His miracles
In the name of Allah , most gracious most merciful
Greatest miracle of Muhammad is the Holy Quran .
But he has performed many miracles as well .
http://www.sozler.com.tr/eng/?sayfa=rea ... tters&p=19
Small part of the miracles
SEVENTH SIGN
[Miracles Related to the Abundance of Food and Water]:
We will give in this Sign a few examples from among the Prophet's Miracles (ASW) that relate to his effecting the increase in food and that are definite to the degree of tawatur in meaning. But before going into the subject, some introductory comments will be appropriate.
Introductory Comments:
Each of the following examples of miracles is transmitted through various -sometimes as many as sixteen- channels. Having occurred in the presence of large assemblies, they were narrated by many persons of truth and good repute from among those who were present. For example, from among the seventy men who were satiated with four handfuls of food, one relates the incident, and the others do not contradict him. Their silence, in fact, indicates their conformation. This is especially true for the truthful, straightforward and honest Companions of that era of truth and veracity, who would immediately contradict and reject anything false to the slightest degree. But the incidents that we will be citing were narrated by many, and when reported, the others who had witnessed them remained silent. Thus, each of these incidents has the certainty of tawatur in meaning.
Furthermore, books of history and the Prophet's (ASW) biography bear witness that, next to the preservation of the Qur'an and of its verses, the Companions concentrated all their efforts on the accurate preservation of knowledge concerning the deeds and utterances of Allah's Messenger (ASW), and especially those relating to miracles and the injunctions of the Sacred Law. They never neglected even the most insignificant act or state of his, as is confirmed by the books of tradition. During the era of the Prophet (ASW), his traditions concerning the details of the Sacred Law and his miracles were put into writing, in particular by the Seven Abdullahs -notably among them Abdullah b. Abbas, known as "the interpreter of the Qur'an," and Abdullah b. Amr b. As (RAE).
Some thirty to forty years later, thousands of researchers among the generation that followed the Companions recorded the miracles and traditions, which were later preserved and transmitted by the following thousands of discerning traditionists, including the Four imams.
Two hundred years after the Hijra, the authors of the six esteemed narration books, including Bukhari and Muslim, shouldered the duty of recording and preserving the traditions. In the meantime, many severe critics such as Ibn al-Jawzi identified the false reports that had been produced by heretics, or ignorant and careless people. And in later years the precious traditions were distinguished from fabrications and distortions by discerning scholars, such as Jalaladdin as-Suyuti who seventy times was honored in a waking state (yakaza) by the spiritual-presence and conversation of Allah's Messenger (ASW), as confirmed by those given spiritual sight (Ehl-i Keshf).
Thus did the miracles we will mention below come to us through numerous, safe and strong hands, may Allah (SWT) reward them abundantly. For this reason, one's mind should be free from the notion that these incidents could have been distorted or confused in any way from that time onward.
FIRST EXAMPLE of miracles concerning the Prophet's (ASW) inducing the increase of food through his blessing: The six accurate books of tradition, Bukhari and Muslim included, unanimously relate that during the feast on the occasion of the Prophet's marriage to Zaynab, Anas's mother, Umm Sulaym, prepared a dish by frying two handfuls of dates and sent it with Anas (RAE) to the Prophet. Allah's Messenger (ASW) told him, "Go and invite so and so [naming some persons], and also invite whoever you encounter on your way." Anas invited those named and those he met. About three hundred Companions came and filled the Prophet's (ASW) room and the anteroom. Then the Prophet (ASW) said, "Make circles of ten." He placed his blessed hand on that little amount of food, uttered supplications, and told them to start eating. All of them ate, being fully satisfied. Afterwards the Prophet (ASW) asked Anas to remove the food. Anas (RA) later related, "I could not tell if there was more of it when I set it down, or when I removed it."
SECOND EXAMPLE: Abu Ayyub al-Ansari (RA), the host of the Prophet (ASW), relates that when Allah's Messenger honored his home, he had made a meal for two, which would suffice the Prophet (ASW) and Abu Bakr (RA). But the Prophet (ASW) told him, "Invite thirty men from among the distinguished ones of the Ansar." Abu Ayyub (RA) says: "Thirty men came and ate. He then said, 'Invite sixty men,' which I did, and they also came and ate. The Prophet (ASW) said again, 'Invite seventy more.' I invited them; they came, and when they finished eating, there was still food left in the bowls. All who came embraced Islam, and took the oath of allegiance after witnessing that miracle. There were one hundred and eighty men who ate that food which was enough for two."
THIRD EXAMPLE: It is reported by various channels from Umar b. Khattab, Abu Hurayra, Salama b. Aqwa, Abu Amrat al-Ansari and others (RAE) that during a battle, they referred themselves to Allah's Messenger (ASW). He told them, "Gather whatever food is left in your bags." Everyone brought a few dates and put them on a mat. The largest amount anyone could contribute was four handfuls. Salama related, "I estimated the amount of the whole thing as the size of a goat lying down." Then Allah's Messenger announced, "Everyone may bring his dish." They rushed forward, and no one in the whole army remained with an empty dish. After all the dishes had been filled, there was even some left over. One of the Companions later said, "I realized from the way that that abundance was obtained that if the whole world had come , the food would have sufficed them all."
FOURTH EXAMPLE: As recorded in all the Six Books including Bukhari and Muslim, Abdurrahman b. Abu Bakr Siddiq (RA) relates: "We, one hundred and thirty Companions, were with the Allah's Messenger on an expedition. Dough was prepared for the amount of about four handful, a goat was slaughtered and cooked, and its liver and kidneys were roasted. I swear by Allah that from that roasted meat [liver and kidneys] the Prophet gave a small piece to each and put the cooked meat into two large bowls. After we had all eaten until we were satisfied, there was still some left over, which I loaded onto a camel."
FIFTH EXAMPLE: As is recorded in the Six Books, Jabir al-Ansari (RA) related under an oath: "During the battle of Ahzab on the celebrated day of Khandaq, about a thousand people ate from four handfuls of rye bread and a young cooked goat; yet food was still left over. The food had been cooked in my dwelling, 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 that dough and that pot with his blessed mouth, supplicating for abundance." Since this miracle of abundance was announced by Jabir with an oath while those thousand men (RAE) were present, it can be regarded as having been related by one thousand men.
SIXTH EXAMPLE: According to an authentic narration from Abu Talha (RA), the uncle of Anas who served the Prophet (ASW), the Prophet fed seventy to eighty men with a small amount of rye bread that Anas had brought under his arm. The Prophet (ASW) ordered, "Break the bread into small pieces," and prayed for abundance. Because there was not enough room for all people, only ten ate at a time, leaving all full and satisfied.
SEVENTH EXAMPLE: It is related as authentic in accurate books such as Shifa ash-Sharif and Muslim that Jabir al-Ansari (RA) narrates: "Once a man asked Allah's Messenger for food for his household. Allah's Messenger gave him a half load of barley. For a long time he and his family ate from it. When they noticed that it was not being exhausted, they measured it to see by what amount it had been reduced. After that, the blessing of abundance was gone, and the barley began to dwindle rapidly. Then the man came back to Allah's Messenger and related what happened. Allah's Messenger replied, "If you had not measured it, it would have sufficed you for a lifetime." "
EIGHT EXAMPLE: According to accurate books such as Tirmidhi, Nasa'i, Bayhaqi and Shifa ash-Sharif, Samura b. Jundub (RA) relates that a bowl of meat was brought to Allah's Messenger (ASW). From morning to evening, many groups of men came and ate from it. Considering the explanation that we cited in the introduction to this section, this is not the narration of Samura alone, since Samura narrated this incident on behalf, and with the approval of, all those present.
NINTH EXAMPLE: It is also related by highly trusted and reliable researchers such as the author of Shifa ash-Sharif, Ibn Abi Shayba and Tabarani, that Allah's Messenger (ASW) ordered Abu Hurayra (RA), "Invite those poor Muhajirin who are using the hall of the Masjid as their home." They were, in fact, more than a hundred. Abu Hurayra searched and summoned them all. A plate full of food was placed in front of them, so that they ate as much as they wished. As they rose, the plate was as full as it had been when first placed before them. The fingermarks on the food were the only signs of their eating. This incident is related by Abu Hurayra not on his own, but in the name of the People of the Suffa and relying on their approval. Hence, the incident is as definite as if all the People of the Suffa had related it. Otherwise, is it ever possible that those men of truth and perfection would have remained silent and not contradicted it, had the narration been untrue?
TENTH EXAMPLE: According to an authentic narration by Ali (KAW), Allah's Messenger (ASW) once gathered the Bani Abdulmuttalib. They were about fourty, 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 cup that would have been sufficient for only three or four persons. They all drank and were full. Here is a miracle of abundance as definite as the valor and loyalty of Ali (KAW)!
ELEVENTH EXAMPLE: According to an authentic narration, on the occasion of the marriage of Ali (KAW) to Fatima az-Zahra (RA), Allah's Messenger (ASW) ordered Bilal (RA), "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 over it for blessing. 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 from it whoever is nearby." Such a blessed abundance was indeed necessary for such a blessed marriage!
TWELFTH EXAMPLE: Imam Ja'far as-Sadiq (RA) from his father Muhammed al-Baqir (RA), from his father Zayn al-Abidin (RA), from Ali (KAW) related that Fatima az-Zahra (RA) prepared some food that would be enough only for herself and Ali (KAW). She then sent Ali (KAW) to invite Allah's Messenger (ASW) to come and eat with them. Allah's Messenger (ASW) came, told them to send a dish of food to each of his wives, and then remaining food was spared for himself, Ali, Fatima and their children. Fatima (RA) says, "When we took away the pot, it was still full to the brim. By Allah's will, we ate from it for quite a long time." Why do you [the denier] not believe this miracle of abundance just as if you had witnessed it with your own eyes, since it comes through such a luminous and glorious line of narrators? Certainly, even Satan cannot dispute against this !
THIRTEENTH EXAMPLE: Veracious authorities, such as Abu Dawud, Ahmad b. Hanbal and Bayhaqi, narrated from Jarir, from Dukayn al-Ahmas b. Sa'id al-Muzayn, from Jarir and from Nu'man b. Muqarrin al-Ahmasi al-Muzayn, who, with six brothers, (RAE) was honored with being a Companion of the Prophet (ASW), the following incident that was originally related by Umar b. Khattab (RA) and transmitted by various channels: Allah's Messenger (ASW) once ordered Umar, "Give food and grain to the four hundred horsemen of the Ahmasi tribe for their journey." Umar (RA) replied, "O Messenger of Allah, all the provision put together is not more than the size of a young camel sitting down." The Prophet (ASW) said, "Give it to them." Out of a half load of dates, Umar gave them an amount enough for four hundred men. After he had given that amount to them, as he later related, everything was the same as before, without any decrease. This miracle of abundance took place in relation to four hundred men, especially to Umar (RA); these are the people supporting the narration, and their silence is but a confirmation of the report. Do not ignore these narrations because they are related by a few individuals only, for the conditions under which the incident took place provide it with the certainty of 'tawatur in meaning', even if it is reported by a single individual.
FOURTEENTH EXAMPLE: All the accurate books of tradition, Bukhari and Muslim included, narrate that Jabir's father died when he was heavily in debt to Jews. Jabir (RA) gave all his father's possessions to the creditors, but they did not accept them. The fruits that his orchard yielded were also not sufficient to defray his debt for many years. Allah's Messenger (ASW) said, "Pick all the fruits in the orchard and heap them up." So they did. Allah's Messenger (ASW) walked about the pile of fruit and prayed, and then Jabir gave from the fruits the amount corresponding for his father's debt. What was left was as much as the annual yield of the orchard (according to another narration, it was equal to the amount he gave to the creditors). This astounded the creditor Jews greatly. Again, this manifest miracle of abundance is not the kind of information given by only Jabir (RA) and a few more narrators; its certainty is equivalent to that of 'tawatur in meaning', as it was related on behalf of many.
FIFTEENTH EXAMPLE: Various discerning researchers such as Tirmidhi and Bayhaqi transmitted through an authentic narration from Abu Hurayra (RA) that in a battle (the battle of Tabuk, according to another narration) the army ran out of food. Allah's Messenger (ASW) asked, "Is there anything at all ?" Abu Hurayra (RA) relates: "I said I had a few dates left in my bag [in one narration there were fifteen]. The Prophet told me to bring them, which I did, and he put his blessed hand in the bag, took out a handful of dates, and uttered prayers as he put them onto a plate. Then he called the men in groups of ten. After they had all eaten, he said, 'Eat 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 time of the Prophet (ASW), and also the time of Abu Bakr, Umar and Uthman (RAE), I ate from those dates." According to another narration, Abu Hurayra (RA) said, "I gave many loads of it for Allah's sake. Then, when Uthman (RA) was assassinated, the dates were plundered together with the container." Abu Hurayra (RA) was a constant and very important student and disciple at the Suffa -the school of the Teacher of the universe and the Pride of creation- in addition the Prophet (ASW) had prayed for the strength of his memory. The miracle of abundance that he related to have taken place in the battle of Tabuk, in the presence of a large number of people, should therefore be as sound and certain as the word of the whole army.
Some useful information from Narrators: Ansar: those of the Companions who hosted the migrants from Mecca in their homes in Medina. Muhajirin: those among the Companions who migrated together with the Prophet leaving their homes in Mecca, and settled in Medina. The people of the Suffa: those among the Muhajirin as described in the words of the Prophet cited above, who were using the hall of the Masjid (called suffa), who devoted their lives to the preservation and dissemination of the prophetic narrations, and whose livelihood was provided by the Prophet (ASW). They were so much occupied with their service that they would not even get married, and those who became married and thus left the group would immediately be replaced by other Companions.
SIXTEENTH EXAMPLE: Bukhari included, accurate books relate, through an authentic narration, that once Abu Hurayra (RA) was hungry, so he followed Allah's Messenger (ASW) into his home. There they saw that a cup of milk had been brought as a gift. The Prophet ASM said to him, "Call all the People of the Suffa." Abu Hurayra relates: "I said to myself, 'I could drink that whole container of milk myself !,' as I was most in need of it. But since it was the order of the Prophet, I fetched the People of the Suffa, who were more than a hundred. The Prophet told me to offer the milk to them. I gave the cup to each, one by one, and each drank until satisfied. At the end, the Prophet told me, 'The rest is for me and you.' As I drank, the Prophet kept telling me to drink more, until I said,' I swear by the Glorious One Who has sent you with the truth that I am too full to drink any more.' Then the Prophet drank the rest, invoking the name of Allah and thanking Him." Let it be blessed for him a hundred thousand times ! This manifest miracle of abundance, as pure, indubitable and sweet as milk itself, is related by all the six accurate books of tradition, above all by Imam Bukhari, who committed to memory five hundred thousand narrations. Moreover, it is narrated by a celebrated, loyal and brilliant student of the Prophet's (ASW) blessed school of Suffa , namely Abu Hurayra who also cited as witnesses -indeed represented- all the other students of Suffa (RAE). Therefore, for not regarding such a report as having the certainty of tawatur, either one's heart should be rotten, or one's brain be destroyed! Is it at all possible that such a truthful person as Abu Hurayra (RA), who devoted all his life to the narrations of the Prophet (ASW) and to the religion, and who heard and himself transmitted the prophetic narration; "Whoever knowingly tells a lie concerning me should prepare for his seat in hellfire," should have related an unfounded incident ? Or would not any error in his saying be rejected by the People of Suffa, and harm the accuracy of all the other traditions he had memorized? Allah forbid! O Allah (SWT): for the sake of blessings You have bestowed upon Your Most Noble Messenger, bestow the blessings of abundance upon the favors and nourishments with which You have provided us!
An Important Point: It is well known that once assembled together, weak things become strong. Once fine threads are twisted, they become a strong rope; once strong ropes are wound together, no one can break them. In this Seventh Sign, we presented only one miracle from among fifteen different kinds which related to the blessings of abundance, and the sixteen examples we have given constitute barely a fifteenth of this one kind. Furthermore, 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 as such, since whatever is united with the strong also becomes strong. Once considered altogether, the sixteen examples given above constitute a great and strong miracle, with the strength, in effect, of a definite, indisputable tawatur. And, when this miracle is joined by fourteen other miracles of abundance that have not been mentioned, it manifests a supreme miracle that is as unbreakable as strong ropes. Now add this supreme miracle to the fourteen other kinds of miracle, and see what a definite, decisive and irrefutable proof they provide together for the prophethood of Muhammad (ASW)! Thus, the pillars of Muhammad's (ASW) prophethood, formed by such a unity, have the strength of a mountain. Now you can realize how unreasonable it is to regard this firm and sublime firmament as deficient or weak on account of doubts stemming from improper understandings. Certainly, those miracles concerning the blessings of abundance illustrate that Muhammad (ASW) is such an honored servant, and such a beloved envoy, of the Merciful and Munificent One Who provides his sustenance and creates the sustenance of all beings, that He changes His own custom for his sake and sends for him in case of need such banquets from the Unseen as He created from nothingness. As is known, the Arabian peninsula is a place of scarcity of water and agriculture; its people, therefore, and especially the Companions in the earliest age of Islam, were exposed to scarcity of water and agriculture; its people, therefore, and especially the Companions in the earliest age of Islam, were exposed to scarcity of food, in addition to lack of water that would arise quite frequently. Because of these prevailing conditions, the miracles of great importance were concerned with food and water. Rather than being direct miracles or evidences for the claim of prophethood, these wonders were responses to due needs as a Divine kindness, a gift, and a banquet provided by the Most Compassionate One, because those who witnessed such miracles were already convinced of the truth of the prophethood. Nonetheless, as miracles took place, their faith was augmented and became even more luminous.
EIGHT SIGN
[Miracles Concerning Water]
Introduction: It is known that when such events taking place among groups of people are related individually and not contradicted by others, this indicates the veracity of the reports. For by virtue of his nature, man is inclined to call a lie a lie. In particular, if the people in question were the Companions who were more intolerant of lies than anyone else, if the incidents concerned Allah's Messenger (SAM), and if the narrator was a renowned Companion, then certainly the narrator gives his report on behalf of all who witnessed the incident.
Furthermore, each of the miracles involving water that we will cite below was transmitted through various channels, entrusted by many Companions to thousands of discerning ones among the following generation, who in turn transmitted them to the authorities of the next century. They, too, with great care and respect, passed them into the safekeeping of the scholars of succeeding centuries. Thus the traditions have reached our time, passing through thousands of reliable hands in each century. In fact, the texts of traditions that were written at the time of the Prophet (ASW) were safely handed over to brilliant scholars of the science of narration such as Bukhari and Muslim, who, through punctilious examination and classification, collected the undoubtedly authentic traditions, presented and taught them to us. May Allah SWT reward them abundantly!
The running of water from the auspicious fingers of Allah's Messenger (ASW) and many men's drinking from it has therefore the certainty of tawatur. It was reported by a group of men whose agreement upon a lie is most improbable; besides, it recurred three times in the presence of three vast assemblies. A great many people of discernment, primarily Bukhari, Muslim, Malik, Imam Shu'ayb and Qatada, declared, through definitely authentic narrations from well-known ones among the Companions, especially Anas (who served the Prophet), Jabir and Ibn Mas'ud, that abundant water had run from the fingers of the Prophet (ASW) and that a whole army had drunk from it (RAE). >From numerous narrations of this kind of miracle, we will cite here only nine examples.
FIRST EXAMPLE: Accurate books of tradition, in particular Bukhari and Muslim, report through an authentic narration from Anas: "About three hundred of us were together with Allah's Messenger in the place named Zawra'. He ordered us to perform ablution for the afternoon prayer, but we could not find water. He then told us to bring a little water, which we did, and he dipped his auspicious hands into it. I saw water running from his fingers like a fountain. His three hundred men performed ablution with that water and drank from it." Anas relates this incident in the name of three hundred men. Is it possible that those three hundred people should not have confirmed him, or that none of them should have repudiated him if they had not agreed with him?
SECOND EXAMPLE: As narrated in accurate books, in particular Bukhari and Muslim, Jabir b. Abdullah al-Ansari says: "We, fifteen hundred people, had become thirsty during the battle of Hudaibiya. Allah's Messenger performed ablution from a leather water bag called qirba and then dipped his hand into it. I saw that water was running out of the bag like a fountain. Fifteen hundred people drank from it and filled their water bags." Once Salim b. Abil-ja'd asked Jabir, "How many of you were there." He said, 'Water would have sufficed even if there had been a hundred thousand, but we were fifteen hundred." Since this decisive miracle was witnessed by fifteen hundred Companions of the Prophet, its informants in effect number fifteen hundred, for human nature has a tendency to reject lies. As for the Companions (RAE) of the Prophet (ASW), who sacrificed their tribes and persons, their fathers and mothers, their lives and all that they possessed for the sake of truth and veracity, they could not have remained silent in the face of a lie, especially in the light of the warning given by the narration, "Whoever knowingly tells a lie concerning me should prepare for his seat in hellfire." Since they remained silent concerning this report they accepted it, joined Jabir, and confirmed his words.
THIRD EXAMPLE: As related in the accurate books of narration, including Bukhari and Muslim, Jabir reported: "During the battle of Buwat, Allah's Messenger commanded, 'Call for ablution.' They said there was no water. He said, 'Then try to find a little.' We fetched a very small amount of water. He kept his hand over the surface of the water while reciting something that I could not hear, and then commanded, 'Bring the big trough of the caravan.' They brought it to me, and I placed it in front of Allah's Messenger. He put his hands in the trough and opened his fingers, while I poured that very small amount of water onto his auspicious hands, I saw that abundant water ran from his blessed fingers and filled the trough. Then I summoned those who needed water. When they had all performed ablution with that water and drunk from it, I told Allah's Messenger that there was no one else. He lifted his hands, leaving the trough full to the brim This miracle of the Prophet has the certainty of tawatur in meaning, because Jabir (RA) announces it on behalf of the others. As he occupied the first place in the incident in serving the Prophet, it was his right to speak first. However, at the same time Ibn Mas'ud says, "I saw that water was running like a fountain from the fingers of the Prophet." If a truthful and well-known group of the Companions of the Prophet including Anas, Jabir and Ibn Mas'ud says, "We have seen," is it possible that they might not have seen? When these three reports are joined together, they prove the incidence of the running of water from the fingers of the Prophet (ASW) to be explicit tawatur. Put these three examples together and see how sound and definite a miracle this is. Indeed, even Moses' (AS) making water run from twelve different points of a stone cannot be equivalent to water's running from the ten fingers of Muhammad (ASW), for water might gush out of a stone -since examples of this can be found among ordinary events- but there is no parallel for water running in abundance from flesh and bone !
FOURTH EXAMPLE: Imam Malik, in his well-known book 'Muwatta', relates through Mu'adh b. Jabal -a famous Companion: "During the battle of Tabuk, we found a spring that was barely running in the thickness of a thin piece of string. Allah's Messenger ordered, 'Collect a little water.' They put a little water into his palms. Allah's Messenger washed his face and his hands with the water, which he then put in the spring. Suddenly the outlet of the spring widened and water began to well out, which sufficed the whole army." Another informant, Ibn Ishaq, reports: 'The fountain ran with a noise under the earth like that of thunder. Allah's Messenger said to Mu'adh, 'You will see, if your lifetime suffices, that this miraculous water will transform these places into gardens.' And so it did."
FIFTH EXAMPLE: Bukhari from al-Bara', Muslim from Salama b. Aqwa', and other authentic books from other informants, unanimously relate: "During the battle of Hudaibiya, we found a well. There were four hundred of us, and the water was barely sufficient for fifty people. We drew out all the water and left nothing in the well. Then came Allah's Messenger, sat down beside the well, and asked for a bucketful of water, which we gave him, and he put some wetness from his auspicious mouth into the bucket while praying, and then poured the water into the well. Water rose and gushed at once, until the well brimmed. The whole army and their animals drank from the water until they were satiated; they also filled up their water bags."
SIXTH EXAMPLE: Accurate books, including those of brilliant authorities in the science of narration such as Ibn Jabir at-Tabari, relate through an authentic narration from Abu Qatada: "We were going for help, as the commanders had been martyred in the battle of Muta. I had a water bag with me. Allah's Messenger commanded, 'Keep your water bag carefully; there will be great need for it.' Soonafter thirst prevailed. We were seventy-two [three hundred, according to Tabari]. Allah's Messenger said, 'Bring me your water bag.' I did, he took the bag and brought its brim to his lips. I do not know whether he blew into it or not. Then seventy-two men came and drank out of the bag and filled their bags. When I had it back, it was full to the brim just as it had been before." Now, look at this decisive miracle of Muhammad (ASW), and say, "O Allah ! Bestow upon him peace and blessings as many as there are drops of water!"
SEVENTH EXAMPLE: Accurate books of narration, including above all Bukhari and Muslim, narrate through Imran b. Husain: 'In a battle, we, together with Allah's Messenger, ran out of water. He said to me and Ali, 'There is a woman in such and such a place, riding her beast that is laden with two water bags. Go and fetch her.' Ali and I went to find her in exactly the same place as described, and brought her to the Prophet. He ordered, 'Pour a little water into a vessel,' which we did, and he prayed for blessing. He then commanded that everyone should come to fill his water bag. All the people came, drank, and filled their bags. Afterwards he gave an order to collect something for the woman, and they filled her skirt." lmran says, 'I imagined that the two water bags were constantly filling. Allah's Messenger told the woman, 'You can go now. We did not take water from you; rather Allah gave us from His treasure.'"
EIGHT EXAMPLE: Narration scholars, primarily Ibn Huzam in his Sahih, report from Umar: "We ran out of water during the battle of Tabuk. Some of us had to slaughter their camels to drink what was inside. Abu Bakr as-Siddiq requested that Allah's Messenger should pray. Allah's Messenger raised his hands, and hardly had he lowered them when the clouds gathered and heavy rain began to fall. After we had filled our vessels, the clouds withdrew immediately. In fact, it was only our area that received the rain; it did not fall outside of it." Thus, no chance was involved in the incident; it was purely a miracle of Muhammad (ASW).
NINTH EXAMPLE: Related through an authentic narration from Amr b. Shu'ayb, who was the grandson of Abdullah b. Amr b. As, and upon whom the Four Imams relied in explaining narrations: 'Before his prophethood, Allah's Messenger once came by camel to the place called DhulHijaz, near Arafat, with his uncle Abu Talib. Abu Talib said he was thirsty. Allah's Messenger dismounted from the camel and struck the ground with his foot, so that water welled out and Abu Talib drank of it." One of the researchers, however, stated that this incident is to be considered in the category of irhasat [*] because it occurred before his prophethood; but it can also be considered a wonder of his, because for a thousand years later the spring of Arafat was found at the same place. Similar to these nine examples, ninety different narrations -if not ninety instances- have reported miracles concerning water. The first seven examples are as sound and definite in meaning as tawatur.
[*] Irhasat: The miraculous events that took place before the Prophethood of Muhammad ASW like the downfall of Kisra Palace, the stopping of the fire of the fire-worshippers, the downfall of the idles in Ka'ba.
Although the informants which support the last two narrations are not numerous and do not form a strong chain, authentic books of tradition, including Beyhaqi and al-Hakim, report another miracle as narrated by Umar supporting and confirming the incident mentioned in the eighth example: 'Umar requested from the Messenger of Allah that he should pray for rain. Allah's Messenger raised his hands, and at the same moment clouds gathered, rain came and poured down sufficient water for the army. Then the clouds went away.' The clouds seemed to have been charged with the delivery of water to the army; they came and delivered it, and then went away. Just as this narration proves the eighth example, Ibn al-Jawzi, an exacting researcher who rejected a great many authentic traditions describing them as false, says, "This event took place during the battle of Badr, which was made clear by the verse,
"And He caused rain to descend on you from heaven to clean you therewith." [Al Qur'an 8:11]. Since this verse describes the incident, there is no room for doubt about it. Besides, the pouring down of rain as a result of the prayer of the Prophet (ASW) even before he lowered his hands occurred many times and became a tawatur on its own. It is also reported through tawatur that there were times when he raised his hands while in the pulpit, and rain began before he had lowered them.
NINTH SIGN
[Miracles Related to Trees]:
One of the various kinds of miracles of Allah's Messenger (ASW) is that trees, like human beings, obeyed his orders and came near him. This miracle is also mutawatir in meaning, like that of water running from his fingers; there are numerous examples of it, and it has been reported in various channels. In fact, trees leaving their places and coming toward him can be considered explicit tawatur, because the best-known men among the Companions of the Prophet such as Ali, Ibn Abbas, Ibn Mas'ud, Ibn Umar, Ya'la b. Murra, Jabir, Anas b. Malik, Burayda, Usama b. Zayd and Ghaylan b. Salama (RAE) reported the same miracle with certainty. Hundreds of scholars among the generation that followed the Companions received their reports from each of them, each with a different channel, and transmitted them to us in the shape of multiple tawatur. This miracle has therefore, decisively and indisputably, the certainty of tawatur in meaning. We will now cite only a few examples of this great miracle, although it was repeated many times.
FIRST EXAMPLE: Narrated by Ibn Maja, adDarimi and Bayhaqi from Anas b. Malik and Ali, and by Bazzaz and Bayhaqi from Umar: The Messenger of Allah was disturbed at the denial of unbelievers. He prayed, "O Lord! Give me a sign, so that I will no longer see anyone who contradicts me." According to Anas, Gabriel was also present, upon whose instruction Allah's Messenger called to a tree that was at the side of the valley. It came near to him. He then told the tree to go back; it went back and settled down in its place.
SECOND EXAMPLE: In Shifa ash-Sharif, Qadi lyad, the foremost scholar of the Maghrib, relates from Abdullah b. Umar through an exalted and sound chain of narrators: "In the course of an expedition, a Beduin came to Allah's Messenger. The Messenger asked him, 'Where are you going?' He said, 'To my family.' Allah's Messenger asked, 'Don't you want something better than that?' The Beduin said, 'What is it?' Allah's Messenger replied, 'To bear witness that there is no god but Allah alone, with no partner, and that Muhammad is His servant and messenger.' The Beduin asked again, 'Who is your witness to your testimony?' The Messenger said, 'This tree beside the valley will bear witness.' " Ibn Umar says, "The tree cleft the earth shaking and came near to Allah's Messenger. He asked the tree three times to testify; each time it testified to his truthfulness. When Allah's Messenger ordered, it went back and settled down in its place." According to the authentic narration of Ibn Sahib al-Aslami, Burayda reports: "When we were together with Allah's Messenger on an expedition, a Beduin came and asked for a miracle. Allah's Messenger said, 'Tell that tree that Allah's Messenger summons her.' Then, when the Prophet pointed at a tree, it swayed and brought itself out with its roots, came to the presence of the Prophet saying, 'Peace be on you, O Messenger of Allah !' The Beduin said, 'Now let it go to its place again.' He commanded and it went. Then the Bediun said 'Allow me to prostrate myself before you.' The Messenger replied, 'No one is permitted to do that.' The Bediun said, 'Then I will kiss your hands and feet.' That the Prophet permitted."
THIRD EXAMPLE: Accurate books of narration, including Muslim, report from Jabir: 'We were together with the Messenger of Allah on an expedition when he searched for a place to answer the call of nature, but there was not a single hidden place. He then went to two trees, pulled one of them holding its branches, brought it near to the other. The tree was like an obedient camel being pulled by its halter. He addressed them, 'Join together over me with the permission of Allah.' The two trees joined together and formed a screen. After relieving himself behind them, he ordered them to go back, and they went back to their places." According to another narration Jabir says, 'The Messenger commanded me, 'Tell those trees to join together for the relief of Allah's Messenger.' I told them to do so, and they did. A little later Allah's Messenger came when I was waiting for him. He nodded to the right and to the left, and the two trees went back to their places.
FOURTH EXAMPLE: Usama b. Zayd, one of the brave commanders and servants of Allah's Messenger, reports in an authentic narration: 'We were together with Allah's Messenger on an expedition. No private place could be found for answering the call of nature. He asked, 'Can you see any trees or rocks?' 'Yes, I can,' I said. He commanded, 'Speak to them, and tell them to join together for the relief of Allah's Messenger; also tell the rocks to gather as a wall. Allah's Messenger, after relieving himself, commanded again, 'Tell them to separate.' I swear by Glorious Allah in whose hand is my soul that tree and the rocks separated and went back to their places." These two incidents that were narrated by Jabir b. Usama were also reported by Ya'la b. Murra, Ghailan b. Salama ath-Thaqafi and Ibn Mas'ud, referring to the battle of Hunayn.
Translator's Note: Call of nature was a necessity for the Messenger of Allah (ASW) as he was made human. He did share these kinds of humanly states since he was an complete exemplar, teacher, and leader of all humanity. We should realize one point here: Allah SWT would have not let his Messenger to experience such uncomfortable urgency which to some might sound improper for the Messenger ASW. However, instead, the importance of privacy and requirement of a hidden-place for this human need was shown by being subject to Prophets' miracle. Yes, without the prophets (AS) we know nothing !
FIFTH EXAMPLE: Reported by Imam Ibn Fawraq, known as 'the foremost scholar of his time' and 'Shafi'i the Second' for his excellence in interpretation: "Allah's Messenger felt sleepy while travelling on horseback one night during the battle of Ta'if. On his way, a lote tree appeared in front of him. To make the way for him and not to hurt his horse, the tree split in two, and Allah's Messenger passed between the two parts of the tree on the back of his horse." That tree has remained as two trunks in that honored position up to our time.
SIXTH EXAMPLE: Ya'la b. Murra relates in an authentic narration: "During an expedition, a tree (called either talha or samura) came, walked around Allah's Messenger as if circumambulating, and went back to its place. Allah's Messenger said, 'It asked for Allah's permission to salute me (i.e., to give salam to me.)' ."
SEVENTH EXAMPLE: Narration scholars report from Ibn Mas'ud through an authentic narration: "When the jinn of Nusaybin came to Batn an-Nakhl to be converted to Islam, a tree informed the Messenger of their coming." Concerning this incident, Imam Mujahid also reports from Ibn Mas'ud, "When the jinn asked for a proof of his prophethood, Allah's Messenger gave an order to the tree so that it came to him and went back again." That single miracle sufficed the jinn. If a man who has heard of thousands of miracles like these does not believe, will he not be more of a devil than those who were described by the jinn as "SOME FOOLISH ONES AMONG US" ? [QUR'AN 72:4]
EIGHTH EXAMPLE: Tirmidhi reports from Ibn Abbas through an authentic narration: "The Messenger of Allah asked a Beduin, 'Will you testify that I am the Messenger of Allah, if a branch of that tree comes to me when I call to it?' 'Yes,' he replied, and Allah's Messenger called to the branch. It broke off and jumped over near to him. It again jumped back to the tree when he told it to do so." Like these eight examples, there are many others related through various chains of transmission. Seven or eight strands of rope form a strong cable when they come together. Similarly, those miracles that were reported on the authority of the best-known Companions in various chains certainly have the strength of tawatur in meaning, or even in reality. In fact, they take on the form of tawatur when passed on by the Companions to the following generation. In particular, the accurate books of narration such as Bukhari, Muslim, Ibn Hibban and Tirmidhi have made and kept the chain leading back to the age of the Prophet (ASW) so sound that reading a narration, say in Bukhari, is equivalent to hearing it directly from the Companions. If trees, as seen in these examples, recognize the Prophet (ASW), testify to his messengership, visit and salute him, and obey his orders; and those heartless and brainless beings who call themselves human beings do not know and believe in him, will they not be more trifling than a piece of wood and worthy of hellfire?
TENTH SIGN:
[Reenforcing Miracles Concerning Trees]
One other narration reinforcing the miracles related to trees and reported in the form of tawatur is the miracle of the moaning of the pole. The pole's moaning in the Prophet's mosque before a vast crowd because of its temporary separation from the Prophet (ASW) both confirms and consolidates the instances of miracles that relate to trees because the pole was also made of wood and was hence of the same substance as a tree. This miracle is itself mutawatir whereas the others are mutawatir as a group in one class, but most of them individually or separately do not attain the degree of tawatur. Allah's Messenger (ASW) used to lean against a pole made from a palm tree when he delivered a sermon. But after the pulpit had been built, he began to deliver sermons from the pulpit. Once, while he was delivering a sermon from the pulpit, the whole audience heard the pole moaning like a camel. Only when the Messenger (ASW) came and consoled it by putting his hand on it, did the pole stop moaning. This miracle is widely known and its narration attains the degree of tawatur, for it was transmitted by an illustrious group of the Companions in fifteen different ways, and was narrated by hundreds of authorities of succeeding centuries. Eminent scholars among the Companions of the Prophet (ASW) and leading narration scholars such as Anas b. Malik and Jabir b. Abdullah al-Ansari (both servants of the Prophet ASW), Abdullah b. Umar, Abdullah b. Abbas, Sahl b. Sa'd, Abu Sa'id al-Khudri, Ubayy b. Ka'b, Burayda, and the Mother of the Believers, Umm Salama, (RAE) reported this miracle to the nation of the Prophet (ASW), each of them by a different channel. The accurate books of prophetic narrations, above all Bukhari and Muslim, also transmitted this great mutawatir miracle to the following centuries through different chains of transmission. As related in the report of Jabir, before the pulpit of the mosque was built the Messenger (ASW) used to lean against the pole called "palm-trunk" when delivering a sermon. When he started his sermon from the pulpit, the pole, because of separation from him, began to moan like a pregnant camel. Anas says, "It moaned like a water buffalo and caused the mosque to tremble." Sahl b. Sa'd says, "After this incident, weeping increased among people." Ubayy b. Ka'b says, "It wept so much that it split." According to another report, the Messenger (ASW) said, "Its weeping is because of separation from the recitation of the Names of Allah that are uttered in the sermon." Still another narration reports that Allah's Messenger (ASW) said, "If I had not embraced and consoled it, it would have cried until the Doomsday at its separation from the Messenger of Allah." Burayda reports, "When the pole began to moan, Allah's Messenger put his hand on it and said, 'If you wish, I will restore you to the grove whence you were taken; your roots will grow, your stature flourish, and your fruits will be renewed. Or if you wish, I will plant you in Paradise, and Allah's friends, the salihin, will eat of your fruit.' He then listened to it. The people behind Allah's Messenger could hear the pole as it spoke, saying, 'Plant me in Paradise where there is no decay, so that the beloved ones of Allah will eat of my fruit.' Allah's Messenger said, 'I will,' and added, 'It has preferred the world of eternity to that of transience.'" Abu Ishaq Isfarani, one of the great authorities on Islam, reports, "Allah's Messenger did not go to the pole, but it came to him upon his order. He then ordered it to go back, which it did." Ubayy b. Ka'b says, "After this marvellous incident, the Messenger ordered that the pole should be kept under the pulpit. It was put under the pulpit and kept there until the pole was demolished for the restoration of the mosque." Then Ubayy b. Ka'b took it and kept it until it decayed. The famous scholar Hasan al-Basri would weep whenever he related this marvellous miracle to his students and would say, "A piece of wood demonstrates such love and longing for the Messenger of Allah (SWA). You need to feel this love more than a piece of wood does." As for us, we say "Yes, and loving him can be achieved by obedience to his luminous Sunna and his illustrious Sacred Law."
An Important Question: Why were the other miracles that were demonstrated in relation to food and water -fully satisfying a thousand men with four handfuls of food in the battle of Khandaq, and another thousand men with water running from the auspicious fingers of the Prophet (ASW)- not reported as widely and in as many ways as the miracle of the moaning of the pole, although the former two miracles occurred in the presence of larger crowds?
Answer Miracles are of two kinds. Some of them become manifest in the hands of the Prophet (ASW) to assert his messengership. The moaning of the pole is of this kind; it was demonstrated as a proof of his messengership. Its purpose was to increase the belief of the believers, to urge hypocrites to sincerity, and to convert unbelievers to faith. This is why everyone, learned or unlearned, witnessed it, and great attention was paid to its broadcasting. Those miracles related to food and water, however, were wonders rather than miracles, or favors rather than wonders, or even more than favors; they were banquets mercifully provided because of need. Although they were miracles and evidences for the cause of messengership, their real significance was that Allah Almighty, out of a little food, provided a banquet for an army of a thousand men suffering from hunger, in the same way that He creates thousands of dates from a single pit; and that He satisfied a thirsty army with abundant water from the fingers of the greatest commander (ASW). For this reason, each instance of the miracles concerning food and water individually does not attain the degree of the miracle of the moaning of the pole. However, the various examples of these two kinds of miracles are, in their entirety, numerous and strong as mutawatir as the moaning of the pole. Another reason for the wider broadcasting of the latter miracle was that in the former case each individual present could see only the effects of the miracle (concerning him only), but not the overall blessing of the food and the running of water from the fingers of the Prophet (ASW), while the moaning of the pole could be heard by everyone.
It May be Asked: Each act and mode of behavior of the Prophet (ASW) was recorded and transmitted by his Companions with extreme care. Such great miracles should therefore have been narrated in a hundred chains of transmission. Why, then, were they related only in ten or twenty chains? And why did Abu Bakr and Umar narrate few traditions, while Anas, Jabir and Abu Hurayra reported many (RAE)?
Answer: The answer to the first part of the question has been given in the Third Essential of the Fourth Sign. Regarding the second part, just as a patient goes to a doctor to be healed, mathematicians are consulted on mathematical problems, and religious questions are asked of a mufti, and so on so forth, some scholars among the Companions of the Prophet (ASW) were entrusted with instructing succeeding generations in the narrations, devoting their entire lives to the study of narrations. For example, Abu Hurayra (RA) devoted himself to the memorization of narrations, while Umar (RA) was occupied with political matters and the problems of the Caliphate. Umar (RA) therefore narrated very few narrations, having confidence in others such as Abu Hurayra, Anas and Jabir, (RAE) to impart narrations to the umma. There remains the fact that when a well-known man from among the truthful, sincere, honest and trusted Companions (RAE) reports an incident through one chain, this is regarded as sufficient, and another narration by a different person is not needed. This is why some significant events were transmitted through only one or two channels.
THE ELEVENTH SIGN
< [Miracles Concerning Rocks]:
As the Tenth Sign explained miracles of the Prophet (ASW) related to trees, this Eleventh Sign will describe how solid objects, rocks, and mountains also were subject to prophetic miracles. Here we cite a few out of numerous instances.
FIRST EXAMPLE: Qadi lyad (RA) in his Shifa ash-Sharif, with a celebrated chain of narrators, and great imams like Bukhari report through an authentic narration from Ibn Mas'ud, the servant of the Prophet (ASW), "We could hear food glorifying Allah as we ate with the Messenger."
SECOND EXAMPLE: Accurate books of narration report from Anas (RA) through an authentic narration: "We were next to the Messenger when he took small stones in his palm and they began to praise Allah. He put them in Abu Bakr's palm; they continued reciting." Abu Dharr al-Ghifari says, "He then put them in Umar's hand; they continued. He put them on the ground; they stopped. He again took them and put them in Uthman's palm, and they started." Anas and Abu Dharr (RAE) say, "He put them in our hands, and they stopped."
THIRD EXAMPLE: Reported through authentic narrations from Ali, Jabir, and Aisha as-Siddiqa (RAE): "Rocks and mountains would say to Allah's Messenger, 'Peace be on you, O Messenger of Allah!'" Ali (KAW) says, "Whenever we went for a walk in the early times of his prophethood, trees and rocks would say, "'Peace be onto you, O Messenger of Allah!' as they appeared in front of us." Jabir says, "When Allah's Messenger met with trees and rocks, they would prostrate themselves, and say, 'Peace be on you, O Messenger of Allah!'" According to another report from Jabir, Allah's Messenger said, "I know a rock that offers me greeting." Some said that the sacred black stone in Ka'ba was meant by these words of the Prophet (ASW). According to a narration transmitted on the authority of Aisha (RA), the Messenger of Allah (ASW) said, "Since Gabriel brought me the message, it began to happen that I would never pass by a rock or a tree without it saying,'Peace be upon you, 0 Messenger of Allah!'"
FOURTH EXAMPLE: Reported through an authentic narration from Abbas (RA): Allah's Messenger covered Abbas and his four sons (Abdullah, Ubaydullah, Fadl and Qusam) with a piece of cloth named mula'at, praying, "O my Lord, this is my uncle; protect through me these, his sons and veil them from the fire as I veil them with this cloth." The roof, the door, and the walls of the house joined this prayer at once, saying, "Amen, amen!"
FIFTH EXAMPLE: Accurate books, notably Bukhari, Ibn Hibban, Dawud and Tirmidhi, unanimously report from Anas, Abu Hurayra, Uthman b. Affan and Sa'd b. Zayd, from among the ten Companions who were given the glad tidings of Paradise (RAE): "The Messenger of Allah, together with Abu Bakr, Umar and Uthman, climbed Mount Uhud. The mountain, either because of their majesty or because of its joy, trembled. Allah's Messenger said, 'Steady! For on you are a prophet, a siddiq and two martyrs.'" This narration is a report from the Unseen, indicating that Umar and Uthman (RAE) would become martyrs. As a supplement to this tradition, it is also reported that when Allah's Messenger (ASW) migrated from Mecca being pursued by unbelievers, he climbed the mountain called Sabir. The mountain said, "Leave me, O Messenger of Allah; I am afraid that Allah will punish me if they smite you on me." Then Mount Hira called to him, "Come to me, O Messenger of Allah!" For this reason, men of intuition feel fear on Sabir, and a sense of safety on Hira. As can be understood from this example, those vast mountains are not idle and useless. They are individual worshipers and glorifiers, performing their duties; they know the Prophet (ASW) and love him.
SIXTH EXAMPLE: Reported through an authentic narration from Abdullah b. Umar (RA): "While delivering a sermon at the pulpit, Allah's Messenger recited the verse,
"No just estimate have they made of Allah, such as is due to Him: on the day of Judgment the whole of earth will be but His handful, and the heavens will be rolled up in His right hand," and said,
'Allah the Almighty is glorifying Himself; He says:
"I am the Almighty, I am the Almighty, I am the Greatest and Most Exalted."'
As he said this, the pulpit trembled so much that we feared that Allah's Messenger would fall down."
SEVENTH EXAMPLE: Reported through authentic narrations from Ibn Abbas, known as "the Scholar of the Ummah" and "the Inter-preter of the Qur'an," and Ibn Mas'ud, the servant of the Prophet (ASW) and a great scholar among his Companions: "There were 360 idols around the Ka'ba, fixed with lead to the stone. On the day of the conquest of Mecca, Allah's Messenger pointed at them one by one with a curved stick, saying,
"Truth has arrived and falsehood perished; verily falsehood is ever bound to perish."[Al-Qur'an 17:81] Whichever one he pointed to, it fell down. If he pointed to the face of the idol, it fell backwards; otherwise it fell on its face. In the end they all toppled over."
EIGHT EXAMPLE: The famous story of the monk Bahira. Before the beginning of his prophethood, Allah's Messenger went to Damascus for business with his uncle Abu Talib and some members of Quraish. They stopped when they came near to the church of the monk Bahira. As they sat down, Bahira, who never had social relations with other people, came out unexpectedly. When he saw Muhammad the Trustworthy (ASW) among them, he told the convoy, "This is the chief of the creation; he will be a prophet." The Quraish asked, "How is it that?" The blessed monk replied, "I saw a little cloud over the caravan as you were coming. When you sat down, the cloud moved toward his side and cast its shadow over him. I also saw trees and rocks prostrate themselves before him, which they do only before prophets."
There are at least eighty examples of the same kind as these eight instances. When they come together, these eight instances form such a chain that no doubt can break. Taken as a whole, this sort of miracle, i.e. the speaking of inanimate objects in order to testify to the prophethood, expresses the same certainty as does tawatur in meaning. Each example receives some strength from the whole, which is more than its own strength. Yes, a thin pillar is fortified when it comes together with thick columns, and a weak man, when joined to an army, receives such strength and authority that he can challenge even a thousand men.
THE TWELVTH SIGN:
The following three significant examples are connected to THE ELEVENTH SIGN [Miracles Concerning Rocks].
FIRST EXAMPLE:
"When you threw, it was not your act, but Allah's." [Al Qur'an 8:17]
As established through the researches of all interpreters and the reports of all narration scholars, this verse refers to the following incident. At the battle of Badr, Allah's Messenger (ASW) threw a handful of earth and small stones at the army of the unbelievers, saying, 'May your faces be deformed!" That handful of earth penetrated into the eyes of each unbeliever, as the words 'May your faces be deformed!" was heard by every one of them; they became preoccupied with the dust in their eyes and had to retreat, although they were the ones attacking. Narration scholars, including -above all- Muslim, report that at the battle of Hunayn, as well as at Badr, Allah's Messenger (ASW) again threw a handful of earth at the enemy, saying, 'May your faces be deformed!" By Allah's permission, each one of them was hit with a handful of earth and had to retreat, being preoccupied with the earth in his eyes. As these extraordinary incidents are beyond the ability of man and of material causes, the Qur'an declares,
"When you threw, it was not your act, but Allah's." [Al Qur'an 8:17] SECOND EXAMPLE: Narrated in accurate books of narration, primarily Bukhari and Muslim: During the battle of Khaybar, a Jewess roasted a goat and poisoned it with a very strong poison, and then sent it to the Messenger of Allah (ASW). When his Companions began to eat it, the Prophet (ASW) suddenly said, "Raise your hands! It tells me that it is poisoned." Everyone withdrew from the table. But Bishr b. al-Baira', who had eaten only a morsel of it, died from the effect of the poison. Allah's Messenger (ASW) sent for the Jewess, whose name was Zaynab, and asked her why she had done so. The inauspicious woman said, "I considered that if you were a prophet it would not harm you; and if you were a king, I would save the people from you." According to some narrations, the Prophet (AW) did not have her put to death; according to others, he did. Some researchers have concluded that he did not have her put to death, but left her to the family of Bishr to be killed (i.e., according to the Law of Reciprocity (Kisas) He left the decision to the family). Now examine a few points that demonstrate the miraculousness of this extraordinary incident:
FIRSTAccording to one narration, some Companions also heard the goat speaking.
SECONDAccording to another report, Allah's Messenger (ASW) said, "Say Bismillah (in Allah's Name), then eat; poison will not affect you." Although Ibn Hajar al-Asqalani does not accept this report, others do.
THIRDAlthough those treacherous Jews tried to harm Allah's Messenger (ASW) and his close Companions, the warning of the Prophet (ASW) proved true, and their plot was uncovered and brought to naught. And when that blessed being, the Prophet (ASW), from whom the Companions never heard an untrue statement, said, ''This goat tells me that..., " everyone believed in him with such a sure conviction that as if they themselves had heard the goat.
THIRD EXAMPLE:Three instances of another miracle that resembles the white hand and the staff of Moses.
FIRST Imam Ahmad b. Hanbal (RA), after amending, reports from Abu Sa'id al-Khudri (RA): Allah's Messenger gave Qatada b. an-Nu'man (RA) a stick on a dark, rainy night, saying, ''This stick will light up your surroundings. When you arrive home, you will see a black shadow, which will be Satan. Drive him away." Qatada went home with the stick emitting light like the white hand of Moses. There he saw the described person and drove him away.
SECONDUkkasha b. Muhassin al-Asadi (RA) had his sword broken while fighting in the great battle of Badr, which was itself a source of wonders. Allah's Messenger (ASW) gave him a stick in place of his broken' sword and told him to fight with it. All at once, by Allah's permission, the stick became a long, white sword. He fought with it, and kept it on him until he was martyred at the battle of al-Yamama. This incident is certain, because, throughout his lifetime, he was proud of this sword, and the sword was widely known as "the aid."
THIRDAmended and reported by Ibn Abd alBarr (RA), a celebrated scholar known as "the Scholar of the Century ": At the battle of Uhud, Abdullah b. Jahsh (RA), a cousin of Allah's Messenger (ASW), had his sword broken. Allah's Messenger (ASW) gave him a stick, which turned in his hands into a sword. He fought with it, and after the battle, it remained a sword as a product of miracle. Ibn Sayyid an-Nas (RA) reports that Abdullah some time later sold it to a man called Bugha at-Turki for two hundred liras. Thus these two swords were the results of miracles like the staff of Moses (AS). Although the staff of Moses (AS) did not retain its miraculous properties after the death of Moses (AS), these miraculously produced swords remained as swords.
THIRTEENTH SIGN:
[Miracles related to the healing of the ill].
Another kind of miracle of Muhammad (ASW), a mutawatir one with various examples, is the healing of ill and wounded people by his auspicious breath. This kind of miracle of the Prophet (ASW) is, as a whole, mutawatir in meaning. Certain single events of this kind are also regarded as mutawatir in meaning; as for the rest, although they are separate incidents, they have been amended and related by discerning leaders of the science of prophetic narration. Out of many, we will mention here only a few examples of this kind.
FIRST EXAMPLE:As reported in Shifa ash-Sharif of Qadi lyad (RA) by numerous channels and with an exalted chain of transmitters from Sa'd b. Abi Waqqas (RA, one of the ten Companions given the glad tidings of Paradise, a servant and a military commander of the Prophet (ASW), the commander-in-chief of the Muslim army during the reing of Umar (RA), and the conqueror of Iran): "I was beside Allah's Messenger in the battle of Uhud. He shot arrows until his bow was broken. Then he began giving his arrows to me. Each time he gave me a featherless arrow, he ordered me to shoot it, which I did, and it flew just like one with feathers, piercing an unbeliever's body. In the course of this, Qatada b. an-Nu'man was hit by an arrow, and one of his eyeballs poked. Allah's Messenger, with his auspicious blessed hand, placed the eyeball back in its socket. The eye healed at once, as if nothing had happened to it, and became even better than the other one. " This incident became so famous that when one of the grandsons of Qatada came to Umar b. Abdul-Aziz (RA), he presented himself with the following words in poetic form: "I am the son o