Miracles of the Prophet Muhammad

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Miracles of the Prophet Muhammad

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    Default Miracles of the Prophet Muhammad


    Our Creator, who created the realm of living creatures in the most perfect manner, designed all creatures as a wonderful work of art and a book of wisdom and it is the requirement of His wisdom to send a guide that will let us see the beauties of these creatures and read these books of wisdom and make them known by us because an inapprehensible book without a teacher is no more than a nonsensical page. The universe is just like a wonderful book that contains such deep meanings.
    Since the wisdom of our creator requires sending a guide and teacher, of course, His guide or teacher will have reason and mind. Since He will select this guide among the ones who have reason, He will select the one who is perfect both in talent and morals. This slave is the Prophet Muhammad (PBUH), who has been approved both by allies and foes.
    The Prophet Muhammad (PBUH) is the exemplary person and the teacher who was selected by God for us as His slaves. He faced the denial of the people when He started to declare the divine case just like all other prophets who were given the duty of prophethood. As a custom of God, every prophet showed some miracles in order to prove the authenticity of their case. Miracles are actions that stun its witnesses. That is, showing a deed which cannot be done by those who see it. Though this deed is seen as a deed of the prophet, it is actually a deed which is made by God through the hands of the prophet; that is, the real doer is God. So, the miracles of the prophets are deeds which are beyond the capacity of other people shown by prophets and created by God that strengthen the belief of believers and cause unbelievers to have belief. For example, the flowing of water from a hands fingers like a fountain is a deed that a man cannot do. With the permission of God, the prophet Muhammad (PBUH)s quenching the thirst of His army with the water flowing from his five fingers just like a fountain with five taps is a miracle. (1)
    The biggest and eternal miracle of the prophet Muhammad (PBUH) is the Quran. The Qurans rhetoric and scientific news and declarations which inspire the discoveries of the scientific environment and hundreds of its miracles such as prophesies have been proved. As time passes, the Quran becomes young and its new miraculous aspects are founded.
    The biggest miracle of our prophet Muhammad (PBUH) after the Quran is his own personality. That is, the highest level of morals and talents that are gathered in him have miraculous qualities. It is so apparent that many companions like Abdullah bin Salam who was at first a Jewish scholar became a Muslim by only seeing His face and saying This face has no lying, this face cannot have any cheating!.. (2) We refer such miraculous qualities of our prophet (PBUH) to the section called The Exemplary Ethics of the Prophet.
    There are also miracles shown by him some of which are presented in the Quran and a great majority of which are reported in history and sirah books (the life history of the Prophet). There are over a thousand miracles of him such as the prophesies that come true, foods and drinks that get fertile with his touch, ill ones that are healed, the splitting of the moon with a mark of his finger, the miracle of Miraj (ascension), and his miracles on animals and trees. (3)
    Every prophet showed miracles. (4) However not every prophet showed miracles in every subject. For example, all prophets showed miracles in certain areas like Hz. Isas (pbuh) showing miracle in the area of medical science (5) or Hz. Sulaymans (Solomon) commanding the Jinn and animals. (6) However, the prophet Muhammad (PBUH) was supported by all kinds of miracles. The reason of this can be explained by the fact that his prophethood is for all of the universe and humanity. A Sultans grand messenger goes to a village for a subject that interests all inhabitants of that place and the people from all levels there welcome and give presents to him. Similarly, when the Lord of realms sent His messenger, the prophet Muhammad (PBUH) whose religion and invitation is for all, from the realms of angels to the creatures both living and non-living thing cause him to show miracles and the whole universe merely welcomed him by acclaiming him and they presented their spiritual gifts to Him.
    In this work, we will present you the authentic miracles of the prophet Muhammad (PBUH) by classifying them under headings. In our work, we have used the method which is used in the work titled The Miracles of Muhammad (PBUH) (The LETTERS, The Nineteenth Letter) by Badiuzzaman Said NURSI and from time to time we will quote from it. We have also based the arrangement and classification of the miracles on the method in that book. We advise those who want to have further information to refer to that exceptional work.
    Finally, we want to give brief information on frequently used terms such as tawatur, mutawatir (explicit consensus) and mutawatir manawi (consensus in meaning) and ahad (singular narration) that are both presented in miracles and riwayahs of this section and in the science of hadith.
    Tawatur is the kind of glorious hadith which is transmitted by numerous authorities and about which there is no room for doubt.
    Mutawatir (which is also called explicit consensus or consensus in meaning.) means transmitting a glorious hadith as it is by numerous authorities and about which there is no room for doubt.
    Mutawatir manawi, (consensus in meaning)is transmitting a glorious hadith in terms of its meaning by numerous authorities and about which there is no room for doubt. That is, there is a certainty of the incident but there may be some differences in its details.
    Ahad (also called singular narration) refers to news or hadiths narrated by only one narrator.
    After having presented the basic information here, now we are starting to narrate the miracles.
    (1) Muslim, Zuhd, 74, no. 3013; Ibn Hibban, Sahih, 8:159.

    (2) Tirmidhi, Qiyama: 42: Ibn Maja, Iqama: 174, Atima: 1; Darimi, Salah: 156; Istidhan: 4 Musnad, 5:451.

    (3) al-Asqalani, Fathul Bari, 6:454; Nawavi, Sharhu Sahih Muslim, 1:2.

    (4) al-Anbiya, 21/5; Yunus, 10/74

    (5) al-Maida, 5/110; Aali Imran, 3/49

    (6) Al-Anbiya, 21/82l; an-Naml, 27/16


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    The Biggest and Eternal Miracle is the Qur'an

    The Prophet Muhammad (PBUH)s biggest and eternal miracle is the Quran. The holy Quran proves the cause of the Prophet (PBUH) with its hundreds of verses. At the same time, the Quran itself is the biggest miracle of our Prophet (PBUH). It is such a miracle that thousands of expert scholars on the Quran proved that it is miracle from forty aspects.
    We want to present one of the works of Asim Koksal which tells us about the superiority and qualities of the Quran:
    The First Important Trust of the Prophet Muhammad (PBUH) to His Ummah: The Book

    The prophet Muhammad (PBUH) says in His sermon of His Farewell Hajj:
    I leave behind me two things, the QURAN and the SUNNAH; and if you follow them, you will never go astray. (1)
    According to the Quran, the Book (Quran) and the Sunnah are also two sources of guidance for Muslims that should be referred to. (2)
    In a glorious hadith, our prophet Muhammad said:
    There is no prophet that was not given miracles which people are obliged to believe in. The miracle given to me is the revelation of Allah, the Quran. That is why I hope that on the Judgment Day, I will be the prophet whose ummah has the most people! (3)
    Depending on their time, every prophet had their own extraordinary deeds and miracles which prove their prophethood: transformation of Moses staff into a snake. Magic was popular during the time of Moses. So, with the permission of God, Moses showed a miracle which was superior to and more overwhelming thanmagic and forced the magicians that challenged him to believe. Medical science was popular during the time of Hz. Isaa (Jesus). So Hz. Isaa showed a miracle which was superior to and more overwhelming than medical science: He resurrected death people with the permission of God.
    On the other hand, fluency and rhetoric were popular during the time of the Prophet Muhammad (PBUH). In order to do so, the Prophet Muhammad (PBUH) brought the Quran as a revelation from God which is a miracle of rhetoric and fluency. (4)
    The miracles of the prophets before the Prophet Muhammad (PBUH) ended with their deaths and people other than who were present at that times did not see those miracles. On the other hand, the miracle of the Prophet Muhammad (PBUH), which is the Quran, will continue to live till Doomsday. (5)
    Similar miracles which were given to the other prophets were also given to the previous ones either in the same manner or in essence. However, the miracle of Quran had not been given to any prophet before. (6)
    According to the narration of Abu Ubayd, a Bedouin Arab immediately prostrated upon hearing a person recite the verse;
    Therefore expound openly what thou art commanded! (Surah Al- Hijr)
    and he said: I prostrated because of its fluency.
    And another person said,
    I swear that no creature can utter a similar sentence. upon hearing the following verse from a man
    Now when they saw no hope of his (yielding), they held a conference in private (Surah Yusuf, 12/80)
    The concubine said to Asmai, who was amazed by the fluency of her sentence and unable to refrain from saying, By God, how fluent you are,
    Can my word be considered fluent after this?
    So We sent this inspiration to the mother of Moses: "Suckle (thy child) but when thou hast fears about him cast him, into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers. (Surah Al-Qasas, 28/7).
    Indeed, this single verse contains two orders, two prohibitions and two glad tidings. (7)
    Though the Quran is not the only miracle of the Prophet Muhammad (PBUH), he considered it sufficient to mention the Quran only among his miracles because it is the biggest and the most fruitful one and it calls people to the religion, has proofs and witnesses and will be useful for everyone till the Doomsday from both this world and the realm of unseen. (8)
    The holy Quran has been given the name of the Quran because it contains the fruits of all books among divine ones and maybe all sciences.
    As a matter of fact, God indicated this aspect of the Quran in the following verses: a detailed exposition of all things. (Surah Yusuf, 12/111), The Book explaining all things (Surah An-Nahl, 16/89) (9)
    The Holy Quran is the summary of ilm al-ladun (secret knowledge) according to the scholars of truth. (10)
    Hz Ali (RA) says: I heard from the prophet Muhammad (PBUH): You should know that some kind of dissensions will arise! I asked O Prophet! What is the way of escaping from those dissensions?
    It is the book of God! It contains the news of the people before and after you, it also has the judgment about you. It is a certain judgment that discriminates between the truth and falsehood; it is not a joke or void thing. God breaks the neck of person who ignores the Quran with his highhandedness. God leads the people who search the true way in anything other than the Quran astray. It is the firm rope of God! It is the Quran which is full of wisdom! It is the truest way! It is a book that neither futile desires can divert from the right way nor speeches can make obscure; and it is not a book which is overlooked by scientists but a book that no one gets bored by repeating much and has numerous qualities that amazes the minds. It is such a book that when a group of Jinn listened to it, they said: We have really heard a wonderful Recital! It gives guidance to the Right, and we have believed therein Someone who talks depending on the Quran is confirmed. Someone who acts according to the Quran is rewarded. Someone who judges with the Quran is regarded to have acted with justice. Someone who invites to the Quran is regarded to have invited to the truth and the right way (11)
    In another glorious hadith, the Prophet Muhammad (PBUH) said:
    The previous books were revealed on single section and dialect (ahruf).
    However, the Quran was revealed on:
    1- Order
    2- Prohibition
    3- Halal
    4- Haram
    5- Muhkam
    6- Mutashabih
    7- Examples along with seven parts and seven dialects (ahruf).
    Render as halal of what it says to be halal!
    Render as haram of what it says to be haram!
    Do whatever you have ordered by it!
    Avoid things of what it prohibits!
    Draw lessons from its examples!
    Do whatever its muhkam verses command!
    Believe in its verses that are Mutashabih (have many meanings) and say We believe in whatever comes from our Lord! (12)
    Abdullah b. Masud said,
    Whoever wants wisdom should get deep in the Quran because the wisdom of previous and later ones is in it! (13) Whenever I inform you about a hadith, I can also give you a confirmatory proof of it from the book of God!
    Abdullah b. Abbas said,
    If the knee bonds of a camel are lost, I will definitely find it in Allah (SWT)s book.
    Said b. Jubayr said,
    No hadith of the prophet Muhammad (PBUH) whose confirmatory proof I could not find in Kitabullah (the book of God) reached me!
    When Imam Shafii was in Mecca, he said:
    Ask whatever you want from me! I will answer it from Kitabullah (the book of God)!
    They asked to Him:
    What would you say for the person who kills a beefly while in ihram?
    Imam Shafii recited the verse;
    In the name of God. Take what the Messenger assigns to you! And deny yourselves that which he withholds from you! (Surah Al-Hashr, 59/7)
    And He added: A hadith of the prophet Muhammad narrated to us by Huzaifa b. Yaman states:
    After me follow Abu Bakr (RA) and Umar b. Hattab! The news about the order by Umar b. Hattab (RA) for killing the beefly by a person who is in ihram was narrated from Tariq B. Sihab
    One day, Abu Bakr b. Mujahid said:
    There is nothing in this realm that you cannot find in Kitabullah (The Quran)!
    He was asked: So in which part of the Quran, are inns mentioned?
    He answered reciting the following verse:
    It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: and Allah has knowledge of what ye reveal and what ye conceal. (Surah An-Noor, 24/29)
    He said what is meant by houses in the verse is inns.
    Ibn Burhan said:
    What the prophet Muhammad (PBUH) said exists in the Quran either in the same form or with a close or far meaning. Only insightful people understand this truth but not blind ones. Similarly, ambitious ones can comprehend the elaborateness and fineness in every decree of the Quran according to their views, efforts and understanding.
    Others said:
    There is nothing impossible to be grasped from the Quran for a person whom God gives insight.
    According to Ibn Fadl,
    Only Almighty Allah knows the essence of the sciences of which the word of Allah has. After Him, the prophet Muhammad understands it. The four caliphs and important companions of the Prophet Muhammad (PBUH); Hz. Abu Bakr, Hz. Umar, Hz. Uthman and Hz. Ali and others like Ibn Masud and Ibn Abbas possessed the knowledge given by God after the prophet. (14)

    Once, when Huzayfa b. Yaman was together with Ibn Abbas, a man asked Ibn Abbas,
    Tell me the interpretation of Ha mim ayn sin qaf in the chapter of ash-Shura?
    Ibn Abbas did not like the mans question and kept silent; then, he turned his face away from him.
    The man repeated his question.
    Ibn Abbas did not answer and turned his face away from him.
    The man asked the question for the third time.
    Yet, Ibn Abbas did not answer.
    Thereupon, Huzayfa b. Yaman said,
    I will tell you about it; it seems that he does not want to answer."
    It was sent down about a man from Ahl al-Bayt called Abdulilah or Abdullah. The verse indicates that he will settle in a city in the East situated on a river, the city (Baghdad) divided by the river, that when Allah allows their sovereignty to end and their state to cease, a fire will be sent over them at night and it will be as if nothing has been there in the morning and that their place will be invaded by tyrants and oppressors. [15]
    This information, which was recorded by Tabari, who was born in 224 (H) (about twelve centuries ago) and died in 310 (H), in his tafsir, is enough to show how miraculous and scientific profundity the Quran has and how some Companions knew about this profundity and that they knew about the interpretation of the mutashabih verses. Indeed, it was seen that this dynasty, which was represented by the regent Abdulilah in Baghdad, was eliminated as a result of the military coup staged by General Qasim and all members of the dynasty were shot to death in the twentieth century.
    Ibn an-Nadim (death 378 H) explained in detail which scholars living before him interpreted the Quran, who wrote about the meanings, ambiguities, similes, vocabulary, unknown words, recital styles, points, shapes, lam letters, stopping places, enclisis, phrases, mutashabih verses, syllables, fascicles and virtues of the Quran, the number of the letters in the Quran according to the people of Madinah, Makkah, Kufa, Basra and Damascus, the abrogators and abrogated verses of the Quran, the revelation dates of the chapters and verses, the decrees of the Quran and their various meanings and who wrote which books. [16]
    Fakhruddin Razi, one of the interpreters of the Quran said,
    When I happened to say, it is possible to deduce ten thousand issues from the benefits and good aspects of the chapter al-Fatiha, some people who were jealous of me and some ignorant and obstinate people thought I was one of those who claimed things that could not be proved like themselves. When I started to write this book (Mafatih al-Ghayb), I wrote the following introduction to show that it was possible to deduce so many issues from the chapter al-Fatiha and to warn them. [17]
    The Quran has as much information as and even more information than all of the heavenly books.

    The Prophet said the following in a hadith:
    I was given as-Sab [18] for the Old Testament, Maun for the Psalms [19], Mathani[20] for the New Testament. Mufassals [21] were given as extra. [22]
    The Prophet said to Ubayy b. Kab,
    Would you like me to teach you a chapter the equivalent of which was not revealed in the Old Testament, New Testament, Psalms or other chapters of the Quran?
    Ubayy said, Yes, O Messenger of Allah!
    The Prophet said,
    I swear by Allah, in whose hand is my existence, that its equivalent was not revealed in the Old Testament, New Testament, Psalms or other chapters of the Quran. It is sab al-mathani. It is the great Quran (the chapter al-Fatiha)[23]
    Sulaiman Nadvi, an Indian scholar wrote,
    The Old Testament is a book of shariah (laws). It does not contain ethical issues and preaching. The New Testament is full of ethical issues and preaching but it has no laws. The Psalms have hearty supplications, hymns and prayers but do not have other attributes.
    The New Testament of Jesus has nice sermons but it lacks dimensions that will make man contemplate and meditate.
    The book of the Sons of Israel has a lot of news and information but the fineness of wisdom and the mysteries of belief are not seen in it.
    There is only one book that is full of shariah, ethics, preaching, prayers andsupplications; it contains all of the merits and virtues of the previous books.
    The strongest sermons, the widest horizons to enhance ideas and views all of the fineness and wisdom, belief and deeds are in this book.
    Although all of the other heavenly books were distorted and altered, and changed due to translation, the only divine book that has been protected from change and distortion and that is present in the original language it was revealed is the Quran.
    No verse, word, letter or mark of this book has been changed. This book does not owe its survival to the pens of the scribes because it has been in the memory of hundreds of thousands of believers for centuries.
    The Quran has been recited and pronounced through the same letters and in the form that the Prophet (pbuh) recited and Jibril (Gabriel) conveyed all over the world.
    The other heavenly books cannot be compared to the Quran by any means because the other books are divine revelation in terms of their meaning only but the Quran is divine revelation in terms of both its words and meaning. On the other hand, the languages that the Old Testament and the New Testament were revealed in are extinct languages.
    Hebrew, the original language of the Old Testament was eliminated by the fire of Bukht an-Nasr and replaced by Aramaic and Syriac. After a few centuries, Hazrat Uzayr tried to revive Hebrew.
    As for the New Testament, it is not known what language it was revealed in and what language it was written in. The oldest copy of the New Testament that is present today is in Greek. It is not certain whether the language spoken in Palestine during the time of Jesus was Greek or not.
    As for the Quran, it is the only book that is preserved in the language in was revealed and written. [24]


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    The Quran contains principles and rules that concern and elevate gradually everybody, from primitive people to scholars and philosophers, from tradesmen to ascetic people, from the rich to the poor.The Quran states the existence, oneness, attributes, power and magnitude of Allah, the vastness of His mercy and pardon, the necessity of reliance on and trust in Allah, worshipping Him, and thanking Him for His bounties.It tells about worshipping like prayers, fasting, zakah (alms) and hajj (pilgrimage). It teaches people the principles of belief in Allah and worshipping Him. When it mentions belief and believers, it adds the condition of doing good and beneficial deeds; it teaches us that belief becomes perfect with deeds.The Quran teaches people all of the vital rules of the real system that contains all phases of the social and civilized life, from the family life and the mutual rights and duties of husband and wife to international relations, from greeting to entering houses by getting permission.The Quran states that human beings were a family created out of a man and a woman, that they were divided into tribes and families so that they would know each other, that the most honorable ones among human beings are those who fear Allah the most, that is, those who pay attention the most to the rights and duties imposed by Allah and that nobody had any privilege no matter what nation, tribe, class or career they belong to, whether they are male or female, rich or poor. The Quran orders people to keep their vows, to act honestly in trade, to help the poor, to mediate between cross people, to act justly, to give jobs and tasks to those who are qualified and to work; it also advises people not believe every piece of news they hear without searching whether it is true or not. The Quran teaches people to act in accordance with vital necessities, to consider this even when one is doing a favor and to do everything duly and on time.It advises people to forgive but it does not allow the order in the society to be broken. The Quran regards it necessary to prevent transgression through punishmentThe Quran advises us to be kind and generous to people but not to be so generous as to become poor and needy; it also warns people not to violate others rights while enjoying personal freedom and rights. The Quran forbids all kinds of evil deeds like jealousy, mischief, oppression, grudge, betrayal, slander, telling lies, deceiving, thinking of bad things about others, backbiting, talebearing, conceitedness, hypocrisy, theft, murder, extravagance and stinginess, and bad habits like drinking alcohol and gambling.The Quran advises people to keep their eyes and hearts open, not to act blindly, to contemplate, to study the earth, the skies and those between them, to have knowledge, to study the states of the previous nations and countries and to draw lessons from them. The Quran informs us that a hard aay of reckoning on which everybody will be questioned and all of our deeds, whether big or small, good or bad will be revealed.The Quran mentions every issue that concerns man from the cradle to the grave; it also mentions or implies some scientific realities to be discovered in the future.For instance, it stated fourteen centuries ago that the sun, the moon and other celestial bodies swim along their orbits, that every living being was created out of water (al-Anbiya, 21/30-33) that the sun runs its course (Yasin, 36/38), that the law of balance was imposed on the sky (ar-Rahman, 55/7), that the sky was in the form of smoke at first (Fussilat, 41/11), that all of descendants of human beings were present in Hazrat Adam in the form of particles (genes) )al-Araf, 7/173), that fruits were brought about through fecundating winds (al-Hijr, 15/22), that some extraordinary fine work carried out by animals especially by bees was revealed to them by Allah (an-Nahl 68-69), that animals walking on the ground and flying in the sky formed communities like human beings (al-Anam, 6/38), that there are living beings in the sky and that they will be gathered together one day (ash-Shura, 42/29), that the knowledge of man will not suffice to understand the spirit (al-Isra, 17/85), that the sky is continuously expanded (adh-Dhariyat, 51/47), that the things that are regarded as non-living and mute glorify Allah but that man cannot understand it (al-Isra, 17/44) and it pointed to many other things, opening new horizons of study and research for the world of science. The Quran has been read and studied not only by Muslims but also by many non-Muslim, conscientious scientists and academicians; they have appreciated the Quran and showed respect to it. We will give some examples of them:The Quran Can Guide Everybody

    Stanley Lane Poole, a British expert on Arabic, states the following in the preface of his book, Selection from the Quran:
    The verses that the Prophet introduced in Madinah are especially interesting because they are the verses that guide the Muslims that govern the Islamic community. The verses revealed in Makkah contain everything that is necessary for a great and effective religion.
    The Quran Contains all of the Principles of Ethics and Philosophy

    Sedillot, one of the most famous orientalists of France, states the following in pages 59, 63, 64 of his book called General History of Arabs:
    The Quran is a respectable book. It informed people about the rights of Allah and taught them what creatures should expect from the Creator and the relationships between the creatures and the Creator.
    The Quran Contains all of the Principles of Ethics and Philosophy.
    Virtue and disgrace, good and bad, the real nature of things, in short, every issue is mentioned in the Quran.
    The rules that are the basics of wisdom and philosophy, the principles that teach justice, equality, doing favors to others and being virtuous are all present in the Quran.
    The Quran leads man to economy and justice; it protects man from deviation.
    It takes man out of the darkness of his weaknesses and elevates him to the light of ethical highness.
    Those who call Islam a barbarous religion are people who are deprived of consciousness because they close their eyes to the clear and lucid verses of the Quran and they do not study how the Quran eliminated the disgraceful acts that lasted for centuries."
    The Quran Contains the Foundations that the World Civilization is Based on

    Gaston Carre, one of the most famous orientalists of France, wrote,
    The Quran contains the foundations that the world civilization is based on. We can say that this civilization came into existence out of the conformation of the principles introduced by Islam.
    The Quran is a Book of Ethics Full of Wisdom

    Alexis Louvasonne, a French philosopher, said,
    The Quran revealed to Hazrat Muhammad for the guidance of the humanity is a bright book full of wisdom.
    There is no doubt that Hazrat Muhammad is a real prophet sent by the Creator, who controls the destiny of the world.
    Hazrat Muhammad left such a book that it is a rare example of rhetoric and a holy book of ethics.
    That is, there is no problem among the problems that are settled by the help of scientific discoveries or science and knowledge that contradicts the principles of Islam!
    Unlike our efforts that we exert in order to harmonize our Christianity with natural laws, there is full harmony between the Quran and its instructions and natural laws.
    The Quran is the Best Heavenly Book; it is a Miracle of Rhetoric and Fluency

    Dr. Morrice, a famous orientalist, an expert on Arabic literature and a translator of the Quran, said,
    What is the Quran?
    It is a miracle of rhetoric and fluency.
    The virtue of the Quran that makes three hundred and fifty million Muslims feel proud is the fact that it is the best heavenly book in terms of expressing every meaning.
    No. We can move further! The Quran is the best book that is granted to man by the eternal help of the nature.
    The statements of the Quran are superior to the statements of the Greek philosophy from the point of view of the welfare of man.
    The Quran is full of praising and thanking the Creator of the world and the sky.
    Every word of the Quran is embedded in the majesty of the Supreme Being, who created everything and who leads and guides everything based on their talents.
    The Quran is a book of literature for the people of literature.
    The Quran is a treasure of words for linguists.
    The Quran is a resource of harmony for poets.
    This book is also an encyclopedia of legal decrees.
    None of the books sent from the time of David to the period of John Talmos could compete with the verses of the Quran successfully.
    Therefore, the more the high classes of Muslims are enlightened to comprehend the realities of life the more they become interested in the Quran and the more they show respect to the Quran.
    The respect of Muslims toward the Quran continually increases.
    Muslim authors decorate their writings by quoting the verses of the Quran and they are inspired by those verses.
    The more Muslims increase their education and manners, the more they base their ideas on the Quran.
    The Creed and Ethics of the Quran is a Perfect Combination of the Principles that Bring about Guidance to People and Success in Life

    Dr Steingass, who is the author of English Arabic and Arabic-English dictionaries, wrote:
    The creed and ethics of the Quran is a perfect combination of the principles that bring about guidance to people and success in life.
    A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production; indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind.
    The Quran has no Equivalent

    Edward Gibbon, one of the most famous and greatest historians of England writes the following in his work entitled The History of the Decline and Fall of the Roman Empire.
    From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code of civil and criminal jurisprudence.
    There is no difference between a mighty king and a poor person in the eye of the Quran. There exists such a jurisprudence based on those principles that it has no equivalence in the world.
    The Quran Teaches the Purest and Cleanest Oneness

    Dr. Gustave Le Bon says,
    Islam is distinguished from the other religions in the world in that the Quran teaches the purest and cleanest oneness.
    The Quran Teaches the High Ethics

    Mr Arnold says:
    The lessons we learn from the Old Testament and the New Testament through Jews order us to treat creatures with respect and love.
    However, apart from giving people a perfect education, the Quran teaches people to be ethical, generous, philanthropic, brave and courageous and to love all Muslims.
    The Real Book of Belief; the Book that Satisfies the Mind

    Hindu Guru Baba Nanak said,
    The real book of belief and the book that satisfies the mind is only the Quran.
    The Quran Contains Reasonable and Sensible Orders that provide a Clean and Chaste Life

    The following is stated in the Popular Encyclopedia:
    According to Arabic, the Quran is extremely fluent. In fact, the literal beauty of the Quran is unique. Besides, the orders of the Quran are so reasonable and logical that if people study them carefully they will understand that those orders will provide a clean and chaste life.[28]
    We continue with the words of Steinhorst, the atomic scientist, who declared in the newspaper Yeni Sabah that he became a Muslim as a result of his long studies and reviews on religions and changed his name to Nureddin:Honoring Allah became a kind of awful idol worshipping in Christianity.
    They seem to worship one God but they worship Jesus as the son of God though he is only a prophet.
    They declared Jesus mother as Gods mother.
    According to the last principle that was imposed, Mary ascended with her body through the attribute of Gods mother; this last principle, which the Pope imposed, astonished even believing Catholics!
    According to the Christian creed, Allah made a child. However, according to Islam, only ephemeral beings make children. Since Allah is superior to all beings and is eternal, He does not need a child.
    Allah is the source of all created beings and the organizer of everything. Therefore, He does not need a child that will help His work or that will continue His name. Thus, the idea of trinity (three gods) put forward by Christianity and the Church is meaningless.
    Then, how can the Christian Church claim that Christianity is the only religion that gives happiness? With what ethics does this church attempt to become a world religion? They have no right to do so.
    If this world was created by one god, it is necessary for the religious customs the nations to unite in the same belief. If the world does not gather around a spiritual center, how can they realize the oneness of the Creator?
    A river consists of many streams and its strength originates from uniting.
    The revelations brought by Moses, Jesus and other prophets are the streams of the river that will realize the purpose of creation. This purpose is to understand the oneness of Allah. Only the Quran can realize this purpose.
    Can a book other than the Quran fulfill it?
    The Old Testament cannot fulfill it because it mentions the God of Israel.
    The Zoroaster grants the divine light to the nation of Iran only.
    Vedas cannot fulfill it because according to risis, it is necessary to flow lead into the ears of Hindus who listen Vedas.
    Buddha is not universal; it is related to India only.
    Can the religion of Jesus realize this purpose?
    Jesus is not a teacher that embraces the whole world. He said the following to his disciples:
    Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel. (Matthew: 10: 5,6)
    Then, no one brought any news that embraced the whole mankind before the Prophet of Islam
    No book addressed the whole mankind before the Quran.
    Hazrat Muhammad brought the following revelation:
    O men! I am sent unto you all, as the Messenger of Allah! (al-Araf, 7/158)
    Thus, only the Quran can eliminate the differences and the dissents among various religions.
    The multitude of religions necessitates the existence of a uniting belief.
    This belief is Islam. [29]


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    Main Properties of the Quran

    John Davenport states the following when he mentions the Quran in his book, An Apology for Mohammed and the Quran:
    The Quran is held by Mohammedans in the greatest reverence and respect. They dare not touch it without being first washed or legally purified; therefore, they write these words on its cover:
    "None shall touch it, but they who are purified." (al-Waqia, 56/79)
    Thus, they prevent people from touching it when they are not clean. They read it reverentially, kiss it, carry it with them in military expeditions; they inscribe sentences from it upon their banners, adorn it with gold and precious stone; they do not want it to be owned by a non-Muslim
    The source of Islamic education is this book. The children in all schools are taught to recite and memorize it.
    They study it, in order to find therein the light of their life.
    They have mosques where the whole of it is read.
    For twelve hundred years has the voice of the Quran been thus kept resounding, at all moments, through the ears and hearts of so many millions of believers.
    The Quran repeatedly enjoins belief in Allah, resignation to His will, and perfect obedience to His commands, charity, mildness, abstinence from spirituous liquors, and toleration, ascribing particular merit to dying in the cause of religion.
    As to practical duties, besides the obligation to propagate Islam, is alms, to which the one-fortieth part of a person's property must be appropriated and bestowed.
    However, the injunctions of the Quran were not confined to religious and moral duties.
    Gibbon says, From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code, not only of theology, but of civil and criminal jurisprudence, and the laws which regulate the actions and the property of mankind are governed by the immutable sanctions of the will of Allah.
    Or, in other words, the Quran is the general code of Muslims; a religious, social, civil, comercial, military, judicial, criminal, penal code.
    The Quran regulates everything, from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body ; from the rights of all to those of each individual ; from the interests of man to those of society ; from morality to crime ; from punishment here to that in the life to come.
    The Quran, consequently, differs materially from the Old Testament.
    As Combe states, "it contains no system of theology like the Old Testament.
    It is composed chiefly of narratives, descriptions, sublime effusions of devotional emotions, and much sound morality bound together by no striking logical connection.
    Nor is the Quran like the New Testament to be considered merely as the standard by which the religious opinions, the worship, and the practice of its followers are regulated.
    The Quran is also a political system; for on this foundation the throne itself is erected.
    Hence, every law of the State is derived, and by this authority every question of life and property is finally decided.
    The Quran teaches, in the most explicit manner, the existence of one only God, eternal, who was imbegotten and has no children; without equal, Creator of all things, good and merciful, protecting those who are not ungrateful to Him, pardoning those who offend Him provided they repent, Sovereign Judge at the day of resurrection; He will render to every one, according to his works that is, to the good, and to those who fight and die in his cause eternal felicity.
    The Quran also teaches the existence of angels, but it forbids that these as well as the Prophet should be objects of adoration.
    Every man has two protecting angels, who watch over his actions.
    Demons are the enemies of human kind.
    Muslims also believe in the existence of jinn.
    The morality of the Quran has not been less unjustly attacked than its dogmas. It condemns debauchery and excesses of every kind, hypocrisy, avarice, jealousy and the thirsting after worldly goods.
    It ordains alms-giving, filial piety, gratitude towards God, fidelity to engagements, sincerity compassion towards orphans, justice, without respect of persons, chastity and decency even in words, patience and submission, the ransoming of captives, the returning of good for evil, benevolence, forgiveness of injuries; doing all of them not with the view of obtaining the approbation of the world, but for being acceptable unto God.
    The Quran, as already said, is not only a religious code, but contains, in addition, the civil laws of Muslims.
    Therefore, the Quran restrains polygamy by limiting the number of wives to four, prescribes the ceremonies to be observed at marriages, determines the matrimonial duties of the married pair, even the length of the time for suckling, that of widowhood, and regulates the dowry and jointure, as well as the course to be pursued in separations and divorces.
    Inheritances, wills, guardianships, contracts are all mentioned in the Quran.
    Lastly, punishments are pronounced against false witnesses, prevarication in judges, theft, infanticide, committing major sins, fraud, etc.
    Therefore, Hazrat Muhammad is not only a prophet but also a legislator.
    In order fully to appreciate the difference between Christianity and Islam, it must be borne in mindthat whereas the hold which the former has over its professors is naturally referred by them to its dogmas, thus causing religion and morals to be regarded as distinct from each other, in the latter, it is, on the contrary, not the dogmatic, but the practical portion which has influenced the moral, social, legal, and political ideas and circumstances of its believers. So, to the mind of a Muslim, patriotism, law, tradition, custom and constitution is expressed by one word; and that word is Islam.
    Among many excellencies of which the Quran may justly boast are two eminently conspicuous ; the one being the tone of awe and reverence which it always observes when speaking of or referring to the Deity, to whom it never attributes human frailties and passions ; the other the total absence throughout it of all impure, immoral and indecent ideas, expressions, narratives and blemishes.
    So exempt, indeed, is the Quran from these undeniable defects, that it needs not the slightest castration, and may be read, from beginning to end, without causing a blush to suffuse the cheek of modesty itself.
    The religion thus established by the Quran is a stern and severe monotheism.
    The divinity described by the Quran is so far from being a mere philosophic first cause regulating the universe by established laws, while itself stands aloof in unapproachable majesty, is an ever-present, ever working energy.[30]
    * * *
    As a result of his scientific studies on holy books, the head of French Medical Faculty of Surgery Department, Prof. Dr. Maurice Bucaille, who is both the author and publisher of the book titled The Bible, The Qur'an & Science, reached the happiness of selecting the Quran as his book and Islam as his religion; after having showed in his book that the scriptures of the Old Testament and the New Testament do not comply with modern sciences, he says;
    The scientific considerations, which are very specific to the Qur'an, greatly surprised me at first.
    Up until then, I had not thought it possible for one to find so many statements in a text compiled more than thirteen centuries ago referring to extremely diverse subjects and all of them totally in keeping with modern scientific knowledge.
    In the beginning, I had no faith whatsoever in Islam. I began this examination of the texts with a completely open mind and a total objectivity.
    If there was any influence acting upon me, it was gained from what I had been taught in my youth; people did not speak of Muslims, but of 'Muhammadans'.
    To make it quite clear that what was meant was a religion founded by a man and which could not therefore have any kind of value in terms of God.
    Like many in the West, I could have retained the same false notions about Islam; they are so widely- spread today, that I am indeed surprised when I come across anyone, other than a specialist, who can talk in an enlightened manner on this subject.
    I therefore admit that before I was given a view of Islam different from the one received in the West, I was myself extremely ignorant.
    I owe the fact that I was able to realize the false nature of the judgments generally made in the West about Islam to exceptional circumstances.
    It was in Saudi Arabia itself that an inkling was given to me of the extent to which opinions held in the West on this subject are liable to error. The debt of gratitude I owe to the late King Faisal, whose memory I salute with deepest respect, is indeed very great.
    The fact that I was given the signal honour of hearing him speak on Islam and was able to raise with him certain problems concerning the interpretation of the Qur'an in relation to modern science is a very cherished memory. It was an extremely great privilege for me to have gathered so much precious information from him personally and those around him.
    Since I had now seen the wide gap separating the reality of Islam from the image we have of it in the West, I experienced a great need to learn Arabic (which I did not speak) to be sumciently well-equipped to progress in the study of such a misunderstood religion.
    My first goal was to read the Qur'an and to make a sentence- by-sentence analysis of it with the help of various commentaries essential to a critical study.
    My approach was to pay special attention to the description of numerous natural phenomena given in the Qur'an; the highly accurate nature of certain details referring to them in the Book, which was only apparent in the original, struck me by the fact that they were in keeping with present-day ideas, although a man living at the time of Muhammad could not have suspected this at all.
    I subsequently read several works written by Muslim authors on the scientific aspects- of the Qur'anic text: they were extremely helpful in my appreciation of it, but I have not so far discovered a general study of this subject made in the West.
    What initially strikes the reader confronted for the first time with a text of this kind is the sheer abundance of subjects discussed: the Creation, astronomy, the explanation of certain matters concerning the earth, and the animal and vegetable kingdoms, human reproduction.
    Whereas monumental errors are to be found in the Bible, I could not find a single error in the Qur'an. I had to stop and ask myself:
    If a man was the author of the Qur'an, how could he have written facts in the Seventh century A.D. that today are shown to be in keeping with modern scientific knowledge?
    There was absolutely no doubt about it: the text of the Qur'an we have today is most definitely a text of the period.
    What human explanation can there be for this observation?
    In my opinion there is no explanation!
    There is no special reason why an inhabitant of the Arabian Peninsula should, at a time when King Dagobert was reigning in France (629-639 A.D.), have had scientific knowledge on certain subjects that was ten centuries ahead of our own.
    By the same token, I have tried to find references in the Qur'an to phenomena accessible to human comprehension but which have not been confirmed by modern science. In this context, I think I may have found references in the Qur'an to the presence of planets in the Universe that are similar to the Earth.
    It must be added that many scientists think this is a perfectly feasible fact, although modern data cannot provide any hint of certainty.
    I thought I owed it to myself to mention this, whilst retaining all the attendant reservations that might be applied.
    Had this study been made thirty years ago, it would have been necessary to add another fact predicted by the Qur'an to what would have been cited concerning astronomy; this fact is the conquest of space.
    At that time, subsequent to the first trials of ballistic missiles, people imagined a day when man would perhaps have the material possibility of leaving his earthly habitat and exploring space.
    It was then known that a verse existed in the Qur'an (25) predicting how one day man would make this conquest. This statement has now been verified. (26)
    We have tried to report the serious and appreciative views on the Quran and Islam of some Muslim and non-Muslim scientists, scholars and philosophers that studied the Quran and Islam.
    Our aim is not to support the Quran and Islam by the views of foreigners but to help some intellectuals that have no essential information about the Quran and Islam to abandon their negative thoughts about Islam.[27]
    The part that we quoted from the valuable book of Mustafa Asım Köksal called "Hazreti Muhammed ve İslamiyet" work ends here. We want to end this issue with a prayer:
    O Allah! Make the Quran a friend of us in the world, a comrade in the grave, an intercessor in the Day of Judgment, a light on Sirat bridge, a shelter and covering against Hell fire, a friend in Paradise and a guide and a leader for all good deeds. For the sake of the person (pbuh) to whom the Quran was sent down, make the evidence of the Quran clear for us. Amin.
    [1] Ibn Ishaq, V. 4, p. 251, Malik, V. 2, p. 899, Tabari, V. 3, p. 169, Dhahabi, p. 589.
    [2] an-Nisa: 59.
    [3] Ahmad b. Hanbal, Musnad, V. 2, p. 451, Bukhari, Sahih, V. 6, p. 97, Muslim, V. 1,p.134.
    [4] Badruddin Ayni, Umdatu'l-Kari, V. 19, p. 13.
    [5] Badruddin Ayni, V. 19, p. 13, Ibn Hajar, Fathu'l-Bari, V. 9, p. 5.
    [6] Ibn Hajar, V. 9, p. 5.
    [7] Qadi Iyad, Shifa, V. 1, p. 215-216.
    [8] Badruddin Ayni, V. 19, p. 13.
    [9] Raghib, Mufradatu'l-Qur'an, p. 402.
    [10] H. Sayyid Sharif, Ta'rifat, p. 116.
    [11] Tirmidhi, V. 5, p. 172-1 73, Darimi, V. 2, p. 31 2, Haythami, Majmau'z-Zawaid, V. 7, p. 164.
    [12] Hakim, Mustadrak, V. 1, p. 553, Ibn Hajar, Matalibu'l-Aliya, V. 3, p. 284, .
    [13] Haythami reporting from Tabarani, Majmau'z-zawaid, V. 7, p. 165, Ibn Athir, Nihaya, V. 1, p. 229, Badruddin Zarkashi, Burhan, V. 1,5.454, Ibn Hajar, Matalib, V. 3, p. 133.
    [14] Suyuti, al-Itqan.V.2, p. 125-126.
    [15] Tabari, Tafsir, V. 25, p. 6.
    [16] Ibnu'n-Nadim, Index, p. 56- 65.
    [17] Fakhru'r-Razi. Tafsiru'l-kabir. V. 1. p. 3.
    [18] The chapters of al-Baqara, Aal-i Imran, an-Nisa, al-Maida, al-An'am, al-A'raf and Yunus
    [19] The chapters of at-Tawba, an-Nahl, Hud, Yusuf, al-Kahf, Beni Israel (al-Isra), al-Anbiya, Taha, al-Mu'minun, ash-Shuara and as-Saffat.
    [20] 42 chapters, which have fewer than a hundred verses.
    [21] 60 short chapters, which come after the chapters that have fewer than one hundred chapters and called "mufassal".
    [22] Ahmad b. Hanbal, Musnad, V. 4, p. 107.
    [23] Tirmidhi Sunan, V. 5, p. 155-156, Hakim , Mustadrak, V. 1, p. 558.
    [24] Sulaiman Nadvi, İslm Trihi, V. 4, p. 1575-1577.
    [25] ar-Rahman: 33.
    [26] M. Bucaille. p. 179-184
    [27] M.Asım Köksal, Hazreti Muhammed ve İslamiyet, V.4, p.841.
    [28] Ömer Rıza Doğrul, Kur'an Nedir?, p.97-137.
    [29] Yeni Sabah Newspaper 23.4.1958 an 4.5.1958 .
    [30] John Davenport, Hazreti Muhammed ve Kur'an-ı Kerim, Turkish Translation, p.72-81.


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    The Miracle of Isra (Night Journey) and Miraj (Ascension)

    One of the greatest miracles of the Prophet is the miracle of Night Journey (Isra) and Ascension (Miraj), which is mentioned and narrated by the Quran, authentic hadith resources and history resources. First, we will explain how the miracle of Night Journey and Ascension took place quoting from the verses of the Quran, hadiths and narrations from authentic resources; then, we will give answers to the questions that can come to the mind regarding the issue.
    Lexically isra means walking at night, traveling at night[1], miraj means rising, going up to a high place.[2] The events of Night Journey and Ascension took place on the twelfth year [3] of the prophethood of Hazrat Muhammad (pbuh) in Makkah. [4]
    The event took place as follows in brief: On the 27th night of the month of Rajab [5], acting upon the call from God Almighty and guided by Gabriel (Jibril), the Prophet (pbuh) went from the Kaaba in Makkah to Masjid al-Aqsa in Jerusalem and then to the sky, to the high realms and to the presence of God.
    It is stated in the chapters of al-Isra and an-Najm in the Quran how the miracle of Night Journey and Ascension took place. The verses regarding the issue are as follows:

    Glory to (Allah) Who did take His Servant for Journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless― in order that We might show him some of Our Signs: for He is the one Who heareth and seeth (all things). [6]
    While he was in the highest part of the horizon: Then he approached and came closer, And was at a distance of but two bow-lengths or (even) nearer; So did (Allah) convey the inspiration to His Servant (conveyed) what He (meant) to convey. The (Prophet's) (mind and) heart in no way falsified that which he saw. Will ye then dispute with him concerning what he saw? For indeed he saw him at a second descent. Near the Lote-tree beyond which none may pass: Near it is the Garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!) (His) sight never swerved nor did it go wrong! For truly did he see of the Signs of his Lord the Greatest!. [7]

    How did the Ascension take place?

    Hazrat Prophet (pbuh) went fromthe Kaaba (Makkah) to Masjid al-Aqsa (Jerusalem) on a Paradise animal similar to a horse called Buraq.[8] Before he reached Jerusalem, he stopped by the place of Hazrat Moses (pbuh) and performed a two-rakah prayer there;[9] then, he reached Masjid al-Aqsa.[10] There, he was met by a group of prophets among which there were Jesus (Isa), Moses (Musa) and Abraham (Ibrahim).[11]Hazrat Muhammad (pbuh) led the other prophets in a prayer of two-rakahs.[12]
    After that, the Prophet (pbuh) was brought two bowls; one of them had wine and the other had milk.[13] He was told, Have either of them!"[14] The Prophet (pbuh) chose the milk.[15] Jibril said to the Prophet (pbuh), "You chose the natural one [16]; if you had chosen the wine, your ummah would have gone astray after you. [17] You were led to the natural state by choosing the milk; your ummah was led to the natural state, too. Wine was rendered haram for you! [18]
    He stopped by all of the layers of the sky.[19] He met the prophets Adam, Yahya (John), Isa, Yusuf, Idris (Enoch), Harun (Aaron) Musa and Ibrahim (peace be upon them all) respectively; they said to him,Welcome! and congratulated him. [20] Then, he visited Bayt al-Mamur (the much frequented house), which seventy thousand angels visited every day. [21]
    After that, he went to Sidra al-Muntaha (Lote Tree of the Extremity) together with Jibril.[22] Sidra al-Muntaha is a tree whose root is in the sixth layer of the sky and whose branches are over the seventh layer of the sky; it casts a shadow that covers the whole sky and Paradise; its leaves are like elephant ears and its fruits are like large jars.[23]

    Rafraf and the Meeting in the Furthermost Place

    Jibril took the Prophet to higher places; eventually, he took the Prophet to such a high place that the Prophet started to hear the pens writing peoples actions.[24] The Prophet (pbuh) saw that a very green Rafraf (silk bed) covered the horizon. The Prophet (pbuh) sat on Rafraf.[25] Jibril left the Prophet there. The Prophet was elevated and approached to his Lord, who is Aziz (Mighty and Strong) and Jabbar (Compelling).[26]
    The Prophet started to hear the order of his Lord, "Do not be afraid, O Muhammad; approach!" In the end, he reached the place that nobody had reached before, attaining divine acceptance, grants and bounties.[27] According to the narration of Ibn Abbas, the Prophet said, "I saw my sublime Lord!"[28]
    In Miraj, the Prophet (pbuh) gave the worshipping of all creatures to God Almighty as a gift instead of greetings. The talk of the Prophet (pbuh) with God Almighty consists of the words of tahiyyat, which is recited during prayer, which is the ascension of believers. Here is the meaning of that talk:
    The Prophet (pbuh) said to God Almighty,
    All kinds of greetings, prayers and goodness belong to Allah.[29]Its meaning is I present all of the greetings and glorification of the beings with their states and tongues, all of the natural blessedness and glorification of all blessed things like seeds and semen, all of the worshipping of conscious beings like human beings, all of the worshipping and glorification of all prophets and saints to you as a gift; they all belong to you.
    Upon this greeting, God Almighty said to His Prophet (pbuh), Peace, the mercy of Allah and His blessings be on you, O Prophet! Thereupon, the Messenger of Allah (pbuh) said, Peace be on us and on the righteous servants of Allah. Jibril witnessed this talk at Sidra al-Muntaha when Allah ordered him to be a witness by saying, I bear witness that there is no god but Allah. And I bear witness that Muhammad is His slave and Messenger.[30]
    It is sunnah to recite those words that were uttered during the conversation in Ascension in prayer, which is regarded as the ascension of believers. Thus, all believers have the opportunity of presenting all of the worshipping of the unconscious and conscious beings to Allah within their own worshipping.

    Things that were Given to the Prophet in Ascension

    The Prophet (pbuh) was given three things as a result of the encounter in Miraj:
    1. Five daily prayers equal to the reward of fifty daily prayers.
    2.The last two verses of the chapter al-Baqara.
    3.The muqhimat (major sins) of the people from the ummah of Muhammad were forgiven except those who associated partners with Allah.[31]
    As a matter of fact,, those gifts were expressed as follows in a hadith: Hazrat Prophet (pbuh) were given three things in Ascension: He was given five daily prayers, the last part of the chapter of al-Baqara (Amanarrasulu) and the promise that the sins ofthe people from the ummah of Muhammad would be forgiven except those who died associating partners with Allah. (see Muslim, Iman, 279)
    This glad tiding does not mean that no believers will enter Hell. It states that any sin can be forgiven and that a believer will not stay in Hell forever even if he is a sinner.
    The believers who have more rewards than sins will go to Paradise directly. Those who have more sins will remain in Hell for a certain period so that they will be purified of their sins; and then they will go to Paradise.
    Allah stated:
    "O Muhammad! These prayers need to be performed five times a day. However, there are ten rewards for each prayer! It means fifty prayers. [32]
    I utter a word once; I will not change it! [33]
    A person who intends to do a good deed but does not do it is given one reward due to his good intention; if he does it, he is given ten rewards.
    No sin is written for a person who intends to do a bad deed but does not do it; if he does it, one sin is written for him". [34]
    The following is stated in the last two verses of the chapter of al-Baqara:

    The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith.
    Each one (of them) believeth in Allah,
    His angels,
    His books,
    and His Messengers
    "We make no distinction (they say) between one and another of His Messengers."
    And they say: "We hear and we obey;
    (We seek) Thy forgiveness,
    Our Lord, and to Thee is the end of all journeys."
    On no soul doth Allah place a burden greater than it can bear.
    It gets every good that it earns
    and it suffers every ill that it earns.
    (Pray): "Our Lord! condemn us not if we forget or fall into error;
    our Lord! Lay not on us a burden like that which Thou didst lay on those before us;
    Our Lord! lay not on us a burden greater than we have strength to bear.
    Blot out our sins and grant us forgiveness.
    Have mercy on us.
    Thou art our Protector;
    help us against those who stand against faith!" [35]

    Muqhimat means major and dangerous sins that lead man to Hell. [36]
    Once, the Prophet (pbuh) said,
    "Beware seven things that lead man to destruction!"
    "O Messenger of Allah! What are those dangerous things?" asked his Companions.
    The Prophet said,
    To associate partners with Allah,
    To cast a spell,
    To kill a person unjustly, which was forbidden by Allah,
    To devour interest (usury),
    To devour the money of the orphans,
    To escape from the battlefield,
    To slander Muslim women who are chaste and never think of committing fornication that they have committed fornication!" [37]


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    Paradise is Shown to the Prophet (pbuh)

    After Allah revealed to the Prophet what He was to reveal, the Prophet (pbuh) was taken to Paradise by Jibril. [38]
    The width of Paradise is as much as the sky and what is under it. [39] The Prophet (pbuh) saw villas made of pearl, ruby and chrysolite [40]; he noticed that the soil of Paradise smelled musky. [41] The Prophet (pbuh) also saw a river next to which there were domes made of hollow pearls [42]; it was flowing on pearl and ruby stones and on musk. [43]
    The Prophet (pbuh) asked, "O Jibril! What is this?" Jibril said, "It is the river Kawthar, which Allah gave you!" The water of the river Kawthar was tastier than honey and whiter than milk.[44]

    Hell is shown to the Prophet (pbuh)

    Among the smiling angels that met the Prophet (pbuh) in the sky of the world, there was an angel called Malik, angel of Hell, who never smiled.
    When the Prophet asked Jibril who he was and found out about his identity, he said to Jibril,
    "Will you order him to show me Hell?"
    Jibril said,
    "All right!" He said to Malik,"OMalik! Show Hell to Muhammad (pbuh)!"
    When Malik unveiled the covering of Hell, it started to boil so much that the Prophet (pbuh) thought it would capture and burn everything. He said to Jibril,
    "O Jibril! Order Malik to return it to its previous state!"
    Jibril ordered Malik to return it to its previous state. He said to Hell,
    "Calm down!"
    When Hell returned to its place, Malik veiled its covering again.[45]
    The Prophet saw the tortures of thirst, chains of torture, torture snakes and scorpions and some other tortures.[46]
    The Prophet (pbuh) stated the following in a hadith:
    "If you knew what I know, you would laugh a little and cry a lot."[47]

    The Prophet (pbuh) Returns to Makkah

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

    Sons of Abdulmuttalib Search for the Prophet (pbuh)

    When Sons of Abdulmuttalib could not find the Prophet on the night of Ascension, they went out to look for him.
    Hazrat Abbas went as far as Zituwa. He called out loudly,
    "O Muhammad! O Muhammad!"
    When the Prophet (pbuh) replied, "Yes!", Hazrat Abbas said,
    "O my brothers son! You put your tribe into trouble last night. Where were you?" The Prophet (pbuh) said,
    "I went to Bayt al-Maqdis." Hazrat Abbas asked:
    "Within one night? The Prophet (pbuh) said,
    "Yes. I went and returned within one night!"Hazrat Abbas said,
    "I hope only good things have happened to you!" The Prophet (pbuh) said,
    "Yes, only good things have happened to me!"[49]
    In the morning, he told Makkans about Ascension near the Kaaba.[50] They asked for evidence. He told them about the caravans he had seen on the way. The Qurayshis went out of Makkah to meet the caravans. They saw the caravans in the same state as the Prophet had informed them but they did not embrace Islam.[51]
    However, they asked the Prophet (pbuh) proof after proof that he went there. When the Prophet (pbuh) told them that he went to Masjid al-Aqsa in Jerusalem, the Qurayshis objected to him by saying, How could Muhammad go to a place that takes a month to go and return in one night? Then, those who had seen Masjid al-Aqsa before asked him, Can you describe Masjid al-Aqsa to us?
    The Prophet narrated the talk between them as follows:
    I was very tired of their denial and questions. In fact, I had not experienced such difficulty until that moment. Just then, Allah showed me Baytul Maqdis. While looking at it, I described every detail one by one. They even asked me, How many doors does Baytul Maqdis have? However, I had not counted its number of doors. When I saw Baytul Maqdis across from me, I began to look at it, count each of its doors and told them the number.
    Thereupon, the polytheists said, By God, you perfectly and correctly described it. Nevertheless, they still did not become Muslims.[52]
    Meanwhile, Hazrat Abu Bakr came; the polytheists informed him about the situation. Hazrat Abu Bakr said,If he said this, then it is undoubtedly true.., confirming what he said. Then, Hazrat Abu Bakr was given the title Siddiq (the Truthful) by the Prophet.[53]

    Why did the Prophet Ascend?

    A sultan has two kinds of talks. The first one is when the sultan rings a citizen and talks to him about a trivial matter. The second is when he talks to his special envoy as the head of the state, caliph and an administrator of the nation and in order to convey his commands everywhere and send his decrees.
    As it is seen in this example, Allah has two kinds of talks with his slaves. One is special and little talk, the other is general and comprehensive talk. An example for the first one is Allahs special and minute inspiration to some saints.
    However, the fact that our Prophet (pbuh) as a person with the highest and greatest rank over all of the saints talks to Allah, who is the Creator of all of the beings, is an example to the second and perfect type of talk.
    Our prophets mission has two ways: one from people to Allah, the other from Allah to people. One is the esoteric, saintly aspect of Ascension, the other is the apparent, prophetic aspect.
    That is, the Prophet (pbuh) ascended to the presence of Allah on behalf of us and presented all of the worshipping, prayers, glorification and mentioning of Allah of human beings and all of the other beings to Allah as a whole just as a soldier reports to his commander. From this point of view, Miraj is ascension from people and beings to Allah. From another point of view, the Prophet brought us what Allah wants from, His slaves, us, His orders and prohibitions; like five prayers, the essence of all worshipping, as the gift of Ascension.

    How can the Prophet (pbuh) talk to Allah?

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

    How can a man ascend to heavens?

    Question: Is there an example of it? A plane can only fly 10-15 thousands meters high, a spaceship can only reach the moon or Venus. How can a man go to a distance of millions of meters and return in such a very short time as a few minutes?
    Our globe, that is the world, rotates a distance of about 188 hours in a minute; it covers the distance of twenty-five thousand years in a year. Can the Power that makes it cover great distances in a short time and rotate it like a catapult stone not take a man to the highest point of the heavens? Can the Wisdom that makes the earth, the very heavy thing, rotate round the sun not take the body of a man up to His throne like a lightning?

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

    Question: "Why did he ascend? Why was it necessary? Would it not have been enough if he had ascended by his soul and heart?"
    It is quite reasonable that Allah invited the Prophet (pbuh) there to show him the beauties of the visible and invisible realms, the factory of the universe and its center, the results of mens deeds and worshipping in the hereafter. It was necessary for him to travel there not only by his soul and heart but also by his body.
    It is a necessity of the intelligence and wisdom that his eye, which is the key of the visible world, and his ear, which is the key of the audible world, his body, which is like the tool and machine that undertakes numerous tasks of his soul, all had to go up to the throne of Allah with him.
    Besides, God Almighty makes the body a friend of the soul. The body is the base for many tasks of worshipping, limitless pleasures and pains.
    Therefore, the holy body will accompany the soul. Since the body will be together with the soul in Paradise, it is the very wisdom that the body of the Prophet (pbuh) will accompany his soul to the lote tree of the furthest point, which is the trunk of Paradise of Abode.
    If our prophet had ascended by his soul only, it would not have been a miracle. Saints could ascend by their spirits and hearts to those realms.

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

    Question:"Is it logically possible to go to and come back from a distance of thousands of years in a few minutes?"
    The rate of movement and speed differs in the art of God Almighty. The speed of sound and the speed of light, the speed of electricity, and even the speed of soul and imagination are all completely different from one another. The speed of planets also differs. For instance, while the speed of light is 300.000 km/sec, the speed of sound is 360 km/sec.
    How can it be logically impossible that the subtle body of our Prophet becomes subject to his soul and moves with the speed of the soul?
    Sometimes when a man sleeps for only ten minutes, he may do something worth a year. When a dream a man sees, the words he hears in the dream, the words he utters in the dream are added, one day or maybe more can be necessary for them when he is awake.
    That is, the periods of time can change from person to person; one day for a man may be like one year for another.
    Thus, our Prophet (pbuh) rode on Buraq, traveled the universe like a lightning, reached the presence of Allah, attained the honor of talking to his Lord, saw His beauty, received His orders and returned.

    Is there an event like Ascension?

    Question:"It is possible for our Prophet to ascend. However, not all of the possible things take place. Is there anything similar to it so that we shall accept it?"
    There are a lot of examples of Ascension: A man can ascend to the planet Neptune in a second with his eye. A scientist can reach behind the stars in a minute by riding the laws of astronomy. A believer can reach the divine presence by putting the actions in the prayer on his thought and riding past the universe, through a kind of ascension.
    A saint whose eye of the heart is open can attain divine secrets in forty days. It is even reported that some saints like Abdulqadir Gaylani and Imam Rabbani reached the throne of Allah in a minute by their souls.
    Angels, who have luminous bodies, go to the highest point of the heaven and come back in a moment.
    In Paradise, believers can reach the gardens of Paradise in a very short time.
    Those examples show that it is quite reasonable and doubtless that the sultan of all of the saints, the imam of all of the believers, the chief of all of the people of Paradise and the best accepted person by angels, the most honorable Messenger (pbuh) will ascend, travel and see all of the realms in a moment.

    Gifts That were Sent down through Ascension

    When we narrated how the miracle of Ascension took place, we mentioned the gifts that were sent down to us through Ascension. We would like to summarize the importance of those gifts for us here:
    Firstly:The Prophet (pbuh) saw all of the realities of belief with his own eyes. He saw angels, Paradise, the hereafter, even the beauty of Allah with his eyes. That exalted person who never told a lie and who never broke a promise says the following to the souls of the believers spiritually:
    I saw angels, the hereafter that you believe, the luminous beauty of your Lord with my eyes; these fundamentals of belief are present, do not hesitate or doubt about them.
    Thus, believers attained the happiness of achieving such a limitless belief.
    Secondly:Man is curious about everything. He searches whether there is life in the moon or not. As a matter of fact, the biggest stars occupy a space as tiny as a fly in the realm of that Pre-eternal Sultan. Believers wonder, What does our Lord want from us? What should we do to make our Lord be pleased with us? If only we had the chance and talked to Allah and asked him what he wanted from us While believers were wondering like that, the Chief of the two worlds, Hazrat Muhammad (pbuh) took the good deeds that the Pre-eternal and Post-eternal Sultan would be pleased with as the fruits of Ascension and presented them to man as gifts. These gifts are prayers, and other fundamentals and worshipping of Islam.
    Thirdly:The Prophet (pbuh) obtained the key of the treasury of eternal happiness, and brought it as a gift to jinn and men. He saw Paradise with his own eyes and witnessed the existence of eternal happiness and informed us about the good news. When a man who is about to be hanged is forgiven and given a palace near the sultan, he becomes extremely happy.
    Similarly, this good news for all of men and jinn is so important and valuable.
    Fourthly:The Prophet (pbuh) had the blessing of seeing the beauty of Allah during Ascension. He brought the good news that believers would attain in Paradise. He said, As you see the full moon clearly with your eyes so will you see your Lord clearly in Paradise. [54], bringing that pre-eternal good news as a gift to us.
    Fifthly:Man's being the precious fruit of the universe and the petted beloved of the Owner of the Universe was understood through Ascension. This fruit raises man, who is a small being and a weak creature, to a rank so elevated that it confers on him a rank of pride above all the beings in the universe. If it is said to an ordinary private, "You have been promoted to the rank of field-marshal," how delighted he will be.Similarly, when it is said to the weak, eternal man who is always punished with separation and declining, You will attain the mercy of the All-Compassionate and the Merciful One in an eternal never-ending Paradise, he reaches such a great rank. In Paradise, he will make excursions and tours with the speed of imagination and breadth of the spirit and with the mind in accordance with all the desires of the heart in the eternal realm of Allah. He will also attain the blessing of seeing the beauty of Allah. Such a mans heart and soul will definitely have so much joy. This fruit of Ascension is mans greatest wish and goal.


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


  7. #7
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    The Miracle of the Splitting of the Moon

    The hour (of Judgment) is nigh, and the moon is cleft asunder. But if they see a Sign, they turn away, and say "This is (but) transient magic." (1)
    In this part, we are going to give information about how the miracle of the splitting of the moon, which is a clear sign of the verse of the Quran, occurred and seen in all authentic hadith as well as in sirah sources at the degree of Mutawatir manawi and we will also try to answer some questions that may come to the mind.

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

    The miracle of the splitting of the moon occurred before the migration to Medina (2) upon the demands of the polytheists with the permission of God and it was shown by the prophet Muhammad (PBUH) as narrated by many companions like Anas b. Malik (3), Hz. Ali, Huzayfa b. Yaman (4), Abdullah b. Masud (5), Abdullah b. Abbas (6), Abdullah b. Umar (7), Abdullah b. Amr b. As (8), Jubayr b. Mutim (9) (May Allah be pleased with all of them). (10)
    Among Quraish polytheists, Walid b. Mughira, Abu Jahl. As b. Wail, As b. Hisham, Aswad b. Abdi Yaghus, Aswad b. Muttalib, Zama b. Aswad, Nadr b. Harith and others (11) said to the prophet Muhammad (PBUH):
    If you truly are a Prophet that has been appointed by Allah, then split the moon in half. Let it be in such a way that one half will appear over the Mount Abu Qubais and the other half will be seen over Mount Quayqian.
    The prophet Muhammad (PBUH) asked:
    If I do it, will you become Muslims?
    The polytheists answered:
    Yes, we will.
    On the 14th night, when it was full moon, the prophet Muhammad (PBUH) wanted Almighty Allah to give him the miracle which the polytheists demanded from him. (12)
    When the Gabriel (AS) informed the prophet Muhammad (PBUH) that God had accepted his prayer, he announced it to the Meccans. The polytheists witnessed the splitting of the moon on the 14th night. (13)
    When Almighty God let the moon split in half, one half standing over Mount Abu Qubais and the other half over Mount Quayqian, the Prophet Muhammad (PBUH) shouted at Muslims:
    O Abu Salama b. Abdulasad! Arqam b. Abil Erqam! Bear witness! (14)
    And to the polytheists, he said, Bear witness! So and so! (15)
    However, the polytheists said This is one of the spells of Abu Kabshas Son. (16) The son of Abu Kabsha cast a spell on you! (17) They said Muhammad cast a spell on us! (18)
    Some of them also said:
    If Muhammad had cast a spell on us then (19), He couldnt have cast a spell on everyone! (20) Let us ask the wayfarers who came from the surrounding areas (21) if they saw what we saw. (21)
    They asked the people who came from every everywhere. (22-23)
    Yes! We also did see the moon in that state! We saw the moon as split! They informed that the moon was split. Among the people who came from everywhere and seen the moon split, there was no one who had not informed them about it. (24)
    However, the polytheists rejected to be Muslims and to believe by saying:
    This is a prevalent magic! (25), they said Abu Talibs orphan affected the sky with his spell! (26).

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

    The hour (of Judgment) is nigh, and

    The moon is cleft asunder.

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

    "This is (but) transient magic."

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

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

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

    An Explanation about the splitting of the Moon

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


  8. #8
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    Did the miracle of the splitting of the moon occur? Why do the historical records not mention about the splitting of the moon?

    The miracle of the splitting of the moon is a miracle shown to some of the polytheists who denied the Apostle of God in order to prove the authenticity of his cause to them with the permission of God. We will try to explain why it is not recorded in history books by items:
    1. The miracle of the splitting of the moon is a miracle which is narrated in all books of the Islamic history and sirah sources; besides it is a miracle which is mentioned in the first verses of the surah of al-Qamar of the Quran (28). None of the stubborn polytheists who witnessed this miracle along with deniers of the Quran denied this but tried to reject it by calling a Magic!.. (29) No information that this event did not exist in history is given. If this miracle had not occurred, polytheists who did not disregard using even a small event against Islam for denigration would have certainly denied this event which is narrated by history and the Quran. Their failure of denying shows that there is no doubt about the occurring of this event.
    2. Great scholars like Taftazani said,
    The miracle of the splitting of the moon is a mutawatir event just like the water flowing down from his fingers, the dry wooden stud that the Prophet leaned against while reciting sermons in the mosque crying due to leaving the Prophet and the whole congregation hearing it.[30] That is, it was reported by such a big congregation that it is impossible for them to agree to lie about something. We are sure that a comet called Halley was seen from the world and recorded by historians a thousand years ago because people transmitted that information through centuries; that is, it is mutawatir; we are sure that there is a country called Sri Lanka only by hearing its name though we have not seen it; similarly, the splitting of the moon is mutawatir.
    It is stupidity to doubt or to suspect such a certain issue. It is not something impossible. The splitting of the moon is possible like the breakup of a mountain due to a volcanic eruption.
    3. Miracles are shown to persuade people who do not believe in a prophet. If they had forced unbelievers to believe, it would have been contrary to the mystery of testing. Therefore, if the moon had remained in two parts for such a long time as to make it possible for everybody to see after being split, it would have caused everybody to believe and the mystery of testing would have been eliminated. Or, it would have been recorded as an ordinary celestial incident. Therefore, the miracle of the splitting of the moon was shown at night all of a sudden to the polytheists and companions who were present there.
    4. The following question can come to the mind: Why was the incident of the splitting of the moon not mentioned in the history of other nations? This event took place at night. It was daytime in the other part of the world; therefore, it is normal that it was not seen in the other part. Besides, it is normal that it is not mentioned in the history of the Europeans because they were famous for ignorance and wildness. Fog and cloudy weather might have prevented it from being seen in some places. If such an event is seen by some individuals; they will not believe their eyes and cannot make other people believe it; therefore, it is not recorded in history books.
    To sum up, we can say,
    1.The statements of the companions who are the representatives of honesty and justice that this event took place,
    2.The agreement of many tafsir scholars that this incident was the reason why the verse, the moon is cleft asunder [31] was sent down, [32]
    3.The narrations of those hadith scholars who report from reliable forces that prove this incident, [33]
    4.The news by all of the saints that can discover unknown things and be inspired about them that this incident took place,
    5.The confirmation of the incident by various kalam imams, scholars and experts who usually have very different ideas,
    6.The belief of the ummah of Muhammad who never agree on something wrong that this incident took place,
    prove very clearly that the moon was split.

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

    The bruises or wounds on our body heal after a while without leaving any traces; the cracks that appear on the earth disappear in time without leaving any traces; similarly, it is quite sensible that the power that created the moon can eliminate the cleft that He made as a miracle.
    On the other hand, as the late Muhammad Hamidullah, the great Islamic scholar points out, there is a trace of a cleft on the surface of the moon from the top to the bottom in the middle of the moon. This cleft is about a mile (a thousand and six hundred meters) wide; the astronomers called it Hadley Rille. The research about that cleft done by Apollo-15 crew was reported in the newspapers then. The picture of the cleft is shown below. [35] The video of the cleft(s) recorded by Apollo-15 crew can be watched in the following web address:

    Photo: Nasa, GoogleMoon [36]
    It is disputable whether the cleft seen in the picture is directly related to the miracle of the splitting of the moon. As it is understood, there are many clefts on the moon. All of the clefts need to be in the same direction and go round in the form of a circle on the same side if they are directly related to the splitting of the moon. We do not know if it is like that or not now. We hope Muslim scientists will research the issue in the future. We can say that those clefts are evidence for those who insistently look for a trace for the miracle of the splitting of the moon.

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


  9. #9
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    His Information related to the Future Turn out True

    The Prophet (pbuh) gave information about many issues related to the future. What he said exactly happened. We will report some authentic narrations with their resources.
    He said to his Companions, This grandson of mine, Hasan, is a master of men by means of whom Allah will reconcile two great groups.[1] Forty years later, when the two armies of Islam confronted, Hasan waived his rights and preventing shedding the blood of Muslims; thus he proved the miraculous prophecy of his grandfather.
    He said to Hazrat Ali (may Allah be pleased with him), You will fight the perfidious people, those who will deviate from justice and those who exit Islam.[2] Thus, he predicted the battles of the Camel and Siffin and the emergence of Kharijites.
    He again said to Ali, when he was displaying love for Zubayr, He will fight against you but he will be wrong.[3] Hazrat Zubayr opposed Hazrat Ali in the incident of Camel, proving the miraculous prediction of the Prophet (pbuh). When Ali reminded Zubayr the narration above, Zubayr decided to give up fighting and leave but he was martyred by a traitor.[4]
    He said to his wives, One of you will take charge of a rebellion; many around her will be killed;[5]and the dogs of Hawab will bark all around her.[6] Hazrat Aisha (may Allah be pleased with her) asked Hazrat Ali to find the murderers of Hazrat Uthman and punish them after Ali was chosen as the Caliph. Hazrat Ali said the identities of the murderers were not clear and postponed t. Thereupon, Hazrat Aisha decided to fight against Hazrat Ali leading an army which Hazrat Zubayr and Hazrat Talha, two Companions that were promised Paradise when they were alive joined. When the army passed a place called Hawab, Hazrat Aisha asked the name of the place. First, they said it was Hawab. When Hazrat Aisha remembered the miraculous words of the Prophet, she wanted to give up; however, the people around her deceived her by telling her that the name of the place was different and took her to the battlefield. Unfortunately, tens of thousands of Muslims were injured or killed during the battle.[7]
    The Prophet said to Hazrat Ali, a man would stain your beard with the blood of your own head, informing him about Abdurrahman b. Muljam, the Kharijite.[8] He was killed by that man while he was going to the mosque.
    In one of the hadiths regarding the emergence of the Kharijites, the Prophet (pbuh) said, The sign of that evil tribe is this: There will be a man among them. He will have biceps but no arm. There will be something like a tit at the end of his biceps. There will be white hairs on it.[9] After the fight with the Kharijites, the body of a man called Dhuth-Thadiya was found among the dead people exactly like the description of the Prophet (pbuh), proving the miraculous prediction of the Prophet (pbuh).
    He said to Umm Salama, Hazrat Husayn will be killed in Taff, which is in Karbala.[10]Fifty years later, what he had predicted came true exactly; Hazrat Husayn was martyred in Karbala.
    He repeatedly said, The people of my family will be murdered; the will suffer troubles and exiles.[11] Thus, he miraculously predicted the incidents during the Period of Hazrat Uthman and the misfortunes Hazrat Ali, Hasan and Husayn would suffer.
    He also declared that a group of rebels would kill Ammar.[12]Indeed, some ferocious people killed Ammar brutally. Ali cited this as a proof that Muauwiya's followers were wrong; however, Amr b. As interpreted it differently using his political genius; he said, "The rebels are his murderers, not all of us."
    The Prophet also said as long as Umar was alive, no mischief would emerge among Muslims.[13] Indeed, no mischief took place until Hazrat Umar was martyred; immediately after his death, mischief emerged during the caliphate of Hazrat Uthman.
    After me, the Caliphate will last thirty years;[14]then, it will be sultanate. The beginning of this affair is prophethood and mercy; then it will be mercy and caliphate; then it will be rapacious monarchy; then, it will be arrogance and tyranny.[15] He thus predicted the period of four Chaliphs, the sixth month long caliphate of Hasan, and following that, the transition of Caliphate to sultanate which began with Umayyads and that the ummah would suffer some misfortunes. What he had said exactly occurred.
    He said, Uthman will be killed while reading the Qur'an.[16]Allah will definitely cause him to be dressed in the shirt of the caliphate but the will try to remove that shirt.[17], predicting the caliphate and martyrdom of Uthman. These events took place exactly as predicted
    After the miracles that we listed above, we will answer some questions that could come to the mind and then go on to report the miracles.
    Question: Although Ali, with his extraordinary bravery and profound knowledge in addition to his kinship to Allah's Messenger, greatly deserved to be Caliph, why did he not precede others in holding the Caliphate, and why did Islam experience such disorder during his caliphate?

    If Ali had taken the leadership, this would most probably have aroused in many persons and tribes a tendency to compete, because of his pious, fearless, dignified, heroic and independent personality and his widely known courage -as was indeed the case during his caliphate- and divisions among the believers would have resulted.
    Another reason for the delay of Ali's caliphate is the following: especially at the time of Hazrat Umar, the Muslim community, which was rapidly developing through the intermingling of many tribes and peoples, possessed such traits as reflected the opinions of the seventy-three sects that Allah's Messenger had predicted would evolve in due time. In the face of such disturbances, someone with the wondrous strength, courage, respectability and sagacity of Ali could resist such hardships.He resisted them at the cost of his life. He proved the following miraculous word of the Prophet (pbuh) by sacrificing his life: I have fought for the revelation of the Qur'an; you will fight for its explanation.[18]
    Without Ali, the magnificence of sovereignty would probably have caused the Umayyad dynasty to go completely astray. However, the unyielding stance of Ali and the Prophet's Family, and the fact that they were the living examples of the Prophet prevented many mistakes of the Umayyads. To oppose the Prophets family and what they defended meant to oppose Islam. Therefore, the leaders of the Umayyad dynasty and their followers, though not all of them, tried to maintain the truths of Islam and belief; they paved the way for the bringing up of many mujtahids and hadith scholars.
    Question: 'Why did the Islamic Caliphate not remain in the Prophet's Family although they were the most deserving and fitted for it?

    Worldly sovereignty is deceptive, and the Prophet's Family had been appointed to protect the Quranic order and the truths of Islam. However, after Hazrat Ali, caliphate became like sultanate. [19]The Caliph should be as sinless as a prophet, or as pious and pure-hearted as Umar b. Abdulaziz or the Mahdi of the Abbasids. In fact, the attempts that brought about negative outcomes like the Fatimid dynasty that was established in Egypt in the name of the Prophet's Family, the rule of the Almohads in Africa and that of the Safavids in Persia, all showed that worldly sovereignty was not suitable for the Prophet's Family because it caused them to neglect their primary duty, the protection of religion and the service of Islam, causing them to be involved in political conflicts.
    On the other hand, the famous imams of the Prophets family Abdulqadir Gilani, Sayyid Ahmad Rufai, Sayyid Ahmad Badawi and Ibrahim Dasuqi, from the lineage of Hazrat Hasan and imams like Zayn al Abidin and Jafar as-Siddiq from the lineage of Hazrat Husayn proved that the main duty of the Prophets family was to serve the Quran and the truths of belief.
    Question: What was the Divine Wisdom lying behind the awesome and bloody disturbances that befell the Prophets family and thousands of Muslims whose blood was shed after the death of the Prophet (pbuh)? They did not deserve such deep sorrow and losses; how did the mercy of Allah allow it?

    A heavy spring rainstorm activates and improves the various dispositions inherent in various vegetables, seeds and trees, making them bloom and flourish each in its own fashion.
    Similarly, the disturbances that befell the Companions and their successors activated their various talents. It gave every group of them the fear, Islam is in danger! Fire!, made them hurry to the protection of Islam. Everyone within his means shouldered a function from among the various duties in the Muslim community. Each group fulfilled a different function, some working for the preservation of the prophetic traditions, some for the maintenance of the Qur'an and the truths of faith. They worked hard in every field to maintain Islam. Flowers of different colors blossomed forth. The seeds were planted in the vast regions of the Muslim world and half of the globe changed into rose gardens. It made a great many enlightened expounders, luminous hadith experts, gifted scholars, men of purity and poles of sainthood emigrate to the remote corners of the Muslim World. It inspired all the Muslims, from the East to the West, with enthusiasm and awakened them to the treasures of the Qur'an.
    Now, we will resume the miracles related to the future.
    He told his Companions about the conquests of Makkah[20], Khaybar[21], Damascus[22], Iraq[23], Persia[24], Jerusalem[25], and Istanbul[26]; Whatever he said took place exactly. He said that his ummah would be victorious over all enemies and be helped. He said they would capture the treasures of the rulers of the greatest empires, the Byzantine and the Persians.[27]They took place exactly in the same way as he said. He did not say this as a matter of conjecture or personal opinion; he said it as if he had seen it, and what he said came true as predicted, despite the fact that at that time he had to migrate to Madinah with a handful of followers and that the rest of the world, including the environs of the Madinah, was hostile to him.
    He also stated that Hazrat Abu Bakr and Hazrat Umar would become caliphs after him by saying, Follow the way of Abu Bakr and Umar after me. [28]It happened as he stated.
    He also said, "The earth was laid out before me, and its eastern and western extremities were displayed to me. The realm of my nation shall extend over whatever was laid out before me." [29] Thus, he informed us that his ummah would extend from the east to the west and that no other nation would reach such wide boundaries. And his words proved to be true.
    Before the Battle of Badr, he showed his friends the places where the Qurayshi polytheists would die, saying, This is where Abu Jahl will be killed; this is where Utba will be killed; this is where Umayya will be killed, and so on. The dead bodies of those people were found in exactly the same places as he showed.[30] Before Badr, he said that he would kill Ubayy bin Khalaf with his own hands.[31] Ubayy, who survived the Battle of Badr, was wounded by a spear thrown by the Prophet (pbuh) in the Battle of Uhud and died on the way to Makkah.[32]
    He did not take part in the Battle of Muta. However, he informed his Companions about what was happening in the battle as if he was watching it through a television screen: Zayd has taken the standard and has been shot; now Jafar has taken the standard and has been shot; now Ibn Rawaha has taken the standard and has been shot; now one of Allah's swords[33] ; He informed them that all of the commanders that he had appointed one after the other were martyred and Khalid bin Walid commanded the army. Ya'la b. Munabbih returned from the battle front a few weeks later and when the Messenger of Allah described the details of the battle, Yala stated that the battle took place in exactly the same manner as the prophet had described.[34]
    He said to Abdullah bin Zubayr, Woe to people because of you; woe to you because of people![35], informing him that he would be involved in some incidents. Indeed, Abdullah bin Zubayr declared that he was the caliph during the period of Umayyads. Then, Hajjaj az-Zalim attacked him with his army and martyred him.
    He predicted that the Umayyad state would be established[36], that Yazid and Walid would be their cruel tyrants[37]. He also stated that Muawiyah would lead his ummah. He ordered Muawiyah, When you become the ruler, forgive people and treat them justly.[38] Thus, he informed about the Muawiyas treatment to his ummah and family.
    He predicted that the Abbasid dynasty would emerge after the Umayyads by saying, "The Abbasids will come forth with black flags and rule for many times more than the previous rulers."[39]All these predictions proved to be true.
    The Prophet said, "Woe to the Arabs for the evil that has drawn near,"[40] suggesting the dreadful disorders to be caused by Jenghiz and Hulagu. Unfortunately, Jenghiz Khan[41] and his grandson Hulagu[42] shed the blood of many Muslims as the Prophet predicted.
    When Sad Ibn Abi Waqqas was very ill, the Prophet said to him, You will live a long time and lead the army. In the end, you will be beneficial for some nation and you will harm some nations.[43] Indeed, he led the Islamic army and gained many victories like the conquest of Iran. He caused many nations to embrace Islam.
    When the Negus, the Ethiopian ruler, who had accepted Islam earlier, died in the seventh year of Hijrah, Allah's Messenger informed his companions about it; he even performed funeral prayer for him.[44] One week later came the news confirming the death of the Negus on the very same moment as the Prophet had said.
    When Allah's Messenger was with Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (may Allah be pleased with them), on the top of Mount Uhud or Hira, the mountain began to tremble as if there was an earthquake. He said "Steady! For on you are a prophet, a siddiq [title given to Abu Bakr meaning 'veracious'] and martyrs."[45] He thus miraculously foretold the martyrdom of those Companions except Abu Bakr. Indeed, the other three caliphs were martyred.
    We reported only the miracles of Hazrat Muhammad (pbuh) related to the future out of his thousands of miracles. Some unbelievers might associate those miracles about the future to his intelligence. A person who predicts about so many incidents related to the future should be not only an intelligent person but also a genius. He is a genius and a very intelligent person; whatever he said turned out to be true. He never told a lie. Then, it is necessary to believe what he said about the unknown. A person who finds out that all of his predictions and news about the unseen came out true has to believe what he says about the life after death; otherwise, he will be regarded as mad.
    We will resume to narrate the miracles:
    Allah's Messenger told to Fatima about his death and that she would be the first one to die and to join him from his family; six months later, what he said took place.[46]
    He also told Abu Dharr, "You will be expelled from here (Madinah), will live alone, and will die alone." [47]Indeed, he went to Damascus first and then to Madinah; then, he went to the desert, lived there alone and died there, proving the prediction of the Prophet (pbuh).
    Once, as he was sleeping in the house of Anas b. Malik's aunt, Umm Haram, he woke up smilingly and said he had seen Muslims getting on ships and going on expeditions. Umm Haram said, "O Messenger of Allah! Pray that I too will be with them." The Prophet said, 'You shall be." Forty years later, she accompanied her husband, Ubada b. Samit, in the expedition of Cyprus under the command of Hazrat Muawiyah during the Caliphate of Hazrat Uthman. They landed on the island. She fell off the mule she was riding and died there. Her grave has been one of the most frequently visited places in Cyprus.[48]
    The Prophet said, "From the tribe of Thaqif, a liar will claim prophethood, and a bloodthirsty tyrant will appear." [49]Mukhtar, who claimed prophethood, and Hajjaj az-Zalim, who killed more than a hundred thousand people were from the tribe of Thaqif, as the Prophet stated.
    He also said, "Istanbul will be conquered, and blessed are the ruler and the troops that will conquer it."[50]He thus gave tidings that Istanbul would be conquered and that Mehmed the Conqueror would attain a high spiritual rank. His prediction again proved to be true.
    He also said, according to an authentic narration "Were religion to be hung on the Pleiades, men from Persia would reach and lay hold of it,"[51] indicating that many scholars like Abu Hanifa would emerge from Iran. It took place as he said.
    In addition, he said, "A scholar from Quraish will fill all regions of the earth with learning." [52]Thus, informed us about Imam Shafii, who was born in Ghazza and settled in Makkah, where the relatives of the Prophet, the Qurayshis lived, and studied there. Indeed, the people who followed Imam Shafii spread all over the world, proving that what the Prophet said was a miracle.
    He said "My nation will be divided into seventy-three sects, and only one among them will attain salvation He was asked, "Who are they?" He replied, "Those who follow me and my Companions,"[53] ; thus, he mentioned the sects of bidah that would emerge afterwards and stated that the group called the People of the Sunnah and Community would be saved. Soon after his death, those sects started to emerge.
    He also said, "The Qadariyya are the Magians of this nation"[54], foretelling the emergence of the Qadariyya sect that rejected Destiny; and what he said occurred.
    He stated that some people would transgress the limits in loving Ali just as Christians transgress the limits in loving Jesus and that those people would be called Rafizis[55]. [56]He stated that Shiites, who would produce various offshoots, would emerge many years before they emerged
    The Prophet said,"When Persian and Roman girls serve you, then calamity and misfortune will be with you, and your struggles will be among each other, with the wicked preying on the virtuous."[57];thus, he informed us about the secularization in the period of the Umayyads and their evil leaders.Thirty years later, his predictions came true.
    He stated that the fortress of Khaybar would be conquered by Hazrat Ali.[58] As a miracle of his prophethood, the following day Ali ripped off the gate of the fortress of Khaybar, used it as a shield, and fought. When he threw it aside, eight strong men-or, according to another narration, forty tried to lift it, but could not do so.[59]
    Before becoming a Muslim, Sahl b. Amr, who was one of the notables of the Qurayshi polytheists and one of the leading figures of Hudaybiya, had been captured in the Battle of Badr. Umar asked the Prophet (pbuh) to allow him to torture Sahl. The Prophet (pbuh) said, "O Umar! It may be that he will assume a stance pleasing to you." and did not allow him.[60]In fact, when the Prophet died and when Muslims had hard times, Sahl, with his well-known eloquence, calmed and comforted the Companions in Mecca with an address, proving the statement of the Prophet just as Abu Bakr comforted and warned the Companions in Madinah. Surprisingly, the wordings of the two addresses show similarity to one another.
    The Prophet told Suraqa that he would wear the bracelets of the Chosroes."[61] Many years after that statement of the (pbuh), Iran was conquered during the caliphate of Hazrat Umar. When the jewelry of the Chosroes arrived, Umar put the bracelets on Suraqa, saying. "Praise be to Allah Who took these of the Chosroes and put them on Suraqa." Thus, he reminded them the statement of the Prophet.[62]
    Allah's Messenger also said that once the Chosroes died, there would be no other Chosroes; and what he said was right.[63]
    He once told to the envoy of the Chosroes, who was appointed by the Chosroes to capture the Prophet and bring to him, that the Chosroes had then been killed by his son Parviz." [64] The envoy, who did not believe him at first, found out that what the Prophet had said was true when he went to his country; then, he returned and accepted Islam.[65]
    Before the conquest of Makkah, when the Prophet (pbuh) was about to walk against Makkah, Hatib b. Abi Baltaa, one of the Companions, wrote a letter to the polytheists to inform them about the situation. The Prophet was informed by Allah about it; he assigned Ali and Miqdad to stop the envoy carrying the letter: "Set off quickly! When you arrive the grove of Hah, you will see a woman riding an animal and carrying a letter.[66]Take the letter from her and bring it to me."[67] Hazrat Ali and Miqdad caught the envoy in the place that the Prophet described and took the letter from her. The Prophet asked Hatib and he admitted that he had sent the letter. When he was asked why he had done it, Hatib said he did not want his family and his goods that were in Makkah to be harmed; and the Prophet (pbuh) pardoned him.[68]
    The Prophet said about Abu Lahabs son Abu Utayba, who had been the son-in-law of the Prophet, who divorced the daughter of the Prophet due to his parents sedition and who insulted the Prophet, A dog (a wild animal) of Allah will eat him.[69] Then, Utayba set off with a caravan of the Qurayshis. They spent the night at a place called Zarqa. When a lion came and started to walk around the caravan, Utayba said, "O my God! I swear by Allah that it will eat me as Muhammad said. My murderer is Ibn Abi Kabsha, even if he is in Makkah and I am in Damascus!" The lion left after walking around them that night. His friends placed Utbayba in the middle and slept around him. The lion returned. He walked among them. He approached Utayba by sniffing everybody and killed him. In the throes of death, Utayba said, "Did I not tell you that Muhammad is the most truthful person among human beings?"; then, he died. WhenAbu Lahab heard that his son had been killed by a lion, he said, " Did I not tell you that I was worried about the prayer of Muhammad regarding my son?"
    After the conquest of Makkah, the Prophet (pbuh) told Bilal Habashi to go up on the roof of the Kaa'ba and call the adhan. When Bilal started to call the adhan, Abu Sufyan, Attab b. Asid and Harith b. Hisham from the leaders of the Quraysh started to talk. Attab said, "My father Asid was fortunate enough not to witness this moment." Harith said, "Could Muhammad not have found someone other than this black crow to make the muadhdhin?" Abu Sufyan who had accepted Islam beforehand was nervous due to those talks and said. "I am afraid to say anything. I will not utter a word. Even if nobody were around, the rocks of this Batha (Makkah) would inform him." Indeed, a little later the Prophet approached them and told them exactly what they had said. Attab and Harith became Muslims when they observed that miracle.[70]
    Hazrat Abbas, the uncle of the Prophet (pbuh), had stayed in Makkah after the Migration and concealed that he was a Muslim. He took part in the Battle of Badr due to the insistence of the polytheists. He was captured by the Companions in the battle of Badr and was asked for ransom; he said, I do not have any money. The Prophet (pbuh) said to him, "You left such and such amount of money with your wife Umm Fadl in such and such a place." Abbas confirmed what the Prophet stated by saying, "This was a secret that only I and my wife knew." After that, his belief became stronger. [71]
    A Jewish sorcerer named Labid once concocted a strong and effective spell to harm the Prophet and threw it into a well. The Prophet (pbuh) got ill. He told some of his Companions including Ali to go and bring the spell in the well. When the Companions went to the well, they found a comb wrapped by some hair and took it to the Prophet. The Prophet (pbuh) ordered them to unwrap the hair; the Companions started to unwrap it. As they unwrapped it, the Prophet's discomfort lessened.[72]
    Once the Prophet (pbuh) said when he was among a group of Companions, One tooth of one of you will be bigger than Mount Uhud in Hell.[73] After a long time passed, Abu Hurayra saw that only he and another person from that group were alive; and he became worried about himself. However, he saw that the other person was captured while he was fighting against Muslims in the army of Musaylama afterwards; he approved the miraculous statement of the Prophet (pbuh).[74]
    Umayr bin Wahb and Safwan bin Umayya made a plan to kill Hazrat Muhammad (pbuh). According to their plan, Umayr bin Wahb would go to Madinah and say that he had come for his son among the captives, and would kill the Messenger of Allah (pbuh) with his sword on which he would spread some poison. On the other hand, Safwan bin Umayya would undertake his debts if anything happened to him and provide sustenance for his family. Umayr sharpened his sword and set off. When he arrived in Madinah, they took him to the mosque. When Umayr entered the mosque, the Messenger of Allah asked him why he had come. Umayr told several lies but he could not convince the Prophet. Eventually, the Prophet (pbuh) said, "Since you are not telling the truth, I will tell you: You talked to Safwan in such and such a place and came here to kill me. Safwan was going to pay your debt and provide sustenance for your family." Umayr was convinced that the person who knew about the conversation between Safwan and him was not an ordinary person. Then, the Messenger of Allah (pbuh) put his hand on his chest; the hatred in his heart was replaced by love and he became a Muslim.[75]
    At this point, we want to remind something taking into account those who could say, Hazrat Muhammad (pbuh) made so many correct predictions because he was a clever man:There can be two cases in question for the person who made so many correct predictions. Either, he is a genius with a sharp intelligence; he can see the past and the future, the east and the west, which is impossible for a normal man. It can only be a special ability given by Allah, which is a miracle on its own. Or, he is the messenger of Allah, who controls the time (past, present and future) and the universe. Whenever he needs something, he learns from his Lord, and shows and teaches it to people. Yes, Hazrat Muhammad (pbuh) learns from his Lord, whose knowledge is pre-eternal, and informs people accordingly.
    When the Prophet (pbuh) sent Khalid b. Walid to fight against Ukaydir, the chief of Dawmat al-Jandal, he informed Khalid that he would find Ukaydir hunting wild oxen, and that he would be captured without resistance; it took place exactly as the Prophet had stated.[76]
    The Prophet (pbuh) said to Abu Talib, his uncle, about the paper on which the boycott carried out against Muslims by Qurayshis was written, "My Lord sent a woodworm so that it would eat the paper of the Qurayshis. It ate everything written on it including the words of oppression, cutting off relationship with relatives, slander; only the name of Allah was not eaten!" Thereupon, Abu Talib went over to the notables of Quraysh and said, O people of Quraysh! My brothers son, who has never lied, told me that Allah sent a woodworm so that it would eat your paper; it ate all of the words regarding tyranny, oppression and cutting off relationship with relatives; only the name of Allah was not eaten. Come on! Bring me the paper you wrote on. If my nephew has told the truth, we will never surrender him to you unless the last one of us dies. In that case, you need to give up your cause. If what he has said is not true, I will surrender him to you. Then, you can kill him or set him free. Then the polytheists sent for the paper; they saw that what the Prophet had said was true. Thereupon, some polytheists repented; however, others said it was magic and continued their obstinacy. [77]
    Allah's Messenger (pbuh) informed people that a widespread epidemic would break out during the conquest of Jerusalem. As he said, such an epidemic broke out that seventy thousand people died in three days during the conquest of Jerusalem.[78]
    The Prophet predicted that the cities of Basra[79]and Baghdad would be established, that the treasures of the world would enter Baghdad[80], and that Arabs would fight against Turks[81]and the people living on the shores of the Caspian Sea, many of whom would embrace Islam. He said, "Soon, non-Arabs will increase among you, consuming your income and goods; they will hit you on the neck." [82]He said that those new Muslims would dominate them; in fact, his prediction came true because Turkish states like the Ottoman State ruled Arabs with justice for centuries.
    He also said, "The ruin of my nation will be by the hands of a few young ones from Quraysh,"[83] suggesting the mischief of Walid and Yazid, who originated from the tribe of Quraysh and who shed the blood of many Muslims.
    During the battle of Khandaq, he said, "From now on, I will make assaults on the Quraysh, not they on me." This was also verified later.[84]
    After the Battle of Uhud, he said, The polytheists will not be able to inflict another misfortune like this (Uhud) on us until Allah makes the conquest of Makkah easy for us![85] In fact, the only battle that Muslims were defeated in was the Battle of Uhud.
    When the Companions that were the students of the school of Suffa that he had sent to a tribe to teach Islam were trapped and martyred, he told his Companions about their martyrdom at the same moment they were martyred.[86] It took place in the same way as he informed his Companions. Hazrat Anas said the following about this event, which depressed the Prophet (pbuh) a lot: I have never seen the Messenger of Allah be as sad and grievous as he felt sorry for the Companions that were martyred in Bir al-Mauna.
    A few months prior to his death, he said, Allah let his slave chooseand he chose that which is with Allah[87], informing people about his death; in fact, he died two months later.
    About Hazrat Zayd, he said, "One of his limbs will precede him to Paradise."[88] In the battle of Nihawand, one of Zayd's hands was cut off, reaching Paradise before him.
    He said about Quzman, who was famous for his heroism in wars, He is definitely one of the people of Hell! In fact, while he was fighting in the first rank and killing many polytheists during the Battle of Badr, some Companions said to him, O Quzman! Glad tidings to you! You will enter Paradise. He said, I fought for the honor of my tribe; I would not fight for what you are talking about. He committed suicide when his pains became severe, confirming the statement of the Prophet about him: He is one of the people of Hell![89]
    He also said, "There will shortly come a time when a caravan will go to Makkah without any guard. And regarding poverty, The Day of Judgment will not be established till one of you wanders about with his object of charity and will not find anybody to accept it!" In fact, in a very short time, the whole Arabian Peninsula was dominated by Muslims. Then, with the conquests that started during the time of Hazrat Umar, the Islamic land expanded and prospered. In some periods, Muslims could not find any people to give zakah.[90]


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    The Miracles Concerning the Increase in Food and Drink

    We will give, in this part, a few examples from among the Prophets (PBUH) miracles that relate to his effecting increase in food and that are definite to the degree of consensus in meaning. However, before going into the subject, some introductory comments will be appropriate.
    Each of the following examples of miracles is narrated, as authentic, through various -sometimes as many as sixteen- chains of transmission. Most of them occurred in the presence of large assemblies, and were narrated by many truthful persons of good repute from among those present.
    For example, from among seventy men who partook of four handfuls of food and were filled, (1) one relates the incident, and the others do not contradict him. Their silence thus indicates their confirmation. For if in that era of truth and truthfulness the Companions, who were lovers of the truth and earnest and honest, had witnessed even the tiniest lie, they would have rejected and denied it. However, the incidents we will be citing were narrated by many people, and the others who witnessed them remained silent. Thus, each of these incidents has the certainty of consensus in meaning.
    Furthermore, books of both history and the Prophets biography testify that, next to the preservation of the Quran and its verses, the Companions worked with all their strength to preserve the deeds and words of Gods Most Noble Messenger (PBUH), and especially those relating to the injunctions of the Sharia and to miracles, paying extreme attention to their accuracy. They never neglected even the tiniest aspect of his conduct, actions, and states. This and the fact that they recorded them are testified to by books of Hadith.
    In addition, in the Era of Bliss, they wrote down and recorded many of the Hadiths concerning the injunctions of the Law and his miracles. The Seven Abdullahs in particular recorded them in writing. And especially Abdullah b. al-Abbas, known as the Interpreter of the Quran, and Abdullah b. Amr b. al-As some thirty to forty years later, and the thousands of exacting scholars of the generation that followed the Companions recorded the Hadiths and miracles in writing.
    And still later, chiefly the four great interpreters of the Law and thousands of exacting scholars of Hadith related them and preserved them in writing.
    Then, two hundred years after the Hijra, foremost Bukhari and Muslim and the six accepted books of tradition, undertook the duty of their preservation. Many severe critics such as Ibn al-Jawzi emerged who identified false reports which had been produced by deniers, the unthinking, the ignorant, or those who had recalled them wrongly.
    Later, learned and exacting scholars like Jalal al-Din al-Suyuti, who was honoured in a waking state seventy times by the presence and conversation of Gods Noble Messenger (PBUH), differentiated the diamonds of authentic traditions from other sayings and fabrications.
    Thus, the incidents and miracles we shall speak of, have come down to us through numerous, perhaps uncountable, strong and trustworthy hands, and have reached us in sound condition.
    All praise be to God, this is from the bounty of my Lord.
    It is for this reason that ones mind should be freed from the notion that these incidents have been distorted or confused in any way in being passed down all the way from that time to the present.
    The Miracle in Wedding Dinner

    Anas b. Malik narrates:
    During the feast on the occasion of the Prophets (PBUH) marriage to Zaynab bint Jahsh, my mother, Umm Sulaym said to me:
    O Anas! The prophet Muhammad (PBUH) is going to marry today. I think they do not have any food. Bring that oil here! I brought it. My mum prepared a dish called hays by mixinging pure Madinah dates only enough for the apostle of Allah and his wife with oil in an earthenware pot.
    O Anas! Take this dish to the Apostle of Allah and say to Him: My mum has sent this to you. She is sending her kindest regards to you. Say to the apostle of Allah that this is a small and insufficient gift from us for you.
    I took it to the apostle of Allah and said:
    My mum is sending her kindest regards to you. This is a small and insufficient gift from us for you
    He said to me: Put it there! I put it on the empty place between Him and the wall. He also said:
    Go and invite Abu Bakr, Umar, Uthman and Ali!. He also told to me to invite many people among from His companions. I was amazed by his inviting many people for such little food. However, I found it inappropriate not to obey his order and invited them all. He said to me:
    Invite anyone who is present at the mosque! I did so. I went to the mosque and said to all of the people who were there either praying or sleeping:
    Go to the wedding dinner of the apostle of Allah! They came. Finally, everyone filled the prophets room and anteroom. He asked me:
    Is there anyone left in the mosque?
    I answered him No! He asked me again:
    Look! Invite whomever you encounter on your way! I invited. He asked:
    Is there anyone who was left behind?
    I answered, No, O the apostle of Allah. The rooms and the table were filled. He said to me:
    Bring the dish here! I brought the dish and put it in front of Him.
    The Prophet said: Make circles of ten. He placed his blessed hand on that little amount of food, uttered supplications, and told them to help themselves. All of them ate and were fully satisfied. Afterwards, the Prophet said to me :
    Remove the food! I removed it. However I could not tell if there was more food when I put it down on the table or when I removed it. I brought the dish at the side of the prophets (PUBH) wife. Then, I went to my mum and told her what had happened in astonishment. She said,
    Do not be amazed! If the apostle of Allah had wanted all Medina folk to come and eat from that food, all would have eaten and been fully satisfied. It was informed that the number of the people who went there and ate from the food was about three hundred. (2)
    The Miracle that was witnessed by a hundred and eighty people at the house of Abu Ayyub al-Ansari

    Abu Ayyub al-Ansari, who was the Prophets (PBUH) host in Medina during his migration, relates:
    One day, when I brought a meal for two, which would suffice the Prophet and Abu Bakr, the apostle of Allah said:
    He told me: Go and invite thirty men from among the distinguished ones of the Ansar! Since there was nothing I could add beside the food that I had prepared, this was too hard for me. I acted a bit slowly. The prophet (PBUH) told me again:
    Go and invite thirty men from among the distinguished ones of the Ansar! Upon this, I invited them and they came. When they came, the Prophet (PBUH) said to them:
    Eat from it! and they ate. They could only eat some portion of the food which was in front them! They witnessed that Muhammad (pbuh) was the Messenger of Allah and took the oath of allegiance after witnessing this miracle. Then, the prophet (PBUH) said:
    Invite sixty men from among the distinguished ones of the Ansar! I swear by Allah that these sixty men horrified me more than the thirty! I went and invited them. They could only eat some portion of the food which was in front them. They witnessed that Muhammad (pbuh) was the Messenger of Allah after witnessing this miracle. Then, the prophet (PBUH) said:
    Invite ninety men from among the distinguished ones of the Ansar! These ninety men horrified me more than the sixty and thirty! I went and invited them. They ate, too. They could only eat some portion of food the too and they witnessed that Muhammad (pbuh) was the Messenger of Allah and took the oath of allegiance after witnessing this miracle. So a total of hundred and eighty men ate the food of two men; they were all from the Ansar. (3) May God be pleased with them.
    The increase of Jabir b. Abdullahs crops of date enough for paying his debts

    The father of Jabir, Abdullah b. Amr b. Haram was martyred in the battle of Uhud and left behind six daughters along with a high loan. Abdullah b. Amr had two groves with some date trees but these were not enough to pay for his debts. The offer of reducing the debts was not accepted by the creditors, and another offer for delaying the repay of debts was also rejected by them. For this reason, Jabir came to the prophet Muhammad (PBUH) and said:
    O Apostle of Allah! As you know my father Abdullah was martyred in the battle of Uhud. He left many debts behind. The creditors did not accept the total crops of the dates in the grove! and Jabir asked him to talk with the creditor, who was a Jew, and become an intermediary for help.
    The apostle of Allah (PBUH) asked the Jew to take all the crops of the date grove in return for Jabirs debts. However, the Jew did not accept it.
    The Apostle of Allah (PBUH) talked with the Jew again. He asked him to delay Jabirs debt owed to him. The Jew did not accept this, either. The prophet Muhammads (PBUH) offer as repaying some of his debt that year and the rest in the following year was not accepted by the Jew, either. He also insisted that all of the dates to be given in return for his debt must be of good quality.
    The following day, the apostle of Allah along with Hz. Abu Bakr and Hz. Umar went to the date grove of Hz. Jabir and prayed for blessing. He told Jabir:
    Go! Pick the dates and classify them: Inform me after putting one side the Ajwa (the good kind) and on the other side Azq-ı Zayd (ripe ones).
    After Jabir fulfilled his order, the apostle of Allah came. Jabir had invited the creditors, too.. They came to his grove with donkeys and sacks. Jabir was ready to take the risk of buying good kind of dates from another place in order to pay the debts of his father.
    The apostle of Allah circumambulated around the largest pile of dates three times. After sitting near or in middle of the dates, he said to Jabir by showing the creditors:
    Give them what they want by weighing the dates!
    Jabir paid his debt the creditors completely by weighing one by one. When he looked at the remaining crops, it looked as if there was no decrease! Jabir, who had been thinking to return back to his daughters side without having any dates but having paid back his fathers debts, had now a total of seventeen loads of camels with dates! (4)
    A Handful of Dates Feeds the Islamic Army

    The daughter of Bashir b. Sad, the sis ter of Numan b. Bashir narrates:
    Amra bint Rawaha, my mother called me. She gave me two handfuls of dates and said to me, Go and take this food to your father and Abdullah b. Rawaha, your uncle. On the way, I met the Messenger of Allah (pbuh) and asked him where father and uncle were. The Messenger of Allah (pbuh) said,
    O young girl! Come here! What is that with you?
    I said,O Messenger of Allah! They are dates. Mum sent them to my father and my uncle so that they would eat them.
    He said, Bring them to me.
    I poured the dates into the hands of the Messenger of Allah. They did not fill his hands. He wanted a tablecloth to be brought. They brought it and lad it on the ground. He put the dates on the tablecloth and scattered them. Then he said to the people around,
    Come here and eat! Call the Companions who are digging the trench. The people of the trench came and started to eat. As they ate the dates, the dates increased. [5]
    The Increase of a a few Dates

    It is reported through many chains of transmission from Umar b. al-Khattab, Abu Hurayra, Salama b. Akwa, Abu Amrat al-Ansari:
    The army went hungry on the expedition of Tabuk. They referred themselves to the Noble Prophet (PBUH), and he told them: Gather whatever food is left in your saddle-bags. Everyone brought a few pieces of dates and put them on a mat. The most they could put together was four handfuls.
    Salama related: I estimated it amounted to the size of a sitting goat. Then, the Noble Messenger (PBUH) announced: Everyone bring their dish! They pressed forward, and no one in the whole army remained with an empty dish, all the dishes were filled. There was even some left over.
    One of the Companions who saw this miracle later said: I realized from the way that increase was obtained that if the whole world had come, the food still would have been sufficient. (6)
    The Feast given with a little food for a hundred and thirty people

    Abd al-Rahman, the son of Abu Bakr al-Siddiq relates:
    We, one hundred and thirty Companions, were with the Noble Messenger (PBUH) on an expedition. Dough was prepared to the amount of about four handfuls (3 kg), a goat was slaughtered and cooked, and its liver and kidneys were roasted. I swear by God that from that roasted meat [liver and kidneys] Gods Messenger gave a small piece to each and put the cooked meat into two large bowls. After we had all eaten until we were filled there was still some left over, which I loaded onto a camel. (7)
    A little bread along with a goat enough for a thousand people

    In the house of Hz. Jabir, during the Ahzab expedition on the celebrated day of Khandaq, a young goat was cooked along with four handfuls of rye bread (approx. 3 kg) Hazrat Jabir al Ansar relates by swearing:
    On that day, about a thousand people ate from four handfuls of rye bread and a young cooked goat; yet food was still left over. Hazrat Jabir relates: that day the food had been cooked in my house, and after the one thousand people had left, the pot was still boiling with meat in it, and bread was being made from the dough; for the Prophet had wetted the dough and the pot with his blessed mouth, beseeching God for plenty. (8)
    Here this miracle concerning the increase of food was shown in front a thousand companions and narrated by Hazrat Jabir. Those people who witnessed this miracle did not deny this riwayah; it means they accepted it. So, we can say that this miracle can be considered as if it was conveyed by a thousand people.
    The satiation of seventy to eighty people with one loaf of bread

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

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

    Hazrat Samura relates:
    A bowl of meat was brought to the Prophet (PBUH). From morning to evening, many groups of men came and ate from it. (11)
    In accordance with the explanation we gave in the introduction to this section, this is not the narration of Samura alone, since Samura narrated this incident on behalf of, and with the approval of, all those present.
    The Feast given to the Suffa School

    Hazrat Abu Hurayra narrates:
    "The Noble Messenger commanded me, Invite the poor Makkan migrants who have made the Bench [suffa] of the Mosque their home and who number more than a hundred. So I went and searched for them and gathered them together. A tray of food was set before us, and we ate as much as we wanted, then we arose. The dish remained full as it was when set down, only, the traces of fingers on the food were visible." (12)
    Thus, this incident is related by Abu Hurayra in the name of all the People of the Bench, supported by their confirmation. Hence, the incident is as definite as if all the People of the Bench had related it. Is it at all possible that if it had not been true those men of truth and perfection would have remained silent and not denied it?
    A Miracle of Abundance Performed during his Invitation of his Relatives to Islam

    Hazrat Ali narrates:
    In the first years of His prophethood, the Apostle of Allah invited all of His closest relatives to the feast that He arranged in order to invite them to Islam. They were about forty, including some who would eat a young camel and drink a gallon of milk in one meal. Yet for them he had prepared only a handful of food. All ate and were satisfied, and the food remained just as it had been before.
    Later, he brought milk in a wooden bowl that would have been sufficient for only three or four persons. They all drank their fill. (13)
    The Wedding Dinner of Hazrat Ali and Hazrat Fatima

    According to an authentic narration, on the occasion of Alis marriage to Fatima al-Zahra, The Noble Messenger (pbuh) ordered Bilal al-Habashi: Have bread made from a few handfuls of flour; also slaughter a young camel!
    Bilal relates: I brought the food and he put his hand on it to bless it. Later, the Companions arrived in groups, ate, and left. From the remaining food, he sent a full bowl to each of his wives, saying that they should eat and feed anyone who visited them.
    Such blessed abundance was indeed necessary for such a blessed marriage!
    The plenty which the prophets family favored with

    It is narrated by Imam Ali:
    Fatima al-Zahra had prepared enough food for her family. She then sent Ali to invite the Noble Messenger (pbuh) to come and eat with them. Gods Messenger came and told them to send a dish of food to each of his wives. Fatima said that after a dish of food had been set aside for himself, Ali, Fatima, and their children, they lifted up the saucepan and it was full to overflowing. Through Gods will, they ate of the food for a long time afterwards. (14)
    The Miracle witnesses by four hundred men

    Gods Noble Messenger (Pbuh) ordered Umar b. al-Khattab: Equip with provisions for a journey four hundred horsemen from the Ahmasi tribe! Umar replied: O Messenger of God! What we have in hand is the equivalent of a seated young camel. The Messenger said: Go and give it to them!So he went, and out of that half load of dates, gave the four hundred horsemen sufficient provisions. And he stated that it remained as before, without diminishing.
    Thus, this miracle of plenty occurred in connection with four hundred men and Umar in particular. They are behind the narrations, supporting them, and their silence confirms them.
    The Satisfying of the army with a handful of dates in the battle of Tabuk

    Abu Hurayra narrates:
    The army went hungry during the expedition of Tabuk battle. Gods Noble Messenger (PBUH) asked: Is there nothing? I said: I have one or two dates in my saddle-bag.-According to another narration, it was fifteen.- He said: Bring them here! I took them to him, and he plunged his hand into them and took a handful. He put them into a dish, and offered a supplication for their increase. Then he called the men in groups of ten and they all ate of them. Then he said: Take what you brought, hold it, and do not turn it upside down.
    I put my hand in the bag; there were in my hands as many dates as I had brought. Later, during the lifetime of the Prophet (PBUH), and those of Abu Bakr, Umar, and Uthman, I ate of those dates. -It is narrated through another chain of transmission: I gave several loads of those dates to be used in Gods way. Later the bag containing the dates was plundered when Uthman was assassinated. (15)
    Abu Hurayra was a constant and important student and disciple among the People of the Bench, the sacred school and tekke of the Teacher of the Universe, the Pride of the World (PBUH). In addition, the Prophet had prayed for his strength of memory. The miracle of plenty he reported which occurred in a large gathering like the expedition of Tabuk, should therefore be as sound and certain as the word of a whole army.
    The Companions who are satisfied with a cup of milk

    Abu Hurayra narrates:
    Once I was hungry, so I followed the Noble Messenger (PBUH) into his house. There we saw that a cup of milk had been brought as a gift. Gods Messenger said to me: Call all the People of the Bench! I said to myself, I could drink all the milk myself, as I was most in need of it. However, since it was Gods Messengers order, I fetched the People of the Bench, who numbered more than a hundred. Gods Messenger told me to offer milk to them. I gave the cup to each one by one, and each drank until satisfied.
    At the end, the Messenger told me, The rest is for me and you. As I drank, Gods Messenger kept telling me to drink more, until I said, I swear by the Glorious One who sent you with the truth that I am too full to drink any more. Then Gods Messenger drank the rest, invoking the name of God and offering Him thanks. (16) May it be a blessing for him a hundred thousand times!
    This indubitable, manifest miracle, as pure and sweet as milk itself, is related by:
    1. Foremost Bukhari, who committed to memory five hundred thousand Hadiths and books like Kutub Sitta These books are so strong that a riwayah from them are as certain as if it was witnessed by eye.
    2. It is narrated by a celebrated, loyal, and brilliant student of the Prophets blessed school of the Bench, Abu Hurayra, who also cited as witness -rather, represented- all the other students of the Bench.
    Therefore, not to regard such a report as having the certainty of consensus, either ones heart should be corrupted, or ones brain, destroyed! Is it ever possible that such a truthful person as Abu Hurayra, who devoted all his life to the Prophets Hadiths and to religion, and who heard and himself transmitted the Hadith,
    Whoever knowingly tells a lie concerning me should prepare for a seat in Hell-fire, (17)
    should have related an unfounded incident or saying that would have made him the target of the contradiction of the People of the Bench, and that would have caused doubt concerning the value and soundness of all the other Hadiths he had memorized? God forbid!
    We have narrated a few examples concerning increase and plenty. Before finishing this part, we want to express some more points.
    When we evaluate those miracles of abundance that we have quoted along with hundreds of other miracles, we will see that they will become an unbreakable strong pellet of evidence and no delusion can break it off.

    It is well-known that when assembled together, weak things become strong. Fine threads are twisted, and they become a strong rope; strong ropes are wound together, and no one can break them. We have shown different kinds of miracles above that related to the blessings of increase and plenty. Each of the examples mentioned is a proof on its own, with enough strength to prove prophethood. Even if some of them -supposing the impossible- were to be regarded as weak, they could still not properly be called such, since whatever is united with the strong also becomes strong.
    When we evaluate those miracles of abundance that we have quoted along with hundreds of other miracles, we will see that they will become an unbreakable strong pellet of evidence and no delusion can break it off.
    Certainly those miracles concerning increase and plenty show that Muhammad the Arabian (PBUH) was the beloved official and honoured servant of One All-Compassionate and Munificent Who creates all sustenance and provides all beings with it, for contrary to His practice, He sent him banquets of different varieties of food out of nothing, from the pure Unseen.
    It is well-known that the Arabian Peninsula is a place where water and agriculture are scarce. For this reason, its people, and particularly the Companions in the early days of Islam, suffered want and scarcity. They were also frequently afflicted with thirst. Due to this, the important of the manifest miracles of Muhammad (BPUH) concerned food and water. Rather than being miracles proving his claim to prophethood, these wonders were on account of need and like Divine gifts, dominical bounty, and banquets of the Most Merciful One for His Most Noble Messenger.
    For those who saw the miracles had already assented to his prophethood. However, as the miracles took place, their belief increased and became more luminous.
    O our Sustainer! For the sake of the blessings You bestowed on Your Most Noble Messenger, bestow the blessings of abundance on the favours with which You have provided us!
    [1]Bukhari, Manaqib, 25; Muslim, Ashriba, 142; Tirmidhi, Manaqib, 6; Ibn Majah, Atima, 47; Muwatta, Sifatun-Nabi, 19.
    [2]Ibn Sad, Tabaqatul-Kubra, c. 8, s. 104. Muslim, Sahih, c.2, s. 1051. Ibn Sa'd, Tabaqat, Vol. 8, p. 105.
    [3]Abu Nuaym, Dalailun-Nubuwwa, Vol. 2, p. 428; Qadi Iyad, ash-Shifa, Vol. 1 , p. 243-244; Abu'l-Faraj Ibn Jawzi, al-Wafa, Vol. 1, p. 280; Haythami, Majmau'z-Zawaid, Vol. 8, p. 303.
    [4]Bukhari , Sahih, Vol. 3, p. 21-22-84-138-199; Nasai, a, Vol. 6, p. 244-245-246.; Ahmed b. Hanbal, Musnad, Vol. 3, p. 373, 391; Ebu Dvud, Sunan, Vol. 3, p. 119; Ibn Majah, Sunan, Vol. 2, p. 813-814.
    [5]Ibn Ishaq, Ibn Hisham , Sirah, Vol. 3, p. 228, 229; Waqidi, Magahazi, Vol. 2, p. 476; Abu Nuaym, Dalailun-Nubuwwa, Vol. 2, p. 499, 500; Bayhaqi, Dalailun-Nubuwwa, Vol. 3, p. 427; Ibn Sayyid, Uyunu'l-Asar, Vol. 2, p. 57; Dhahabi, Magahazi, p. 235; Abu'l-Fida, al-Bidaya wa'n-Nihaya, Vol. 4, p. 99; Suyuti, Khasaisu'l-Kubra, Vol. 1, p. 572.
    [6]Bukhari, Sharika: 1; Jihad: 123; Muslim, Iman: 44, 45; Musnad, 3:11, 418.
    [7]Bukhari, Hiba: 28, Atima: 6; Muslim, Ashriba: 175; Musnad: 1:197, 198; as-Saati, al-Fathur-Rabbani: 22:55.
    [8]Bukhari, Maghazi: 29; Muslim, Ashriba: 141; al-Hakim, al-Mustadrak, 3:31; Ali al-Qari, ash-Shifa, 1:290; Kanzul-Ummal, 12:409, 424.
    [9]Bukhari, Atima: 6, 48; Muslim, Ashriba: 142, 143; Musnad, 3:218; Ali al-Qari, ash-Shifa, 1:291, 297; al-Hakim, al-Mustadrak, 3:31.
    [10]Muslim, Fadail: 3, no. 2281; Bayhaqi, Dalailun-Nubuwwa: 6:114.
    [11]Tirmidhi (tahqiq: Ahmad Shakir), no. 2629; Abu Dawud, Muqaddima: 9; Musnad, 5:12, 18; al-Hakim, al-Mustadrak, 2:618.
    [12] Qadi Iyad, ash-Shifa, 1:293; Ali al-Qari, ash-Shifa, 1:606; al-Haythami, Majmau'z-Zawaid, 8:308; Bayhaqi, Dalailun-Nubuwwa: 6:101.
    [13] Qadi Iyad, ash-Shifa, 1:293; Ali al-Qari, ash-Shifa, 1:607; al-Khafaji, Sharhush-Shifa, 3:36; al-Haythami, Majmau'z-Zawaid, 8:302-303; Ahmad ibi Hanbal, Fadailus-Sahaba (tahqiq: Wasiyyullah), 1220; Musnad, 1:159.
    [14] Qadi Iyad, ash-Shifa, 1:294; Ali al-Qari, ash-Shifa, 1:608; Ibn Hajar, al-Matalibul-Aliya, 4:73, no. 4001.
    [15]Tirmidhi, Manaqib: 47, no. 3839; Bayhaqi, Dalailun-Nubuwwa: 6:110 (through various chains); Musnad, 2:352; Qadi Iyad, ash-Shifa, 1:295; as-Saati, al-Fathur-Rabbani, 22:56; Tabrizi, Mishqatul-Masabih, 3:191 no. 5933.
    [16]Bukhari, Riqaq: 17; Tirmidhi, Sifatul-Qiyamah: 36, no. 2477; Musnad, 2:515; Tirmidhi (tahqiq: Ahmad Shakir), no. 2479; al-Hakim, al-Mustadrak, 3:15; Qadi Iyad, ash-Shifa, 1:296.
    [17]Bukhari, Ilm: 39; Janaiz: 33; Anbiya: 50; Adab: 109; Muslim, Zuhd: 72; Abu Dawud, Ilm: 4; Tirmidhi, Fitan: 70, Ilm: 8, 13; Tafsir: 1; Manaqib: 19; Ibn Majah, Muqaddima: 4; Darimi, Muqaddima: 25, 46; Musnad, 1:70, 78.


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Miracles of the Prophet Muhammad

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Miracles of the Prophet Muhammad

Miracles of the Prophet Muhammad