approached Utayba by sniffing everybody and killed him. In the throes of death, Utayba said, "Did I not tell you that Muhammad is the most truthful person among human beings?"; then, he died. WhenAbu Lahab heard that his son had been killed by a lion, he said, " Did I not tell you that I was worried about the prayer of Muhammad regarding my son?"

After the conquest of Makkah, the Prophet (pbuh) told Bilal Habashi to go up on the roof of the Kaa'ba and call the adhan. When Bilal started to call the adhan, Abu Sufyan, Attab b. Asid and Harith b. Hisham from the leaders of the Quraysh started to talk. Attab said, "My father Asid was fortunate enough not to witness this moment." Harith said, "Could Muhammad not have found someone other than this black crow to make the muadhdhin?" Abu Sufyan who had accepted Islam beforehand was nervous due to those talks and said. "I am afraid to say anything. I will not utter a word. Even if nobody were around, the rocks of this Batha (Makkah) would inform him." Indeed, a little later the Prophet approached them and told them exactly what they had said. Attab and Harith became Muslims when they observed that miracle.^[70]

Hazrat Abbas, the uncle of the Prophet (pbuh), had stayed in Makkah after the Migration and concealed that he was a Muslim. He took part in the Battle of Badr due to the insistence of the polytheists. He was captured by the Companions in the battle of Badr and was asked for ransom; he said, “I do not have any money.” The Prophet (pbuh) said to him, "You left such and such amount of money with your wife Umm Fadl in such and such a place." Abbas confirmed what the Prophet stated by saying, "This was a secret that only I and my wife knew." After that, his belief became stronger. ^[71]

A Jewish sorcerer named Labid once concocted a strong and effective spell to harm the Prophet and threw it into a well. The Prophet (pbuh) got ill. He told some of his Companions including Ali to go and bring the spell in the well. When the Companions went to the well, they found a comb wrapped by some hair and took it to the Prophet. The Prophet (pbuh) ordered them to unwrap the hair; the Companions started to unwrap it. As they unwrapped it, the Prophet's discomfort lessened.^[72]

Once the Prophet (pbuh) said when he was among a group of Companions, “One tooth of one of you will be bigger than Mount Uhud in Hell.”^[73] After a long time passed, Abu Hurayra saw that only he and another person from that group were alive; and he became worried about himself. However, he saw that the other person was captured while he was fighting against Muslims in the army of Musaylama afterwards; he approved the miraculous statement of the Prophet (pbuh).^[74]

Umayr bin Wahb and Safwan bin Umayya made a plan to kill Hazrat Muhammad (pbuh). According to their plan, Umayr bin Wahb would go to Madinah and say that he had come for his son among the captives, and would kill the Messenger of Allah (pbuh) with his sword on which he would spread some poison. On the other hand, Safwan bin Umayya would undertake his debts if anything happened to him and provide sustenance for his family.  Umayr sharpened his sword and set off. When he arrived in Madinah, they took him to the mosque. When Umayr entered the mosque, the Messenger of Allah asked him why he had come. Umayr told several lies but he could not convince the Prophet. Eventually, the Prophet (pbuh) said, "Since you are not telling the truth, I will tell you: You talked to Safwan in such and such a place and came here to kill me. Safwan was going to pay your debt and provide sustenance for your family." Umayr was convinced that the person who knew about the conversation between Safwan and him was not an ordinary person. Then, the Messenger of Allah (pbuh) put his hand on his chest; the hatred in his heart was replaced by love and he became a Muslim.^[75]

At this point, we want to remind something taking into account those who could say, “Hazrat Muhammad (pbuh) made so many correct predictions because he was a clever man”:There can be two cases in question for the person who made so many correct predictions. Either, he is a genius with a sharp intelligence; he can see the past and the future, the east and the west, which is impossible for a normal man. It can only be a special ability given by Allah, which is a miracle on its own. Or, he is the messenger of Allah, who controls the time (past, present and future) and the universe. Whenever he needs something, he learns from his Lord, and shows and teaches it to people. Yes, Hazrat Muhammad (pbuh) learns from his Lord, whose knowledge is pre-eternal, and informs people accordingly. 

When the Prophet (pbuh) sent Khalid b. Walid to fight against Ukaydir, the chief of Dawmat al-Jandal, he informed Khalid that he would find Ukaydir hunting wild oxen, and that he would be captured without resistance; it took place exactly as the Prophet had stated.^[76]

The Prophet (pbuh) said to Abu Talib, his uncle, about the paper on which the boycott carried out against Muslims by Qurayshis was written, "My Lord sent a woodworm so that it would eat the paper of the Qurayshis. It ate everything written on it including the words of oppression, cutting off relationship with relatives, slander; only the name of Allah was not eaten!" Thereupon, Abu Talib went over to the notables of Quraysh and said, “O people of Quraysh! My brother’s son, who has never lied, told me that Allah sent a woodworm so that it would eat your paper; it ate all of the words regarding tyranny, oppression and cutting off relationship with relatives; only the name of Allah was not eaten. Come on! Bring me the paper you wrote on. If my nephew has told the truth, we will never surrender him to you unless the last one of us dies. In that case, you need to give up your cause. If what he has said is not true, I will surrender him to you. Then, you can kill him or set him free.” Then the polytheists sent for the paper; they saw that what the Prophet had said was true. Thereupon, some polytheists repented; however, others said it was magic and continued their obstinacy. ^[77]

Allah's Messenger (pbuh) informed people that a widespread epidemic would break out during the conquest of Jerusalem. As he said, such an epidemic broke out that seventy thousand people died in three days during the conquest of Jerusalem.^[78]

The Prophet predicted that the cities of Basra^[79]and Baghdad would be established, that the treasures of the world would enter Baghdad^[80], and that Arabs would fight against Turks^[81] and the people living on the shores of the Caspian Sea, many of whom would embrace Islam. He said, "Soon, non-Arabs will increase among you, consuming your income and goods; they will hit you on the neck." ^[82]He said that those new Muslims would dominate them; in fact, his prediction came true because Turkish states like the Ottoman State ruled Arabs with justice for centuries.

He also said, "The ruin of my nation will be by the hands of a few young ones from Quraysh,"^[83] suggesting the mischief of Walid and Yazid, who originated from the tribe of Quraysh and who shed the blood of many Muslims.

During the battle of Khandaq, he said, "From now on, I will make assaults on the Quraysh, not they on me." This was also verified later.^[84]

After the Battle of Uhud, he said, “The polytheists will not be able to inflict another misfortune like this (Uhud) on us until Allah makes the conquest of Makkah easy for us!”^[85]  In fact, the only battle that Muslims were defeated in was the Battle of Uhud.

When the Companions that were the students of the school of Suffa that he had sent to a tribe to teach Islam were trapped and martyred, he told his Companions about their martyrdom at the same moment they were martyred.^[86] It took place in the same way as he informed his Companions. Hazrat Anas said the following about this event, which depressed the Prophet (pbuh) a lot: “I have never seen the Messenger of Allah be as sad and grievous as he felt sorry for the Companions that were martyred in Bi’r al-Mauna.”

A few months prior to his death, he said, “Allah let his slave chooseand he chose that which is with Allah”^[87], informing people about his death; in fact, he died two months later. 

About Hazrat Zayd, he said, "One of his limbs will precede him to Paradise."^[88]  In the battle of Nihawand, one of Zayd's hands was cut off, reaching Paradise before him.

He said about Quzman, who was famous for his heroism in wars, “He is definitely one of the people of Hell!” In fact, while he was fighting in the first rank and killing many polytheists during the Battle of Badr, some Companions said to him, “O Quzman! Glad tidings to you! You will enter Paradise.” He said, “I fought for the honor of my tribe; I would not fight for what you are talking about.” He committed suicide when his pains became severe, confirming the statement of the Prophet about him: “He is one of the people of Hell!”^[89]

He also said, "There will shortly come a time when a caravan will go to Makkah without any guard. And regarding poverty, The Day of Judgment will not be established till one of you wanders about with his object of charity and will not find anybody to accept it!" In fact, in a very short time, the whole Arabian Peninsula was dominated by Muslims. Then, with the conquests that started during the time of Hazrat Umar, the Islamic land expanded and prospered. In some periods, Muslims could not find any people to give zakah.^[90]

We end the narrations regarding the future here. However, it should be known that the truthfulness of the information given by the Quran regarding the future and the similar miraculous news mentioned in the sound hadith books and biographies of the Prophet emphasize the truthfulness of the prophethood of Hazrat Muhammad (pbuh). The truthfulness of his information about the future is only one kind of his tens of different kinds of miracles. A person who reads about those miracles will definitely believe that Hazrat Muhammad (pbuh) is the messenger of the Lord of Majesty, who is the Creator of everything and who knows all of the unknown things, if he has a sound heart and mind.  

________________________

^[1]Bukhari, Fitan: 20; Sulh: 9; Fadailu Ashabi’n-Nabi: 22; Manaqib: 25; Darimi, Sunnah: 12; Tirmidhi, Manaqib: 25; Nasai, Jumua: 27; Musnad, 5:38, 44, 49, 51.
^[2]al-Hakim, al-Mustadrak, 3:139, 140; al-Haythami, Majmau’z-Zawaid, 7:138; Bayhaqi, Dalailu’n-Nubuwwa: 6:414.
^[3]Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:213; al-Hakim, al-Mustadrak, 3:366, 367; Ali al-Qari, Sharhu’sh-Shifa, 1:686, 687.
^[4]Tabari, 5-199-200, 219; Mustadrak, 3:366; Al-Kamil Translation, 3:346, 251; Usdu’l-Ghaba, 2:199.
^[5]al-Asqalani Fathu’l-Bari, 13:45.
^[6]Musnad, 6:52, 97; Ibn Hibban, Sahih, 8:258, no: 6697; al-Hakim, al-Mustadrak, 3:120.
^[7]Al-Kamil Translation, 3:260.
^[8]al-Hakim, al-Mustadrak, 3:113; Musnad, 1:102, 103, 148, 156.
^[9]Bukhari, Manaqib: 25; Adab: 95; Istitaba: 7; Muslim, Zakah: 148, 156, 157; Abu Dawud, Sunnah: 28; Musnad, 3:56, 65.
^[10]al-Haythami, Majmau’z-Zawaid, 9:188;Musnad, 6:294.
^[11]Ibn Majah, Fitan: 34.
^[12]Bukhari, Salat, 63; Muslim, Fitan: 70, 72, 73; Tirmidhi, Manaqib: 34; Musnad, 2:161, 164, 206, 3:5, 22, 28, 91, 4:197, 199, 5:215, 306, 307, 6:289, 300, 311, 315; Kattani Nazmu’l-Mutanasir, 126; Ibn Hibban, Sahih, 8:260; al-Hakim, al-Mustadrak, 2:155, 3:191, 397; Qadi Iyad, ash-Shifa, 1:339; as-Sa’ati, al-Fathu’r-Rabbani, 23:142.
^[13]Bukhari, Mawaqit, 4; Manaqib: 25, Fitan: 22; Muslim, Iman: 231, Fitan: 27; Ibn Majah, Fitan: 9; Musnad, 5:401, 405.
^[14]Musnad, 5:220, 221.
^[15] Qadi Iyad, ash-Shifa, 1:340; Musnad, 4:273.
^[16]al-Hakim, al-Mustadrak, 3:103.
^[17]see al-Hakim, al-Mustadrak, 3:100.
^[18]al-Haythami, Majmau’z-Zawaid, 6:244; Musnad, 3:31, 33, 82; Ibn Hibban, Sahih, 9:46, no. 6898.
^[19]It is also another miracle of the Prophet (pbuh) because he stated that caliphate would last for thirty years after him and that a kind of sultanate would come after it. (Tirmidhi, Fitan 48) It took place exactly as he said.
^[20]Ali  al-Qari, Sharhu’sh-Shifa 1:678, 679.
^[21]Ali al-Qari, Sharhu’sh-Shifa, 1:679.
^[22]Waqidi, Maghazi, 2:450.
^[23] Ali al-Qari, Sharhu’sh-Shifa, 1:678.
^[24]Ahmad b. Hanbal, 4:303.
^[25] Ali al-Qari, Sharhu’sh-Shifa, 1:678, 679.
^[26]Ahmad bin Hanbal, IV, 335; Bukhari, at-Tarikhu'l-Kabir, I (part two), 81; at-Tarikhu's-Saghir, I, 341; Tabarani, al-Mu’jamu’l-Kabir, II, 24; Hakim, Mustadrak IV, 422; Haythami, Majmau’z-Zawaid, VI, 219
^[27]Bukhari, Jihad: 157, Manaqib:25, Iman: 3; Muslim, Fitan: 75, 76; Tirmidhi, Fitan: 41.
^[28]Tirmidhi, Manaqib: 16, 37; Ibn Majah, Muqaddima: 11; Musnad, 5:382, 385, 399, 402.
^[29]Muslim, Fitan: 19, 20; Abu Dawud, Fitan: 1; Tirmidhi, Fitan: 14; Ibn Majah, Fitan: 9; Musnad, 4:123, 278, 284.
^[30]Muslim, Jihad: 83, Jannah: 76; Abu Dawud, Jihad: 115; Nasai, Janaiz: 117; Musnad, 1:26, 3:219, 258.
^[31]Al-Hakim, al-Mustadrak, 2:327.
^[32]Sirah, 3:89.
^[33]Bukhari, Maghazi: 44; al-Hakim, al-Mustadrak, 3:298.
^[34]al-Khafaji, Sharhu’sh-Shifa, 3:210; Ibnu’l-Qayyim al-Jawzi, Zadu’l-Maad (tahqiq: Arnawudi), 3:385.
^[35]al-Asqalani, al-Matalibu’l-Aliya, 4:21; al- Haythami, Majmau’z-Zawaid, 2708; al-Hakim, al-Mustadrak, 3:554.
^[36] Qadi Iyad, ash-Shifa, 1:338; Ali al-Qari, 1:683; al-Khafaji, Sharhu’sh-Shifa, 1:179.
^[37]see al-Asqalani, al-Matalibu’l-Aliya, no. 4528; al-Albani, Sahihu’l-Jami’i’s-Saghir, no. 2579; al-Albani, Silsilatu’l-Ahadithi’s-Sahiha, no. 1749.
^[38]al-Haythami, Majmau’z-Zawaid, 5:186; Ibn Hajar, al-Matalibu’l-Aliya (tahqiq: Abdurrahman al-A’zami), no. 4085.
^[39]Qadi Iyad, ash-Shifa, 1:338; Musnad, 3:216-218; Bayhaqi, Dalailu’n-Nubuwwa: 6:517.
^[40]Bukhari, Fitan: 4, 28; Muslim, Fitan: 1; Abu Dawud, Fitan: 1; Tirmidhi, Fitan: 23; Ibn Majah, Fitan: 9; Musnad, 2:390, 39; al-Hakim, al-Mustadrak, 1:108, 4:439, 483.
^[41]http://www.sorularlarisale.com/index.php?s=article&aid=2043
^[42]http://www.sorularlarisale.com/index.php?s=article&aid=2358
^[43]Bukhari, Janaiz: 36, Manaqibu’l-Ansar: 49, Faraiz: 6; al-Khafaji, Sharhu’sh-Shifa, 3:209; Ali al-Qari, Sharhu’sh-Shifa, 1:699; Abu Nuaym, Hilyatu’l-Awliya, 1:94.
^[44]Bukhari, Janaiz: 57, Manaqibu’l-Ansar: 38; Muslim, Faraiz: 14; Abu Dawud, Jihad: 133; Buyu’: 9; Tirmidhi, Janaiz: 69; Nasai, Janaiz: 66, 67; Ibn Majah, Sadaqat: 9, 13.
^[45]Bukhari, Fadailu’s-Sahaba:5,7; Abu Dawud, Sunnah, 8; Tirmidhi, Manaqib: 17, 18; Musnad, 3:112, 5:331; al-Hakim, al-Mustadrak, 3:450, 451 (in these resources, the phrase ‘two martyrs’ is mentioned).
^[46]Bukhari, Manaqib: 25, Muslim, Fadailu’s-Sahaba: 101; Ibn Majah, Janaiz: 64; Musnad, 6:240, 282, 283; Qadi Iyad, ash-Shifa, 1:340.
^[47]al-Hakim, al-Mustadrak, 3:345; Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:700; al-Asqalani, al-Matalibu’l-Aliya, 4:116, no. 4109; Ibn Kathir, al-Bidaya wa’n-Nihaya, 5:8-9; al-Asqalani, al-Isaba: 4:64.
^[48]Bukhari, Ta’bir: 12; Jihad: 3, 8, 63, 75; Isti’dhan, 41; Muslim, Imarah: 160, 161; Abu Dawud, Jihad: 9; Tirmidhi, Fadailu’l-Jihad: 15; Nasai, Jihad: 40; Ibn Majah, Jihad: 10; Darimi, Jihad: 28; Muvatta’, Jihad: 39; Musnad, 3:240, 264 ...; al-Albani, Sahihu’l-Jami’i’s-Saghir, 6:24, no: 6620; al-Hakim, al-Mustadrak, 4:556.
^[49]Muslim, Fadailu’s-Sahaba: 229, Tirmidhi, Fitan: 44, Manaqib: 73; al-Hakim, al-Mustadrak, 3:450, 4:254.
^[50]al-Hakim, al-Mustadrak, 4:422; Bukhari, Tarikhu’s-Saghir, no. 139; Musnad, 4:335; al-Haythami, Majmau’z-Zawaid, 6:218.
^[51]Bukhari, Tafsir: 62; Tirmidhi, interpretation of chapter 47: 3.
^[52]al-Ajluni, Kashfu’l-Khafa, 2:53, 54.
^[53]Abu Dawud, Sunnah: 1; Ibn Majah, Fitan: 17; Tirmidhi, Iman: 18; Musnad, 2:232, 3:120, 148; Ali al-Qari, Sharhu’sh-Shifa, 1:679.
^[54]4:150; al-Hakim, al-Mustadrak, 1:85; Abu Dawud, Sunnah: 5; Suyuti, al-Fathu’l-Kabir, 3:23; Musnad, 2:86, 125, 5:406.
^[55]Musnad, 1:103.
^[56]Musnad, 1:160; Majmau’z-Zawaid, 9:133; Mustadrak, 3:123.
^[57]Tirmidhi (tahqiq: Ahmad Shakir), no. 2262; al-Albani, Silsilatu’l-Ahadithi’s-Sahiha, 954; al-Haythami, Majmau’z-Zawaid, 10:232, 237.
^[58]Bukhari, Jihad: 102,143, al-Maghazi: 38; Muslim, Fadailu’s-Sahaba: 34, 35; Musnad, 2:484, 5:333; Bayhaqi, Dalailu’n-Nubuwwa: 4:205.
^[59]Suyuti, ad-Duraru’l-Muntasira, 118; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:189-190; Ajluni, Kashfu’l-Khafa, 1:365.
^[60] Ali al-Qari, Sharhu’sh-Shifa, 1:704; al-Khafaji, Sharhu’sh-Shifa, 3:218; al-Asqalani, al-Isaba, 2:93-94; al-Hakim, al-Mustadrak, 4:282.
^[61] Ali al-Qari, Sharhu’sh-Shifa, 1:703, al-Asqalani, al-Isaba, no. 3115.
^[62] Ali al-Qari, Sharhu’sh-Shifa, 1:703, al-Asqalani, al-Isaba, no. 3115; Qadi Iyad, ash-Shifa, 1:344.
^[63]Bukhari, Iman: 31; Muslim, Fitan: 76; Tirmidhi, Fitan: 41; Musnad, 2:233, 240, 5:92, 99; Qadi Iyad, ash-Shifa, 1:337; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 6:462, 663.
^[64] Qadi Iyad, ash-Shifa, 1:343; Khafaji, Sharhu’sh-Shifa, 3:211; Ali al-Qari, Sharhu’sh-Shifa, 1:700; al-Albani, Silsilatu’l-Ahadithi’s-Sahiha, 1427.
^[65]Ibn Sayyid, Uyunu'l-Athar, Vol. 2, p. 263, 264; Diyarbakri, Tarikhu'l-Khamis, Vol. 2, p. 37.
^[66]Ahmad b. Hanbal, Musnad, Vol. 1,p.79; Bukhari, Sahih, Vol. 5, p. 60; Muslim, Sahih, Vol. 4, p. 1941; Abu Dawud, Sunan, Vol. 3, p. 47; Tirmidhi, Sunan, Vol. 5, p. 409.
^[67]Wahidi, Asbabu'n-nuzul, p. 282; Zamakhshari, Kashshaf, Vol. 4, p. 88; Qurtubi, Tefsir, Vol. 18, p. 51; B. Ayni, Umda, Vol. 14, p. 255; Diyarbakri, Tarikhu'l-Khamis, Vol. 2, p. 79; Halabi, Insan, Vol. 3, p. 11; Zurqani, Vol. 2, p. 295.
^[68]Bukhari, Jihad: 141, Tafsir: 60:1, Maghazi: 46; Muslim, Fadailu’s-Sahaba: 161; Abu Dawud, Jihad: 98; Tirmidhi, 60:1; Musnad, 1:79; al-Hakim, al-Mustadrak, 3:301; Qadi Iyad, ash-Shifa, 1:342.
^[69] al-Khafaji, Sharhu’sh-Shifa, 3:139; Ali al-Qari, Sharhu’sh-Shifa, 1:664.
^[70] al-Khafaji, Sharhu’sh-Shifa, 3:219, 220; al-Asqalani, al-Matalibu’l-Aliya, no. 4366; Ibnu’l-Qayyim, Zadu’l-Maad, (tahhqiq: al-Arnawudi), 3:409-410; Ibn Hisham, Siratu’n-Nabi, 2:413.
^[71]Qadi Iyad, ash-Shifa, 1:343, Ali el-Qari, Sharhu’sh-Shifa, 1:699; Khafaji, Sharhu’sh-Shifa, 3:206, 207; al-Haythami, Majmau’z-Zawaid, 6:85.
^[72]Bukhari, Tıb: 47, 49, 50; Adab: 56; Daawat: 57; Badu’l-Khalq: 11; Muslim, Salam: 43; Ibn Majah, Tıb: 45; Musnad, 6:57, 63, 96; Ali al-Qari, Sharhu’sh-Shifa, 1:706; Tabrizi, Mishqatu’l-Masabih, (tahqiq: al-Albani), 3:174, no. 5893.
^[73]Qadi Iyad, ash-Shifa, 4:342; al-Khafaji, Sharhu’sh-Shifa, 3:203; al-Haythami, Majmau’z-Zawaid, 8:289-290, 8:290; Tabrizi, Mishqatu’l-Masabih, 3:103.
^[74]Qadi Iyad, ash-Shifa, 1:342; Ali al-Qari, Sharhu’sh-Shifa, 1:298.
^[75]Qadi Iyad, ash-Shifa, 1:342, 343; al-Haythami, Majmau’z-Zawaid, 8:286-287, 8:284-286; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:313.
^[76]Qadi Iyad, ash-Shifa, 1:344; Khafaji, Sharhu’sh-Shifa, 3:218; Ali al-Qari, Sharhu’sh-Shifa, 1:704; Ibnu’l-Qayyim, Zadu’l-Maad, 5:538-539; al-Hakim, al-Mustadrak, 4:519; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:30.
^[77]Qadi Iyad, ash-Shifa, 1:345; Khafaji, Sharhu’sh-Shifa, 3:720; Ali al-Qari, Sharhu’sh-Shifa, 1:706; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:96-97; Ibn Hisham, Siratu’n-Nabi, 1:371.
^[78]Bukhari, Tib: 30, Hiyal: 13; Muslim, Salam: 98, 100; Muwatta’, Madinah: 22, 24; Musnad, 4:195-196; Bayhaqi, Dalailu’n-Nubuwwa: 6:383; Suyuti, al-Khasaisu’l-Kubra, 2:477-478.
^[79] al-Albani, Sahihu’l-Jami’i’s-Saghir, 6:268, no. 7736; Tabrizi, Mishqatu’l-Masabih, no. 5433.
^[80]Qadi Iyad, ash-Shifa, 1:344; Ali al-Qari, Sharhu’sh-Shifa, 1:703; Ibn Kathir, al-Bidaya wa’n-Nihaya, 10:102; Tabrizi, Mishqatu’l-Masabih, no. 5433.
^[81]Bukhari, Jihad:95 Muslim, Fitan: 64-66, Tirmidhi, Fitan:37 ve Ibn Majah, Fitan: 36.
^[82]Qadi Iyad, ash-Shifa, 1:341; Khafaji, Sharhu’sh-Shifa, 3:194; Ali al-Qari, Sharhu’sh-Shifa, 1:692; al-Haythami, Majmau’z-Zawaid, 7:310; al-Hakim, al-Mustadrak, 4:519; Musnad, 2:288, 296, 304, 324, 377, 520, 4:66, 5:38.
^[83]Bukhari, Manaqib: 25; al-Hakim, al-Mustadrak, 4:479, 527, 572; Musnad, 2:288, 296, 301, 304, 324, 377, 520, 536, 4:66, 5:38; Ibn Hibban, Sahih, 8:215, 252.
^[84]The meaning of the hadith is taken into consideration. Bukhari, Maghazi: 29; Musnad, 4:262, 6:394; Ibn Hibban, Sahih, 6:272.
^[85]Ibn Ishaq, Ibn Hisham, Sirah.Vol. 3, p. 106; Tabari, Tarikh, Vol. 3, p. 27; Ibn Sayyid, Uyunu'l-Athar,Vol. 2, p. 24; Abu'l-Fida, al-Bidaya wa’n-Nihaya, Vol. 4, p. 47.
^[86]Hakim, Mustadrak, Vol. 2, p. 111; Bayhaqi, Dalailu’n-Nubuwwa, Vol. 3, p. 344; Suyuti, Khasaisu’l-Kubra, Vol. 1, p. 556.
^[87]Bukhari, Manaqibu’l-Ansar: 45; Salat: 80, Fadailu’s-Sahaba: 3; Muslim, Fadailu’s-Sahaba: 2; Tirmidhi, Manaqib: 15; Abu Dawud, Muqaddima: 14; Musnad, 3:18, 478, 4:211, 5:139; Ibn Hibban, Sahih, 8:200, 9:58.
^[88]Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:702; Khafaji, Sharhu’sh-Shifa, 3:214; al-Haythami, Majmau’z-Zawaid, 9:398; al-Asqalani, al-Matalibu’l-Aliya, 4:91, no. 4047.
^[89] Ibn Ishaq, Ibn Hisham, Vol. 3, p. 93; Waqidi, Vol.1, p. 224; Ibn Athir, Kamil, Vol. 2, p. 163; Dhahabi, Maghazi, p. 166.
^[90] Bukhari,Sahih,Vol.2, p. 113.

As it is indicated in the Quran by the verse, “Allah will defend thee from men”[1], the Prophet was protected by Allah from his enemies throughout his life. Many extraordinary incidents that took place like that are narrated in hadith and biography books of the Prophet. When the Messenger of Allah (pbuh) started to fulfill his duty of conveying the message of Islam, he did not face a single tribe or race or a few rulers or a particular religion, rather he challenged all rulers, all peoples, and all religions. Although his uncle and his tribe were his greatest enemies, he lived without a guard for twenty-three years. There were many assassination attempts but none of them was successful; he was protected by Allah as the miraculous verse, “Allah will defend thee from men”[2] indicated.  He was able to breathe his last breath in his own bed and reach the highest place of the incorporeal abode, fulfilling his duty completely. 

We will mention some examples of his protection by Allah from his enemies.

During Hijrah

Authorities on the Prophet's biography and hadiths report unanimously that the tribe of Quraysh conspired to assassinate Allah's Messenger. Upon the suggestion of a devil disguised as a man, a crowd of people including at least one man from each tribe surrounded the house of Allah's Messenger under the command of Abu Jahl and Abu Lahab. Allah's Messenger said to Ali, who was with him that night,“Stay in my bed tonight.” The Messenger of Allah (pbuh) waited for the tribe of Quraysh to arrive. When the house was entirely surrounded by the Quraish, the Prophet (pbuh) left his house, threw some earth at the heads of the polytheists around his house. Nobody saw him; he passed through them. [3] After he left his house, he took refuge in a cave. Two pigeons and a spider guarded him against the Qurayshi polytheists. [4]

As Allah's Messenger and Abu Bakr were going towards Madinah after leaving the cave that they had hidden in, a man named Suraqa, who was hired by the heads of Quraysh to assassinate him in return for a considerable amount of money, followed their tracks and approached them. When Abu Bakr felt worried, Allah's Messenger said, as he had done in the cave, “Do not be sad; Allah is certainly with us.” He, then, cast a glance at Suraqa, and his horse's feet became stuck in the sand. Then, he removed his horse out of the sand and began to follow them again. His horse’s feet became stuck in the sand again. This time smoke was coming out of the place where his horse's feet were stuck. Suraqa realized that it was far beyond anyone's ability to lay hands on Allah's Messenger, he had to ask for help. Allah's Messenger freed him, saying, "Go back, and make sure no one else comes." [5]

During Hijrah, when a shepherd saw Allah's Messenger and Abu Bakr, he immediately went to Makkah in order to inform the Quraysh, but when he arrived there, he forgot what he had come for. Tried as he might, he could not remember his intention, so he had to turn back. [6]

Who will save you from me?

It is a famous incident reported through many sound hadith resources. The Prophet (pbuh) was having a rest away from his friends during an expedition. A courageous head of a tribe named Ghawras stealthily approached the Prophet (pbuh). He held his sword over the Prophet's head and asked, “Who will save you from me?” The Prophet (pbuh), who woke up at that time, said, “Allah!..” without any hesitation, anxiety or fear. Then, he prayed, "O Allah, save me from him with anything You wish." Just then, Ghawras fell down due to a blow he received on the back out of nowhere. The sword that he had relied on was in the hands of Hazrat Muhammad (pbuh). This time the Prophet asked him,“Who will save you from me now?” Ghawras repented and said, “There is nobody to save me!..” He asked for forgiveness.The Prophet forgave Ghawras, who had tried to kill him a few minutes before and allowed him to leave.

When he returned to his tribe, those who saw what had happened were surprised and asked Ghawras, who was very courageous, “What happened to you, why couldn't you do anything?”He told them what had happened, and said, “It took place like that. I am now coming from the presence of the best of men.” [7]

Similarly, during the Battle of Badr, just as a munafiq was about to hit the Messenger of Allah with his sword from his back without being seen by anyone, the Messenger of Allah turned and glanced at him, causing him to tremble and drop the sword. [8]

He is Protected from the Attacks of Polytheists

This incident has also acquired renown as tawatur in meaning and has been considered by most interpreters to be the occasion for the revelation of the following in the chapter of Yasin: “Verily We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). And We have put a bar in front of them and a bar behind them, and further, We have covered them up, so that they cannot see.“ [9]

Abu Jahl took a big rock in his hand and said with an oath, "I will hit Muhammad with this rock, if I see him in prostration." He went and found him prostrating, and had just lifted the huge rock to hit the Prophet's head when his hands were fixed in the air. Not until Allah's Messenger had finished his prayer and stood up did they become unbound, either by the permission of Allah's Messenger or because there was no longer any need for them to remain bound. [10]

In another similar incident, a man from the same tribe as Abu Jahl (Walid b. Mughira, according to one narration) went to the Kaa'ba with a big rock in his hand to hit Allah's Messenger while he was in prostration, but his eyes were sealed and he could not see Allah's Messenger in Masjid al-Haram and returned. He did not see the people who had sent him, either; he only heard their voices. When Allah's Messenger (pbuh) finished his prayer, his eyes were opened, for there was no longer any need for them to be closed. [11]

It is reported from Abu Bakr through an authentic narration that after the chapter of Lahab had been revealed, his wife, Umm Jamil, described as “Hammalat al-Hatab” (log carrier) [12] came to the Kaa'ba with a rock in her hand. She saw Abu Bakr, who was sitting beside the Messenger of Allah (pbuh) , but could not see the Messenger of Allah and asked Abu Bakr, "Where is your friend? I hear that he has satirized me. If I see him, I will hit him in the mouth with this rock." He could not see the Prophet (pbuh) though he was near her. [13] Such a carrier of logs of Hell could not, of course, have seen the one who was the object of the mystery of Lawlak and under Allah's protection, and could not have entered his presence. How could she have dared to do that?

Assassination Attempts

The following is related through authentic reports: Amir b. Tufayl and Arbad b. Qays conspired to assassinate Allah's Messenger (pbuh). Amir said, "I will keep him busy, and you will hit him." Amir kept Allah's Messenger busy, but Arbad did not do anything. Amir asked him later, "Why didn't you hit him?" Arbad answered. "How could I? Every time I intended to hit him, I saw you between us. Did you expect me to hit you?" [14]

Another incident reported in authentic resources took place in either the Battle of Uhud or Hunayn. Shayba b. Uthman al-Hajabayya, whose father and uncle had been killed by Hamza, approached Allah's Messenger creeping up quietly from behind in order to take the revenge of his father and uncle. He lifted his sword, but it suddenly slipped out of his hand. Allah's Messenger turned to him and put his hand on Shayba's chest. When relating this event, Shayba said, "At that moment no one else could have been more beloved to me." He became a Muslim at that very moment. Then Allah's Messenger said to him, "Now go and fight!" Shayba says, "I fought in front of Allah's Messenger. Had I met my own father, I would have killed even him." [15]

On the day of the conquest of Makkah, a man called Fadala came to Allah's Messenger with the intention of shooting him. Allah's Messenger looked at him, and said, smiling, "What have you told yourself?" and prayed that he might be forgiven, and Fadala became a believer. Fadala later said, "No one in the world would have been more beloved than him at that moment." [16]

Once, some Jews were going to throw a huge rock at the Prophet's head from above while he was sitting; however, the Messenger of Allah (pbuh) stood up and left that place as a result of Divine protection, bringing their plot to naught. [17]

There are many more instances of the same kind as those examples above. Bukhari and Muslim, and other hadith scholars report from Hazrat Aisha that after the verse, “Allah will defend thee from men” [18] had been revealed, Allah's Messenger said to those who had guarded him from time to time: "O men, leave me! For my Lord protects me." [19]

The miracles we have narrated up to now show that each species in this universe recognize Allah's Messenger (pbuh) and is connected with him. His miracles have become manifest through each species in the universe. Thus, he is the envoy and the Messenger of Allah, who is “the Creator of the Universe” and “the Lord of all beings”.

An important inspector appointed by a ruler is recognized by every department of the administration and is connected with each of them, because he has a duty to perform on behalf of the ruler. A judicial inspector, for example, is connected only with the Judicial Department; other departments may not know of him. Similarly, a military inspector is not recognized by the Civil Administration, and so on. Since all beings that exist in the departments of this Divine Kingdom, from angels to insects and spiders, know him, recognize him, or have been informed about him; he is the Messenger of the Lord of the worlds and the Seal of the prophets, with a prophethood that is above that of all other prophets.

___________________________________________

[1]al-Maida, 5/67.
[2]al-Maida, 5/67.
[3]Qadi Iyad, ash-Shifa, 1:349; Musnad (tahqiq: Ahmad Shakir), 4:269, no. 2009); al-Haythami, Majmau’z-Zawaid, 2:228.
[4]Qadi Iyad, ash-Shifa, 1:313, 349; Khafaji, Sharhu’sh-Shifa, 3:236; Ali al-Qari, Sharhu’sh-Shifa, 1:368, 637; Musnad, 1:248; San’ani, al-Musannaf, 5:389; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:179-181; Ibnu’l-Qayyim, Zadu’l-Maad (tahqiq: Arnawud), 3:52; at-Tabrizi, Mishqatu’l-Masabih, no. 5934; Maruzi, Musnad Abu Bakr as-Siddiq, no. 73; Zayla’i, Nasbu’r-Raya, 1:123; al-Haythami, Majmau’z-Zawaid, 6:52-53, 7:27.)
[5]Bukhari, Manaqib: 25; Muslim, Zuhd:75; Ibn Hibban, Sahih, 65, 9:11.
[6]Qadi Iyad, ash-Shifa, 1:351; Ali al-Qari, Sharhu’sh-Shifa, 1:715.
[7]Bukhari, Jihad: 84, 87, Maghazi: 31, 32; Muslim, Salatu’l-Musafirin: 311, no. 843; Qadi Iyad, ash-Shifa, 1:347, 348; al-Haythami, Majmau’z-Zawaid, 9:7-8; al-Hakim, al-Mustadrak, 3:29-30.
[8]Qadi Iyad, ash-Shifa, 1:347; Ali al-Qari, Sharhu’sh-Shifa, 1:710.
[9]Yasin, 36/8-9.
[10]Qadi Iyad, ash-Shifa, 1:351; Khafaji, Sharhu’sh-Shifa, 3:241; al-Haythami, Majmau’z-Zawaid, 8:227; Muslim, No. 2797; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:42-43.
[11]Qadi Iyad, ash-Shifa, 1:351; Khafaji, Sharhu’sh-Shifa, 3:242.
[12]Lahab, 111/4.
[13]Qadi Iyad, ash-Shifa, 1:349; Khafaji, Sharhu’sh-Shifa, 3:233; al-Haythami, Majmau’z-Zawaid, 1:353; Ibn Hibban, Sahih, 8:152; al-Hakim, al-Mustadrak, 2:361.
[14]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhu’sh-Shifa, 3:249; Bayhaqi, Dalailu’n-Nubuwwa: 5:318.
[15]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhu’sh-Shifa, 3:248; al-Haythami, Majmau’z-Zawaid, 6:183,184; Ali al-Qari, Sharhu’sh-Shifa, 1:718; al-Asqalani, al-Isaba, 2:157.
[16]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhu’sh-Shifa, 3:248; Ali al-Qari, Sharhu’sh-Shifa, 1:718.
[17]Qadi Iyad, ash-Shifa, 1:352; Khafaji, Sharhu’sh-Shifa, 3:243; Ali al-Qari, Sharhu’sh-Shifa, 1:716; Abu Nuaym, Dalailu’n-Nubuwwa, 2:489-490.
[18]al-Maida, 5/67.
[19]Tirmidhi, 5:351, no. 3406; Tirmidhi (tahqiq: Ahmad Shakir), no. 3049; Qadi Iyad, ash-Shifa, 1:352; al-Hakim, al-Mustadrak, 2:313.

Our Creator, who created the realm of living creatures in the most perfect manner, designed all creatures as a wonderful work of art and a book of wisdom and it is the requirement of His wisdom to send a guide that will let us see the beauties of these creatures and read these books of wisdom and make them known by us because an inapprehensible book without a teacher is no more than a nonsensical page. The universe is just like a wonderful book that contains such deep meanings.

Since the wisdom of our creator requires sending a guide and teacher, of course, His guide or teacher will have reason and mind. Since He will select this guide among the ones who have reason, He will select the one who is perfect both in talent and morals. This slave is the Prophet Muhammad (PBUH), who has been approved both by allies and foes.

The Prophet Muhammad (PBUH) is the exemplary person and the teacher who was selected by God for us as His slaves. He faced the denial of the people when He started to declare the divine case just like all other prophets who were given the duty of prophethood. As a custom of God, every prophet showed some miracles in order to prove the authenticity of their case. Miracles are actions that stun its witnesses. That is, showing a deed which cannot be done by those who see it. Though this deed is seen as a deed of the prophet, it is actually a deed which is made by God through the hands of the prophet; that is, the real doer is God. So, the miracles of the prophets are deeds which are beyond the capacity of other people shown by prophets and created by God that strengthen the belief of believers and cause unbelievers to have belief. For example, “the flowing of water from a hand’s fingers like a fountain” is a deed that a man cannot do. With the permission of God, the prophet Muhammad (PBUH)’s quenching the thirst of His army with the water flowing from his five fingers just like a fountain with five taps is a miracle. (1)

The biggest and eternal miracle of the prophet Muhammad (PBUH) is the Qur’an. The Qur’an’s rhetoric and scientific news and declarations which inspire the discoveries of the scientific environment and hundreds of its miracles such as prophesies have been proved. As time passes, the Qur’an becomes young and its new miraculous aspects are founded.

The biggest miracle of our prophet Muhammad (PBUH) after the Qur’an is his own personality. That is, the highest level of morals and talents that are gathered in him have miraculous qualities. It is so apparent that many companions like Abdullah bin Salam who was at first a Jewish scholar became a Muslim by only seeing His face and saying “This face has no lying, this face cannot have any cheating!..” (2) We refer such miraculous qualities of our prophet (PBUH) to the section called “The Exemplary Ethics of the Prophet”.

There are also miracles shown by him some of which are presented in the Qur’an and a great majority of which are reported in history and sirah books (the life history of the Prophet). There are over a thousand miracles of him such as the prophesies that come true, foods and drinks that get fertile with his touch, ill ones that are healed, the splitting of the moon with a mark of his finger, the miracle of Miraj (ascension), and his miracles on animals and trees. (3)

Every prophet showed miracles. (4) However not every prophet showed miracles in every subject. For example, all prophets showed miracles in certain areas like Hz. Isa’s (pbuh) showing miracle in the area of medical science (5) or Hz. Sulayman’s (Solomon) commanding the Jinn and animals. (6) However, the prophet Muhammad (PBUH) was supported by all kinds of miracles. The reason of this can be explained by the fact that his prophethood is for all of the universe and humanity. A Sultan’s grand messenger goes to a village for a subject that interests all inhabitants of that place and the people from all levels there welcome and give presents to him. Similarly, when the Lord of realms sent His messenger, the prophet Muhammad (PBUH) whose religion and invitation is for all, from the realms of angels to the creatures both living and non-living thing cause him to show miracles and the whole universe merely welcomed him by acclaiming him and they presented their spiritual gifts to Him.

In this work, we will present you the authentic miracles of the prophet Muhammad (PBUH) by classifying them under headings. In our work, we have used the method which is used in the work titled The Miracles of Muhammad (PBUH) (The LETTERS, The Nineteenth Letter) by Badiuzzaman Said NURSI and from time to time we will quote from it. We have also based the arrangement and classification of the miracles on the method in that book. We advise those who want to have further information to refer to that exceptional work.

Finally, we want to give brief information on frequently used terms such as tawatur, mutawatir (explicit consensus) and mutawatir manawi (consensus in meaning) and ahad (singular narration) that are both presented in miracles and riwayahs of this section and in the science of hadith.

Tawatur is the kind of glorious hadith which is transmitted by numerous authorities and about which there is no room for doubt.

Mutawatir (which is also called “explicit consensus” or “consensus in meaning.”) means transmitting a glorious hadith as it is by numerous authorities and about which there is no room for doubt.

Mutawatir manawi, (consensus in meaning)is transmitting a glorious hadith in terms of its meaning by numerous authorities and about which there is no room for doubt. That is, there is a certainty of the incident but there may be some differences in its details.

Ahad (also called singular narration) refers to news or hadiths narrated by only one narrator.

After having presented the basic information here, now we are starting to narrate the miracles.

(1) Muslim, Zuhd, 74, no. 3013; Ibn Hibban, Sahih, 8:159.

(2) Tirmidhi, Qiyama: 42: Ibn Maja, Iqama: 174, Atima: 1; Darimi, Salah: 156; Istidhan: 4 Musnad, 5:451.

(3) al-Asqalani, Fathul Bari, 6:454; Nawavi, Sharhu Sahih Muslim, 1:2.

(4) al-Anbiya, 21/5; Yunus, 10/74

(5) al-Maida, 5/110; Aali Imran, 3/49

(6) Al-Anbiya, 21/82l; an-Naml, 27/16

We are going to narrate some of the miracles concerning the talking of corpses with the prophet Muhammad (PBUH) from authentic sources.

The Resurrection of a dead girl and her talking with the Prophet Muhammad (PBUH)

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 God’s Messenger. He said: ‘I had a little girl; she drowned in such-and-such stream nearby. I left her there.’ God’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.’ God’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 Resurrected Man upon the prayer that was made for the sake of the apostle of Allah

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 God, I left my home and migrated here only to obtain Your pleasure and to pay allegiance to God’s Noble Messenger (PBUH) 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, came and ate with us.” (2)

In the following lines from the celebrated poem Qasida al-Burda, Imam Busayri 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 Talking of a Martyr companion that was put into the grave

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 God, Abu Bakr is the Veracious [Siddiq], ‘Umar, the martyr, and ‘Uthman, pious and merciful.’ (3) We uncovered him and looked: he was dead and lifeless!”

He was foretelling ‘Umar’s martyrdom even before he had succeeded to the Caliphate. 

The Talk of the Corpse

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 God’s Messenger! Peace be upon you, O Messenger of God!’, 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!

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(1) Qadi Iyad, ash-Shifa’ i, 320; al-Khafaji, Sharh ash-Shifa’ iii, 106.

(2) Qadi Iyad, ash-Shifa’ i, 320; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 292.

(3) Qadi Iyad, ash-Shifa’ i, 320; ‘Ali al-Qari, Sharh ash-Shifa’ i, 649; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 157-8.

(4) Ibn Kathir, al-Bidaya wa’n-Nihaya viii, 291 (through various lines); al-Haythami, Majma’ az-Zawa’id v, 179-80 (through two lines of transmission).

In the period before Prophet Muhammad (pbuh) called the interregnum, both oracles and some scholars gave the good news about Allah’s Messenger’s coming. Some of them mentioned him in their poems; some extended this good news to next centuries through their letters. We will try to recount some examples of them here.

First: One of the kings of Yemen, Tubba, saw the qualities of Allah’s Messenger in old books and professed belief. He recited this poem:

“I affirm the messengership of Ahmad (pbuh). If I were to reach his time, I would be his vizier and cousin. (In other words, I would be like Ali)” [1]

Second: Famous Quss Ibn Saida was one of the most renowned and important orators and he was a monotheist, aware of the truths. With the following poem, he proclaims the prophethood of Muhammad (PBUH) before he was sent:

“He sent Ahmad (PBUH) as the most auspicious of those who were sent and of the prophets. May Allah show His mercy on him as long as caravans set off for him and as long as this is encouraged.” [2]

Third: One oftheancestors of Allah’s Messenger (PBUH), Ka’b Ibn Luayy, declares, through inspiration, the coming of the Prophet:

“All of a sudden Prophet Muhammad (PBUH) will come and give the truthful news.” [3]

Fourth: Sayf Ibn Ziyazan, one of the kings of Yemen, saw the qualities of Allah’s Messenger (PBUH) in the old scriptures, believed in and aspired for him. When the Prophet’s grandfather, Abdulmuttalib, went to Yemen with the caravans of Quraysh, Sayf Ibn Ziyazan called for them and told them:

“A child is to be born in Hejaz. There is a sign like a seal between his shoulders. This child will be an imam for all people.” Later, he secretly called for Abdulmuttalib and miraculously gave him the news of the Prophet before his birth with these words: “You are the grandfather of that child.” [4]

Fifth: When the mother of the believers,Khadijah (may Allah be pleased with her), told her cousin, Waraqa bin Nawfal at the beginning of the revelation that Allah’s Messenger got worried, Waraqa said “Send him to me.” Allah’s Messenger went to Waraqa and explained the situation he was in during the coming of revelation. Waraqa said:

“Do not worry; this state is revelation. Good news for you! You are the expected prophet. Jesus gave the good news of you.” [5]

Sixth: Before the Prophet was sent, a knowledgeable person named Asqalani’l-Himyari would ask the people of Quraysh whenever he saw them: “Is there anyone who claims prophethood among you?” and thepeople of Quraysh would say “No.” Later, after the duty of prophethood was assigned, he asked again, and they replied, “Yes, someone is claiming prophethood.” Asqalani said:

“Behold, the world has been expecting him.” [6]

Seventh: One of the Christian scholars, Ibnu’l Ala gave the news of the Prophet before the duty of prophethood was given and before he saw the Prophet. Later he came and saw the Prophet. He said:

“I saw your qualities in the Gospel and professed faith. Ibn Maryam (Jesus) gave the good news of your coming in the Gospel.” [7]

Eighth: The King of Abyssinia, Negus, said:

“Instead of this kingdom, if only, I were the servant of Prophet Muhammad (PBUH)! That servanthood is superior to this kingdom.” [8]

Now, after those scholars who gave news of the unknown through divine inspiration, we will mention the good news given by oracles who inform people of the unknown through spirits and jinn; we will retell only a few examples out of the many mentioned in the books of history and the Prophet’s biographies.

First: A well-known oracle named Shiqq with only one eye, one hand, one foot, almost like a half-human gave the good news of the Prophet’s coming many times before the Prophet was sent. [9]

Second: It is the news given by a renowned oracle from Damascus, Satih, a hideous-looking man with his face in his chest, with no bones, a body as if with no organs, who lived for a long time. He was well-known among the people of that time with the news of the unknown that he gave correctly. Furthermore, Kisra, the King of Persia, sent Muyzan, a scholar and an envoy of his, to Satih in order to ask about a strange dream he had at the night of the Prophet’s birth in which he saw his palace’s fourteen towers fall down. Satih said to the envoy: “Fourteen people will rule your country and then your kingdom will be ruined. And someone will come and proclaim a religion. That will abolish your religion and state.” andhe thus informed Kisra of the interpretation of his dream. As is seen, Satih gave the news of the Prophet’s coming. [10]

As is explained in history books and the biographies of the Prophet, among oracles such renowned ones as Sawad Ibn Qaribi’d-Dawsi, Hunafir, Af’asiya Najran, Jizl Ibn Jizli’l-Kindi, Ibn Kalasati’d-Dawsi and Fatima Bint Numan an-Najariyya announced that the Prophet of the end of time would come and he would be Muhammad (PBUH). [11]

Moreover, one of the relatives of Uthman bin Afwan (may Allah be pleased with him), Sa’d Bint Kurayz, received the news of the prophethood of Allah’s Messenger through soothsaying. At the very beginning of Islam, he said to Uthman bin Afwan “Go and profess faith.” Upon this advice, Uthman bin Afwan went and professed belief and thus had the honor to be one of the first Muslims. Sa’d tells this event in the following poem:

“Allah granted Uthman salvation through a word I said to him. The one who brings to the truth is Allah alone.”[12]

Furthermore, just like oracles, the jinn called ‘hatif’ who could not be seen in person but whose voice could be heard, gave the news of the Prophet’s coming many times. For example, one of these creatures called out to Zayab Ibn al Haris in the following way and became a means for his and someone else’s accepting Islam:

“O Zayab, o Zayab! Listen to the strangest of the strangest: Muhammad was sent with a book; he is calling the people of Mecca, but they do not listen to him.” [13]

Similarly, another hatif called out to Samia bin Qarrat al Ghatafani like that and caused some people to have faith:

“The truth came and scattered light. The falsity, though, is ruined, uprooted.” [14]

The incidents of these hatifs’ giving good news and informing are quite renowned and many in number.

Besides, just as oracles and hatifs gave the news of the Prophet’s coming, so, too, did some animals sacrificed for the idols heralded his prophethood.

For instance, the idol of the Mazan Tribe called out “This appointed Prophet brought a truthful book revealed to him.” [15] and thus informed people of Muhammad’s prophethood (PBUH).

Another example is the famous event that became a means for Abbas Ibn Mardas’ accepting Islam: He had an idol named Dimar. That idol once made such an utterance: “Before Muhammad came, I was worshipped. Now that Muhammad’s call came, this aberration cannot prevail any longer.”[16]

Before Islam, Umar Ibn Khattab (may Allah be pleased with him) heard from an animal sacrificed for an idol:

“O those who sacrifice an animal! Something important is happening; a man is saying with a clear language ‘La ilaha illa Allah’ (there is no God but Allah)” [17]

To sum up, there are many such incidences as the ones mentioned above. They have been acquiesced and recounted by trustable books. Many oracles, scholars, hatifs and even idols and sacrificed animals gave the news of Muhammad’s prophethood (PBUH), which in turn acted as a medium for certain people’s faith. Similarly, on some stones, graves and gravestones, such writings as “Muhammad is the corrector and trustable.” in old scriptswere found and via those some people grasped faith. [18] Indeed, ‘Muhammad’ mentioned in the writing “Muhammad is the corrector and trustable.” refers to Allah’s Messenger (PBUH). This is because before him, close to his time, there were only seven people with the name Muhammad. And none of those seven men were worthy of the quality “the corrector and trustable.”[19]

[1]Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:166; Qadi Iyad, ash-Shifa, 1:363; Ali al-Qari, Sharhu’sh-Shifa, 1:740; al-Hakim, al-Mustadrak, 2:388; Nabhani, Hujjatullah ala’l-Alamin, 138.
[2]Suyuti, al-Fathu’l-Kabir, 2:133; Ibni Kathir, al-Bidaya wa’n-Nihaya, 2:230; Qadi Iyad, ash-Shifa, 1:363; Ali al-ari, Sharhu’sh-Shifa, 1:740; Tabarani, al-Mu’jamu’l-Kabir, 12:1254; Bayhaqi, Dalailu’n-Nubuwwa: 2:101; Abu Nuaym, Dalailu’n-Nubuwwa, 1:105.
[3]Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:244; Qadi Iyad, ash-Shifa, 1:364; Ali al-Qari, Sharhu’sh-Shifa, 1:740; Abu Nuaym, Dalailu’n-Nubuwwa, 1:89-90.
[4] Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:328; Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:740; al-Hakim, al-Mustadrak, 2:388; Abu Nuaym, Dalailu’n-Nubuwwa, 1:95-96; Halabi, as-Siratu’l-Halabiya, 1:187.
[5]Bukhari, Badu’l-Wahy: 3; Anbiya: 21; Ta’bir: 1; Musnad (tahkik: Ahmed Şâkir), 4:304, no. 2846; Kadi Iyaz, ash-Shifa, 1:363; Ali al-Kari, Sharhu’sh-Shifa, 1:743; Ajurri, ash-Sharia, 443; Abu Nuaym, Dalailu’n-Nubuwwa, 1:217.
[6] Kadi Iyaz, ash-Shifa, 1:363; Ali al-Kari, Sharhu’sh-Shifa, 1:742; Nabhani, Hujjatullah ala’l-Alamin, 140.
[7] Ali al-Kari, Sharhu’sh-Shifa, 1:744; Nabhani, Hujjatullah ala’l-Alamin, 121, 208
[8] Kadi Iyaz, ash-Shifa, 1:365 Nabhani, Hujjatullah ala’l-Alamin, 115; Bayhaki, Dalailu’n-Nubuwwa: 2:285.
[9] Kadi Iyaz, ash-Shifa, 1:364; Ali al-Kari, Sharhu’sh-Shifa, 1:747; Nabhani, Hujjatullah ala’l-Alamin, 168-172; Abu Nuaym, Dalailu’n-Nubuwwa, 1:123, 125.
[10] Ibn Kasir, al-Bidaya wa’n-Nihaya, 2:355-369; Bayhaki, Dalailu’n-Nubuwwa: 2:126,129; Abu Nuaym, Dalailu’n-Nubuwwa, 1:125; Kadi Iyaz, ash-Shifa, 1:365; Ali al-Kari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Hasaisu’l-Kubra, 1:128-130.
[11] Ibn Kasir, al-Bidaya wa’n-Nihaya, 2:335; Bayhaki, Dalailu’n-Nubuwwa: 2:248; Abu Nuaym, Dalailu’n-Nubuwwa, 1:125; Kadi Iyaz, ash-Shifa, 1:365; Ali al-Kari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Hasaisu’l-Kubra, 1:128-130; al-Haysami, Majmau’z-Zawaid, 8:248-249, 51.
[12] Suyuti, al-Hasaisu’l-Kubra, 1:258.
[13]Halabi, as-Siratu’l-Halabiya, 1:335-337; Suyuti, al-Khasaisu’l-Kubra, 1:358; Nabhani, Hujjatullah ala’l-Alamin, 181.
[14] Ali al-Qari, Sharhu’sh-Shifa, 1:748; Suyuti, al-Khasaisu’l-Kubra, 1:252.
[15] Bayhaqi, Dalailu’n-Nubuwwa: 2:255; Halabi, as-Siratu’l-Halabiya, 1:325; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:337; al-Haythami, Majmau’z-Zawaid, 8:242; Ali al-Qari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Khasaisu’l-Kubra, 1:252-271.
[16]ash-Shifa (Tahqiq: M. Emin Kara Ali and…), 1:598; al-Haythami, Majmau’z-Zawaid, 8:246; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:341-342; Bayhaqi, Dalailu’n-Nubuwwa: 1:118.
[17]Bukhari, Manaqibu’l-Ansar: 35; as-Sa’ati, al-Fathu’r-Rabbani, 20:2030.
[18] Qadi Iyad, ash-Shifa, 1:467; Ali al-Qari, Sharhu’sh-Shifa, 1:749; Halabi, as-Siratu’l-Halabiya, 1:354.
[19] Halabi, as-Siratu’l-Halabiya, 1:131-134.