إعـــــــلان

**فداء الرسول** · 17-04-2014, 23:33

The Miracles concerning Resurrected Corpses

We are going to narrate some of the miracles concerning the talking of corpses with the prophet Muhammad (PBUH) from authentic sources.
The Resurrection of a dead girl and her talking with the Prophet Muhammad (PBUH)

Hasan al-Basri, an important and loyal student of Imam ‘Ali and the greatest authority among the scholars of the external and esoteric sciences in the time of the generation subsequent to the Companions, related: “A man came weeping to God’s Messenger. He said: ‘I had a little girl; she drowned in such-and-such stream nearby. I left her there.’ God’s Messenger pitied the man and said they would go there together.They went, and the Messenger called to the dead girl, saying her name. At once, the dead girl replied: ‘I am present and answer your call gladly.’ God’s Messenger asked her: ‘Do you want to return to your father and mother?’ She replied: ‘No, I have found something better here!’ (1)
The Resurrected Man upon the prayer that was made for the sake of the apostle of Allah

Important authorities like Imam Bayhaqi and Imam b. ‘Adiyy relate from Anas b. Malik: Anas said: “An elderly woman had a single son who suddenly died. The righteous woman was very grieved and prayed: ‘O God, I left my home and migrated here only to obtain Your pleasure and to pay allegiance to God’s Noble Messenger (PBUH) and to serve him. For the sake of Your Messenger, return my son to me, who was the only person to look after me.’ Anas said: “The dead man rose up, came and ate with us.” (2)
In the following lines from the celebrated poem Qasida al-Burda, Imam Busayri refers to this extraordinary event:
“Were his wonders to correspond to his virtue in greatness / Mere mention of his name would have animated decayed bones.”
The Talking of a Martyr companion that was put into the grave

Scholars like Imam Bayhaqi relate from ‘Abd Allah b. ‘Ubayd Allah al-Ansari: ‘Abd Allah said: “I was present when Thabit b. Qays b. Shammas fell as a martyr in the Battle of Yamama and was buried. As he was being put in his grave, a voice suddenly came from him, saying: ‘Muhammad is the Messenger of God, Abu Bakr is the Veracious [Siddiq], ‘Umar, the martyr, and ‘Uthman, pious and merciful.’ (3) We uncovered him and looked: he was dead and lifeless!”
He was foretelling ‘Umar’s martyrdom even before he had succeeded to the Caliphate.
The Talk of the Corpse

Imam Tabarani, and Abu Na‘im in his Dala’il al-Nubuwwa, relate from Nu‘man b. Bashir:
“Zayd b. Kharija suddenly dropped down dead in the marketplace. We took his body to his house. That evening between sunset and the night prayer, while the women were weeping all around him, he exclaimed:‘Silence! Silence!’ Then, saying: ‘Muhammad is God’s Messenger! Peace be upon you, O Messenger of God!’, he spoke most eloquently for a while. We looked: he was dead, without life.” (4)
Thus, if lifeless corpses affirm his prophethood and the living do not, for sure they are more dead than the dead and more lifeless than corpses!

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(1) Qadi Iyad, ash-Shifa’ i, 320; al-Khafaji, Sharh ash-Shifa’ iii, 106.
(2) Qadi Iyad, ash-Shifa’ i, 320; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 292.
(3) Qadi Iyad, ash-Shifa’ i, 320; ‘Ali al-Qari, Sharh ash-Shifa’ i, 649; Ibn Kathir, al-Bidaya wa’n-Nihaya vi, 157-8.
(4) Ibn Kathir, al-Bidaya wa’n-Nihaya viii, 291 (through various lines); al-Haythami, Majma’ az-Zawa’id v, 179-80 (through two lines of transmission)

**فداء الرسول** · 17-04-2014, 23:35

Miracles concerning Angels and Jinn

As regards angels appearing and serving God’s Messenger (PBUH), and jinn believing in him and obeying him, these facts at foremost arrived from the Qur’an (1) along with many other sources which are also mutawatir. At the Battle of Badr, according to the Qur’an, (2) five thousand angels served him as soldiers in the front line, like the Companions. Indeed, those angels gained honor among the angels, like the men who fought in that battle. (3)
Here we are going to narrate miracles concerning angels that are seen by His ummah and talking with them as a miracle via of his honor.
The Visits of Hz. Gabriel

Thus, the leading scholars of Hadith, and foremost Bukhari and Muslim, unanimously relate: “One time, an angel, that is, Gabriel, appeared in the form of a man dressed in white. He approached God’s Messenger (PBUH), who was sitting among his Companions, and asked: ‘What is Islam, what is belief, and what is goodness? Explain them.’ The Messenger explained them, and the Companions gathered there both received valuable instruction, and saw the person clearly. Although he seemed like a traveller, he displayed no sign of a journey. He suddenly rose and disappeared. God’s Messenger then said: ‘Gabriel did that in order to teach you!’ (4)
Also, the authorities on Hadith relate through certain and authentic narrations of the degree of ‘consensus in meaning’: The Companions saw Gabriel with God’s Messenger (PBUH) many times in the form of Dihya, who was very handsome. For instance, ‘Umar, Ibn ‘Abbas, Usama b. Zayd, Harith, ‘A’isha as-Siddiqa, and Umm Salama established and related certainly: “We frequently saw Gabriel with the God’s Messenger in the form of Dihya.” (5) Is it at all possible that such people would say that they had seen him if they had not?
Guardian Angles

Also, the conqueror of Persia, Sa‘d b. Abi Waqqas, who was one of the ten promised Paradise, relates in an authentic narration: “At the Battle of Uhud we saw two white-dressed persons either side of God’s Messenger (Upon whom be blessings and peace), guarding him like sentries. We understood that they were the angels, Gabriel and Michael.” (6) Is it possible that if such a hero of Islam says he saw them, he had not seen them?
Fighting Angels

Also, Abu Sufyan b. Harith b. ‘Abd al-Muttalib, the Prophet’s cousin, relates in an authentic narration: “At the Battle of Badr, we saw horsemen dressed in white between the sky and the earth.” (7)
Hazrat Hamza (RA) encounters with Hazrat Gabriel (ASM)

Also, Hamza pleaded with the Noble Prophet (PBUH) to see Gabriel. So he showed him to Hamza in the Kaa‘ba, but he could not endure it and fell to the ground unconscious. (8)
There were numerous occurrences like these of angels being seen. They all demonstrated one sort of the Miracles of Muhammad (PBUH), and show that the angels too were like moths drawn to the lamp of his prophethood.
Miracles concerning the Jinn

There are many incidents about the meeting of Jinn with our prophet Muhammad (PBUH). We are going to narrate some of them from the authentic sources.
Ibn Mas‘ud related: “I saw the jinn on the night they accepted Islam at Batn an-Nakhl. I likened them to the Zut, a tall-statured Sudanese tribe; they resembled them.” (9)
There is also the incident concerning Khalid b. al-Walid, which is famous and has been authenticated and accepted by the leading scholars of Hadith: when the idol called ‘Uzza was destroyed, a jinni came out of it in the form of a black woman. Khalid cut it into two with his sword. The Noble Messenger (PBUH) said in connection with this: “They used to worship it inside the idol ‘Uzza; it can no longer be worshipped.” (10)
Also, is a narration from ‘Umar: he said: “While we were with God’s Messenger, a jinni called"Hama" came in the form of an old man carrying a staff; he accepted Islam. The Noble Messenger (PBUH) instructed him in some of the short Suras of the Qur’an, which he listened to and then departed.” (11)
As we complete the part concerning the miracles of angles and the Jinn, we want to utter the truth that the members of the community of Muhammad (PBUH) were in contact with angels (12) and jinn, and speaking with them, which originated from the miraculous guidance and instruction of the Noble Messenger (PBUH).
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[1]see Aal-i Imran, 3:123-125; al-Jinn, 72:1-2; al-Ahqaf, 46:29.
[2] see Aal-i Imran, 3:123-125.
[3]Bukhari, Maghazi: 11.
[4]Bukhari, Iman: 37; Muslim, Iman: 1-7.
[5]Bukhari, Fadailu’l-Ashab: 30; al-Haythami, Majmau’z-Zawaid, 9:276-277; Ahmad Ibn Hanbal, Fadailu’s-Sahaba (tahqiq: Wasiyyullah), no. 1817, 1853, 1918; Musnad, 1:212; al-Asqalani, al-Isaba, 1:598.
[6]Bukhari, Maghazi: 18, Libas: 24; Muslim, Fadail: 46, 47, no. 2306; Qadi Iyad, ash-Shifa, 1:361.
[7]Musnad, 1:147, 353; Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:281; Ali al-Qari, Sharhu’sh-Shifa, 1:735.
[8] Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:282; Ali al-Qari, Sharhu’sh-Shifa, 1:736.
[9]Musnad (tahqiq: Ahmad Shakir), 6:165, no. 4353; Suyuti, al-Khasaisu’l-Kubra, 1:343, 2:361.
[10] Qadi Iyad, ash-Shifa, 1:362; Khafaji, Sharhu’sh-Shifa, 3:287; Ali al-Qari, Sharhu’sh-Shifa, 1:738; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:316; al-Haythami, Majmau’z-Zawaid, 6:176.
[11] Qadi Iyad, ash-Shifa, 1:363; Khafaji, Sharhu’sh-Shifa, 3:287; Bayhaqi, Dalailu’n-Nubuwwa: 5/416-418.
[12]Ibn Taymiya, at-Tawassul wa’l-Wasila, p. 24; Ibn Taymiya, Majmu-u Fatawa, 11:307.

**فداء الرسول** · 17-04-2014, 23:36

He is Protected from his Enemies

As it is indicated in the Quran by the verse, “Allah will defend thee from men”[1], the Prophet was protected by Allah from his enemies throughout his life. Many extraordinary incidents that took place like that are narrated in hadith and biography books of the Prophet. When the Messenger of Allah (pbuh) started to fulfill his duty of conveying the message of Islam, he did not face a single tribe or race or a few rulers or a particular religion, rather he challenged all rulers, all peoples, and all religions. Although his uncle and his tribe were his greatest enemies, he lived without a guard for twenty-three years. There were many assassination attempts but none of them was successful; he was protected by Allah as the miraculous verse, “Allah will defend thee from men”[2] indicated. He was able to breathe his last breath in his own bed and reach the highest place of the incorporeal abode, fulfilling his duty completely.
We will mention some examples of his protection by Allah from his enemies.
During Hijrah

Authorities on the Prophet's biography and hadiths report unanimously that the tribe of Quraysh conspired to assassinate Allah's Messenger. Upon the suggestion of a devil disguised as a man, a crowd of people including at least one man from each tribe surrounded the house of Allah's Messenger under the command of Abu Jahl and Abu Lahab. Allah's Messenger said to Ali, who was with him that night,“Stay in my bed tonight.” The Messenger of Allah (pbuh) waited for the tribe of Quraysh to arrive. When the house was entirely surrounded by the Quraish, the Prophet (pbuh) left his house, threw some earth at the heads of the polytheists around his house. Nobody saw him; he passed through them. [3] After he left his house, he took refuge in a cave. Two pigeons and a spider guarded him against the Qurayshi polytheists. [4]
As Allah's Messenger and Abu Bakr were going towards Madinah after leaving the cave that they had hidden in, a man named Suraqa, who was hired by the heads of Quraysh to assassinate him in return for a considerable amount of money, followed their tracks and approached them. When Abu Bakr felt worried, Allah's Messenger said, as he had done in the cave, “Do not be sad; Allah is certainly with us.” He, then, cast a glance at Suraqa, and his horse's feet became stuck in the sand. Then, he removed his horse out of the sand and began to follow them again. His horse’s feet became stuck in the sand again. This time smoke was coming out of the place where his horse's feet were stuck. Suraqa realized that it was far beyond anyone's ability to lay hands on Allah's Messenger, he had to ask for help. Allah's Messenger freed him, saying, "Go back, and make sure no one else comes." [5]
During Hijrah, when a shepherd saw Allah's Messenger and Abu Bakr, he immediately went to Makkah in order to inform the Quraysh, but when he arrived there, he forgot what he had come for. Tried as he might, he could not remember his intention, so he had to turn back. [6]
Who will save you from me?

It is a famous incident reported through many sound hadith resources. The Prophet (pbuh) was having a rest away from his friends during an expedition. A courageous head of a tribe named Ghawras stealthily approached the Prophet (pbuh). He held his sword over the Prophet's head and asked, “Who will save you from me?” The Prophet (pbuh), who woke up at that time, said, “Allah!..” without any hesitation, anxiety or fear. Then, he prayed, "O Allah, save me from him with anything You wish." Just then, Ghawras fell down due to a blow he received on the back out of nowhere. The sword that he had relied on was in the hands of Hazrat Muhammad (pbuh). This time the Prophet asked him,“Who will save you from me now?” Ghawras repented and said, “There is nobody to save me!..” He asked for forgiveness.The Prophet forgave Ghawras, who had tried to kill him a few minutes before and allowed him to leave.
When he returned to his tribe, those who saw what had happened were surprised and asked Ghawras, who was very courageous, “What happened to you, why couldn't you do anything?”He told them what had happened, and said, “It took place like that. I am now coming from the presence of the best of men.” [7]
Similarly, during the Battle of Badr, just as a munafiq was about to hit the Messenger of Allah with his sword from his back without being seen by anyone, the Messenger of Allah turned and glanced at him, causing him to tremble and drop the sword. [8]
He is Protected from the Attacks of Polytheists

This incident has also acquired renown as tawatur in meaning and has been considered by most interpreters to be the occasion for the revelation of the following in the chapter of Yasin: “Verily We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). And We have put a bar in front of them and a bar behind them, and further, We have covered them up, so that they cannot see.“ [9]
Abu Jahl took a big rock in his hand and said with an oath, "I will hit Muhammad with this rock, if I see him in prostration." He went and found him prostrating, and had just lifted the huge rock to hit the Prophet's head when his hands were fixed in the air. Not until Allah's Messenger had finished his prayer and stood up did they become unbound, either by the permission of Allah's Messenger or because there was no longer any need for them to remain bound. [10]
In another similar incident, a man from the same tribe as Abu Jahl (Walid b. Mughira, according to one narration) went to the Kaa'ba with a big rock in his hand to hit Allah's Messenger while he was in prostration, but his eyes were sealed and he could not see Allah's Messenger in Masjid al-Haram and returned. He did not see the people who had sent him, either; he only heard their voices. When Allah's Messenger (pbuh) finished his prayer, his eyes were opened, for there was no longer any need for them to be closed. [11]
It is reported from Abu Bakr through an authentic narration that after the chapter of Lahab had been revealed, his wife, Umm Jamil, described as “Hammalat al-Hatab” (log carrier) [12] came to the Kaa'ba with a rock in her hand. She saw Abu Bakr, who was sitting beside the Messenger of Allah (pbuh) , but could not see the Messenger of Allah and asked Abu Bakr, "Where is your friend? I hear that he has satirized me. If I see him, I will hit him in the mouth with this rock." He could not see the Prophet (pbuh) though he was near her. [13] Such a carrier of logs of Hell could not, of course, have seen the one who was the object of the mystery of Lawlak and under Allah's protection, and could not have entered his presence. How could she have dared to do that?
Assassination Attempts

The following is related through authentic reports: Amir b. Tufayl and Arbad b. Qays conspired to assassinate Allah's Messenger (pbuh). Amir said, "I will keep him busy, and you will hit him." Amir kept Allah's Messenger busy, but Arbad did not do anything. Amir asked him later, "Why didn't you hit him?" Arbad answered. "How could I? Every time I intended to hit him, I saw you between us. Did you expect me to hit you?" [14]
Another incident reported in authentic resources took place in either the Battle of Uhud or Hunayn. Shayba b. Uthman al-Hajabayya, whose father and uncle had been killed by Hamza, approached Allah's Messenger creeping up quietly from behind in order to take the revenge of his father and uncle. He lifted his sword, but it suddenly slipped out of his hand. Allah's Messenger turned to him and put his hand on Shayba's chest. When relating this event, Shayba said, "At that moment no one else could have been more beloved to me." He became a Muslim at that very moment. Then Allah's Messenger said to him, "Now go and fight!" Shayba says, "I fought in front of Allah's Messenger. Had I met my own father, I would have killed even him." [15]
On the day of the conquest of Makkah, a man called Fadala came to Allah's Messenger with the intention of shooting him. Allah's Messenger looked at him, and said, smiling, "What have you told yourself?" and prayed that he might be forgiven, and Fadala became a believer. Fadala later said, "No one in the world would have been more beloved than him at that moment." [16]
Once, some Jews were going to throw a huge rock at the Prophet's head from above while he was sitting; however, the Messenger of Allah (pbuh) stood up and left that place as a result of Divine protection, bringing their plot to naught. [17]
There are many more instances of the same kind as those examples above. Bukhari and Muslim, and other hadith scholars report from Hazrat Aisha that after the verse, “Allah will defend thee from men” [18]had been revealed, Allah's Messenger said to those who had guarded him from time to time: "O men, leave me! For my Lord protects me." [19]
The miracles we have narrated up to now show that each species in this universe recognize Allah's Messenger (pbuh) and is connected with him. His miracles have become manifest through each species in the universe. Thus, he is the envoy and the Messenger of Allah, who is “the Creator of the Universe” and “the Lord of all beings”.
An important inspector appointed by a ruler is recognized by every department of the administration and is connected with each of them, because he has a duty to perform on behalf of the ruler. A judicial inspector, for example, is connected only with the Judicial Department; other departments may not know of him. Similarly, a military inspector is not recognized by the Civil Administration, and so on. Since all beings that exist in the departments of this Divine Kingdom, from angels to insects and spiders, know him, recognize him, or have been informed about him; he is the Messenger of the Lord of the worlds and the Seal of the prophets, with a prophethood that is above that of all other prophets.
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[1]al-Maida, 5/67.
[2]al-Maida, 5/67.
[3]Qadi Iyad, ash-Shifa, 1:349; Musnad (tahqiq: Ahmad Shakir), 4:269, no. 2009); al-Haythami, Majmau’z-Zawaid, 2:228.
[4]Qadi Iyad, ash-Shifa, 1:313, 349; Khafaji, Sharhu’sh-Shifa, 3:236; Ali al-Qari, Sharhu’sh-Shifa, 1:368, 637; Musnad, 1:248; San’ani, al-Musannaf, 5:389; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:179-181; Ibnu’l-Qayyim, Zadu’l-Maad (tahqiq: Arnawud), 3:52; at-Tabrizi, Mishqatu’l-Masabih, no. 5934; Maruzi, Musnad Abu Bakr as-Siddiq, no. 73; Zayla’i, Nasbu’r-Raya, 1:123; al-Haythami, Majmau’z-Zawaid, 6:52-53, 7:27.)
[5]Bukhari, Manaqib: 25; Muslim, Zuhd:75; Ibn Hibban, Sahih, 65, 9:11.
[6]Qadi Iyad, ash-Shifa, 1:351; Ali al-Qari, Sharhu’sh-Shifa, 1:715.
[7]Bukhari, Jihad: 84, 87, Maghazi: 31, 32; Muslim, Salatu’l-Musafirin: 311, no. 843; Qadi Iyad, ash-Shifa, 1:347, 348; al-Haythami, Majmau’z-Zawaid, 9:7-8; al-Hakim, al-Mustadrak, 3:29-30.
[8]Qadi Iyad, ash-Shifa, 1:347; Ali al-Qari, Sharhu’sh-Shifa, 1:710.
[9]Yasin, 36/8-9.
[10]Qadi Iyad, ash-Shifa, 1:351; Khafaji, Sharhu’sh-Shifa, 3:241; al-Haythami, Majmau’z-Zawaid, 8:227; Muslim, No. 2797; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:42-43.
[11]Qadi Iyad, ash-Shifa, 1:351; Khafaji, Sharhu’sh-Shifa, 3:242.
[12]Lahab, 111/4.
[13]Qadi Iyad, ash-Shifa, 1:349; Khafaji, Sharhu’sh-Shifa, 3:233; al-Haythami, Majmau’z-Zawaid, 1:353; Ibn Hibban, Sahih, 8:152; al-Hakim, al-Mustadrak, 2:361.
[14]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhu’sh-Shifa, 3:249; Bayhaqi, Dalailu’n-Nubuwwa: 5:318.
[15]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhu’sh-Shifa, 3:248; al-Haythami, Majmau’z-Zawaid, 6:183,184; Ali al-Qari, Sharhu’sh-Shifa, 1:718; al-Asqalani, al-Isaba, 2:157.
[16]Qadi Iyad, ash-Shifa, 1:353; Khafaji, Sharhu’sh-Shifa, 3:248; Ali al-Qari, Sharhu’sh-Shifa, 1:718.
[17]Qadi Iyad, ash-Shifa, 1:352; Khafaji, Sharhu’sh-Shifa, 3:243; Ali al-Qari, Sharhu’sh-Shifa, 1:716; Abu Nuaym, Dalailu’n-Nubuwwa, 2:489-490.
[18]al-Maida, 5/67.
[19]Tirmidhi, 5:351, no. 3406; Tirmidhi (tahqiq: Ahmad Shakir), no. 3049; Qadi Iyad, ash-Shifa, 1:352; al-Hakim, al-Mustadrak, 2:313.

**فداء الرسول** · 17-04-2014, 23:37

Glad Tidings about the Prophet’s Coming Before His Birth

In the period before Prophet Muhammad (pbuh) called the interregnum, both oracles and some scholars gave the good news about Allah’s Messenger’s coming. Some of them mentioned him in their poems; some extended this good news to next centuries through their letters. We will try to recount some examples of them here.
First: One of the kings of Yemen, Tubba, saw the qualities of Allah’s Messenger in old books and professed belief. He recited this poem:

“I affirm the messengership of Ahmad (pbuh). If I were to reach his time, I would be his vizier and cousin. (In other words, I would be like Ali)” [1]

Second: Famous Quss Ibn Saida was one of the most renowned and important orators and he was a monotheist, aware of the truths. With the following poem, he proclaims the prophethood of Muhammad (PBUH) before he was sent:

“He sent Ahmad (PBUH) as the most auspicious of those who were sent and of the prophets. May Allah show His mercy on him as long as caravans set off for him and as long as this is encouraged.” [2]

Third: One oftheancestors of Allah’s Messenger (PBUH), Ka’b Ibn Luayy, declares, through inspiration, the coming of the Prophet:

“All of a sudden Prophet Muhammad (PBUH) will come and give the truthful news.” [3]

Fourth: Sayf Ibn Ziyazan, one of the kings of Yemen, saw the qualities of Allah’s Messenger (PBUH) in the old scriptures, believed in and aspired for him. When the Prophet’s grandfather, Abdulmuttalib, went to Yemen with the caravans of Quraysh, Sayf Ibn Ziyazan called for them and told them:
“A child is to be born in Hejaz. There is a sign like a seal between his shoulders. This child will be an imam for all people.” Later, he secretly called for Abdulmuttalib and miraculously gave him the news of the Prophet before his birth with these words: “You are the grandfather of that child.” [4]
Fifth: When the mother of the believers,Khadijah (may Allah be pleased with her), told her cousin, Waraqa bin Nawfal at the beginning of the revelation that Allah’s Messenger got worried, Waraqa said “Send him to me.” Allah’s Messenger went to Waraqa and explained the situation he was in during the coming of revelation. Waraqa said:

“Do not worry; this state is revelation. Good news for you! You are the expected prophet. Jesus gave the good news of you.” [5]

Sixth: Before the Prophet was sent, a knowledgeable person named Asqalani’l-Himyari would ask the people of Quraysh whenever he saw them: “Is there anyone who claims prophethood among you?”and thepeople of Quraysh would say “No.” Later, after the duty of prophethood was assigned, he asked again, and they replied, “Yes, someone is claiming prophethood.” Asqalani said:

“Behold, the world has been expecting him.” [6]

Seventh: One of the Christian scholars, Ibnu’l Ala gave the news of the Prophet before the duty of prophethood was given and before he saw the Prophet. Later he came and saw the Prophet. He said:

“I saw your qualities in the Gospel and professed faith. Ibn Maryam (Jesus) gave the good news of your coming in the Gospel.” [7]

Eighth: The King of Abyssinia, Negus, said:

“Instead of this kingdom, if only, I were the servant of Prophet Muhammad (PBUH)! That servanthood is superior to this kingdom.” [8]

Now, after those scholars who gave news of the unknown through divine inspiration, we will mention the good news given by oracles who inform people of the unknown through spirits and jinn; we will retell only a few examples out of the many mentioned in the books of history and the Prophet’s biographies.
First: A well-known oracle named Shiqq with only one eye, one hand, one foot, almost like a half-human gave the good news of the Prophet’s coming many times before the Prophet was sent. [9]
Second: It is the news given by a renowned oracle from Damascus, Satih, a hideous-looking man with his face in his chest, with no bones, a body as if with no organs, who lived for a long time. He was well-known among the people of that time with the news of the unknown that he gave correctly. Furthermore, Kisra, the King of Persia, sent Muyzan, a scholar and an envoy of his, to Satih in order to ask about a strange dream he had at the night of the Prophet’s birth in which he saw his palace’s fourteen towers fall down. Satih said to the envoy: “Fourteen people will rule your country and then your kingdom will be ruined. And someone will come and proclaim a religion. That will abolish your religion and state.” andhe thus informed Kisra of the interpretation of his dream. As is seen, Satih gave the news of the Prophet’s coming. [10]
As is explained in history books and the biographies of the Prophet, among oracles such renowned ones as Sawad Ibn Qaribi’d-Dawsi, Hunafir, Af’asiya Najran, Jizl Ibn Jizli’l-Kindi, Ibn Kalasati’d-Dawsi and Fatima Bint Numan an-Najariyya announced that the Prophet of the end of time would come and he would be Muhammad (PBUH). [11]
Moreover, one of the relatives of Uthman bin Afwan (may Allah be pleased with him), Sa’d Bint Kurayz, received the news of the prophethood of Allah’s Messenger through soothsaying. At the very beginning of Islam, he said to Uthman bin Afwan “Go and profess faith.” Upon this advice, Uthman bin Afwan went and professed belief and thus had the honor to be one of the first Muslims. Sa’d tells this event in the following poem:

“Allah granted Uthman salvation through a word I said to him. The one who brings to the truth is Allah alone.”[12]

Furthermore, just like oracles, the jinn called ‘hatif’ who could not be seen in person but whose voice could be heard, gave the news of the Prophet’s coming many times. For example, one of these creatures called out to Zayab Ibn al Haris in the following way and became a means for his and someone else’s accepting Islam:

“O Zayab, o Zayab! Listen to the strangest of the strangest: Muhammad was sent with a book; he is calling the people of Mecca, but they do not listen to him.” [13]

Similarly, another hatif called out to Samia bin Qarrat al Ghatafani like that and caused some people to have faith:

“The truth came and scattered light. The falsity, though, is ruined, uprooted.” [14]

The incidents of these hatifs’ giving good news and informing are quite renowned and many in number.
Besides, just as oracles and hatifs gave the news of the Prophet’s coming, so, too, did some animals sacrificed for the idols heralded his prophethood.
For instance, the idol of the Mazan Tribe called out “This appointed Prophet brought a truthful book revealed to him.” [15] and thus informed people of Muhammad’s prophethood (PBUH).
Another example is the famous event that became a means for Abbas Ibn Mardas’ accepting Islam: He had an idol named Dimar. That idol once made such an utterance: “Before Muhammad came, I was worshipped. Now that Muhammad’s call came, this aberration cannot prevail any longer.”[16]
Before Islam, Umar Ibn Khattab (may Allah be pleased with him) heard from an animal sacrificed for an idol:

“O those who sacrifice an animal! Something important is happening; a man is saying with a clear language ‘La ilaha illa Allah’ (there is no God but Allah)” [17]

To sum up, there are many such incidences as the ones mentioned above. They have been acquiesced and recounted by trustable books. Many oracles, scholars, hatifs and even idols and sacrificed animals gave the news of Muhammad’s prophethood (PBUH), which in turn acted as a medium for certain people’s faith. Similarly, on some stones, graves and gravestones, such writings as “Muhammad is the corrector and trustable.” in old scriptswere found and via those some people grasped faith. [18] Indeed, ‘Muhammad’ mentioned in the writing “Muhammad is the corrector and trustable.” refers to Allah’s Messenger (PBUH). This is because before him, close to his time, there were only seven people with the name Muhammad. And none of those seven men were worthy of the quality “the corrector and trustable.”[19]
[1]Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:166; Qadi Iyad, ash-Shifa, 1:363; Ali al-Qari, Sharhu’sh-Shifa, 1:740; al-Hakim, al-Mustadrak, 2:388; Nabhani, Hujjatullah ala’l-Alamin, 138.
[2]Suyuti, al-Fathu’l-Kabir, 2:133; Ibni Kathir, al-Bidaya wa’n-Nihaya, 2:230; Qadi Iyad, ash-Shifa, 1:363; Ali al-ari, Sharhu’sh-Shifa, 1:740; Tabarani, al-Mu’jamu’l-Kabir, 12:1254; Bayhaqi, Dalailu’n-Nubuwwa: 2:101; Abu Nuaym, Dalailu’n-Nubuwwa, 1:105.
[3]Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:244; Qadi Iyad, ash-Shifa, 1:364; Ali al-Qari, Sharhu’sh-Shifa, 1:740; Abu Nuaym, Dalailu’n-Nubuwwa, 1:89-90.
[4] Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:328; Qadi Iyad, ash-Shifa, 1:343; Ali al-Qari, Sharhu’sh-Shifa, 1:740; al-Hakim, al-Mustadrak, 2:388; Abu Nuaym, Dalailu’n-Nubuwwa, 1:95-96; Halabi, as-Siratu’l-Halabiya, 1:187.
[5]Bukhari, Badu’l-Wahy: 3; Anbiya: 21; Ta’bir: 1; Musnad (tahkik: Ahmed Şâkir), 4:304, no. 2846; Kadi Iyaz, ash-Shifa, 1:363; Ali al-Kari, Sharhu’sh-Shifa, 1:743; Ajurri, ash-Sharia, 443; Abu Nuaym, Dalailu’n-Nubuwwa, 1:217.
[6] Kadi Iyaz, ash-Shifa, 1:363; Ali al-Kari, Sharhu’sh-Shifa, 1:742; Nabhani, Hujjatullah ala’l-Alamin, 140.
[7] Ali al-Kari, Sharhu’sh-Shifa, 1:744; Nabhani, Hujjatullah ala’l-Alamin, 121, 208
[8] Kadi Iyaz, ash-Shifa, 1:365 Nabhani, Hujjatullah ala’l-Alamin, 115; Bayhaki, Dalailu’n-Nubuwwa: 2:285.
[9] Kadi Iyaz, ash-Shifa, 1:364; Ali al-Kari, Sharhu’sh-Shifa, 1:747; Nabhani, Hujjatullah ala’l-Alamin, 168-172; Abu Nuaym, Dalailu’n-Nubuwwa, 1:123, 125.
[10] Ibn Kasir, al-Bidaya wa’n-Nihaya, 2:355-369; Bayhaki, Dalailu’n-Nubuwwa: 2:126,129; Abu Nuaym, Dalailu’n-Nubuwwa, 1:125; Kadi Iyaz, ash-Shifa, 1:365; Ali al-Kari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Hasaisu’l-Kubra, 1:128-130.
[11] Ibn Kasir, al-Bidaya wa’n-Nihaya, 2:335; Bayhaki, Dalailu’n-Nubuwwa: 2:248; Abu Nuaym, Dalailu’n-Nubuwwa, 1:125; Kadi Iyaz, ash-Shifa, 1:365; Ali al-Kari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Hasaisu’l-Kubra, 1:128-130; al-Haysami, Majmau’z-Zawaid, 8:248-249, 51.
[12] Suyuti, al-Hasaisu’l-Kubra, 1:258.
[13]Halabi, as-Siratu’l-Halabiya, 1:335-337; Suyuti, al-Khasaisu’l-Kubra, 1:358; Nabhani, Hujjatullah ala’l-Alamin, 181.
[14] Ali al-Qari, Sharhu’sh-Shifa, 1:748; Suyuti, al-Khasaisu’l-Kubra, 1:252.
[15] Bayhaqi, Dalailu’n-Nubuwwa: 2:255; Halabi, as-Siratu’l-Halabiya, 1:325; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:337; al-Haythami, Majmau’z-Zawaid, 8:242; Ali al-Qari, Sharhu’sh-Shifa, 1:747; Suyuti, al-Khasaisu’l-Kubra, 1:252-271.
[16]ash-Shifa (Tahqiq: M. Emin Kara Ali and…), 1:598; al-Haythami, Majmau’z-Zawaid, 8:246; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:341-342; Bayhaqi, Dalailu’n-Nubuwwa: 1:118.
[17]Bukhari, Manaqibu’l-Ansar: 35; as-Sa’ati, al-Fathu’r-Rabbani, 20:2030.
[18] Qadi Iyad, ash-Shifa, 1:467; Ali al-Qari, Sharhu’sh-Shifa, 1:749; Halabi, as-Siratu’l-Halabiya, 1:354.
[19] Halabi, as-Siratu’l-Halabiya, 1:131-134

**فداء الرسول** · 17-04-2014, 23:39

Events that Took Place Before the Assignment of Prophethood

Here we retell some examples mentioned in trustable sources out of the many wondrous incidences that happened before and during the Prophet’s birth in relation to his coming to the world as well as events that took place before he was appointed as a prophet during his childhood and youth.
First: At the night when the Prophet was born,both his mother and those with her, the mother of Uthman Ibn As and the mother of Abdurrahman Ibn Awf, saw a great light about which they all said: “We saw such a light during his birth that this light illuminated for us the east and the west.” [1]
Second: That night, most of the idols in the Kaaba were turned over. [2]
Third: the famous palace of Chosroes, the king of Persia at that time, quaked and was damaged at the night the Prophet was born and its fourteen towers collapsed. [3]
Fourth: TheLake of Sawa, which was deemed holy by Zoroastrians, sank into ground at the night the Prophet was born. [4]
Fifth: The fire that had been kept ablaze for a thousand years in Istahrabad and that was worshipped by Zoroastrians went out at the night of the Prophet’s birth. [5]
As the events we have mentioned above point out, the person that had just come to the Earth (PBUH) would abolish fire worshipping, demolish the palace of the Persians, and forbid sanctifying things without Allah’s permission.
Sixth: The famous event of the Elephant which happened fifty-two days before the Prophet’s birth and which was the reason for the revelation of the Chapter of al-Fil in the Qur’an. In order to destroy the Kaaba, Abraha, the governor of the Yemen, which was part of the Kingdom of Abyssinia, set out for Mecca with a great elephant called Mahmud at the front. When they got closer to Mecca, the elephant could no longer walk. They could not make it walk. Afterwards, the birds of ‘ababil’ rained stones on the army and swept them away. This event is well-known and it is elaborated in history books. It is one of the proofs of Muhammad’s prophethood (PBUH). This is because close to his birth, his beloved hometown and the direction he turns to, the holy Kaaba in Mecca, was saved from Abraha’s destruction in a wondrous and miraculous way. [6]
Seventh:As is narrated by Halima, the Prophet’s nursing mother, and her husband, while Allah’s Messenger was with his nursing mother in his childhood, they saw that many times a patch of cloud made a shade for the Prophet so that he would not be disturbed by the sun. They told that event to others and it became trustably known by many people. [7]
Eighth: Furthermore, when he was en route for Damascus at the age of twelve, with Priest Bukhara’s words, he saw a patch of cloud make a shade for Allah’s Messenger and showed it to others in the caravan. [8]
Ninth: Again before the duty of prophethood was assigned, when Allah’s Messenger came back from business together with Khadijah’s servant Maysara, Khadijah (may Allah be pleased with her) saw two angels above the Prophet’s head making a shade like a cloud. She told it to Maysara, who replied: “I saw the same thing during the whole journey.” [9]
Tenth: Asis recounted in trustable sources, before the duty of prophethood was assigned, Allah’s Messenger once sat under a tree. Though the ground was dry and barren before he sat, it became green. The branches of the tree bent above his head and made him a shade. [10]
Eleventh:After his mother’s death, Allah’s Messenger first stayed with his grandfather, and when his grandfather died, he started staying with his uncle Abu Talib. During meals, if Abu Talib and his children ate with the Prophet, they would be full up. Whenever he was absent in the meal, they would not be full. [11]That event is both renowned and trustable. [12]
Twelfth: Ummu Ayman, his nanny who looked after him in his childhood, said: “Never did Allah’s Messenger complain about hunger or thirst. Neither in his childhood, nor when he was an adult…” [13]
Thirteenth: Starting from the time he went to her nursing mother Halima and during the time he stayed with her, her property and her goats’ milk increased much in contrast to the others in her tribe. Those events are also both well-known and there is no doubt about their truth. [14]
Fourteenth: Flies would not disturb the Prophet by perching on his blessed body or clothes. [15]Furthermore, in some sources it is stated that Sayyid Abdulqadir Gilani, coming from the Prophet’s decent, had the same quality of not being disturbed by flies. [16]
Fifteenth: After Allah’s Messenger honored the world, especially at the night of his birth, there was an increase in star-fallings. [17] This is a sign that devils and jinn were forbidden to eavesdrop on the unknown in the heavens. As the Prophet came with revelation from Allah, surely it was necessary to block the flimsy news of the unknown given by oracles and jinn mixed with lies and fabrication so that no doubt would be cast on the revelation and what they told would not resemble it. Indeed, soothsaying was quite common before the prophethood was given. After the Qur’an was revealed, the Quran put an end to it. Furthermore, many oracles grasped belief, as their heralds among jinn could not carry out their duty after the Qur’an was revealed, and thus the oracles had no source any more.

* * *

In conclusion: Before his prophethood, there were many events that attested to the cause of Allah’s Messenger and that showed that he would be the Prophet. Such a person as him, who would
spiritually lead the world [18],

change the spiritual shape of the world,

make the world a field for the hereafter,

proclaim the values of the world’s creatures,

guide the jinn and the humanity to eternal bliss,

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

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

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

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

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Miracles of the Prophet Muhammad

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