Miracles of the Prophet Muhammad

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Miracles of the Prophet Muhammad

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Thread: Miracles of the Prophet Muhammad

  1. #11
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    Miracles Concerning Water

    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 Tabiin 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 Prophets 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?
    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 Masud 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 Masud 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, Dalailun-Nubuwwah: 2:64, 5:236.
    [8]Ahmad b. Hanbal, Musnad, V. 4, p. 290, Bukhari, Sahih, V. 5, p. 62, 63; Abu Nuaym, Dalailun-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, Dalailun-Nubuwwah: 4:216, 6:130.
    [12]al-Haythami, al-Majmauz-Zawaid, 6:194; al-Hindi, Kanzul-Ummal, 12:353; Qadi Iyad, ash-Shifa, 1:190; Ali al-Kari, Sharhush-Shifa, 1:600; Bayhaqi, Dalailun-Nubuwwah: 2:63; Suyuti, al-Hasaisul-Kubra, 2:105.
    [13] Qadi Iyad, ash-Shifa, 1:290; al-Hafaji, Sharhush-Shifa, 3:29; Bayhaqi, Dalailun-Nubuwwah: 2:15-20; (See also Bukhari, Istithqa, 3; Musnad, 2:93).
    [14]Ibnul-Jawzi, Zadul-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, Dalailun-Nubuwwah, 6:139-146.


  2. #12
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    Miracles Concerning Trees

    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 Masud, Ibn Umar, Yala 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). Gods Messenger asked him:
    Where are you going? The Bedouin replied:
    To my family. Gods 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?Gods Messenger said:
    The tree beside the valley shall bear witness.
    Ibn Umar said: Shaking, the tree cleft the earth and came to Gods 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 Gods 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 Gods 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 Gods 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: Gods Messenger commanded me: Tell those trees to join together for the relief of Gods Messenger! I told them to do so, and they joined together. Then, while I was waiting, Gods 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 Gods 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 Gods 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. Gods 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 Yala b. Murra, Ghaylan b. Salama al-Thaqafi, and Ibn Masud, 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 Shafii the Second for his excellence in interpretation:
    While travelling on horseback one night during the Taif expedition, sleep overcame Gods 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

    Yala b. Murra relates in an authentic narration:
    During an expedition, a tree -called either talha or samura- came, passed around Gods Noble Messenger (pbuh) as if circumambulating, and went back to its place. Gods 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 Masud 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 Masud 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:
    Gods 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:
    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 Gods 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, Gods 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 Tabiin 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. Sad, (21) Abu Said al-Khudri, (22) Ubayy b. Kab, (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. Sad says: And weeping increased among the people, on the poles moaning.While in another narration (26), the Noble Messenger said: It is weeping at being separated from the recitation of Gods Names and the mentioning of God.
    Still another narration (27) reports that Gods Messenger said: If I had not embraced and consoled it, it would have wept at being separated from Gods Messenger until Doomsday.
    Burayda reports: When the pole began to moan, Gods 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 Gods 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 Gods 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. Kab says: After this extraordinary event, Gods 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. Kab 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 Gods 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 Sharia. (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 Messengers 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 Gods 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 abundancecan 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 Sharia 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-Zawaid 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, Dalail al-Nubuwwa vi, 14; al-Haythami, Majma az-Zawaid viii, 292; Ibn Kathir, al-Bidaya wan-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-Zawaid 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 Quran, 72:4.
    [13] Tirmidhi, Manaqib 6; al-Mubarakfuri, Tuhfat al-Ahwazi no: 3707; al-Haythami, Majma az-Zawaid ix, 10.
    [14] Bukhari, Manaqib 25, Juma 26; Ibn Majah, Iqamat al-Salat 199; Nasai, Juma 17; Tirmidhi, Juma 10, Manaqib 6; Darimi, Muqaddima 6. Salat 202; Musnad i:249.
    [15] al-Kattani, Nazm al-Mutanasir 134-5.
    [16] Ibn Kathir, al-Bidaya wan-Nihaya 125-132.
    [17] Tariq Anas ibn Malik: Bukhari, Manaqib: 25; Tirmidhi, Manaqib: 6, Jumua: 10; Ibn Majah, Iqama tus-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, Jumua: 10; Nasai, Juuma: 17; Ibn Majah, Iqamatus-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, Jumua: 10 Tirmidhi (tahqiq: Ahmad Shakir), no. 505, Manaqib: 6; Darimi, Muqaddima: 6.
    [20]Tariq Abdullah bin Abbas: Tirmidhi, Manaqib: 6; Jumua: 10; Darimi, Muqaddima: 6; Salat: 202; Musnad, 1:249; Musnad, 1:363.
    [21]Tariq Sahl bin Sad: Tirmidhi, Manaqib: 6; Jumua: 10; Darimi, Muqaddima: 6; Salat: 202; Khafaji, Sharhush-Shifa, 3:62.
    [22]Tariq Abu Said-il-Khudri, Darimi,Muqaddima: 6.
    [23]Tariq Ubay ibnil-Kab: Tirmidhi, Jumua: 10; Ibni Majah, Iqametus-Salat: 199; Darimi, Muqaddima: 6; Musnad, 139; Khafaji, Sharhush-Shifa, 3:62; Mubarakfuri, Tuhfatul-Ahwazi, 3:22.
    [24]Tariq Burayda: Darimi,Muqaddima: 6.
    [25]Tariq Ummul-Muminin Umm Salama: Tirmidhi, Manaqib: 6; Jumua: 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, Iqamatus-Salat: 199; Darimi,Muqaddima: 6; Qadi Iyad, ash-Shifa, 1:304.
    [29] Qadi Iyad, ash-Shifa, 1:305.
    [30]Risale-i Nur Klliyatı (Collection), Mektubat (Letters), On Dokuzuncu Mektup (Nineteenth Letter), Onuncu İşaret (Tenth Sign)


  3. #13
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    The Miracles concerning mountains, rocks and lifeless creatures

    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 Masud, the Prophets servant narrates:
    While eating together with Gods 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 Prophets servant, said: We were together with Gods 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 Veraciouss hand and again they glorified God. (2) In his line of transmission, Abu Dharr al-Ghifari says: Then, he put them into Umars 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 Uthmans 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 Aisha al-Siddiqa:
    Rocks and mountains would say to Gods Messenger (PBUH), Peace be upon you, O Messenger of God!
    In Alis 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 Jabirs narrations, the Messenger said: I know a rock that salutes me. (6) Some said that he intended the Black Stone of the Kaba.
    In her line of transmission, Aisha said: Gods 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: Gods Messenger (PBUH) covered Abbas and his four sons (Abd Allah, Ubayd Allah, Fadl, and Qusam) with a piece of cloth called mulaat, 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 Dhin-Nurayn, (12) and Sad b. Zayd, (13) from among the ten promised Paradise:
    Gods Noble Messenger (PBUH) climbed Mount Uhud together with Abu Bakr al-Siddiq, Umar al-Faruq, and Uthman Dhin-Nurayn. Either due to their awesomeness, or out of its own joy and happiness, the mountain began to tremble and stir. Gods 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 Gods 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 Gods 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, Gods 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 Gods 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 Quran, and Ibn Masud, 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 Kaba, 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, Gods 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:
    Gods 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 Gods 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 mans power and ordinary causes, the Quran 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 Gods 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 Bishrs 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, Gods 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 Gods Messenger (pbuh) and his close Companions, but being informed about this from the Unseen, the Prophets 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 andStaff of Moses:
    The Shining Staff

    Imam Ahmad b. Hanbal, explaining and authenticating a narration from Abu Said al-Khudri, reports:
    One dark and stormy night, the Noble Messenger (PBUH) gave Qatada b. al-Numan 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. Gods Noble Messenger (PBUH) gave him a stout staff in place of it, saying:Fight with this! Suddenly, with Gods 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 Ukkashas pride, and the swords 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 Gods Messenger (PBUH), Abd Allah b. Jahshs sword was broken. Gods 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 Awad) no. 3633; Musnad, 1:460; Qadi Iyad, ash-Shifa, 1:306; Ali al-Qari, Sharhush-Shifa, 1:627; Ibn Kathir, al-Bidaya wan-Nihaya, 6:97-98, 133.
    [2]Qadi Iyad, ash-Shifa, 1:306; Khafaji, Sharhush-Shifa, 3:70; Ali al-Qari, Sharhush-Shifa, 1:627.
    [3]Qadi Iyad, ash-Shifa, 1:306; al-Haythami, Majmauz-Zawaid, 5:179, 8:298-299; Ibn Kathir, al-Bidaya wan-Nihaya, 6:132-133.
    [4]Tirmidhi, Manaqib: 6; Darimi, Muqaddima: 4; al-Haythami, Majmauz-Zawaid, 8:260;u, 2:607; Ali al-Qari, Sharhush-Shifa, 1:628.
    [5]Qadi Iyad, ash-Shifa, 1:307; Khafaji, Sharhush-Shifa, 3:71.
    [6]Mslim, Fadail: 2; Tirmidhi, Manaqib: 5; Musnad, 5:89, 95, 105; Ibn Hibban, Sahih, 8:139.
    [7]Qadi Iyad, ash-Shifa, 1:307; Khafaji, Sharhush-Shifa, 3:71; al-Haythami, Majmauz-Zawaid, 8:259.
    [8]Bayhaqi, Dalailun-Nubuwwa, 6:71
    [9]Qadi Iyad, ash-Shifa, 1:608; Ali al-Qari, Sharhush-Shifa, 1:628; al-Hakim, al-Mustadrak, 2:309; al-Haythami, Majmauz-Zawaid, 9:269-270.
    [10]bk. Bukhari, Fadailul-Ashab: 5, 6, 7; Tirmidhi, Manaqib: 19, no. 3697; Abu Dawud, Sunnah: 9 (Bab: fil-Khulafa).
    [11]Muslim, Fadailus-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, Sharhush-Shifa, 3:75.
    [15]az-Zumar, 39/67.
    [16]Muslim, Sifatul-Qiyama: 19-26; Musnad, 2:88; al-Hakim, al-Mustadrak, 2:252; Qadi Iyad, ash-Shifa, 1:308; Khafaji, Sharhush-Shifa, 3:75; Ali al-Qari, Sharhush-Shifa, 1:630; Ibn Hibban, Sahih, 9:214.
    [17]Muslim, Jihad: 87, no. 1781.
    [18]Bukhari, Maghazi: 48, Mazalim: 32, Tafsiral-Quran: 12; Tirmidhi, Tafsirul-Quran: 18 (Bab: Suratu Bani Israil); Ibn Hibban, Sahih, no. 1702.
    [19]al-Isra, 17/81.
    [20] al-Haythami, Majmauz-Zawaid wa Manbaul-Fawaid, 6:176 (from Hz. Ibn Masud).
    [21]Qadi Iyad, ash-Shifa, 1:308; Ali al-Qari, Sharhush-Shifa, 1:631; Tirmidhi, Manaqib: 3 (Bab, Majaa fi Badin-Nubuwwa); al-Mubarakfuri, Tuhfatul-Ahwazi, no: 3699; al-Hakim, al-Mustadrak, 2:615; Ibn Hisham, Siratun-Nabi,p. 115.
    [22]al-Anfal, 6/17.
    [23] al-Haythami, Majmauz-Zawaid, 6:84.
    [24]Muslim, Jihad: 76, 81 (Bab: Ghazwat-u Hunayn); Darimi, Siyar: 15 (Bab: Shahatil-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, Dalailun-Nubuwwa: 6:256, 264; Ibnul-Qayyim, Zadul-Maad, 3:336.
    [28] see the hadith of Jabir: at-Tabrizi, Mishqatul-Masabih, no. 5931, Abu Dawud, Diyat: 6; Darimi, Muqaddima: 11; al-Jizri, Jamiul-Usul, 8888, al-Haythami, Majmauz-Zawaid, 8:295-296.
    [29]Qadi Iyad, ash-Shifa, 1:317-319; Ali al-Qari, Sharhush-Shifa, 1:645.
    [30] Abu Dawud, Diyat, 6; Darimi, Muqaddima, 11; Majmauz-Zawaid, 8:295-296; Bayhaqi, Dalailun-Nubuwwa, 4:262.
    [31]Musnad, 3:65; as-Saati, al-Fathur-Rabbani, 22:66-67; al-Haythami, Majmauz-Zawaid, 2:166-167; al-Hindi, Kanzul-Ummal, 12:376; Qadi Iyad, ash-Shifa, 1:3323; Ali al-Qari, Sharhush-Shifa, 1:671; al-Asqalani, al-Isaba, no. 7076.
    [32]Qadi Iyad, ash-Shifa, 1:333; Ali al-Qari, Sharhush-Shifa, 1:671; Khafaji, Sharhush-Shifa, 3:156; Ibn Hisham, Siratun-Nabi, 1:637; Ibnul-Qayyim, Zadul-Maad (tahqiq: Arnawud), 3:186.
    [33]Qadi Iyad, ash-Shifa, 1:333; Khafaji, Sharhush-Shifa, 3:157; Ibn Sayyidin-Nas, Uyunul-Athar, 2:20; al-Asqalani, al-Isaba, no. 4583.
    [34]Ibn Abdil-Barr, al-Istiab, 2:274 (next to Isaba); Ibn Hajar, al-Isaba, 2:287; Ibn Sayyidin-Nas, Uyunul-Athar, 2:32; Abdurrazzaq, al-Musannaf, 11:279.
    [35] Ibn Sayyidin-Nas, 2:32; Abdurrazzaq, al-Musannaf, 11:279.


  4. #14
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    The Miracles concerning the sick and the wounded being healed

    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 Sad b. Abi Waqqas, the Prophets 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 Prophets 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. Numan 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. Gods 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 Gods 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. Gods 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-Aqwas leg was struck and split open by a sword; Gods Messenger breathed onto it, and the leg was at once healed. (5)
    The healing of blind eyes

    Authorities on the Prophets life, and foremost Nasai, report from Uthman b. Hunayf, who said:
    A blind man came to Gods 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 rakats, 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 Muawwidh 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). Gods Messenger stuck the hand in its place and spread his spittle over it. It was at once healed. Muawwidh 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 Gods 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 Sharia, 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 Sharia, 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-Hakams 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-Jufi. 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. Gods 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 Gods Messenger (pbuh). The child had an affliction; he could not speak and was an idiot. Gods 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 childs 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 Nasai 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. Gods 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 Gods 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 Gods 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 Prophets biography. For sure, since the blessed hand of Gods Messenger (pbuh) was like a pharmacy of Luqman the Wise, and his spittle was like a spring of Khidrs 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 Gods 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 Gods 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-Zawaid 4, 113; Muslim, Fadail as-Sahaba 42 no: 2412; Ibn Hibban, Sahih 9, 65.
    [2] Qadi Iyad, ash-Shifa 1, 322; al-Haythami, Majma az-Zawaid 6, 113; al-Hindi, Kanz al-Ummal 12, 377; Ibn al-Qayyim, Zad al-Maad (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; Fadail as-Sahaba 32, 34; al-Hakim, al-Mustadrak 3, 38.
    [5] Bukhari, Maghazi 38 (from Yazid b. Ubayd); Abu Dawud, Tibb 19; as-Saati, 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, Dalailun-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 Sayyidin-Nas, Uyunul-Athar, 1:261.
    [9] Bayhaqi, Dalailun-Nubuwwa: 6:178; Ibn Hajar, al-Isaba, 1:418; Ibnul-Athir, Usdul-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, Sharhush-Sifa, 1:656; Al-Khafaji, Sharhush-Shifa, 3:118; al-Haythami, Majmauz-Zawaid, 6:134.
    [14] Tirmidhi, Daawat: 112; Musnad, 1:83, 107, 128; Qadi Iyad, ash-Shifa, 1:323; Ali al-Qari, Sharhush-Sifa, 1:656; Ibn Hibban, Sahih, 9:47; al-Mubarakfuri, Tuhfatul-Ahwazi, 3635.
    [15]al-Haythami, Majmauz-Zawaid, 8:298; Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhush-Sifa, 1:657.
    [16]Ibn Majah, Tib: 40, no. 3532; Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhush-Sifa, 1:654, 657.
    [17]Darimi, Muqaddima: 4; Musnad, 1:254; Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhush-Sifa, 1:657; al-Haythami, Majmauz-Zawaid, 9:2;Tabrizi, Mishqatul-Masabih, 3:188.
    [18]Qadi Iyad, ash-Shifa, 1:324; Ali al-Qari, Sharhush-Sifa, 1:657; Al-Khafaji, Sharhush-Shifa, 3:121; al-Haythami, Majmauz-Zawaid, 9:415; Ibn Kathir, al-Bidaya wan-Nihaya, 1:295; al-Hakim, al-Mustadrak, 4:62-63.
    [19]Qadi Iyad, ash-Shifa, 1:319; Al-Khafaji, Sharhush-Shifa, 3:105; Ibn Kathir, al-Bidaya wan-Nihaya, 6:158-159
    [20]Qadi Iyad, ash-Shifa, 1:319; Al-Khafaji, Sharhush-Shifa, 3:105; Suyuti, Kanzul-Ummal, 4:379; Ibn Kathir, al-Bidaya wan-Nihaya, 6:159.
    [21]Qadi Iyad, ash-Shifa, 1:325; Ali al-Qari, Sharhush-Sifa, 1:657; al-Haythami, Majmauz-Zawaid, 8:312.
    [22]Qadi Iyad, ash-Shifa, 1:335; Ali al-Qari, Sharhush-Sifa, 1:676.


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    The miracles occurring upon the prayer of the prophet Muhammad (PBUH)

    Another numerous sort of the various kinds of miracle of Gods 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-knownconsensus. 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 Prophets 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 Prophets 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 Gods 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, Gods 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

    Gods 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 Quran 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 Gods 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 Prophets 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 Gods 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 Gods cause. See the blessings of plenty resulting from the Prophets prayer, and say: How great are Gods blessings! (11)
    Also, narrators of Hadiths, and foremost Bukhari, relate: Gods Messenger (PBUH) prayed that Urwa b. Abi al-Jada 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. Jafar 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 Prophets 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 Sad 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, Gods 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 Gods Messenger (PBUH), which ran: Our glory and praise have reached to the skies; we want to ascend even higher. Gods 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 Gods 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 Dhin-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. Gods 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 Prophets, he never again forgot anything. (22)
    These events are famous and there is no room for doubt about their truthiness.
    Events regarding maledictions of Gods Messenger (PBUH)

    We shall describe here a few events regarding maledictions of Gods Messenger (PBUH).
    The First: The Persian Shah Parviz tore up the letter sent to him by the Prophet. When Gods 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 Parvizs son Shirviya cut him to pieces with a dagger. (24) And Sad 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 Prophets letters.
    The Second: An event almost as well-known as those reported unanimously, which some verses of the Quran 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, Gods Prophet called down curses on them. Ibn Masud 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, Gods 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 Gods Messenger had sent him as the commander of a force to fight in Gods 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 Gods Noble Messenger (PBUH) saw a man eating with his left hand. He ordered him to eat with his right hand. The man replied: I cant. 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: Gods Messenger gave Khalid b. al-Walid, known as Gods 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. Gods 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 hens 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 Salmans 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 Gods 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 Prophets 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 Prophets (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 Prophets (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 Bir al-Quba would sometimes dry up. On Gods 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 Naim in his Dalail al-Nubuwwa (Evidences of Prophethood), report that when Gods 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 Gods 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 prophets (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 Gods 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 Prophets biography relate that when Gods Prophet and Abu Bakr the Veracious were migrating to Madinah, they came to the house of Umm Mabad, called Atika Bint Khalid al-Khuzai. There was an extremely thin, barren, and dry goat there. Gods Messenger asked Umm Mabad: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. Masud: before becoming a Muslim, Ibn Masud used to act as a shepherd for certain people. Gods Messenger (PBUH) went together with Abu Bakr the Veracious to the place where Ibn Masud and his goats were. Gods Messenger asked Ibn Masud for some milk. On replying thatthey were not his but the property of someone else, Gods Messenger told him to bring him a barren, dry goat. So he brought a nanny-goat who had not been mated for two years. Gods Messenger stroked its teats with his hand and prayed. Then they milked it, and obtained sweet milk which they drank. Ibn Masud came to believe after witnessing this miracle. (40)
    The Third: This is the well-known story of Halima Sadiya, 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 Sadiyas goats would return in the evening with both their stomachs and their teats full, contrary to everyone elses. (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 prophets touching and prayer

    We shall recount here a few out of many instances of wonders which were manifested after Gods 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. Sad, 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. Zayds 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 Gods Messenger had placed his hand; that had remained totally black. (43)
    The Third: Abdurrahman b. Zayd b. al-Khattab was both small and ugly. Gods 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: Aidh b. Amr received a wound on the face during the Battle of Hunayn. Gods 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 resemblinga white blaze on a chestnut horse. (45)
    The Fifth: He passed his hand over Qatada b. Malhans face and prayed, and Qatadas 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 Gods 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]Majmauz-Zawaid, 6:194-195; Ibn Huzayma, 1:53; Mustadrak, 1:159; Ibn Hibban, 4:223.
    [3]Ibn Sad, Tabaqat, 1:90; Bayhaqi, Dalailun-Nubuwwa, 2:15-19.
    [4]Bukhari, Istithqa: 3; Fadailu Ashabin-Nabi: 11.
    [5]Bukhari, Istithqa: 19; Ibn Majah, Iqama: 154; Muslim, Salatul-Istithqa: 8, hadith no. 897; Ibn Kathir,al-Bidaya wan-Nihaya, 6:91-92; Qadi Iyad, ash-Shifa, 1:327.
    [6]Tirmidhi, Manaqib: 18, hadith no. 1683; al-Albani, Mishqatul-Masabih, no. 6036; al-Mubarakfuri,Tuhfatul-Ahwazi, no. 3766; Ibn Athir al-Jizri, Jamiul-Usul, no. 7428; Ibn Hibban, Sahih, 9:17; al-Hakim,al-Mustadrak, 2:465, 3:83, 502; Qadi Iyad, ash-Shifa, 1:327; Bayhaqi, Dalailun-Nubuwwa: 2:215.
    [7]Bukhari, Wudu: 10, Ilm: 17, Fadailul-Ashab: 24; Muslim, Fadailus-Sahaba: 138; Ibn Hibban, Sahih, 9:98; Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhush-Shifa, 1:661; Khafaji, Sharhush-Shifa, 3:130; Ibnul-Athir, Jamiul-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, Usdul-Ghaba, 3:291; Qadi Iyad, ash-Shifa, 1:327.
    [9]Musnad, 1:338; Ahmad Ibn Hanbal,Fadailus-Sahaba, no. 1871; al-Hakim, el-Mustadrak, 3:535; Ali al-Qari, Sharhush-Shifa, 1:661.
    [10]Bukhari, Daawat: 19, 26, 47; Muslim, Fadailus-Sahaba: 141, 142, no. 2480, 2481; Musnad, 3:190, 6:430; Ibn Hibban, Sahih, 9:155; al-Mubarakfuri, Tuhfatul-Ahwazi, 10:330.
    [11]Qadi Iyad, ash-Shifa, 1:326; Ali al-Qari, Sharhush-Shifa, 1:659; Khafaji, Sharhush-Shifa, 3:125.
    [12]Bukhari, Manaqib: 28; Ibn Majah, Sadaqat: 7; Musnad, 4:375; Qadi Iyad, ash-Shifa, 1:327; As-Saati, al-Fathur-Rabbani, 22:326.
    [13]Majmauz-Zawaid, 9:286; Ibn Hajar, Matalibul-Aliya, 4:105; Bayhaqi, Dalailun-Nubuwwa, 6:221.
    [14]Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhush-Shifa, 1:661; al-Haythami, Majmauz-Zawaid, 5:286; Ibn Hajar, el- Matalibul-Aliya, no. 4077, 4078.
    [15]Tirmidhi, Manaqib: 27, no. 3751; Ibn Hibban, Sahih, no. 12215; al-Hakim, al-Mustadrak, 3:499; Abu Nuaym, Hilyatul-Awliya, 1:93, Abu Nuaym, Dalailun-Nubuwwa, 3:206; al-Albani, Mishqatul-Masabih, 3:251, no. 6116; al-Mubarakfuri, Tuhfatul-Ahwazi, 10:253-254, no. 3835; Ahmad Ibn Hanbal, Fadailus-Sahaba, 2:750, no. 1038; Ibnul-Athir, Jamiul-Usul, 10:16, no. 6535.
    [16]Ibnul-Athir, Usdul-Ghaba, 2:367; Ibn Hajar, al-Isaba, 2:33.
    [17]Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhush-Shifa, 1:660; Khafaji, Sharhush-Shifa, 3:128.
    [18]Ali al-Qari, Sharhush-Shifa, 1:661; Ibn Hajar, al-Isaba fi Tamyizis-Sahaba, no. 8639; al-Asqalani, al-Matalibul-Aliya, no. 4060; Ibn Kathir, al-Bidaya wan-Nihaya, 6:168.
    [19]al-Haythami, Majmauz-Zawaid, 9:122; Ahmad Ibn Hanbal, Fadailus-Sahaba, no. 950; Ibn Majah, Muqaddima: 11, no. 117; Musnad, 1:99, 133; Musnad (tahqiq: Ahmad Shakir), 2:120, no. 1114; Khafaji, Sharhush-Shifa, 3:133.
    [20]Qadi Iyad, ash-Shifa, 1:328; Khafaji, Sharhush-Shifa, 3:134; al-Haythami, Majmauz-Zawaid, 9:203.
    [21]Qadi Iyad, ash-Shifa, 1:328; Khafaji, Sharhush-Shifa, 3:134; Ali al-Qari, Sharhush-Shifa, 1:662.
    [22]Bukhari, Ilm: 42; Manaqib: 28; Buyu: 1; Harth: 21; Muslim, Fadailus-Sahaba: 159, no. 2492; Tirmidhi, Manaqib: 46, 47; Musnad, 2:240, 274, 428; el- al-Mubarakfuri, Tuhfatul-Ahwazi, 10:334, no. 3923; Ibnl-Athir, Jamiul-Usul , 9:95; Ibn Kathir, al-Bidaya wan-Nihaya, 6:162; As-Saati, al-Fathur-Rabbani, 22:405, 409-410; Abu Naim, Hilyatul-Awliya, 1:381; al-Asqalani, al-Isaba, no. 1190.
    [23]Bukhari, Ilm: 7; Jihad: 101; Maghazi: 82; Qadi Iyad, ash-Shifa, 1:328; As-Saati, al-Fathur-Rabbani, 22:159.
    [24]Ibn Hisham, as-Siratun-Nabawiyya, 1:71; Tabari, Tarikhul-Umma wal-Muluk, 2:135; Ibn Kathir, al Bidaya, 10:369.
    [25]Bukhari, Salat: 109; Manaqibul-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, Sharhush-Shifa, 1:663; Bayhaqi, Dalailun-Nubuwwa: 2:324.
    [27]Qadi Iyad, ash-Shifa, 1:329; Ali al-Qari, Sharhush-Shifa, 1:664.
    [28]Ibn Majah, Fitan: 1, no. 3930; Qadi Iyad, ash-Shifa, 1:329; Ali al-Qari, Sharhush-Shifa, 1:665; Khafaji, Sharhush-Shifa, 3:142; Ibn Hisham, Siratun-Nabi, 4:247; Ibn Kathir, al-Bidaya wan-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, Sharhush-Shifa, 1:666.
    [30]Qadi Iyad, ash-Shifa, 1:331; al-Haythami, Majmauz-Zawaid, 9:349; al-Asqalani, al-Matalibul-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 Sad, Tabaqatul-Kubra, 4:53-57; al-Haythami, Majmauz-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, Dalalilun-Nubuwwa: 6:136; Qadi Iyad, ash-Shifa, 1:331; Khafaji, Sharhush-Shifa, 3:149.
    [35]Qadi Iyad, ash-Shifa, 1:331; Ali al-Qari, Sharhush-Shifa, 1:668.
    [36]Ibn Majah, Taharah: 136, no. 659; Qadi Iyad, ash-Shifa, 1:332; Ali al-Qari, Sharhush-Shifa, 1:669.
    [37] As-Saati, al-Fathur-Rabbani, 22:667.
    [38]Qadi Iyad, ash-Shifa, 1:334; Khafaji, Sharhush-Shifa, 3:160.
    [39]Tabrizi, Mishqatul-Masabih (tahqiq: Albani), no. 5943; al-Haythami, Majmauz-Zawaid, 6:58; 8:313; al-Hakim, al-Mustadrak, 2:109; Ibn Kathir, al-Bidaya wan-Nihaya, 3:190-191; Ibnul-Qayyim, Zadul-Maad, 3:55, 57; Ibn Sad, Tabaqatul-Kubra, 1:230-231.
    [40]Musnad (tahqiq Ahmad Shakir), 5:210, no. 3598; Ibn Hibban, Sahih, 8:149; Ibn Kathir, al-Bidaya wan-Nihaya, 6:102.
    [41] As-Saati, al-Fathur-Rabbani, 20:192-193; al-Haythami, Majmauz-Zawaid, 8:220-221; Abu Nuaym, Dalailun-Nubuwwa, 1:111-113; Ibn Kathir, al-Bidaya wan-Nihaya, 2:273; Qadi Iyad, ash-Shifa, 1:366; Ali al-Kari, Sharhush-Shifa, 1:750; Khafaji, Sharhush-Shifa, 3:313.
    [42]Qadi Iyad, ash-Shifa, 1:334; Ali al-Qari, Sharhush-Shifa, 1:673.
    [43]Qadi Iyad, ash-Shifa, 1:334; Ali al-Qari, Sharhush-Shifa, 1:674.
    [44]Qadi Iyad, ash-Shifa, 1:335; Ali al-Qari, Sharhush-Shifa, 1:676-677.
    [45]Qadi Iyad, ash-Shifa, 1:334; al-Haythami, Majmauz-Zawaid, 9:412; al-Hakim, al-Mustadrak, 3:487.
    [46]Qadi Iyad, ash-Shifa, 1:334; al-Asqalani, al-Isaba, 3:225; al-Haythami, Majmauz-Zawaid, 5:319.
    [47]Qadi Iyad, ash-Shifa, 1:334; Khafaji, Sharhush-Shifa, 3:163; al-Haythami, Majmauz-Zawaid, 9:259.


  6. #16
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    The Miracles concerning Resurrected Corpses

    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 Gods Messenger. He said: I had a little girl; she drowned in such-and-such stream nearby. I left her there. Gods 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. Gods 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 Gods 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 Umars martyrdom even before he had succeeded to the Caliphate.
    The Talk of the Corpse

    Imam Tabarani, and Abu Naim in his Dalail al-Nubuwwa, relate from Numan 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 Gods 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!


    (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 wan-Nihaya vi, 292.
    (3) Qadi Iyad, ash-Shifa i, 320; Ali al-Qari, Sharh ash-Shifa i, 649; Ibn Kathir, al-Bidaya wan-Nihaya vi, 157-8.
    (4) Ibn Kathir, al-Bidaya wan-Nihaya viii, 291 (through various lines); al-Haythami, Majma az-Zawaid v, 179-80 (through two lines of transmission)


  7. #17
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    Miracles concerning Angels and Jinn

    As regards angels appearing and serving Gods Messenger (PBUH), and jinn believing in him and obeying him, these facts at foremost arrived from the Quran (1) along with many other sources which are also mutawatir. At the Battle of Badr, according to the Quran, (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 Gods 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. Gods 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 Gods Messenger (PBUH) many times in the form of Dihya, who was very handsome. For instance, Umar, Ibn Abbas, Usama b. Zayd, Harith, Aisha as-Siddiqa, and Umm Salama established and related certainly: We frequently saw Gabriel with the Gods 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, Sad 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 Gods 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 Prophets 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 Kaaba, 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 Masud 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 Gods 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 Quran, 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, Fadailul-Ashab: 30; al-Haythami, Majmauz-Zawaid, 9:276-277; Ahmad Ibn Hanbal, Fadailus-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, Sharhush-Shifa, 3:281; Ali al-Qari, Sharhush-Shifa, 1:735.
    [8] Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhush-Shifa, 3:282; Ali al-Qari, Sharhush-Shifa, 1:736.
    [9]Musnad (tahqiq: Ahmad Shakir), 6:165, no. 4353; Suyuti, al-Khasaisul-Kubra, 1:343, 2:361.
    [10] Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhush-Shifa, 3:287; Ali al-Qari, Sharhush-Shifa, 1:738; Ibn Kathir, al-Bidaya wan-Nihaya, 4:316; al-Haythami, Majmauz-Zawaid, 6:176.
    [11] Qadi Iyad, ash-Shifa, 1:363; Khafaji, Sharhush-Shifa, 3:287; Bayhaqi, Dalailun-Nubuwwa: 5/416-418.
    [12]Ibn Taymiya, at-Tawassul wal-Wasila, p. 24; Ibn Taymiya, Majmu-u Fatawa, 11:307.


  8. #18
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    He is Protected from his Enemies

    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 horses 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, Majmauz-Zawaid, 2:228.
    [4]Qadi Iyad, ash-Shifa, 1:313, 349; Khafaji, Sharhush-Shifa, 3:236; Ali al-Qari, Sharhush-Shifa, 1:368, 637; Musnad, 1:248; Sanani, al-Musannaf, 5:389; Ibn Kathir, al-Bidaya wan-Nihaya, 3:179-181; Ibnul-Qayyim, Zadul-Maad (tahqiq: Arnawud), 3:52; at-Tabrizi, Mishqatul-Masabih, no. 5934; Maruzi, Musnad Abu Bakr as-Siddiq, no. 73; Zaylai, Nasbur-Raya, 1:123; al-Haythami, Majmauz-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, Sharhush-Shifa, 1:715.
    [7]Bukhari, Jihad: 84, 87, Maghazi: 31, 32; Muslim, Salatul-Musafirin: 311, no. 843; Qadi Iyad, ash-Shifa, 1:347, 348; al-Haythami, Majmauz-Zawaid, 9:7-8; al-Hakim, al-Mustadrak, 3:29-30.
    [8]Qadi Iyad, ash-Shifa, 1:347; Ali al-Qari, Sharhush-Shifa, 1:710.
    [9]Yasin, 36/8-9.
    [10]Qadi Iyad, ash-Shifa, 1:351; Khafaji, Sharhush-Shifa, 3:241; al-Haythami, Majmauz-Zawaid, 8:227; Muslim, No. 2797; Ibn Kathir, al-Bidaya wan-Nihaya, 3:42-43.
    [11]Qadi Iyad, ash-Shifa, 1:351; Khafaji, Sharhush-Shifa, 3:242.
    [12]Lahab, 111/4.
    [13]Qadi Iyad, ash-Shifa, 1:349; Khafaji, Sharhush-Shifa, 3:233; al-Haythami, Majmauz-Zawaid, 1:353; Ibn Hibban, Sahih, 8:152; al-Hakim, al-Mustadrak, 2:361.
    [14]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhush-Shifa, 3:249; Bayhaqi, Dalailun-Nubuwwa: 5:318.
    [15]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhush-Shifa, 3:248; al-Haythami, Majmauz-Zawaid, 6:183,184; Ali al-Qari, Sharhush-Shifa, 1:718; al-Asqalani, al-Isaba, 2:157.
    [16]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhush-Shifa, 3:248; Ali al-Qari, Sharhush-Shifa, 1:718.
    [17]Qadi Iyad, ash-Shifa, 1:352; Khafaji, Sharhush-Shifa, 3:243; Ali al-Qari, Sharhush-Shifa, 1:716; Abu Nuaym, Dalailun-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.


  9. #19
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    Jun 2008
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    Glad Tidings about the Prophets Coming Before His Birth

    In the period before Prophet Muhammad (pbuh) called the interregnum, both oracles and some scholars gave the good news about Allahs Messengers 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 Allahs 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 Allahs Messenger (PBUH), Kab 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 Allahs Messenger (PBUH) in the old scriptures, believed in and aspired for him. When the Prophets 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 Allahs Messenger got worried, Waraqa said Send him to me. Allahs 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 Asqalanil-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, Ibnul 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 Prophets 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 Prophets 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 Prophets birth in which he saw his palaces 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 Prophets coming. [10]
    As is explained in history books and the biographies of the Prophet, among oracles such renowned ones as Sawad Ibn Qaribid-Dawsi, Hunafir, Afasiya Najran, Jizl Ibn Jizlil-Kindi, Ibn Kalasatid-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), Sad Bint Kurayz, received the news of the prophethood of Allahs 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. Sad 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 Prophets 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 elses 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 Prophets 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 Muhammads 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 Muhammads 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 Muhammads prophethood (PBUH), which in turn acted as a medium for certain peoples 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 Allahs 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 wan-Nihaya, 2:166; Qadi Iyad, ash-Shifa, 1:363; Ali al-Qari, Sharhush-Shifa, 1:740; al-Hakim, al-Mustadrak, 2:388; Nabhani, Hujjatullah alal-Alamin, 138.
    [2]Suyuti, al-Fathul-Kabir, 2:133; Ibni Kathir, al-Bidaya wan-Nihaya, 2:230; Qadi Iyad, ash-Shifa, 1:363; Ali al-ari, Sharhush-Shifa, 1:740; Tabarani, al-Mujamul-Kabir, 12:1254; Bayhaqi, Dalailun-Nubuwwa: 2:101; Abu Nuaym, Dalailun-Nubuwwa, 1:105.
    [3]Ibn Kathir, al-Bidaya wan-Nihaya, 2:244; Qadi Iyad, ash-Shifa, 1:364; Ali al-Qari, Sharhush-Shifa, 1:740; Abu Nuaym, Dalailun-Nubuwwa, 1:89-90.
    [4] Ibn Kathir, al-Bidaya wan-Nihaya, 2:328; Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhush-Shifa, 1:740; al-Hakim, al-Mustadrak, 2:388; Abu Nuaym, Dalailun-Nubuwwa, 1:95-96; Halabi, as-Siratul-Halabiya, 1:187.
    [5]Bukhari, Badul-Wahy: 3; Anbiya: 21; Tabir: 1; Musnad (tahkik: Ahmed Şkir), 4:304, no. 2846; Kadi Iyaz, ash-Shifa, 1:363; Ali al-Kari, Sharhush-Shifa, 1:743; Ajurri, ash-Sharia, 443; Abu Nuaym, Dalailun-Nubuwwa, 1:217.
    [6] Kadi Iyaz, ash-Shifa, 1:363; Ali al-Kari, Sharhush-Shifa, 1:742; Nabhani, Hujjatullah alal-Alamin, 140.
    [7] Ali al-Kari, Sharhush-Shifa, 1:744; Nabhani, Hujjatullah alal-Alamin, 121, 208
    [8] Kadi Iyaz, ash-Shifa, 1:365 Nabhani, Hujjatullah alal-Alamin, 115; Bayhaki, Dalailun-Nubuwwa: 2:285.
    [9] Kadi Iyaz, ash-Shifa, 1:364; Ali al-Kari, Sharhush-Shifa, 1:747; Nabhani, Hujjatullah alal-Alamin, 168-172; Abu Nuaym, Dalailun-Nubuwwa, 1:123, 125.
    [10] Ibn Kasir, al-Bidaya wan-Nihaya, 2:355-369; Bayhaki, Dalailun-Nubuwwa: 2:126,129; Abu Nuaym, Dalailun-Nubuwwa, 1:125; Kadi Iyaz, ash-Shifa, 1:365; Ali al-Kari, Sharhush-Shifa, 1:747; Suyuti, al-Hasaisul-Kubra, 1:128-130.
    [11] Ibn Kasir, al-Bidaya wan-Nihaya, 2:335; Bayhaki, Dalailun-Nubuwwa: 2:248; Abu Nuaym, Dalailun-Nubuwwa, 1:125; Kadi Iyaz, ash-Shifa, 1:365; Ali al-Kari, Sharhush-Shifa, 1:747; Suyuti, al-Hasaisul-Kubra, 1:128-130; al-Haysami, Majmauz-Zawaid, 8:248-249, 51.
    [12] Suyuti, al-Hasaisul-Kubra, 1:258.
    [13]Halabi, as-Siratul-Halabiya, 1:335-337; Suyuti, al-Khasaisul-Kubra, 1:358; Nabhani, Hujjatullah alal-Alamin, 181.
    [14] Ali al-Qari, Sharhush-Shifa, 1:748; Suyuti, al-Khasaisul-Kubra, 1:252.
    [15] Bayhaqi, Dalailun-Nubuwwa: 2:255; Halabi, as-Siratul-Halabiya, 1:325; Ibn Kathir, al-Bidaya wan-Nihaya, 2:337; al-Haythami, Majmauz-Zawaid, 8:242; Ali al-Qari, Sharhush-Shifa, 1:747; Suyuti, al-Khasaisul-Kubra, 1:252-271.
    [16]ash-Shifa (Tahqiq: M. Emin Kara Ali and), 1:598; al-Haythami, Majmauz-Zawaid, 8:246; Ibn Kathir, al-Bidaya wan-Nihaya, 2:341-342; Bayhaqi, Dalailun-Nubuwwa: 1:118.
    [17]Bukhari, Manaqibul-Ansar: 35; as-Saati, al-Fathur-Rabbani, 20:2030.
    [18] Qadi Iyad, ash-Shifa, 1:467; Ali al-Qari, Sharhush-Shifa, 1:749; Halabi, as-Siratul-Halabiya, 1:354.
    [19] Halabi, as-Siratul-Halabiya, 1:131-134


  10. #20
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    Jun 2008
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    Events that Took Place Before the Assignment of Prophethood

    Here we retell some examples mentioned in trustable sources out of the many wondrous incidences that happened before and during the Prophets 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 Prophets 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 Allahs permission.
    Sixth: The famous event of the Elephant which happened fifty-two days before the Prophets birth and which was the reason for the revelation of the Chapter of al-Fil in the Quran. 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 Muhammads 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 Abrahas destruction in a wondrous and miraculous way. [6]
    Seventh:As is narrated by Halima, the Prophets nursing mother, and her husband, while Allahs 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 Bukharas words, he saw a patch of cloud make a shade for Allahs Messenger and showed it to others in the caravan. [8]
    Ninth: Again before the duty of prophethood was assigned, when Allahs Messenger came back from business together with Khadijahs servant Maysara, Khadijah (may Allah be pleased with her) saw two angels above the Prophets 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, Allahs 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 mothers death, Allahs 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 Allahs 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 Prophets decent, had the same quality of not being disturbed by flies. [16]
    Fifteenth: After Allahs 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 Quran 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 Quran 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 Allahs 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 worlds 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, Sharhush-Shifa, 1:750; Khafaji, Sharhush-Shifa, 3:311; Ahmadul-Banna as-Saati, al-Fathur-Rabbani, 20:2030.
    [2]Suyuti, al-Khasaisul-Kubra, 1:119-131, 2:272; Bayhaqi, Dalailun-Nubuwwa: 1:19.
    [3]Ali al-Qari, Sharhush-Shifa, 1:750; Bayhaqi, Dalailun-Nubuwwa: 1:126; Abu Suyuti, al-Khasaisul-Kubra, 1:128, 2:272.
    [4]Qadi Iyad, ash-Shifa, 1:366; Ali al-Qari, Sharhush-Shifa, 1:751; Bayhaqi, Dalailun-Nubuwwa: 1:127; Abu Suyuti, al-Khasaisul-Kubra, 1:128.
    [5]Qadi Iyad, ash-Shifa, 1:367; Ali al-Qari, Sharhush-Shifa, 1:751; Ali al-Qari al-Makki, al-Masnu fi Marifatil-Hadithil-Mawdu al-Mawduatus-Sughra (tahqiq: Abu Ghudda), p. 18.
    [6]Ibn Hisham, as-Siratun-Nabawiyya, 1:44-54; Ibn Sad, at-Tabaqatul-Kubra, 1:90-92; Abu Nuaym, Dalailun-Nubuwwa, 1:144-151; Ibni Kathir, al-Bidaya, 2:157-160.
    [7]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhush-Shifa, 3:318; Ali al-Qari, Sharhush-Shifa, 1:753.
    [8]Qadi Iyad, ash-Shifa, 1:308; Ali al-Qari, Sharhush-Shifa, 1:631; Tirmidhi, Manaqib: 3 (Badin-Nubuwwa); al-Mubarakfuri, Tuhfatul-Ahwazi, no: 3699; al-Hakim, al-Mustadrak, 2:615; Ibn Hisham, Siratun-Nabi, p. 115.
    [9]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhush-Shifa, 3:318; Ali al-Qari, Sharhush-Shifa, 1:753; Bayhaqi, Dalailun-Nubuwwa: 2:65.
    [10]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhush-Shifa, 3:318; Ali al-Qari, Sharhush-Shifa, 1:753.
    [11]Qadi Iyad, ash-Shifa, 1:367; al- Khafaji, Sharhush-Shifa, 3:315; Ali al-Qari, Sharhush-Shifa, 1:751; Abu Nuaym, Dalailun-Nubuwwa, 1:166.
    [12]Ibn Sad, at-Tabaqatul-Kubra, 1:119, 120; Abu Nuaym, Dalailun-Nubuwwa, 1:166; Suyuti, al-Khasaisul-Kubra, 1:205.
    [13]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhush-Shifa, 3:315; Ali al-Qari, Sharhush-Shifa, 1:752; Bayhaqi, Dalailun-Nubuwwa: 6:125.
    [14]As-Saati, al-Fathur-Rabbani, 20:192-193; al-Haythami, Majmauz-Zawaid, 8:220-221; Abu Nuaym, Dalailun-Nubuwwa, 1:111-113; Ibn Kathir, al-Bidaya wan-Nihaya, 2:273; Qadi Iyad, ash-Shifa, 1:366; Ali al-Qari, Sharhush-Shifa, 1:750; al- Khafaji, Sharhush-Shifa, 3:313.
    [15]Qadi Iyad, ash-Shifa, 1:368; al- Khafaji, Sharhush-Shifa, 3:319; Ali al-Qari, Sharhush-Shifa, 1:753; Sharani, at-Tabaqatul-Kubra, 1:109.
    [16]Nabhani, Jamiu Karamatil-Awliya, 2:203.
    [17]Majmauz-Zawaid, 8:220; Bayhaqi, Dalailun-Nubuwwa, 1:111; Qadi Iyad, ash-Shifa, 1:366; Halabi, as-Siratul-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.


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Miracles of the Prophet Muhammad

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Miracles of the Prophet Muhammad

Miracles of the Prophet Muhammad