178 Also, foremost Imam Tirmidhi relates: “The Noble Messenger (Upon whom be blessings and peace) prayed

for Sa‘d b. Abi Waqqas: ‘O God, answer his prayer!’224 After that everyone feared his malediction, and the answering of his prayers also became famous.225 On another occasion, God’s Messenger (UWBP) prayed for the famous Abu Qatada that he might remain young: “May God prosper your face! O God, bless his hair and his skin!” When he died at the age of seventy, he was like a youth of fifteen. This is related through a sound chain of narrators.226 There is also the famous story of the poet Nabigha: he recited one of his poems before God’s Messenger (UWBP), which ran: “Our glory and praise have reached to the skies; we want to ascend even higher.” God’s Messenger (UWBP) asked jokingly: “Where, beyond the skies?” Nabigha replied: “To Paradise.” He then recited another of his meaningful poems, and the Messenger (Upon whom be blessings and peace) prayed: “May God not spoil your mouth!” It was through the blessing of this prayer of the Prophet (UWBP) that he did not have a single tooth missing when he was one hundred and twenty years old. Whenever he lost a tooth, another would appear in its place.227 Also, it is related through an authentic narration that he prayed for Imam ‘Ali: “O God, protect him from heat and cold!” Through the blessing of this prayer, Imam ‘Ali used to wear summer clothes in winter, and winter clothes in summer. He used to say: “I never suffer from heat or cold, thanks to that prayer.”228 Also, he prayed for Fatima: “O God, do not let her go hungry!” And Fatima used to say: “I never suffered from hunger after that prayer.”229 Also, Tufayl b. ‘Amr asked God’s Messenger (Upon whom be blessings and peace) for a miracle to show to his tribe. The Messenger (UWBP)

224

Tirmidhi, Manaqib, 27, no: 3751; Ibn Hibban, Sahih, no: 12215; al-Hakim, al-Mustadrak, iii, 499; Abu Nu’aym, Hilyat al-Awliya, i, 93; Abu Nu’ayim, Dala’il al-Nubuwwa, iii, 206; al-Albani, Mishkat al-Masabih, iii, 251, no: 6116; al-Mubarakfuri, Tuhfat al-Ahwazi, x, 253-4 no: 3835; Ahmad b. Hanbal, Fada’il al-Sahaba, ii, 750, no: 1038; Ibn al-Asir, Jami’ al-Usul, x, 16, no: 6535. 225 Ibn al-Athir, Usd al-Ghaba, ii, 367; Ibn Hajar, al-Isaba, ii, 33. 226 Qadi Iyad, al-Shifa’, i, 327; ‘Ali al-Qari, Sharh al-Shifa’, i, 660; al-Khafaji, Sharh al-Shifa’, iii, 128. 227 ‘Ali al-Qari, Sharh al-Shifa’, i, 661; Ibn Hajar, al-Isaba fi Tamyiz al-Sahaba, no: 8639; al‘Asqalani, al-Matalib al-‘Aliya, no: 4060; Ibn Kathir, al-Bidaya wa’l-Nihaya, vi, 168. 228 al-Haythami, Majma’ al-Zawa’id, ix, 122; Ahmad b. Hanbal, Fada’il al-Sahaba, no: 950; Ibn Maja, Muqaddima 11, No: 117; Musnad, i, 99, 133; Musnad (Tahqiq: Ahmad Shakir), ii, 120, no: 1114; alKhafaji, Sharh al-Shifa’, iii, 133. 229 Qadi Iyad, al-Shifa’, i, 328; al-Khafaji, Sharh al-Shifa’, iii, 134; al-Haythami, Majma’ al-Zawa’id, ix, 203.

179 prayed: “O God, illuminate him!”, and a light appeared between his eyes. Later it was transferred to the end of his staff, and he became famous as Dhi’l-Nur, the Possessor of Light.230 These incidents are all from well-known Hadiths that are certain. Also, Abu Hurayra once complained to the Noble Messenger (Upon whom be blessings and peace) that he sometimes suffered from forgetfulness. God’s Messenger (UWBP) told him to spread out a piece of cloth. He then made some movements with his blessed hand as though taking some invisible objects and putting them on the cloth. He repeated this two or three times, then told him to gather up the cloth. Abu Hurayra later swore that through the mystery of this prayer of the Prophet (UWBP), he never again forgot anything.231 This event is also among well-known Hadiths. F o u r t h E x a m p l e : We shall describe here a few events regarding maledictions of God’s Messenger (UWBP). The First: The Persian Shah Parviz tore up the letter sent to him by God’s Messenger (UWBP). When the Messenger (Upon whom be blessings and peace) received news of this, he prayed: “O God, rend him as he rent my letter!”232 It was as a result of this malediction that Chosroes Parviz’s son Shirviya cut him to pieces with a dagger.233 And Sa‘d b. al-Waqqas broke his kingdom apart, so that in no part of the Sasanid empire did his sovereignty remain. However, the Emperor of Byzantium and other kings did not perish since they respected the Prophet’s (UWBP) letters. The Second: An event almost as well-known as those reported unanimously, which some verses of the Qur’an allude to, is this: in the early days of Islam, the Noble Messenger (Upon whom be blessings and peace) was performing the prayers in the Masjid al-Haram, when the chiefs of the Quraysh gathered and maltreated him. At the time, the Messenger (UWBP) called down curses on them. Ibn Mas‘ud stated: “I swear that at the Battle of Badr I saw the corpses of all those who had ill-treated him and received his curse.”234

230 231

Qadi Iyad, al-Shifa’, i, 328; al-Khafaji, Sharh al-Shifa’, iii, 134; ‘Ali al-Qari, Sharh al-Shifa’, i, 662. Bukhari, ‘Ilm, 42; Manaqib, 28; Buyu’, 1; Harth, 21; Muslim, Fada’il al-Sahaba, 159, no: 2492; Tirmidhi, Manaqib, 46, 47; Musnad, ii, 240, 274, 428; al-Mubarakfuri, Tuhfat al-Ahwazi, x, 334 no: 3923; Ibn al-Asir, Jami’ al-Usul (Tahqiq: Arnavud), ix, 95; Ibn Kathir, al-Bidaya wa’l-Nihaya, vi, 162; al-Sa’ati, al-Fath al-Rabbani, xxii, 405, 409-10; Abu Nu’aym, Hilyat al-Awliya, i, 381; al-‘Asqalani, al-Isaba, no: 1190. 232 Bukhari, ‘Ilm, 7; Jihad, 101; Maghazi, 82; Qadi Iyad, al-Shifa’, i, 328; al-Sa’ati, al-Fath alRabbani, xxii, 159. 233 Ibn Hisham, al-Sirat al-Nabawiyya, i, 71; Tabari, Tarikh al-Umma wa’l-Muluk, ii, 135; Ibn Kathir, al-Bidaya wa’l-Nihaya, x, 369. 234 Bukhari, Salat, 109; Manaqib al-Ansar, 45; Muslim, Jihad, 107 no: 1794; Musnad, i, 417.

180 The Third: On their denying him, God’s Noble Messenger (Upon whom be blessings and peace) prayed that a large Arab tribe called the Mudariyya would be afflicted with drought and famine. All rain ceased and drought and famine occurred. Then the Quraysh, a branch of the Mudariyya, pleaded with the Noble Messenger (UWBP), and he prayed. Whereupon the rains came and put an end to the drought.235 The incident was well-known enough to be reported unanimously. F i f t h E x a m p l e : The fact that the Messenger’s (UWBP) maledictions against particular persons were accepted and realized in a dreadful way is illustrated by numerous instances. We shall recount three of these by way of example. The First: He uttered the following curse against ‘Utba b. Abi Lahab: “O God, beset a dog on him from among your dogs!” Some time later ‘Utba went on a journey during which a lion sought him out from among the caravan, and tore him to pieces.236 This incident was famous and is narrated as authentic by the authorities on Hadith. The Second: This is Muhallim b. Jaththama: he unjustly killed ‘Amir b. Adbat, whom God’s Messenger (UWBP) had sent him as the commander of a force to fight in God’s way. When the news of this reached the Messenger (UWBP), he was angry and cursed Muhallim, saying: “O God, do not grant forgiveness to Muhallim!” Muhallim died a week later. They put him in his grave, but the grave cast him out. They buried him in several different places, but each time the grave rejected him. Finally they built a strong wall between two rocks, and in this way the corpse was housed.237 The Third: Once God’s Noble Messenger (Upon whom be blessings and peace) saw a man eating with his left hand. He ordered him to eat with his right hand. The man replied: “I can’t.” The Messenger (UWBP) said as a malediction: “Henceforth you will be unable to raise it.” And after that he was unable to use it.238 S i x t h E x a m p l e : Here, out of the numerous wonders resulting from prayers of the Noble Messenger (Upon whom be blessings and peace), and from his touch, we shall mention several incidents which are certain.

235

Bukhari, Tafsir, 30; 28:3; 44:3-4; Da’wat, 58; Istisqa, 13; Qadi Iyad, al-Shifa’, i, 328; ‘Ali al-Qari, Sharh al-Shifa’, i, 663; Bayhaqi, Dala’il al-Nubuwwa, ii, 324. 236 Qadi Iyad, al-Shifa’, i, 329; ‘Ali al-Qari, Sharh al-Shifa’, i, 664. 237 Ibn Maja, Fitan, 1, no: 3930; Qadi Iyad, al-Shifa’, i, 329; ‘Ali al-Qari, Sharh al-Shifa’, i, 665; alKhafaji, Sharh al-Shifa’, iii, 142; Ibn Hisham, Sirat al-Nabi, iv, 247; Ibn Kathir, al-Bidaya wa’lNihaya, iv, 224-6. 238 Muslim, Ashriba, 107, no: 2021; Ibn Hibban, Sahih, viii, 152; Qadi Iyad, al-Shifa’, i, 328-9; ‘Ali alQari, Sharh al-Shifa’, i, 666.

181 The First: God’s Messenger (Upon whom be blessings and peace) gave Khalid b. al-Walid, known as God’s Sword, several of his hairs and prayed for his victory in battle. Khalid put them in his cap. As the result of the hairs and the blessings of the prayer, there was never a battle in which he then fought but he was victorious.239 The Second: Salman al-Farsi had formerly been a slave of the Jews. His masters had asked for a very high ransom, saying: “To gain your freedom, you must plant three hundred date-palms, and after they bear fruit, give us forty okkas240 of gold in addition to the fruit.” He went to the Noble Messenger (UWBP) and explained his situation. God’s Messenger (UWBP) then planted the three hundred palms in the region of Medina; only one of them was planted by someone else. That year, all three hundred trees bore fruit, with the exception of the one planted by the other person. The Messenger (UWBP) uprooted it and planted another, and it too bore fruit. He then rubbed some of his spittle on a piece of gold the size of a hen’s egg, and offered a prayer. He gave it to Salman, telling him to go and give it to the Jews. Salman alFarsi went and gave them forty okkas of gold out of that piece, while it remained in its original state.241 This miraculous incident, which was narrated by the most trustworthy and respected authorities, was the most significant event in Salman’s entire life. The Third: A woman Companion called Umm Malik used to give the Noble Messenger (Upon whom be blessings and peace) butter from a leathern bag called an ‘ukka , as a gift. On one occasion God’s Messenger (UWBP) uttered a prayer over it while returning it to her, and told her not to empty it and squeeze it. Umm Malik took the ‘ukka, and thereafter as a result of the blessing of the Prophet’s (UWBP) prayer, butter was found in it whenever her children asked for it. This continued for a long time, until they squeezed it, and the blessing disappeared.242 S e v e n t h E x a m p l e : There were also many examples of water becoming sweet and emitting a pleasant smell as a result of the Prophet’s (UWBP) prayer and his touching it; we shall mention several by way of example: The First: Scholars of Hadith, and foremost Imam Bayhaqi, report that the well known as Bi’r al-Quba would sometimes dry up. On God’s Mes

239

Qadi Iyad, al-Shifa’, i, 331; al-Haythami, Majma’ al-Zawa’id, ix, 349; al-‘Asqalani, al-Matalib al‘Aliya, iv, 90, no: 4044; al-Hakim, al-Mustadrak, iii, 289. 240 1 okka was the equivalent of 1,282 gr. or 2.8 lbs. (Tr.) 241 Musnad, v, 441-2; Ibn Sa’d, al-Tabaqat al-Kubra, iv, 53-7; al-Haythami, Majma’ al-Zawa’id, ix, 332-6; Qadi Iyad, al-Shifa’, 332; al-Hakim, al-Mustadrak, ii, 16. 242 Muslim, Fada’il, 8, no: 2280; Musnad, iii, 340, 347; Qadi Iyad, al-Shifa’, i, 332.

182 senger (UWBP) pouring the water with which he had taken ablutions into the well and offering a prayer, its water became abundant and it never again dried up.243 The Second: Scholars of Hadith, including Abu Nu‘aym in his Dala’il alNubuwwa (Evidences of Prophethood), report that when God’s Messenger (UWBP) spat into the well in Anas’ house and prayed, it became the sweetest water in Medina.244 The Third: Ibn Maja reports that a bucketful of water from the spring of Zamzam was brought to the Messenger (UWBP). He took a little of it into his mouth then emptied it into the bucket. The bucket then emitted a sweet scent like musk. 245 The Fourth: Imam Ahmad b. Hanbal reports that a bucketful of water was drawn from a well. After God’s Messenger (UWBP) had put some of his spittle in the bucket and poured it into the well, it began to emit a sweet scent like musk.246 The Fifth: Hammad b. Salama, who was a man of God and was trusted and accepted by Imam Muslim and the scholars of the Maghrib, reports that the Noble Messenger (UWBP) filled a leather bag with water, and breathed into it while praying. He then tied it up and gave it to some of the Companions, saying: “Don’t open it except when you perform the ablutions!” When they opened the bag to take ablutions, they saw pure milk with cream at its opening. 247 Thus, these five instances have been narrated by well-known and important authorities. Together with those that are not mentioned here, they prove the occurrence of this kind of miracle as definitely as those about the various reports concerning which there is consensus in meaning. E i g h t h E x a m p l e : There were numerous instances of barren and dry goats producing milk, and abundantly at that, through the touch and prayers of God’s Noble Messenger (Upon whom be blessings and peace). We shall mention only two or three which are well-known and certain, as examples: The First: All the reliable books of the Prophet’s (UWBP) biography relate that when God’s Messenger (UWBP) and Abu Bakr the Veracious

243

Bayhaqi, Dala’il al-Nubuwwa, vi, 136; Qadi Iyad, al-Shifa’, i, 331; al-Khafaji, Sharh al-Shifa’, iii, 149. 244 Qadi Iyad, al-Shifa’, i, 331; ‘Ali al-Qari, Sharh al-Shifa’, i, 668. 245 Ibn Maja, Tahara, 136, no: 659; Qadi Iyad, al-Shifa’, i, 332; ‘Ali al-Qari, Sharh al-Shifa’, i, 669. 246 al-Sa’ati, al-Fath al-Rabbani, xxii, 667. 247 Qadi Iyad, al-Shifa’, i, 334; al-Khafaji, Sharh al-Shifa’, iii, 160.

vi. how should it produce milk?” The Messenger (UWBP) stroked its loins and teets. Ibn Kathir. no: 5943: al-Haythami. 57. viii. alBidaya wa’l-Nihaya. Halima Sa‘diya’s goats would return in the evening with both their stomachs and their teets full. they came to the house of Umm Ma‘bad.” They milked it. al-Khafaji. barren. Majma’ al-Zawa’id. There are further instances in the books of biography similar to these. God’s Messenger (Upon whom be blessings and peace) went together with Abu Bakr the Veracious to the place where Ibn Mas‘ud and his goats were. and remained thus blessed. and after the Messenger (UWBP) and Abu Bakr had drunk. 250 al-Sa’ati. The goat grew strong. Ibn alQayyim. alShifa’. Ibn Kathir. 313.250 N i n t h E x a m p l e : We shall recount here a few out of many instances of wonders which were manifested after God’s Messenger (Upon whom be blessings and peace) had touched the faces and heads of certain people. There was an extremely thin. Then they milked it. all the people of the house drank to repletion. al-Hakim. al-Bidaya wa’l-Nihaya. al-Tabaqat al-Kubra. 313. So he brought a nanny-goat that had not been mated for two years. Sharh al-Shifa’. Sharh al-Shifa’. Qadi Iyad. that is. 750. 366. Zad al-Ma’ad. and obtained sweet milk which they drank. Abu Nu’aym. God’s Messenger (UWBP) asked Umm Ma‘bad: “Has this no milk?” She replied: “It has no blood in its body. 102. God’s Messenger (UWBP) stroked its teets with his hand and prayed. 210 no: 3598. iii. Ibn Mas‘ud used to act as a shepherd for a number of people. i. and prayed. . the Messenger (UWBP) told him to bring him a barren. On replying that they were not his but someone else’s. ii.183 were migrating to Medina. 55. and milk it. and dry goat there. Ibn Mas‘ud came to believe after witnessing this miracle. 230-1. Dala’il al-Nubuwwa. i. 249 Musnad (Tahqiq: Ahmad Shakir).248 The Second: This is the famous story of Shat b. 109. through the blessing he brought. 192-3. wet-nurse. i. They could not find sufficient to eat. 248 Tabrizi. Ibn Hibban. 58. v. There was drought where the tribe was found. vi. al-Mustadrak. of the Noble Messenger (Upon whom be blessings and peace). dry goat. iii.249 The Third: This is the well-known story of Halima Sa‘diya. i. and all the animals were thin and without milk. ii. ‘Ali al-Qari. Majma’ al-Zawa’id. But when the Messenger (UWBP) was sent to his foster mother there. xx. God’s Messenger (UWBP) asked Ibn Mas‘ud for some milk. al-Haythami. Mas‘ud: before becoming a Muslim. 190-1. 149. contrary to everyone else’s. the foster mother. but these examples are sufficient for our purpose. Ibn Sa’d. Sahih. and prayed. al-Fath al-Rabbani. al-Bidaya wa’l-Nihaya. called Atika Bint Khalid al-Khuza‘i. 111-3. 273. viii. iii. Then he said: “Bring a vessel. Mishkat al-Masabih (Tahqiq: al-Albani). Ibn Kathir. 220-1. viii.

Through the blessing of his prayer. ‘Amr received a wound on the face during the Battle of Hunayn. 225. ‘Abdurrahman acquired the loftiest stature and most beautiful form. al-Shifa’. 487. v. 253 Qadi Iyad. For example. Qadi Iyad. there was not a single grey hair on his head. al-Haythami. Sharh al-Shifa’. i. 319. 334. Malhan’s face and prayed. Sharh al-Shifa’. 676-7. i. Even if we suppose each of these instances to be a single report and weak. God’s Messenger (UWBP) touched his head with his hand and prayed. most of which have been narrated by the leading scholars of Hadith. Zayd b. Majma’ al-Zawa’id. 256 Qadi Iyad. iii. her face acquired an extraordinary beauty. 259. i. when Qays reached a hundred years of age. 335.’ For if an event is narrated in numerous different forms. al-‘Asqalani. 334. With the touch of the water. i. 255 Qadi Iyad. iii. . 334. as a whole they still demonstrate an absolute miracle of Muhammad (UWBP) that has the certainty of ‘consensus in meaning. al-Shifa’. God’s Messenger (UWBP) wiped away the blood on his face with his hand. and prayed. the daughter of the Mother of Believers Umm Salama and the stepdaughter of God’s Messenger (UWBP) was a child. and prayed. that had remained totally black. 251 The Second: He placed his hand on Qays b. al-Haythami. al-Hakim. i. the occurrence of the basic event becomes definite. 163. al-Haythami. Sharh al-Shifa’.255 The Sixth: When Zaynab. When the man died at the age of eighty. i. 334. Sa‘d. 673. ‘Ali al-Qari. Majma’ al-Zawa’id. ix. 254 Qadi Iyad. al-Isaba. through the blessing of that prayer.254 The Fifth: He passed his hand over Qatada b. he sprinkled some of his ablution water on her face. 334. his head was white except for where God’s Messenger (Upon whom be blessings and peace) had placed his hand. al-Shifa’. 412. al-Khafaji.253 The Fourth: ‘A’idh b. some people said that a house had col 251 252 Qadi Iyad. Zayd’s head. i. ‘Ali al-Qari. a noise was heard. it still proves the basic event. ‘Ali al-Qari. which the scholars of Hadith described as resembling a white blaze on a chestnut horse. Through the blessing of the prayer and effect of his touch. ix. 674. i. al-Shifa’. Majma’ al-Zawa’id.256 There are numerous further examples similar to these. and Qatada’s face began to shine like a mirror. Sharh al-Shifa’. al-Mustadrak. The part of his face that the Messenger (UWBP) had touched acquired a shining brilliance.184 The First: He passed his hand over the head of ‘Umar b.252 The Third: ‘Abd al-Rahman b. al-Shifa’. al-Khattab was both small and ugly. Even if each is weak. iii. al-Shifa’. i.

animals. his prayer. Suppose we consider each of them to be weak. trees. Thus. and speech. the six instances we enumerated above were both authentic. like a curtain holder. The First Incident: This is well-known to the degree of ‘consensus in meaning. Ubayy b. fingers. where God’s Messenger (Upon whom be blessings and peace) and Abu Bakr the Veracious hid from the pursuing unbelievers. and weak. and untrue. and the spider veiling the entrance with a thick web. First Bra nch The animal realm recognized God’s Noble Messenger (Upon whom be blessings and peace) and displayed his miracles. This Fifteenth Sign contains three branches. God’s Noble Messenger (Upon whom be blessings and peace) performed definite. The books of biography and history have described them and demonstrated that in his conduct. FIFTEENTH SIGN Just as rocks. spittle. evident miracles from every category. that was certain and they were unanimous concerning it. The instances of them are the forms or examples of those universal and absolute miracles. one of the leaders of the Quraysh whom . so too. and the angels recognized that blessed person and affirmed his prophethood. and some of them became famous. Others said it was a different house.’ or have been accepted by authoritative scholars. we shall mention only those which are well-known and definite to the degree of ‘consensus in meaning.185 lapsed. the dead. the moon and the sun recognized God’s Noble Messenger (Upon whom be blessings and peace) and affirmed his prophethood by each demonstrating a miracle. physical being. Just as the Messenger’s (UWBP) hand. There are numerous examples of this Branch. For by each of those species of beings displaying a number of miracles. they demonstrated that they recognized him and they proclaimed their affirmation of his prophethood. and senses were many evidences of his prophethood. Each narration may be a single report. all together they demonstrate the certain occurrence of an absolute miracle of Muhammad (UWBP). his other subtle faculties and emotions and senses were the means of many wonders. were the means of numerous miracles. However. and so on. that is. but the basic event was that a house had collapsed.’ and concerns the two pigeons coming and waiting at the entrance to the cave of Hira. like the absolute collapse of the house in the comparison. the jinn. Here as examples. Khalaf. or have been deemed acceptable by the Muslim community. breath. so too.

Ibn al-Qayyim. al-Khafaji. Sharh al-Shifa’. i. 259 Qadi Iyad. And look. Abu Sa‘id alKhudri. 309. iii. Sharh al-Shifa’. a blessed pigeon cast a shadow over the head of God’s Messenger (UWBP) during the conquest of Mecca. al-Tabrizi. 52. which has been narrated through a number of chains of transmission from some well-known Companions and about which there is ‘consensus in meaning. Wahab. Would they perch there if there was someone in the cave?” 258 In an instance similar to this. ix. it would start hopping to and fro without stopping. remaining quiet in his presence. al-Bidaya wa’l-Nihaya. in his report. but who will look after my goats?’ The wolf replied: ‘I’ll look after them. 260 Qadi Iyad. 79.”260 Thus. vii. When God’s Messenger (Upon whom be blessings and peace) was present it would stay quiet. iii. 403. 179-81. San’ani. those two pigeons are there. Mishkat al-Masabih. Maruzi. al-Shifa’. Majma’ al-Zawa’id. Sharh al-Shifa’. he replied: “Why should we? I see a large spider’s web which appears to have been there since before Muhammad was born. v. Ibn Abi Wahab.’ In short. alMusannaf. which has a strong line. i. no: 73. 313. i. no: 5934. al-Haythami. Abu Hurayra says: “The shepherd said to the wolf: ‘I am going to see him. which was related by Imam Jalil b. He is a Messenger of God. Musnad. i. and Uhban. i. yet you do not recognize him!’” Although all the lines of transmission agree on the wolf’s speech. ‘Ali al-Qari. al-Shifa’. 219-20. relate through numerous chains of transmission: “A wolf seized a goat and the shepherd saved it from the wolf. al-Haythami. Musnad Abu Bakr al-Siddiq. . 368. for beyond the hill someone is calling you to Paradise. and returned to his herd. Ibn Kathir. al-Akwa‘.259 Also according to a sound narration. The wolf exclaimed: ‘Don’t you fear God? You have deprived me of my sustenance!’ The shepherd muttered to himself: ‘How strange! Can wolves speak?’ The wolf said to him: ‘You’re the strange one. similar to a pigeon. Zad al-Ma’ad (Tahqiq: Arnavudi).186 God’s Messenger (UWBP) killed with his own hand at the Battle of Badr. When his companions suggested that they enter. iii. Majma’ al-Zawa’id. al-Shifa’. ‘A’isha al-Siddiqa relates: “We had a bird in our house called a da\jin. and Abu Hurayra. the bird was obedient to the Messenger (UWBP). Sharh al-Shifa’. 637.’ So the shepherd handed over the herd to the wolf and went to see the Noble Messenger (Upon whom be blessings and peace). vi. ‘Ali al-Qari. 632. 313. The Second Incident: This is the extraordinary story of the wolf. Qadi Iyad. Majma’ al-Zawa’id. 27. ‘Ali al-Qari. believed in him. Salama b. i. al-Haythami. 248. 389. iii. i. but as soon as he left the house. not a goat had 257 258 Musnad. 52-3. The shepherd found the wolf. a shepherd who was involved in another event.257 looked at the cave.

Abu Sufyan said to Safwan: ‘Don’t let’s tell anyone about this. al-Fath al-Rabbani. it came to him. xxii. al-Haythami. in an authentic narration.’ The Third Incident: This is the narrative of the camel.”261 According to one chain of transmission. which was unanimously related through some five or six chains of transmission by such famous Companions as Abu Hurayra. al-Bidaya wa’l-Nihaya.264 A number of important authorities including Abu Ishaq Isfara’ini related that it spoke with the Messenger (UWBP) about a certain story. 202-3.” he replied. Sharh al-Shifa’. the wolf spoke. 291-2. They were astonished. God’s Messenger (UWBP) gave it a slight prod. 262 Qadi Iyad. prostrated itself before him as if saluting him. xv. 485. al-Khafaji. al-Haythami. Abu Sufyan. 11867. When God’s Messenger (UWBP) appeared. and the camel said to him: “They made me do the heaviest work and now they want to slaughter me. al-Hakim. iv. Muqaddima. He put a bridle on it. attacking anyone who approached it. who are at the start of the chains. and Safwan saw a wolf pursuing a gazelle into the enclosure of the Ka‘ba. Jabir b. Sharh al-Shifa’. ii. 467. prostrated as a sign of respect.265 In another instance. i. Jabir b. Tha‘laba b.” The Messenger (UWBP) asked its owner if this was true. 135. iii. and ‘Abdullah b. According to a number of lines of transmission. 87.’262 In Short: The story of the wolf gives one complete conviction. Ibn Hibban. Sharh al-Shifa’. i. 265 ‘Ali al-Qari. That’s why I went wild. Ibn Kathir. out of its grief. 99. Musnad. ix. Qadi Iyad. . Sahih. 264 Qadi Iyad. the camel neither ate nor drank. and knelt down. 637. iii. and is as certain as those unanimous reports about which there is ‘consensus in meaning. 310. nos: 8049. God’s Noble Messenger (Upon whom be blessings and peace) had a camel called ‘Adba’. 313. After he died. 84.263 Also.187 been lost. al-Shifa’. Majma’ al-Zawa’id. 618. i. I’m frightened everyone will join him and Mecca will be emptied. al-Mustadrak. till it died. 100. Ja‘far. iii. and spoke. the camel had been angered in a garden and become wild. Silsilat al-Ahadith al-Sahiha. 11864. one of the chiefs of Quraysh. 263 Darimi. al-Khafaji. “Yes. al-Albani. 173. for it had become his teacher. So he slaughtered one for the wolf. al-Hakim. ‘Abdullah b. ‘Abdullah’s camel became exhausted on a journey and could no longer continue. al-Sa’ati. 311. viii. 50-1. 4. Such joy and 261 Musnad. iv. al-Shifa’. Malik. al-Shifa’. viii. ‘Abdullah. telling of the messengership of Muhammad (UWBP). Majma’ al-Zawa’id. i. 4. A camel approached God’s Messenger (Upon whom be blessings and peace). 83. 144. al-Mustadrak. As it returned. vi. 88. Abi Awfa. Musnad (Tahqiq: Ahmad Shakir).

Brave horsemen went out to investigate. the servant of the Noble Prophet (Upon whom be blessings and peace). 87. while on a journey at the time for prayer. Safina lost his way when returning. al-Bidaya wa’l-Nihaya. Hilyat al-Awliya. 39. Fada’il. Mithaqat. i. After that night. iii. Fada’il al-Jihad. and had gone before everyone else to investigate. 315. It stopped. Sharh al-Shifa’. Jabal. Adab. ix. Ibn Maja. Abu Nu’aym. Majma’ al-Zawa’id. Kanz al-‘Ummal. al-Khafaji. Jihad. 270 al-Haythami. i. iii. al-Mustadrak. Mishkat al-Masabih. 358. 95. then returned. iv. 48. as his sacred courage impelled him to. al-Hindi. al-Hakim. Tirmidhi. 82. 147. Bukhari. .188 nimbleness did the camel receive from that prod of the Prophet (UWBP) that due to its speed it could not be caught up with. was commanded by him to go to the Governor of Yemen. Safina said to it: “I am the servant of God’s Messenger!” Upon which the lion made a sound as if saying something.” Whereas previously it had been extremely slow. 199. On the way they saw someone coming. 149-60. al-Haythami. vi. the Mother of Believers. 632. 46. 267 On another occasion. Muslim. al-Khafaji. and met with a lion.’ God’s Messenger (UWBP) asked the lizard. xii. 606. no: 4988. alMatalib al-‘Aliya. the Noble Messenger (UWBP) told his horse to stop. Sharh al-Shifa’. Ibn Kathir. vi. 269 Tabrizi. iii. al-‘Asqalani. it is narrated from ‘Umar that he said: “A beduin came to the Noble Messenger (Upon whom be blessings and peace). otherwise I will not. He told them there was nothing. al-Shifa’. it showed him the way. nos: 1685-7. Sharh al-Shifa’. and left without molesting him. Umm Salama relates: “A gazelle spoke 266 267 Muslim. 366-7. Jihad. 79. viii. 268 Qadi Iyad. iii. as related in an authentic narration.268 The Fifth Incident: Safina. 125 no: 4127. 293-4. He told Abu Talha: “Your horse is extremely swift and unfaltering. He said: ‘If this reptile testifies to you. 9. alBidaya wa’l-Nihaya. no: 5949. Not only did the lion not molest him. nor could its reins be seized. He had mounted Abu Talha’s famous horse. and it testified to his messengership most eloquently. He was holding a lizard. 145. and until he had finished praying the horse did not make the slightest movement. al-Khafaji. there was no horse to compete with it.269 Also. iii. Sharh al-Shifa’. Ibn Kathir. They looked and saw that it was the Messenger (Upon whom be blessings and peace). Abu Da’ud. 368-9. no: 2307.266 The Fourth Incident: The authorities on Hadith and foremost Bukhari report that it was rumoured one night that the enemy was attacking outside Medina. Majma’ al-Zawa’id. Adab.”270 Also. Mu‘adh b. According to another narration. He set off and on the way encountered a lion. i. I shall believe in you. no: 715. 109. ‘Ali al-Qari.

189 with the Noble Messenger (UWBP). al-Shifa’. We have described a few that are famous and certain. al-Khafaji. we say this: O man! Take a lesson from these! The lion and the wolf recognized and obeyed him. 91. related: “A man came weeping to God’s Messenger (Upon whom be blessings and peace). saying her name. 320. I left my home and migrated here only to obtain Your pleasure and to pay allegiance to God’s Noble Messenger (UWBP) and to serve him. To those who do not recognize and obey the Noble Messenger (UWBP). And so. jinns. al-Khafaji. and examples of them number not one but a thousand.’” Anas said: “The dead man rose up and came and ate with us. 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. iii. 320. al-Shifa’. i. Ibn Kathir. examples of the dead speaking: The First is this: Hasan al-Basri. Sharh al-Shifa’.’ He asked her: ‘Do you want to return to your father and mother?’ She replied: ‘No. For the sake of Your Messenger. then. and testified to his messengership. At once the dead girl replied: ‘I am present and answer your call gladly.’ He pitied the man and said they would go there together. I have found something better here!’”272 The Second: Important authorities like Imam Bayhaqi and Imam b. The righteous woman was very grieved and prayed: ‘O God. i.”271 Thus. the many reports concerning them are unanimous. There were very many instances of this. As for jinns and angels. there are numerous examples similar to these. Sharh al-Shifa’. We shall describe a few examples which are famous and have been related by reliable scholars. return my son to me. and the Messenger (UWBP) called to the dead girl. al-Haythami. Imam Busiri refers to this extraordinary event: “Were his wonders to corre 271 Qadi Iyad. firstly about corpses. 273 Qadi Iyad. 272 Qadi Iyad. i. 295. viii. and angels recognizing God’s Noble Messenger (Upon whom be blessings and peace).”273 In the following lines from the celebrated poem Qasidat al-Burda. 106. she drowned in such-and-such stream nearby. should try not to fall lower than an animal! Second Branch This concerns corpses. ‘Adiyy relate from Anas b. . who was the only person to look after me. I left her there. Malik: Anas said: “An elderly woman had a single son who suddenly died. you. Majma’ al-Zawa’id. vi. He said: ‘I had a little girl. 292. al-Shifa’. They went. iii. 314. al-Bidaya wa’l-Nihaya.

179-80 (through two lines of transmission). 278 Bukhari. ^Alê al-Qari. like the Companions. he spoke most eloquently for a while. Qur’an. al-Shifa’.”275 Thus. O Messenger of God!’. according to the Qur’an. v. 320. while the women were weeping all around him. 277 See. and that they have relations with us. vi. without life. these facts have been reported numerously and unanimously. The Fourth: Imam Tabarani. he exclaimed: ‘Silence! Silence!’ Then. Bashir: “Zayd b. They have been stated explicitly in many verses of the Qur’an. a voice suddenly came from him. and jinns believing in him and obeying him. Qays b. As he was being put in his grave.190 spond to his virtue in greatness / Mere mention of his name would have animated decayed bones. 11. Kharija suddenly dropped down dead in the marketplace. al-Haythami. 276 See. 291 (through various lines). and ‘Uthman.278 There are two aspects to be considered in this matter: The First is the fact that the existence of the different sorts of jinn and angels is as definite as that of the varieties and species of animals and human beings. . relate from Nu‘man b. 649. al-Bidaya wa’l-Nihaya. 72:1-2. i. Indeed. the martyr. ‘Umar. i.277 five thousand angels served him as soldiers in the front line. Ibn Kathir. ‘Ubaydullah al-Ansari: ‘Abdullah said: “I was present when Thabit b. 46:29. and we refer their proof to that Word. yet he was foretelling ‘Umar’s martyrdom even before he had succeeded to the Caliphate.’274 We uuncovered him and looked: he was dead and lifeless. viii. Shammas fell as a martyr in the Battle of Yamama and was buried.276 At the Battle of Badr. That evening between sunset and the night prayer. pious and merciful. We have proved this decisively in the Twenty-Ninth Word as certainly as two plus two equals four. Maghazi. Majma’ alZawa’id. those angels acquired distinction among the angels. We looked: he was dead. and Abu Nu‘aym in his Dala’il al-Nubuwwa. 3:123-5. Sharh al-Shifa’. al-Bidaya wa’lNihaya. Abu Bakr is the Veracious [Siddiq].” The Third: Scholars like Imam Bayhaqi relate from ‘Abdullah b. We took his body to his house. 274 Qadi Iyad. like the men who fought in the battle. saying: ‘Muhammad is God’s Messenger! Peace be upon you. if lifeless corpses affirm his prophethood and the living do not. 275 Ibn Kathir. saying: ‘Muhammad is the Messenger of God. Qur’an. for sure they are more dead than the dead and more lifeless than corpses! As regards angels appearing and serving God’s Messenger (UWBP). 3:123-5. 157-8.

Gabriel and Michael. 281 Bukhari. i. Harith. who was one of the ten promised Paradise. 598. 283 Qadi Iyad. al-Khafaji. al-Khafaji. Libas. 362. 361. al-‘Asqalani. who was very handsome. 147. the leading scholars of Hadith. i. Hamza pleaded with the Noble Messenger (UWBP) to see Gabriel. relates in an authentic narration: “At the Battle of Badr. 735. Sharh al-Shifa’.”282 Also. ‘Ali al-Qari. 46-7. Sharh al-Shifa’. nos: 1817. Harith b. i. i. that is. Qadi Iyad. he displayed no sign of a journey.’ The Messenger (UWBP) explained them. Majma’ al-Zawa’id. no: 2306. the conqueror of Persia. 353. 24. Usama b. Abi Waqqas. who was sitting among his Companions. as a miracle of his.191 The Second Aspect is members of God’s Messenger’s (UWBP) community seeing them and speaking with them. i. the Prophet’s (UWBP) cousin. 282. the authorities on Hadith relate through certain and authentic narrations about which there is ‘consensus in meaning:’ “The Companions saw Gabriel with God’s Messenger (UWBP) many times in the form of Dihya. He suddenly rose and disappeared. and the Companions gathered there both received valuable instruction. unanimously relate: “One time. alIsaba. 1-7. Ibn ‘Abbas. Musnad. al-Shifa’. ‘Umar. we saw horsemen dressed in white between the sky and the earth. Iman. 30. So he showed him to Hamza in the Ka‘ba. and asked: ‘What is Islam? What is belief? And what is goodness? Explain them. Iman. relates in an authentic narration: “At the Battle of Uhud we saw two white-dressed persons either side of God’s Messenger (UWBP). but he could not endure it and fell to the ground unconscious. i. 276-7. Zayd. iii. He approached God’s Messenger (UWBP). Sharh al-Shifa’. he had not seen them? Also. . Gabriel. Hanbal. 736. al-Shifa’. We understood that they were the angels. and foremost Bukhari and Muslim.” For instance. Qadi Iyad. guarding him like sentries. Fada’il. 37. an angel. ‘A’isha alSiddiqa. Fada’il al-Ashab. Bukhari. Muslim. Thus. ix. Sharh al-Shifa’. 1918.283 279 280 Bukhari. 1853. Although he seemed like a traveller.”281 Is it possible that if such a hero of Islam says he saw them. Sa‘d b. al-Haythami. God’s Messenger (UWBP) then said: ‘Gabriel did that in order to teach you!’”279 Also. Fada’il al-Sahaba (Tahqiq: Wasiyyullah). ‘Ali al-Qari. 281.”280 Is it at all possible that such people would say that they had seen him if they had not? Also. 282 Musnad. appeared in the form of a man dressed in white. and Umm Salama established and related certainly: “We frequently saw Gabriel with the God’s Messenger (Upon whom be blessings and peace) in the form of Dihya. 212. Ahmad b. Abu Sufyan b. and saw the person clearly. iii. al-Shifa’. Muslim. 362. 18. i. i. ‘Abd al-Muttalib. Maghazi.

a tall-statured Sudanese tribe. occurs through the miraculous guidance and instruction of the Noble Messenger (UWBP). 176. Bayhaqi. 287. which is famous and has been authenticated and accepted by the leading scholars of Hadith: when the idol called ‘Uzza was destroyed. al-Walid. i. iii. iv. xi. 24. it is unnecessary to describe this sort at length. i. The Noble Messenger (Upon whom be blessings and peace) instructed him in some of the short Suras of the Qur’an. it was not only the Companions. iii. We would only add this: Through the light of God’s Noble Messenger (UWBP). Qadi Iyad. i. al-Bidaya wa’l-Nihaya. 416-8. 316. Majma’ al-Zawa’id. Majmu’ al-Fatawa. 361.”284 There was also the incident concerning Khalid b. v. al-Tawassul wa’l-Wasila. I likened them to the Zut. al-Khafaji. no: 4353. ii. Ibn Kathir. Suyuti. In any event. 287 Ibn Taymiyya. and speaking with them. They all demonstrated one sort of the miracles of Muhammad (UWBP). for the examples of it are many.”286 Some scholars of Hadith have questioned this last incident. a jinn called Hama came in the form of an old man carrying a staff. a jinn came out of it in the form of a black woman. 362. 165. and show that the angels too were like moths drawn to the lamp of his prophethood.”285 Also. 286 Qadi Iyad.192 There were numerous occurrences like these of angels being seen. 284 285 Musnad (Tahqiq: Ahmad Shakir). al-Khafaji. This fact has reached the degree of consensus a hundred times over through innumerable instances. members of Muhammad’s (UWBP) community being in contact with angels and jinn. The Noble Messenger (Upon whom be blessings and peace) said in connection with this: “They used to worship it inside the idol ‘Uzza. it can no longer be worshipped. who say: Ibn Mas‘ud related: “I saw the jinn on the night they accepted Islam at Batn al-Nakhl. 738. they resembled them. which he listened to and then departed. al-Shifa’. vi. i. is a narration from ‘Umar: he said: “While we were with God’s Messenger (UWBP). Sharh al-Shifa’. 287. 343. al-Shifa’. Sharh al-Shifa’. Dala’il al-Nubuwwa. it frequently happens that ordinary members of the Muslim community meet with them and see them. 307. al-Khasa’is al-Kubra. he accepted Islam. . Sharh al-Shifa’. But the most certain and authentic reports are given us by the leading scholars of Hadith.287 Yes. through his training and through following him. Khalid cut it into two with his sword. thousands of spiritual poles and purified scholars like Shaikh ‘Abd al-Qadir Gilani have met and spoken with angels and jinn. but the most important of them declared it to be authentic. al-Haythami. vi. ‘Ali al-Qari. Ibn Taymiyya. 363. When it comes to jinns.

i. iii. al-Haythami. Abu Bakr had been anxious. al-Shifa’. Musnad Abu Bakr al-Siddiq.288 When he reached the cave of Hira. and many instances of it are indicated by the clear truth of the verse. Musnad (Tahqiq: Ahmad Shakir). 52-3. First Event: Scholars of Hadith and the Prophet’s (UWBP) biography report unanimously that the Quraysh had made a certain agreement to kill God’s Messenger (Upon whom be blessings and peace). 123. And yet until he died in perfect ease and happiness and rose to the heavenly court. Maruzi. and they staged a surprise attack on the Messenger’s (UWBP) house. iv. then he went out and threw a handful of earth at their heads. or one religion. at least one member of every branch of the tribe formed a group of nearly two hundred men under the leadership of Abu Jahl and Abu Lahab. al-Shifa’. they were followed by a very brave man called Suraqa. Majma’ al-Zawa’id. He passed through them and disappeared. with his own uncle his greatest enemy and his own tribe and people hostile to him. al-Haythami. 269. 349. and protected him against all the Quraysh. Zayla’i. The Messenger (UWBP) waited till the Quraysh came and completely surrounded the house. al-Tabrizi. he was not only challenging one group. had been sent by the leaders of the Quraysh to kill them. vii. 52. 27. 289 Qadi Iyad. We shall mention as examples only a few events classed as definite. God is with us!”(9:40). 248. or one people. Majma’ al-Zawa’id. ii. al-Bidaya wa’l-Nihaya. no: 2009. or a few rulers. Zad al-Ma’ad (Tahqiq: Arnavu\dê). vi. “And God will defend you from men. Nasb al-Ra’ya. as he had in the 288 Qadi Iyad. i. 179-81. ‘Ali al-Qari. no: 73. Sharh al-Shifa’. He had told him to sleep that night in his bed. Ibn Kathir. This shows what a powerful truth the abovementioned verse expresses and what a firm point of support it was. 389. al-Haythami. ‘Ali was together with him. who.193 Third Branch The protection and preservation of God’s Messenger (Upon whom be blessings and peace) was a clear miracle. iii. when God’s Messenger (UWBP) appeared. i. and not one of them saw him. two pigeons and a spider became his guards. 368. Musnad. for a large reward. for twenty-three years he was without guard or protector and was exposed to numerous plots. v. . Mishkat al-Masabih. he was rather challenging single-handed all kings and the people of all religions.289 The Second Event: It certainly occurred that when they emerged from the cave and set off towards Medina. Ibn al-Qayyim. no: 5934. 313. i.”(5:67) For sure. Upon the suggestion of a demon in human form. but God’s Messenger (UWBP) said: “Do not be anxious. i. God’s Messenger (Upon whom be blessings and peace) and Abu Bakr the Veracious had seen Suraqa coming when they came out of the cave. alMusannaf. 228. San’ani. so as to prevent discord within the Quraysh. Majma’ al-Zawa’id.

Sharh al-Shifa’. Jihad. 9:11. Ibn Hibban. al-Shifa’. I have come now from the best of men. Then again the horse became transfixed. Muslim. ‘Ali al-Qari. iii. al-Haythami. al-Mustadrak. al-Shifa’. “Indeed We have put yokes 290 291 Bukhari. 293 Qadi Iyad. i. he could not remember. Ghurath received a blow from the Unseen between the shoulders and his sword fell to the ground. i.”290 In connection with this incident. we should also mention that a shepherd spotted them and immediately set off for Mecca to inform the Quraysh.291 The Third Event: The leading scholars of Hadith relate through many chains of transmission that at the Battle of Ghatafan and Anmar. 84.194 cave. 25. valiant fighter. Maghazi. Sharh al-Shifa’. al-Hakim. 29-30. He replied to them: “That’s the way it happened. a dissembler approached the Noble Messenger (Upon whom be blessings and peace) from behind when no one was aware of it. Qadi Iyad.293 The Fourth Event: This is well-known almost to the degree of ‘consensus in meaning. 715. i. 710. 31-2. But on arriving at the city. . He said to God’s Messenger (UWBP): “Who will save you from me?” God’s Messenger (UWBP) replied: “God!” Then he prayed: “O God. Everyone was astonished at the bold. He cried for mercy. No matter how much he tried. God’s Messenger (UWBP) turned and looked at him. the man trembled and his sword slipped to the ground. ‘Ali al-Qari. The man returned to his tribe. He was freed and started following them again. Just as he was raising his sword to strike. no: 843. he forgot why he had come. 347-8. Majma’ al-Zawa’id. Zuhd. his sword ready in his hand. and asked him what had happened to him and why he had done nothing. ix. a bold tribal chief called Ghurath got close to the Noble Messenger (Upon whom be blessings and peace) without anyone seeing him. and something like smoke was rising from where its hooves were stuck. 311. if You thus will!” Suddenly. 347. 75. Manaqib. but make sure no one else comes after us.’ and is given by most Qur’anic commentators as the immediate reason for the revelation of the verse. Salat al-Musafirin. 351. Muslim. but said: “Go back. i. alShifa’. The Messenger (UWBP) freed him. 292 Bukhari. The Noble Messenger (Upon whom be blessings and peace) picked up the sword and said: “Now who will save you from me?” Then he forgave him. 7-8. Qadi Iyad. Abu Bakr looked at Suraqa: his horse’s hooves were stuck in the sand. save me from him. He was obliged to return. 87.”292 In an incident similar to this at the Battle of Badr. Then later he understood that he had been made to forget it. i. Sahih 65. At that point he understood that it was beyond his power and anyone else’s power to harm God’s Messenger (Upon whom be blessings and peace).

And We have put a bar in front of them and a bar behind them. “Where’s your friend? I hear that he mocked me. viii. i.195 round their necks right up their chins. iii. al-Bidaya wa’l-Nihaya. al-Haythami. al-Walid b. Qays conspired to assassinate God’s Noble Messenger 294 Qadi Iyad. viii. iii. 298 This refers to the Hadith Qudsi: “But for thee. and see him. al-Mustadrak. I would not have created the spheres. We have covered them up.294 In a similar incident. 242. 295 Qadi Iyad. al-Hakim.” She could not see God’s Messenger (UWBP). Muslim. When God’s Messenger (UWBP) finished praying.297 Of course. 351. How could she? The Fifth Event: It is related through a sound narration that ‘Amir b. I will hit him in the mouth with this rock. i.295 Also. saying: “I shall strike Muhammad with a stone if I see him prostrating. for no need remained for them to be sealed. 241. 296 Sura 111. 353. 349. Sahih. ii. 233. to strike the Noble Messenger (Upon whom be blessings and peace) while he was prostrating. al-Shifa’. al-Haythami. and they remained raised. They relate that Abu Jahl took an oath. He lifted his hands to cast the stone when he saw him prostrating. Ibn Kathir. but for thee. so that they cannot see. his wife.” (Tr. 351. al-Khafaji. Ibn Hibban. Majma’ al-Zawa’id. i. who was sitting beside the Noble Messenger (Upon whom be blessings and peace). al-Khafaji. came to the Ka‘ba with a stone in her hand. or because there was no longer any need for it to remain thus. He could move it either because the Messenger (UWBP) permitted. If I see him. nor was he able to see the people who had sent him. No: 2797.”298 who was under divine protection. and Abu Jahl’s hand was released. and asked him. “Hammalat alHatab” (the wood carrier) Umm Jamil.) . Sharh al-Shifa’. Mughira according to one narration. She saw Abu Bakr. 361. Sharh al-Shifa’. went to the Ka‘ba with a large stone in his hand. Sharh al-Shifa’. his eyes were opened. and further. so that their heads are forced up [and they cannot see].”(36:8-9) It is also related by the most learned commentators and scholars of Hadith. iii. al-Khafaji.” He took a large stone and went to find God’s Messenger (UWBP). al-Shifa’. 297 Qadi Iyad. God’s Messenger (Upon whom be blessings and peace) stood up on completing the prayers. al-Masad. al-Shifa’. Tufayl and Arbad b. it is related through an authentic narration from Abu Bakr the Veracious that after the Sura about Abu Lahab296 had been revealed. a wood-carrier of Hell like that could not enter the presence of “the Sultan of Lawlak. although he was sitting beside him. 227. but the man’s eyes were sealed and he could not see the Messenger (UWBP) entering. Majma’ al-Zawa’id. i. he could only hear their voices. iii. a man from the same tribe as Abu Jahl. 152. 42-3.

Sharh al-Shifa’. Sharh al-Shifa’. al-Shifa’. Majma’ al-Zawa’id. On his raising his drawn sword. were going to drop down a large rock on God’s Noble Messenger (Upon whom be blessings and peace) while he was sitting. al-Khafaji. i. ‘Amir said: “I’ll keep him busy. 353. If I had come across my own father at that time. at the very moment some Jews. it suddenly slipped from his hand. al-Khafaji. whose uncle and father Hamza had killed. 183-4. 352.” He believed in him. Abu Nu’aym. 353. Shayba said: “I went and fought in front of God’s Messenger (UWBP). on the day of the conquest of Mecca. ii.”301 The Seventh Event: According to a sound narration. 248. Sharh al-Shifa’. 243. Dala’il al-Nubuwwa. crept up stealthily on the Noble Messenger (Upon whom be blessings and peace) in order to avenge them. i. al-Khafaji. I would have struck him!”300 Also. God’s Messenger (UWBP) turned and looked at him. I saw you between us. iii. Arbad answered: “How could I? Every time I intended to hit him. iii. smiling: “What have you told yourself?”. i.” They went. Sharh al-Shifa’. ‘Ali al-Qari. Amir asked him later why he did not strike him. al-Isaba. al-Shifa’. Dala’il al-Nubuwwa. 718. i. ii. ‘Ali al-Qari. The Messenger (UWBP) looked at him. a man called Fadala approached God’s Messenger (Upon whom be blessings and peace) with the intention of striking him. 718. al-Haythami. so the plot came to nothing. i. but Arbad did not do anything.196 (Upon whom be blessings and peace). al-Shifa’. and said: “At that moment there was no one in the world I loved more. al-‘Asqalani. 318 300 Qadi Iyad. 249. al-Shifa’. Sharh al-Shifa’. Sharh al-Shifa’. 716. Shayba later said: “At that moment there was no one in the world I loved more. 157.302 There were many events similar to these seven. Shayba b. and said. The Messenger (UWBP) told him to go and fight. al-Khafaji. and foremost Imam Bukhari and Imam Muslim. iii. vi. with the intention of assassinating him. i. he rose through divine protection. ‘Ali al-Qari. “And God will defend you from men”(5:67) was revealed. and you strike him. Fadala became a believer. ‘Uthman al-Hajabayya. The scholars of Hadith. . praying that he might be forgiven. 489-90. putting his hand on his chest. Sharh al-Shifa’. How could I have struck you?”299 The Sixth Event: It is related through an authentic narration that at the battle either of Uhud or Hunayn. iii. 302 Qadi Iyad. 353. relate from ‘A’isha that after the verse. v. God’s Messenger (UWBP) told those who 299 Qadi Iyad. Bayhaqi. 248. 301 Qadi Iyad. i.

the Bible. but in regard to His titles of Creator of the Universe and Sustainer of all Creatures. This means that the person of Muhammad (UWBP) was the official and Messenger of God Almighty. al-Shifa’. which foretold insignificant events. They were of three kinds: The First Kind This kind of irhasat comprises the tidings of Muhammad’s (UWBP) prophethood given by the Torah. . since they would certainly speak of it. no: 3049. Qadi Iyad. then only that department of government recognizes him. the other offices do not. he was the Seal of the Prophets and the Messenger of the Sustainer of All the Worlds. Tirmidhi (Tahqiq: Ahmad Shakir). the Psalms of David. every species and group from the angels to the flies and spiders. If he is only an inspector in the judiciary. then. protects me!”303 Thus. as stated by the Qur’an. For example. knew and recognized God’s Messenger (Upon whom be blessings and peace). recognized the Noble Messenger (Upon whom be blessings and peace). or had been informed about him. 351. those in it show an interest in him. for he acts in the name of the king of all of them. and illuminate half the earth with the light he brought. It is understood. it is necessary and certain that they should have mentioned the one who would supersede their religions. i. every office or department of government knows and recognizes a high-ranking official. they would either denounce it as a falsehood and so save their religions from destruction and 303 Tirmidhi. and the scriptures revealed to other prophets. the prophethood of Muhammad (UWBP)? Yes. And his messengership was more comprehensive and all-embracing than those of the preceding prophets. the Great and Mighty. since those Books are revealed scriptures and those who brought them were prophets. v.197 guarded him from time to time: “O men. the civil service does not recognize him. no: 3406. al-Hakim. are called irhasat. That is to say. al-Mustadrak. Indeed. change the shape of the universe. and was connected with him. And if he is an inspector in the army. leave me. and these too were indications and proofs of his prophethood. from the beginning up to here. His miracles were manifested in every one of them. ii. Is it possible that those scriptures. 352. but which were related to it. for God. and whichever of them he enters. that all the realms and spheres of divine rule. 313. SIXTEENTH SIGN The wonders that took place before his prophetic mission. would not speak of the most important phenomenon of humanity. this treatise shows that every species of being. an inspector. every realm of creation in the universe. of the king.

In these ways. “Bring the Torah and read it. no Jewish scholar or Christian priest was able to show that he had made any error. proved to Jewish and Christian scholars and priests thousands of corruptions in them. and the Psalms do not have the miraculousness of those of the Qur’an. and since there is a definite reason and fundamental cause for such affirmation. then let us earnestly pray and invoke the curse of God on those who lie!”(3:61) Despite his continuously taunting them with verses such as these. S e c o n d P r o o f : The words of the Torah. For if they had. and a great many alien words have become intermingled with them. This was translated into Turkish by the late İsmail Hakkı of Manastır. despite these corruptions. The Messenger (UWBP) also said: “Either you find any error of mine. Also. if you are men of truth!”(3:93) * Say. In addition. in which case there must be affirmation.198 their books from abrogation. in our times the celebrated Husain Jisri (May God have mercy on him) found one hundred and fourteen allusions to the prophethood of Muhammad (UWBP). and through that man of truth. the corruptions and alterations have multiplied in those Books. the distortions of the ignorant and the hostile have been incorporated into them. Shaikh Rahmatullah al-Hindi. or they would affirm it. 52-94. let us gather together. If they had been able to.304 304 Husain Jisri. Risâle-i Hamidiye (Turk. “Come. And since there is certain affirmation. Nevertheless. In fact. they would have been saved from all that.” He challenges them with verses such as. our sons and your sons. whoever wishes may refer to it. Now. trans. and included them in his al-Risala alHamidiya . save their religions from superstition and corruption. Say.). ourselves and yourselves. both friend and foe agree that there is no sign of any such denouncement in the scriptures. . the words of commentators and their false interpretations have been confused with their verses. our women and your women. or I shall fight you until I destroy you!” And they chose war and wretchedness. the Bible. the well-known scholar. we too shall demonstrate through three categorical proofs the existence of this affirmation: F i r s t P r o o f : God’s Noble Messenger (Upon whom be blessings and peace) says to them through the tongue of the Qur’an: “Your scriptures describe and confirm me. That means they could not find any error. they confirm me in the things I say. those very numerous and very obdurate and jealous unbelievers and dissembling Jews and the whole world of unbelief would have proclaimed it everywhere. They have also been translated again and again. and silenced them.

i. 367. i. Yusuf Nabhani. viii. and Ka‘b al- 305 Ibn Hisham.”308 Also. admitted: “He is described in our Books. 362. Ibn Akhtab and his brother Ka‘b b. al-Maghazi 403-4. 272. Dala’il al-Nubuwwa. ii. al-Bidaya wa’lNihaya.”306 Also. Hujjat Allah ‘ala’l-‘Alamin. i. 739-43. ii. who was a nonMuslim himself. Sifat al-Safwa. 139. 31. iii. 403-4. al-Shifa’. Qadi Iyad. 364. Wahb b. Ibn Kathir. Majma’ alZawa’id. While the guest of the Bani Nadir before the prophetic mission. 307 and celebrated Jewish scholars and leaders such as Ibn Suriya. Among them were the famous ‘Abdullah b. Don’t fight him!”310 But they did not heed him. some of the well-known Jewish scholars and Christian priests gave up their obduracy on seeing Muhammad’s (UWBP) attributes as described in the abovementioned books. Abu Nu’aym. ‘Ali al-Qari. Zubayr b. 309 Bayhaqi. Ibn Kathir. i. although remaining non-Muslim. alShifa’. iii. Dala’il al-Nubuwwa. 744-5. iv. 361-2. Dala’il al-Nubuwwa. Sifat al-Safwa. 310 Bayhaqi. 137. 85. 80-1. many Jewish scholars like Ibn Yasin. ‘Ali al-Qari. Dala’il al-Nubuwwa. i. 361-2. Abu Nu’aym. Abu Nu’aym.305 The famous Roman Emperor Heraclius. Sharh al-Shifa’. 366. al-Sirat al-Nabawiyya. ‘Ali al-Qari. i. and this is the place he will emigrate to. 80-1. 82. Sharh al-Shifa’. al-Khasa’is al-Kubra. iv. Waqidi. 87. Sharh al-Shifa’. declared: “A prophet will soon appear. Qadi Iyad. Later. just as Tubba‘ did. i. he is the one Ibn al-Hayyaban promised would come. 81. Bayhaqi. the Governor of Egypt. ii. i. 306 Ibn Sayyid al-Nas. ii. and convinced them. 492. i. ‘Ali al-Qari. Dala’il al-Nubuwwa. 744. 363-5. Asad. Bayhaqi. 390-408. ‘Ali al-Qari.” He died there. Ibn Jawzi. 79. The latter lived at the time of Tubba‘. xi. 217. Sharh al-Shifa’. 308 Qadi Iyad. Munabbih. ii. said: “Jesus foretold Muhammad’s coming. 744-5. al-Shifa’. 26. Kitab al-Maghazi. when that tribe was at war with God’s Messenger (Upon whom be blessings and peace). i. al-Hindi. 240. Dala’il al-Nubuwwa. 364. and Shamul. 401. Waqidi.309 Shamul became a believer before Muhammad’s prophetic mission and without ever seeing him. 745. Dala’il al-Nubuwwa. al-Haythami. xii. a gnostic called Ibn al-Hayyaban. ‘Uyun al-Athar ii. Dala’il al-Nubuwwa. Ibn al-Jawzi. the two sons of Sa‘ya. i. and paid the penalty. Asid and Tha‘laba came forward and cried out to the tribe: “By God. Abu Yasir. Qadi Iyad.199 Also. Qadi Iyad. al-Shifa’. al-Shifa’ i. 307 Suyuti. Kanz al-‘Ummal. another Roman ruler called Muqawqis. and believed in him. i. 744-5. Salam. 80. They then pointed out these references to other Jewish and Christian scholars. Mikhayriq. vi. iii. iv. al-Bidaya wa’l-Nihaya. Also. i. 526. i. 366. Bayhaqi. 240-9. Asid and Tha‘laba. the ruler of Yemen. Sharh al-Shifa’. many Jewish and Christian scholars acknowledged and admitted that the attributes of Muhammad the Arabian (Upon whom be blessings and peace) were written in their scriptures. . Batiya.

Ibn Hisham. 744. i. Dala’il al-Nubuwwa. al-Shifa’. al-Shifa’. al-Mubarakfuri. 27-9. Shahadat. 314 Qadi Iyad. 28. 3 (Bab: Maja’ fi Badi’ al-Nubuwwa). Yusuf Nabhani. Hujjat Allah ‘ala’l-‘Alamin. for his attributes are described in the Torah. al-Kamil fi’l-Du’afa. ii. Qadi Iyad. iv. Dala’il alNubuwwa. 2108. from the Christian leaders. and the ruler of that country. al-Mustadrak. 317 Bukhari. i. ‘Ali al-Qari. 87-8. Kanz al-‘Ummal. Hujjat Allah ‘ala’l-‘Alamin. i. Ibn Hisham. 312 Qadi Iyad. Abu Nu’aym. al-Hakim. 150-1. ^Alê al-Qari Sharh al-Shifa’.316 Of them. i. 121. 198. i. Abu Nu’aym. Heraclius. 744-5. and he sent someone to fetch him. Dala’il al-Nubuwwa ii. 24. Tabarani. 135. xi. 367. 6155-6. i. Tirmidhi. and silenced those who did not accept faith. iii. ‘Ali al-Qari. Bad’ al-Wahy. 364. and was martyred when he proclaimed this among the Byzantines. i. i. 240-9. 191-4. the Negus. Majma’ alZawa’id. Sharh al-Shifa’. 744. only Heraclius concealed his belief. Sifat al-Safwa. 6. viii. Nestor the Abyssinian.315 Also. 101. 240. became believers on seeing the prophetic attributes in their Books. al-Sirat al-Nabawiyya. i. Dala’il al-Nubuwwa. i. 115. Dala’il al-Nubuwwa. When it continued to do so. Harith b. Sharh al-Shifa’. Yusuf Nabhani. 313 Tirmidhi. Ibn ‘Adiyy. Sharh al-Shifa’. 101-2. Salman al-Farsi had formerly been a Christian. ‘Ali al-Qari.314 Also. al-Mawahib al-Ladunniya. 317 Also. entered the fold of Islam after seeing the Prophet’s (UWBP) description in their Books. Bayhaqi.200 Ahbar.”313 Also. Abu Nu’aym. Tuhfat al-Ahwazi. Hujjat Allah ‘ala’l-‘Alamin 158. 161-3. i. 631. He told Abu Talib: “Return to Mecca! The Jews are exceedingly jealous and will resort to treachery. 316 ‘Ali al-Qari. for the sake of worldly rule. 315 Bayhaqi. 308. i. al-Sirat al-Nabawiyya. al-Shifa’. al-Hakim. al-Mustadrak. alMu’jam al-Kabir. Ibn Hisham. Sirat al-Nabi. Dala’il al-Nubuwwa. iii. Bahira. 390-408. Ibn Natur and al-Jarud. He 311 Qadi Iyad. Ibn al-Jawzi. al-Shifa’. Bayhaqi. Abi Shumar al-Ghasani and the prominent rulers and religious leaders of Damascus such as Sahib al-Ilya. 78-9. ii. 87. Sharh al-Shifa’. vi. Sharh al-Shifa’. Dala’il al-Nubuwwa. he realized that the one he was seeking had remained with the caravan. i. 739. 3. like these. Bayhaqi. al-Hindi. came to believe on seeing Muhammad’s attributes written in their Books. 364. 739-43. i. Yusuf Nabhani. i. ii. 311 There was also the famous Christian scholar and monk. no: 3699. ‘Ali al-Qari. 1094. 364. 401. 526. For he had seen a cloud casting its shadow on the travelling caravan. . al-Haythami. 615. a well-known Christian scholar called Daghatr became a believer on seeing the description of the Prophet (UWBP). xii. Manaqib. 221-2. Manaqib. Qastalani. i. ii. 312 who was mentioned above: God’s Messenger (Upon whom be blessings and peace) was twelve years old when he went to Damascus with his uncle. and it was for his sake that Bahira invited the Quraysh. vi.

14:16. ii. al-Sirat al-Halabiya i. Hujjat Allah ‘ala’l-‘Alamin. 437. and the priests of Najran. ‘Ali al-Qari. there is the following verse: O God. Hujjat Allah ‘ala’l-‘Alamin. 258-64. 255. Qadi Iyad. ii. Sharh al-Shifa’. Risale-i Hamidiye (Turkish trans. Ibn Hisham. i. i. Dala’il al-Nubuwwa. i. al-Mustadrak. 437. al-Mustadrak. the Torah. i. 99. i. meaning the distinguisher of good from evil. iii. 104. Risale-i Hamidiye. vii. v. Dala’il al-Nubuwwa. 115. 250. 364. 352. 144. 364. 82. 743. Qadi Iyad. 604. v. There will emerge from her sons one whose hand will 318 al-‘Asqalani. al-Hakim. 604. Fath al-Bari. al-Hakim. A second verse from the Gospels: I ask from my Lord for the Paraclete that he may abide with you forever. . send to us after the period between prophets one who will establish an exemplary model. ii. 233. Abu Nu’aym. Sharh al-Shifa’. Hujjat Allah ‘ala’l-‘Alamin. vi. 310-6. i. First: In the Psalms. as examples. al-Shifa’. i. 322 ‘Ali al-Qari.201 searched for the Noble Messenger (UWBP) after seeing his description.319 T h e T h i r d P r o o f : Here. and had come to believe in him. all unanimously declared that they had seen the Prophet’s (UWBP) description in their scriptures. Yusuf Nabhani. and the well-known Abyssinian ruler. al-Bidaya wa’l-Nihaya.322 Paraclete. iii. Gospel of John. ii. i. a famous scholar called Tamim. Hujjat Allah ‘ala’l-‘Alamin. the Negus. Fath al-Bari. Ibn Kathir. i. 222. Dala’il al-Nubuwwa. we shall point out from the Gospel. 82.320 Here. i. A verse from the Gospels says: The Messiah said: “I am leaving for my father and your father. Qastalani. ‘Ali al-Qari. Ibn Hisham. vii. Sirat al-Nabi. Abu Nu’aym. Ahmad Muhammad. i. Musnad. “One who will establish an exemplary model” refers to the Prophet Muhammad (UWBP). 233. a few instances of verses concerning our Prophet (Upon whom be blessings and peace). 320 Yusuf Nabhani. Sharh al-Shifa’. 321 Halabi. Bayhaqi. so that He may send you the Paraclete. alMawahib al-Ladunniya. Jisri.). 670. 201. 670. al-Bidaya wa’l-Nihaya. Yusuf Nabhani. 222. Bayhaqi. Musnad. Yusuf Nabhani. Sirat al-Nabi. al-Shifa’. 319 al-‘Asqalani. and the Psalms. is the name of our Prophet (UWBP) in those Books. 258-64. Jisri. and the Abyssinian Christians. Dala’il al-Nubuwwa.318 Also. 144. A verse from the Torah says: Verily God told Abraham that Hagar – the mother of Isma‘il – will bear children. 310-6.”321 that is. Ibn Kathir.

Hayat al-Sahaba. 743. Deuteronomy. . i. 18. who was the earliest to accept Islam from among the famous Jewish scholars. Kandahlawi. 16. Himyata. i. al-‘As. then addresses the prophet-yet-to-come: 323 ‘Ali al-Qari. Hujjat Allah ‘ala’l-‘Alamin. i. ‘Amr b.202 be above all. Genesis. Yusuf Nabhani. Chapter 42. Hujjat Allah ‘ala’l-‘Alamin. and the famous scholar Ka‘b al-Ahbar from among the Children of Israel.323 Another verse from the Torah: And He said to Moses: “O Moses. Yusuf Nabhani.327 One of the Seven ‘Abdullah’s. Qastalani. that will enjoin good and forbid wrong. al-Sirat al-Halabiya. 327 Halabi. 746. Hujjat Allah ‘ala’l-‘Alamin. named Ahmad Muhammad. 347. and was also altered by the jealous Jews. 107-18. 326. 324 ‘Ali al-Qari. Halabi. Isaiah. Yusuf Nabhani. 325 ‘Ali al-Qari. 105-6. al-Bidaya wa’l-Nihaya. 353. vi. and the hands of all will be opened to him in reverence. Sharh al-Shifa’. Sharh al-Shifa’.326 A verse from the Psalms of David states: O David! A prophet will appear after you. he will be truthful. i.”325 A REMINDER: In those books. which after addressing Moses. ii. Salam. and names meaning Muhammad in Hebrew. Chap. Munhamanna. I shall place My word in his mouth. and he will be a chief. alSirat al-Halabiya. and ‘Abdullah b. and his Community will be forgiven. which was not then corrupted to its present extent. from the sons of their brothers [the children of Isma‘il]. 122. Ibn Kathir. Otherwise the name of Muhammad is explicitly mentioned only in a few places. i. al-Mawahib al-Ladunniya. Sharh al-Shifa’. the following verse. i. 326 Yusuf Nabhani. who made extensive studies of the earlier scriptures. Yusuf Nabhani. 112-3. ‘Abdullah b. and that will believe in God. i. 189. such as Mushaffah.”324 A third verse from the Torah: Moses said: “O Lord! Verily I have found in the Torah the best of communities that will emerge for the benefit of humanity. 739. 743. Hujjat Allah ‘ala’l-‘Alamin. ‘Alê al-Qari. the name of Muhammad is given in Syriac form. all pointed out in the Torah. Let it be my community!” God said: “That is the community of Muhammad. 86. Chapter 18. Sharh al-Shifa’. and shall punish whoever does not accept the words of the one who will speak in My name. verily I shall send them a prophet like you. Hujjat Allah ‘ala’l-‘Alamin.

and his community will constantly praise God. verily We have sent you as a witness. 105. 135. a name of Muhammad. 114. My chosen bondsman is not harsh or stern . “No god but God. . 42. charged with 328 Bukhari. i. i.333 This verse indicates that a prophet will come with a sword. In the following verse from the Torah. 332 John. Buyu\^. 330 See. (This is part of the same verse. 5. Halabi. Muqaddima.331 the meaning of Mukhtar (chosen) is the same as Mustafa. and clamorous in the market places. and I have named you the Reliant on God. and is from the progeny of Isma‘il.” He is described as: He will have with him a staff of iron with which he will fight.203 O Prophet. Hujjat Allah ‘ala’l-‘Alamin.329329 In this verse. a Syriac word meaning Muhammad is mentioned for the word Muhammad. Ibn Kathir. Isaiah. Hujjat Allah ‘ala’l‘Alamin. Abu Na’êm. i. but instead pardon and forgive. 2. fn. his rule will be in Damascus. i. Muqaddima. In several places in the Gospels. chap. 739.) 331 Darimi. Hayat al-Sahaba. 14:30. 99. Yusuf Nabhani. i. 333 Yusuf Nabhani. You shall not be harsh. Sharh al-Shifa’. al-Bidaya wa’l-Nihaya. al-‘Ajurri. Here is another verse from the Torah: You are My bondsman and messenger. al-Sirat al-Halabiya.”328 Another verse from the Torah: Muhammad is God’s Messenger. ‘Ali al-Qari. Qastalani. 2. 16:11.330 which is addressed to a prophet who is to come after Moses. stern. a warner and a protection for the unlettered. 329 Darimi. 17. 105. 326. 452. 328. 116. as will his people. al-Shari’a. Muqaddima. he will emigrate to Tayba. nor shall you requite evil with evil. the brother of Isaac. Halabi. 444. 346. ‘Ali al-Qari. Mawahib al-Ladunniya. 72. al-Sirat al-Halabiya. vi. 119. Yusuf Nabhani. You are My bondsman. God shall not take you unto Himself until you straighten a crooked people by causing them to say. 332 a prophet who will come after Jesus is referred to as “the Master of the World. Sharh al-Shifa’. his birthplace is Mecca. 192. 2. Darimi. i. Dala’il al-Nubuwwa. ii. and I have named you Reliant on God . a bearer of glad tidings. 739. Yusuf Nabhani. Hujjat Allah ‘ala’l-‘Alamin. Kandahlawi. 346-51. Hujjat Allah ‘ala’l-‘Alamin.

gives tidings of the prophethood of Muhammad (UWBP). 33:2.335 In this verse. whom I uphold. his Companions are blessed. those tempted to despair. nor until even 334 335 Deuteronomy. al-Mawahib al-Ladunniya. He will reveal justice to the nations of the world… He will encourage the fainthearted. righteous men. Yusuf Nabhani. My Chosen One. in whom I delight. al-Sirat al-Halabiya. He will not be satisfied until truth and righteousness prevail throughout the earth. “Qadib min hadid (literally.”(48:29) is the following verse of the Torah concerning the Prophet’s (UWBP) Companions.334 there is the following verse: The Lord came from Sinai. As a result. Moreover.204 waging jihad. 336 Halabi. rose up unto us from Sa‘ir. In agreement with the Biblical verse mentioned above. it fills the unbelievers with rage at them. with the phrase “the Lord came from Sinai.” that is. i. the following Qur’anic verse at the end of Sura alFath also states that his community. and it stands on its own stem. 198. will be commanded to wage jihad: And their similitude in the Gospel is like a seed that sends forth its blade. and they will be on his right. “This is their similitude in the Torah. staff of iron)” means sword. Hujjat Allah ‘ala’l-‘Alamin. And the phrase “He shined forth from Mount Paran” (the Paran Mountains being the mountains of Hijaz). And so will be his community.” the prophethood of Moses is mentioned. al-Sirat al-Halabiya. who would shine forth from the Paran Mountains: The flags of the blessed ones will be with him. 113. confirming the sentence. 348. there are the following verses: See My servant. it then becomes thick. He will see full justice given to all who have been wronged. Yusuf Nabhani. 90. vi. . the prophethood of Jesus is indicated.(48:29) In the thirty-third chapter of the fifth book of the Torah. then makes it strong. Deuteronomy. 102-6. and referring to it as well as some other verses. with the phrase “rose up unto us from Sa‘ir” (Sa‘ir being a mountain near Damascus). like him. and shined forth from Mount Paran. 348. Halabi.336 In this verse. filling the sowers with wonder and delight. the Companions are described as “the blessed ones. In the forty-second chapter of the Book of Isaiah. the beloved ones of God. i. Qastalani. 33:2. Hujjat Allah ‘ala’l-‘Alamin. as all will agree.

And he will live. In the fourth chapter of the Book of Micah.. And from the river to the ends of the earth..... Apart from Muhammad the Arabian. The kings of Yemen and the Islands All will bring their gifts.205 distant lands beyond the seas have put their trust in him. His name will prove to be to time indefinite.. the prophet of the end of time.. 4:1-2... i. All day long he will be praised.. what prophet has come since David (Upon whom be peace) who has spread his religion 337 338 Isaiah.. “let us go up to the mountain of God and the House of God. famous for the divine mercy it will receive.” they will say to one another.. It will continue as long as the sun..).. there are the following verses: And he will reign from sea to sea.339 These verses describe the Glory of the World. 42:1-4. Micah.. .. Jisri.. and the worship and proclamations of “God is Most Great!” of those making the Hajj.. Risale-i Hamidiye (Turkish trans. 91-104. are the following verses: But in the last days it shall come to pass that the mountain of the House of God will be the most renowned one of all the mountains of the world.... who will flock there from all climes...... Psalms. 410.... All nations will praise him... 10... 10. the Prophet Muhammad (UWBP) most evidently. .337 Here... 15-17 . 72:8.. people from all over the world will make pilgrimage there. Mount ‘Arafat... the verses explicitly describe Muhammad (Upon whom be blessings and peace)... And to him all the kings will prostrate themselves.. 339 Yusuf Nabhani.. “Come.. All the nations will serve him...... Hujjat Allah ‘ala’l-‘Alamin.. And on his behalf prayer will be made constantly. All will be blessed in him... In the seventy-second chapter of the Psalms..... and the Community of Muhammad... praised by all nations.. 11.”338 These verses obviously describe the most blessed mountain in the world...

Yusuf Nabhani. and brought rulers to submission as though prostrating. Again. and its judgement. Again in John’s Gospel. And the title Glory of the World is one of the most famous of Muhammad the Arabian’s (Upon whom be blessings and peace) titles.) . 342 Also. and whose lights have irradiated from Medina? Has there been any other? Again. and every day renew their allegiance to him by calling down God’s blessings on him. the Glory of the World is he. Hujjat Allah ‘ala’l-‘Alamin. Now see. 95-7. the eleventh verse of chapter sixteen: There is deliverance from judgement. who other than Muhammad the Arabian (Upon whom be blessings and peace) is the Ruler of the World and true consoler of men? Yes. for he is known as the Master of Humanity. and he is the one who will save transitory man from eternal extinction and thus comforts him. al-Anwar al-Muhammadiyya. For. he will give the world convincing evidence concerning its sin. he is such a lord and ruler that in most centuries for one thousand three hundred and fifty years he has had at least three hundred and fifty million followers and subjects. unless I depart. the Turkish translation of John’s Gospel.340 Who other than Muhammad the Arabian (Upon whom be blessings and peace) has turned the world’s wrongdoing into righteousness. the Comforter will not come. for the ruler of the world is coming. chapter fourteen verse thirty. chapter sixteen verse seven.341 Here “the Ruler of the World” is certainly Ahmad Muhammad (UWBP). for the Ruler of this World has already been judged. made kings pay tribute. and transformed politics and world rule? Also from the Gospel of John. 342 Yes. says: I shall not speak with you for much longer. the thirteenth verse of chapter twelve:343 340 341 Yusuf Nabhani. My departure is but for your benefit. the eighth verse of chapter sixteen in John’s Gospel: When he comes. Hujjat Allah ‘ala’l-‘Alamin.(Author) 343 16:13. Thus. al-Anwar al-Muhammadiyya. in John’s Gospel. its righteousness. it says: But I am telling you the truth. and I am nothing compared with him. to whom every day one fifth of mankind offer benedictions and prayers. (Tr. the title “Ruler of the World” means Glory of the World. 95-7. saved men from sin and associating partners with God.206 from East to West. who have obeyed his commands in complete submission.

he is mentioned as “Mazmaz. his name is “Mushaffah. ‘Ali al-Qari.344 This verse is explicit. al-Sirat al-Halabiya. 112. In the Torah. Sharh al-Shifa’. i. Hujjat Allah ‘ala’l-‘Alamin. 739. 352 Yusuf Nabhani. 108. narrated from Ibn ‘Abbas. he is mentioned as “Munhamanna. i. such as Muhammad. i. 143. the Books of other prophets include names in Syriac and Hebrew that correspond to the various names of the Noble Messenger (UWBP). Mawahib al-Ladunniya. i. 112.”350 and again in the Torah. Hujjat Allah ‘ala’l-‘Alamin. 113.”353 Yes. Hujjat Allah ‘ala’l-‘Alamin. In the Psalms.”351 In fact. al-Sirat al-Halabiya. whose every statement was based on revelation. in the Bible. 350 Yusuf Nabhani. 348 Yusuf Nabhani. 353. the greatest of the prophets who wielded the sword. al-Sirat al-Halabiya. has spoken what he had heard from Gabriel. 113. ‘Ali al-Qari. ‘Ali alQari. 189. The Gospels also describe him as “wearing a crown. 346-7. Halabi. Halabi. Ahmad. Halabi. Ahmad. 114. for he will not be presenting his own ideas. i. i. vi.”345 and means Muhammad.207 But when he. Sharh al-Shifa’. 112-3.”352 Indeed. 739. 346. as “Ahyad. Yusuf Nabhani. the Spirit of Truth. i. 739. 743 Halabi. 349 Yusuf Nabhani. 354. he is called “al-Mukhtar. 112. Yusuf Nabhani.”348 Both in the Torah and in the Psalms.”347 Again in the Torah. and in the Torah. Who apart from Muhammad the Arabian (UWBP) has called all men to the truth. al-Sirat al-Halabiya. Mukhtar. comes. my name is Muhammad. 346. alAnwar al-Muhammadiya min al-Mawahib al-Ladunniya. Hujjat Allah ‘ala’l-‘Alamin. Sharh al-Shifa’.”346 which means the Prophet of al-Haram. Hujjat Allah ‘ala’l-‘Alamin. 353 Yusuf Nabhani. i. 114. 351 Yusuf Nabhani. 115.”349 in the scriptures of Abraham and in the Torah. Yusuf Nabhani. Qastalani. He will tell you about the future.” God’s Most Noble Messenger (Upon whom be blessings and peace) himself said: “In the Qur’an.” which again means Muhammad. Hujjat Allah ‘ala’l-‘Alamin. Hujjat Allah ‘ala’l-‘Alamin. i. the Bible refers to him as “The one with the sword and the staff. . Qastalani. but will be passing onto you what he has heard. For example. the name is “al-Hatam al-Khatam. this 344 345 Halabi. he will guide you all to the truth. al-Sirat al-Halabiya. 353. 189. 353. i. i. Hujjat Allah ‘ala’l-‘Alamin. in the scriptures of the Prophet Shu‘ayb. Ahyad. 347 Halabi. al-Sirat al-Halabiya. it is “Muqim al-Sunna. 346 Halabi. was God’s Messenger (Upon whom be blessings and peace). al-Sirat al-Halabiya. Sharh al-Shifa’. ‘Ali al-Qari. and was charged with fighting in God’s way together with his community. and informed man in detail about the resurrection of the dead and the hereafter? Who other than he could do this? Also. alMawahib al-Ladunniya. Hujjat Allah ‘ala’l-‘Alamin. 114. and as “Himyata. vi. 353.

of course. for in former days.357 Q u e s t i o n : Why is it that while the other prophets foretell the coming of Muhammad (UWBP). Jesus. 357 At the site of the tomb of Sham’un al-Safa. Muhammad. in the Gospels. he will come with piety. 496-7. This definitely therefore refers to God’s Messenger (UWBP). was corrupted from Mamad. Sira. He will not be a liar.”355 Who other than the Noble Messenger (Upon whom be blessings and peace) has come after Jesus who will be the Ruler of the World. Sira. whose name is Ahmad [the Praised One]. confirming that which was revealed before me in the Torah and bringing the good tidings of a Messenger to come after me.• those who obey him will prosper in this world and the next. ‘Ali al-Qari. in. 214. for “crown” means turban. Hujjat Allah ‘ala’l-‘Alamin. written on gazelle hide: “A youth from the progeny of Abraham is to be a prophet. I am his forerunner and herald. Confirming this is the following verse of the Qur’an: And remember. 112. all wore the turban and headband. Jesus (Upon whom be peace) was constantly giving his community the good news: Another will come. Halabi. Jesus gave the glad tidings many times. In one place in the Gospels. the famous traveller Evliya Chelebi came across the following verses from the Gospels. itself a corruption of Muhammad. it was the Arabs who as a people. Jesus (Upon whom be peace) says: “I am going so that the Lord of the World may come. written as Mawamit.356 That is to say. Halabi. He is mentioned with various names. said: “O Children of Israel! I am the Messenger of God unto you. his blessed name is Ahmad Muhammad. the son of Mary. and the Distinguisher between Truth and Falsehood. or “Faraqlit.”354 It is therefore the name of one who in the future will lead people to the truth. i. i. distinguish and separate truth from falsehood.”(61:6) Yes. that the greatest leader of mankind would come. Jesus (UWP) does so more fully and in the form of good news? T h e A n s w e r : Because Ahmad (Upon whom be blessings and peace) defended Jesus (Upon whom be peace) against 354 355 Yusuf Nabhani.208 title is particular to God’s Messenger (Upon whom be blessings and peace). i. The term “Paraclete” in the Gospel. al-Shifa’. Sharh al-Shifa’. . 112-5. i. Hujjat Allah ‘ala’l‘Alamin. Nabhani. and guide mankind in place of Jesus? That is to say.” is defined in Biblical interpretation as “the one who distinguishes truth from falsehood. 356 Qadi Iyad. no need will remain for me. 234-5. John. 16:7.” (Author) •The word. on many occasions Jesus (Upon whom be peace) told of the coming of Ahmad (Upon whom be blessings and peace). 214. Syriac and Hebrew – and has been seen by scholars – which bear the meaning of Ahmad. his birthplace will be Mecca.

Hujjat Allah ‘ala’l-‘Alamin. Yusuf Nabhani. Sa‘ida was the most renowned and most significant orator of the Arabs. other than Muhammad (Upon whom be blessings and peace). who did not recognize Jesus. i. Sharh al-Shifa’. Were I to live long enough to see him. the Gospels.359 That is. ii. 743. See also. and believed in him. and in the scriptures of other prophets. 11. which went like this: I bear witness to Ahmad. he announced his messengership with these lines: 358 Qur’an. . 17. 8. I would have been like ‘Ali. Just as we pointed out examples of these. 13. for he is a Messenger from God. 30. Hujjat Allah ‘ala’l-‘Alamin. Who. 10. Before Muhammad’s (UWBP) prophetic mission. i. John. Nabhani. i. there are numerous discussions of a prophet who is to come at a later time. 15:26. allencompassing. they published their claims and passed them down to subsequent generations in their poetry. i. 138. 61:1. and man of enlightened mind. 740. 26. many verses mentioning him. the Psalms of David. and with such importance? The Second Kind The signs of prophethood that were manifested by way of irhasat also include those tidings of his coming given before his prophetic mission in that time between prophets by the soothsayers and certain people known as saints and gnostics at that time. al-Shifa’. Sharh alShifa’.209 the fearsome denials and slander of the Jews. 114. First: One of the rulers of Yemen. These are numerous. ‘Ali al-Qari. 14:16. ^Alê al-Qari. 359 Ibn Kathir. called Tubba‘. Sira. Second: Quss b. 9. al-Mustadrak. He announced this by means of a poem. the Prophet of the end of time. the Creator of man. al-Bidaya wa’l-Nihaya. could it be that these scriptures of the prophets speak of so repeatedly in their verses. 214. in the face of the burdensome Shari‘a of the Children of Israel. 16:7. and we shall mention some that are well-known and have been accepted and narrated by the scholars of history and the Prophet’s life. and completed the deficiencies of Jesus’ Shari‘a. 363. For these reasons. I would be a minister and a cousin of his. ii. Furthermore. a monotheist. Qadi Iyad. al-Hakim. showing that he is mentioned in these Books under various names. 166. and saved his religion from corruption. saw descriptions of God’s Messenger (UWBP) in former scriptures. 99. 388. he came with an elevated Shari‘a which was easy. 14. Halabi. Jesus often gave the good news: the Ruler of the World will come!358 Now it is clear that in the Torah.

210 Ahmad shall be sent forth amongst us.”363 That is.” Then. 363. al-Shifa’. Giving tidings most true. 364 Qadi Iyad. Muhammad’s grandfather. ii. 343. al-Sirat alHalabiya. 363. Abu Nu’aym. Abu Nu’aym. 1254. Qadi Iyad. al-Majmu’ al-Kabir. When ‘Abd al-Muttalib. Sharh al-Shifa’. i. Dala’il al-Nubuwwa. al-Shifa’. ‘Ali al-Qari. one of the rulers of Yemen. Musnad (Tahqiq: Ahmad Shakir). al-Bidaya wa’l-Nihaya.361 Fourth: Sayf b. Sharh al-Shifa’. 740. al-Shari’a. al-Shifa’. al-Shifa’. Qadi Iyad. 740. Don’t worry! It was truly the coming of revelation. 361 Ibn Kathir. Yusuf Nabhani. al-Hakim. Muhammad the Prophet will appear. 105. ‘Ali al-Qari. ii. God’s Messenger (UWBP) went to Waraqa and told him how the revelation had come. 89-90. 743. Sharh al-Shifa’. He will be the leader of all humanity. and believing in him. i. Dala’il al-Nubuwwa. al-Shifa’. 362 Ibn Kathir. Tabarani. 363. 304. i. Abu Nu’aym. Fifth: Waraqa b. al-Bidaya wa’l-Nihaya. Sharh al-Shifa’. i. one of the forefathers of the Noble Messsenger (Upon whom be blessings and peace). 388. i. Khadija described the event to the well-known Waraqa b. al-Fath al-Kabir. Dala’il al-Nubuwwa. the best prophet ever sent. Dala’il al-Nubuwwa. He again asked them at the start of his mission. announced Muhammad’s (UWBP) prophethood by way of inspiration as follows: Suddenly. When the first revelation came. ii. a gnostic called Athkalan al-Himyari asked the Quraysh when he saw them: “Is there anyone among you who claims prophethood?” They replied in the negative. 230. xii. Bayhaqi. ‘Ajurri. iv. the Noble Messenger (Upon whom be blessings and peace) was deeply shaken. 140. Qadi Iyad. i. 3. i. Sixth: Before the prophetic mission. 1.”362 foretelling his mission in a wondrous way. whenever a riding party sets out amidst cries!360 Third: Ka‘b b. 95-6. went to Yemen with some of the Quraysh. ii. ii. Hujjat Allah ‘ala’l‘Alamin. Nawfal. i. Halabi. 21. and this time their reply was affirmative. read descriptions of God’s Messenger (Upon whom be blessings and peace) in the old scriptures. God’s blessings be upon him. i. Sayf summoned them and said: “A child will be born in Hijaz. 244. al-Bidaya wa’l-Nihaya. i. with a mark between his shoulders resembling a seal. 217. i. 101. al-Mustadrak. Bad’ al-Wahy. Athkalan said: “The world is awaiting him!”364 360 Suyuti. 363 Bukhari. Ta’bir. Waraqa said: “Good news. Ibn Kathir. 740. Dala’il alNubuwwa. O Muhammad! I testify that you are the awaited prophet who was foretold by Jesus. longed to see him. in private he told ‘Abd al-Muttalib: “You are his grandfather. Nawfal was a cousin of Khadija. Dhi-Yazan. 742. i. no: 2846. Anbiya’. 364. ‘Ali al-Qari. Abu Nu’aym. i. i. 133. . 187. i. ii. 328. Sharh al-Shifa’. Qadi Iyad. Ali al-Qari. 443. Lu’ayy. who told her to send him to him. ‘Ali al-Qari.

121. and said: “By the One who sent you in truth. 208. These are numerous also. he will abolish both your religion and your empire. i. Dala’il alNubuwwa. Abu Nu’aym. who declared: “Would that I had been the servant of Muhammad the Arabian (Upon whom be blessings and peace). Satih expli 365 366 ‘Ali al-Qari. Bayhaqi. Shiqq. al-Shifa’. ii. told of God’s Messenger (UWBP) before his mission. 115. and even limbs. i. ‘Ali al-Qari. 747. His repeated predictions concerning Muhammad’s (UWBP) messengership have passed into the history books. he was quite simply half a man. with the certainty of consensus in meaning. who had only one eye.367 The Second is the famous soothsayer of Damascus. i.”365 Eighth: Mentioned above was the Negus of Abyssinia. Yusuf Nabhani. and the Son of Mary gave glad tidings of your coming. and of his prophethood. 123. 365. who was a monstrosity lacking bones. Hujjat Allah ‘ala’l‘Alamin. Hujjat Allah ‘ala’l-‘Alamin. whose face was in his chest and who lived a very long time. Qadi Iyad. 744. The Persian king. by means of jinn and spirit beings.” sending news of this to Chosroes. I found your description in the Gospels. al-Shifa’. rather than a king. never having seen him. a famous Christian scholar. soothsayers too gave news from the Unseen of the coming of God’s Messenger (Upon whom be blessings and peace). one arm. Chosroes. i. 168-72.’ and are related in most of the books of history and the Prophet’s (UWBP) biography.”366 In addition to these tidings given by these learned men through divine inspiration from the Unseen.211 Seventh: Ibn al-‘Ala. 367 Qadi Iyad. saw the Messenger (UWBP). in which the fourteen pinnacles of his palace collapsed. Satih said: “Fourteen men will rule over you. 364. then your empire will be destroyed. Referring the lengthy accounts of them to those books. Satêh. even. He later came. To serve him would have been far superior to this sovereignty. Yusuf Nabhani. Sharh al-Shifa’. we shall give only a summary of them. 285. The First is the famous soothsayer. Hujjat Allah ‘ala’l-‘Alamin. Dala’il al-Nubuwwa. have reached the degree of ‘consensus in meaning. Sharh al-Shifa’. In this way. and we shall mention a few which are well-known. sent a learned envoy called Mubezan to ask Satih to interpret a strange dream he had at the time of Muhammad’s (UWBP) birth. 125. and one leg. i. . Yusuf Nabhani. He was highly reputed at that time for the correct information he gave concerning the Unseen. Also someone will come who will announce a religion.

‘Ali al-Qari. Just as the voices of jinns and the soothsayers foretold him. and was the reason that he and others accepted Islam: “O Dhayab! O Dhayab! Listen to the oddest thing: Muhammad has appeared with the Book. ii. ‘Uthman did so and entered the fold of Islam at the beginning. Suyuti. ii. 128-30. Sa‘d b. i. 335. 248. 370 Suyuti. 358. i. Suyuti. Qadi Iyad. 252. Majma’ al-Zawa’id. For example: An invisible jinn shouted out the following to Dhayab b. 747. 248-9. al-Khasa’is al-Kubra. and Fatima bint al-Nu‘man al-Najariyya. In the early days of Islam. ‘Ali al-Qari. Jidhl alKindi. Hujjat Allah ‘ala’l-‘Alamin. 365. Ibn Khalasat al-Dawsi. Af‘a Najran. which went like this: Through my words. Suyuti. 251. 365. 747. Dala’il al-Nubuwwa. 125. Bayhaqi. Bayhaqi. Qadi Iyad. i. i. al-Sirat al-Halabiya. i. Dala’il al-Nubuwwa. Sa‘d expressed the event with a poem. ii. Sharh al-Shifa’. jinns who were invisible but whose voices were heard. 369 Ibn Kathir. stating that that Prophet was Muhammad (UWBP). Abu Nu’aym. 128-30. one of ‘Uthman’s relations. al-Bidaya wa’l-Nihaya. Dala’il al-Nubuwwa.370 Like soothsayers. Khunafir. 355-69. 125. ii. al-Harith. i. so too idols and sacrifices slaughtered for the idols gave news of the prophethood of God’s Messenger (UWBP). yet they do not respond to him!”371 Another unseen jinn called out to Sama‘ b. al-Shifa’. Dala’il al-Nubuwwa. God has guided ‘Uthman to the source That yields righteousness. He is calling on Mecca. al-Khasa’is al-Kubra. 181. al-Khasa’is al-Kubra. Qarib al-Dawsi. i. i. 372 ‘Ali al-Qari. Yusuf Nabhani. 258. i. Abu Nu’aym. For example: One is the famous story of the idol of the Mazan tribe. i. al-Bidaya wa’l-Nihaya. received knowledge from the Unseen by means of soothsaying about the prophethood of Muhammad (Upon whom be blessings and peace). Sharh al-Shifa’. the false is destroyed and uprooted. Suyuti. 129.369 Also. who shouted out: 368 Ibn Kathir. truly God guides to the truth. al-Khasa’is al-Kubra\. he told ‘Uthman Dhi’l-Nurayn to go and accept faith. “The truth has come in manifest radiance. bint al-Kurayz. soothsayers like Sawad b. foretold the coming of the Prophet of the end of time. repeatedly foretold the coming of God’s Noble Messenger (Upon whom be blessings and peace). al-Haythami. called hatif. 748. 371 Halabi.368 As written in detail in the books of history and the Prophet’s biography. 335-7. viii.212 citly foretold the coming of the Prophet of the end of time. i. Qarrat al-Ghatafani. al-Shifa’. Sharh al-Shifa’.” and caused him and some others to believe. i.372 Such messages and good tidings given by unseen jinns are extremely well-known and numerous. al-Khasa’is al-Kubra. . 126. Jidhl b. i.

al-Bidaya wa’l-Nihaya. 2030. 354. 246. a worker of righteousness. al-‘As and ‘Abd al-Rahman b. i. in the time shortly before Muhammad (Upon whom be blessings and peace) lived. Suyuti. and each instance was the cause of people coming to believe in him. ii. and in conjunction with. 118. xx. al-Bidaya wa’l-Nihaya. there were only seven men bearing that name. 374 al-Haythami. Ibn Kathir. Majma’ al-Zawa’id. 376 Qadi Iyad. Halabi. 377 Halabi. . 252-71. both his mother. invisible jinns. Bayhaqi. gnostics. i. and even idols and sacrifices told of Muhammad’s (UWBP) messengership. al-Fath al-Rabbani. Sharh al-Shifa’ i. ‘Awf. who 373 Bayhaqi. 337. have been accepted by the authorities on Hadiths. the trustworthy. so too inscriptions on stones over and in graves. Mardas to accept Islam: there was an idol called Dimar. Sharh al-Shifa’. al-Sa’ati. which one day called out: “Dimar was worshipped before the declaration of Muhammad. that misguidance can no longer continue.). 131-4. Ibn Kathir. Another is the well-known incident which caused ‘Abbas b. viii. and whose authenticity have been established.213 “This is the Prophet who has been sent. 341-2. Dala’il al-Nubuwwa. ii. 467.”373 telling of Muhammad’s (UWBP) messengership.376 Because.”374 Before he accepted Islam. And just as soothsayers. and on gravestones. Dala’il al-Nubuwwa. ‘Ali al-Qari. 747. al-Sirat al-Halabiya i. the means of success are at hand: an eloquent man proclaiming. The First: On the night of the Prophet’s (UWBP) birth. i. al-Sirat al-Halabiya. 749. 375 Bukhari. Manaqib al-Ansar. and not one of them deserved the epithet of righteous and trustworthy. 325. al-Shifa’ (Tahqiq: M. al-Haythami.” were the means of some people coming to believe. i. 35. viii. ii. the birth of God’s Noble Messenger (Upon whom be blessings and peace). Emin Kara Ali et al. 242. 598. ‘Ali al-Qari. and the mothers of ‘Uthman b. 255. Majma’ al-Zawa’id. ‘No god but God!’”375 There are very many more examples like these. There were also events that occurred before his prophetic mission which were miracles.377 The Third Kind These are irhasat including the wondrous events which occurred at the time of. Halabi. al-Shifa’ i. ‘Umar heard an animal sacrificed to an idol exclaim: “O sacrificer. al-Khasa’is al-Kubra. i. which have been accepted as authentic and narrated in reliable books. al-Sirat al-Halabiya i. like “Muhammad. They were many and we shall mention a few examples that became famous. he comes with the revealed truth.

widely scattered light. 383 Ibn Hisham.379 The Third: That night the famous aywan of Chosroes’ palace shook and cracked apart. 128. ‘Ali al-Qari. 272. i. birthplace. When they came close to Mecca. 750. Abraha. al-Masnu’ fi Ma’rifat al-Hadith al-Mawdu’ al-Mawdu’at al-Sughra’ (Tahqiq: Abu Ghudda). sank into the ground. they frequently saw a cloud above him shield 378 Qadi Iyad. al-Tabaqat al-Kubra. The event was one of the proofs of Muhammad’s (UWBP) prophethood. ‘Ali al-Qari. the Zoroastrians had worshipped. driving a huge elephant called Mahmudi before his forces. and its fourteen pinnacles collapsed. Bayhaqi. from Abraha’s destruction. 380 ‘Ali al-Qari. 90-2. Sharh al-Shifa’ i. One is the War of the Elephant. They could not make it move forward. 144-51. al-Shifa’ i. 44-54. 379 Suyuti. when God’s Messenger (Upon whom be blessings and peace) was with them in his childhood. 119-31. ‘Ali al-Qari al-Makki. and prevent those things being sanctified that God did not permit. While retreating.381 and at Istakhrabad the fire which. which was considered to be holy. Suyuti. al-Khafaji. for it occurred close in time to his birth and saved the Holy Ka‘ba. Dala’il al-Nubuwwa i. came to destroy the Ka‘ba. his qibla. 367. al-Khasa’is alKubra i. al-Shifa’ i. The Fifth: Although they did not coincide with the night of Muhammad’s (UWBP) birth. al-Sirat al-Nabawiyya. al-Fath al-Rabbani xx. i. i. 382 Qadi Iyad. Dala’il al-Nubuwwa i. about which they said: “At the time of his birth we saw a light so bright it lit up the east and the west for us. 366. Sharh al-Shifa’ i. 381 Qadi Iyad. burning continuously for a thousand years.214 were with her. the elephant was unable to move. the king of Abyssinia. Bayhaqi. 157-60. Dala’il al-Nubuwwa. al-Bidaya. 311.”378 The Second: That night most of the idols in the Ka‘ba toppled over and fell to the ground. Sharh al-Shifa’ i.382 These four events indicated that the person who had just been born would abolish fire-worship. 19. and they fled. certain events that took place not long before it are also included in the irhasat. This extraordinary story is recorded in detail in the history books. destroy the palace of the Persian kings. al-Shifa’ i. Suyuti. ‘Ali al-Qari. 751.380 The Fourth: That night the small lake of Saveh. was extinguished. 750. 751. 272. 127. Ibn Sa’d. 466. and had to retreat. saw a brilliant.383 The Sixth: According to the testimony of Halima al-Sa‘diya and her husband. al-Sa’ati. ii. ii. Dala’il al-Nubuwwa i. Bayhaqi. Sharh al-Shifa’ iii. 126. which is mentioned in the Qur’an in Sura alFil. 18. 2030. ii. and native land. Abu Nu’aym. Ibn Kathir. Sharh al-Shifa’ i. al-Khasa’is al-Kubra i. al-Khasa’is al-Kubra i. a flock of birds attacked and routed them. 128. .

”390 The Ninth: It is both well-known and definite that unlike other members of her tribe. iii. they would eat to repletion. Although the place was dried up. and he replied: “I observed the same thing throughout our journey. neither when small nor when he was older. ‘Ali al-Qari. God’s Messenger (Upon whom be blessings and peace) sat down under a tree. whereas when he was not present. 389 Ibn Sa’d. al-Tabaqat al-Kubra. Qadi Iyad. Suyuti. i. 166. vi. Sharh al-Shifa’.”386 The Seventh: It is established in a sound narration that before his prophetic mission. Dala’il al-Nubuwwa. i. She mentioned this to her servant Maysara. Ibn Hisham. i.215 ing him from the sun. Sharh al-Shifa’. i. twisting back and shading him. 166. . Manaqib. 367. Sharh al-Shifa’. i. Tirmidhi. 753. Dala’il al-Nubuwwa. Abu Nu’aym. i. i. 368. when the Noble Messenger (UWBP) went to Damascus at the age of twelve. 615. it suddenly grew green. ‘Ali al-Qari. and it was well-known and authenticated. i. 368. 388 Qadi Iyad. 325. iii. Whenever he ate together with Abu Talib and his household. when Khadija saw two angels shading him like clouds. 3 (Bab: Maja’ fi Badi’ al-Nubuwwa). Sirat al-Nabi. iii. 115. Bayhaqi. who looked after and served the Noble Messenger (Upon whom be blessings and peace) when he was small. they were not satisfied. al-Khafaji. as testified to by the monk Bahira. i. he stayed in Abu Talib’s house. al-Khafaji. The tree’s branches inclined over his head. al-Khafaji. 753.389 Also. Dala’il al-Nubuwwa. Sharh al-Shifa’. i. 631. i. Umm Ayman. 119-20. i. his wet-nurse Halima al-Sa‘diya’s goats and posses 384 385 Qadi Iyad. al-Shifa’. ‘Ali al-Qari. al-Shifa’. i. al-Khafaji. al-Khafaji. 751. Dala’il al-Nubuwwa. 315. al-Shifa’. Sharh al-Shifa’. Sharh al-Shifa’. 308. ii. i. 386 Qadi Iyad. al-Shifa’. one time God’s Messenger (UWBP) returned from a trading journey he made together with Khadija’s servant.384 Also. 318. i. al-Mubarakfuri.387 The Eighth: When the Noble Messenger (Upon whom be blessings and peace) was small. i. 753. 318. Sharh al-Shifa’. 368. he saw a cloud casting a shadow over his head. 390 Qadi Iyad. ii. They told everyone this. 318. iii. 125. al-Mustadrak. and he pointed this out. Maysara. ‘Ali al-Qari. Sharh al-Shifa’. ‘Ali al-Qari. 752. Sharh al-Shifa’. Sharh al-Shifa’. Bayhaqi. 65. ‘Ali al-Qari. 368. alKhasa’is al-Kubra.385 Again before his prophetic mission. al-Hakim. Tuhfat al-Ahwazi.388 This is both well-known and definite. al-Shifa’. Sharh al-Shifa’. Abu Nu^aym. said: “God’s Messenger (UWBP) never complained about being hungry or thirsty. 205. iii. al-Shifa’. no: 3699. 387 Qadi Iyad.

391 Also. for they could no longer find their informers. Sharh al-Shifa’. it was necessary to prevent the knowledge about the Unseen being transmitted by soothsayers. Halabi. viii. i. 368. diviners. al-Khafaji. so that their knowledge should not cause any doubts about revelation. and obey his commands. Ibn Kathir. alShifa’. Majma’ al-Zawa’id. and proclaim the 391 al-Sa’ati. Qadi Iyad. and would make this world into the tillage for the next. and should not resemble it. I n S h o r t : Very many events occurred and persons appeared confirming and causing others to confirm the prophethood of the Noble Messenger (Upon whom be blessings and peace) before the commencement of his mission. and jinn. ii. 366. Dala’il al-Nubuwwa. Indeed. iii. 6. i. But we shall not go into that now. 203. the Qur’an had put an end to it. al-Fath al-Rabbani. Before the prophetic mission. Sayyid ‘Abd al-Qadir Gilani. i.216 sions were very productive and abundant. i. flies did not bother him. alShifa’. viii. soothsaying was widespread. since God’s Messenger (Upon whom be blessings and peace) had appeared in the world together with revelation. Qadi Iyad. ‘Ali al-Qari. the Sultan of Lawlak* was such a leader that his rule has been continuing for one thousand three hundred and fifty years. Sharh al-Shifa’. 109. i. 366. al-Tabaqat al-Kubra. who were jinns. 395 Yes. 273. 220. he has had at least 350 million followers and subjects. ii. That is. i. al-Haythami. Sharh al-Shifa’. 298]. Dala’il al-Nubuwwa. Abu Nu^aym. For sure. for flies never alighted on him either. Thus. . al-Khafaji. they never alighted on his clothes or blessed body392 – just as one of his progeny. 394 al-Haythami. i. 753. iii. which was inaccurate and mixed with lies. 111. many soothsayers accepted Islam. Sharh al-Shifa’. 313. Bayhaqi. And these days a new type of soothsaying has appeared in the form of mediums among the spiritualists of the West. received this legacy from his forefather. Every century after the first. 207-8.393 The Tenth: After God’s Noble Messenger (Upon whom be blessings and peace) was born. 750. there was a great increase in falling stars. 393 Nabhani. Sha’rani. Sharh al-Shifa’. before the appearance of the one who was going to be the ruler of the world395 and would change the world’s spiritual shape. 319. falling stars are a sign of jinns and devils being barred from receiving news of the Unseen. •’Ali al-Qari.394 As shown with decisive proofs in the Fifteenth Word. and especially on the night of his birth. Then with its revelation. i. i. 220-1. [See also. Majma’ al-Zawa’id. al-Bidaya wa’l-Nihaya. al-Shifa’. ‘Ali al-Qari. 111-3. al-Sirat al-Halabiya. With half the globe under his banner. every day his followers renew their allegiance to him in perfect submission by calling down on him peace and blessings. 192-3. xx. 392 Qadi Iyad. fn. Jami’ Karamat al-Awliya’. i. the Qur’an brought it to an end.

i. For this greatest miracle. Ibn ‘Abbas. we would take refuge behind God’s Messenger (Upon whom be blessings and peace). all species and realms of beings would be happy at his coming. and recognize the Creator and acquaint Him to all men – before such a one appeared. said again and again: “Whenever the fighting grew fierce. For a partial explanation of it. and the moon split. In addition. This miracle is related through many chains of transmission from many of the leading Companions like Ibn Mas‘ud. Among his greatest miracles. they in turn would announce it. ‘Ali. thirty-three Letters. and solve the obscure talisman of the world and riddle of the wisdom in its creation. would await him and welcome and applaud him. and confirmed his prophethood through the tongue of miracles. .”396 Like this. the many reports of which are unanimous. which as friend and foe agreed was in all respects of the very highest degree. ii. 143. and Hudhayfa.217 high value of the creatures of the world. al-Hakim. xii. ‘Ali. A hero of the greatest bravery. and would know and make known the purposes of the universe’s Creator. Indeed. 419. surely everything. thirty-one Flashes. al-Mustadrak. the elevated moral virtues brought together in his person. the learned scholar of the Maghrib. for he described and proved beautifully this miracle of praiseworthy moral qualities. A further great miracle of Muhammad (UWBP) which is verified by friend and foe alike is his illustrious Shari‘a. we refer readers to the thirty-three Words.(54:1) The obdurate idolators of the Quraysh at that time could not deny what this 396 Musnad. a certain one. we refer readers to the al-Shifa’ al-Sharif of Qadi Iyad. the Qur’an announced this supreme miracle to the whole world with the verse: The Hour is nigh. Kanz al-‘Ummal. and thirteen Rays which we have written. his was the highest and unattainable degree of all praiseworthy qualities. the greatest miracle of God’s Noble Messenger (Upon whom be blessings and peace) was his own self. the like of which neither came before it nor will come after it. we saw in the above Signs and examples how each realm of creature displayed his miracles as if welcoming him. Ibn ‘Umar. 86. Anas. SEVENTEENTH SIGN After the Qur’an. and if his coming was made known to them by their Creator. and show to man and jinn the way to eternal happiness and save them from everlasting extinction. That is. is the Splitting of the Moon.

591-2. as is confirmed by those who investigated the event.” They waited for the caravan. he provided them with a description of the Masjid al-Aqsa. the unbelievers also confirmed the splitting of the moon as certain. I looked at it. al-Sa’ati. Qadi Iyad. just as the Noble Messenger (UWBP) showed the inhabitants of the earth the miracle of the Splitting of the Moon. Tafsir Sura. i. he informed the Quraysh about the Ascension. Sharh al-Shifa’. then describe to us its doors. For it was a miracle too that when asked by the Quraysh the following morning. God Almighty lifted the veil between me and the Masjid al-Aqsa and showed it to me.399 Thus. al-Durar al-Muntathira. and condition. 278. For this supreme miracle. 284. iv. the earth stopped its journeying. which demonstrates with decisive proofs – even to deniers – how luminous. 54:5. ‘Ali al-Qari. exalted. 276. 82. al-Shifa’.” The Noble Messenger (UWBP) later said: “I was annoyed by their question and denial in a way that I had never been annoyed before. God’s Noble Messenger (UWBP) also told them: “During the journey. 155. Suyuti.” 397 That is to say. Tafsir Sura. 17:3. and saw and described it. 41. i. and said: “If you really went to the Masjid alAqsa in Jerusalem. Suddenly. they could only declare that it was “magic. Majma’ al-Zawa’id. 972. we shall mention here only his journey to Jerusalem. in order to prove what he said was right. Muslim.”398 Then the Quraysh understood that he was giving the correct and complete description. Bukhari. That is to say. al-Fath al-Rabbani. the preliminary part of the miracle of the Ascension. 191. 399 Qadi Iyad. They dismissed it as false. al-Shifa’. It will arrive here tomorrow at such-and-such a time. Furthermore. 17:3. Manaqib al-Ansar. and true a miracle it was. Referring that greatest miracle to the Treatise on the Ascension . 377. . I saw one of your caravans. so in order that the Messenger’s (UWBP) prediction should be right. i. we refer readers to the Addendum of the Thirty-First Word. and its immobility was shown as the sun being arrested in its motion. Silsilat al-Ahadith al-Da’ifa. al-Haythami. Tafsir al-Qur’an. walls. vi. so too he showed the inhabitants of the heavens his supreme miracle of the Ascension. the mighty earth abandoned its duty in order to confirm a single statement of Muhammad the Arabian (UWBP). its duty. It was as follows: The morning after the night of the Ascension. 309. Musnad. 296. i. So you may understand how unfortunate are those who do not 397 398 Tirmidhi. and the mighty sun witnessed it. al-Albani. the sun was arrested for an hour.218 verse states. Iman. the Thirty-First Word. for an hour. Musnad. viii. iii. 193. It was delayed for an hour.

To historians. is the All-Wise Qur’an. or else it indicates the existence of that miraculousness. to the scholars of rhetoric and eloquence. as well as those of the future. it opens up a window and shows its miraculousness. For example. the Supreme Shari‘a. it exhibits the miraculousness of its extraordinary eloquence. beautiful. to that Word. Yes. To each of forty classes of men. which comprises hundreds of evidences of his prophethood. referring that supreme miracle. it shows the miraculousness in the hidden mysteries of its verses. here we shall explain only one or two points. And so on. First Point I f i t i s a s k e d : The miraculousness of the Qur’an lies in its eloquence. a treasury of miracles. To the poets and orators. which constantly rise and fall like waves in the sea of the Qur’an. which proceeds from the Qur’an. Therefore. an eternal one. To social and political scientists. The Twenty-Fifth Word has explained concisely and proved those forty aspects in its approximately one hundred and fifty pages. and original style. which no one can imitate although it pleases everyone. To soothsayers and other diviners of the Unseen. it displays its miraculousness in its extraordinary reports concerning the Unseen. The ordinary people even. and of the Intermediate Realm and the hereafter. and how fortunate are those who affirm him and say: “We have heard and we obey!” Now offer praise and thanks to God for Islam and belief! EIGHTEENTH SIGN The greatest miracle of God’s Noble Messenger (Upon whom be blessings and peace). it shows its exalted. who only listen to the . it always remains fresh and new. To the Sufis and saints. Its prose and word-order are so well-ordered that it is both elevated and pleasant. it demonstrates its miraculousness by giving information concerning events of past ages. it indicates the existence of its miraculousness to each in a different way. To those occupied with knowledge of God and cosmic truths. it shows the miraculousness of the sacred divine truths in the Qur’an.219 affirm him nor obey his commands. indicates that mystery of miraculousness. The passage of time does not cause its style to age. and forty aspects of whose own miraculousness have been proven. and only one learned scholar out of a thousand can understand the miraculousness in its eloquence? T h e A n s w e r : The All-Wise Qur’an has a different kind of miraculousness corresponding to the understanding of each class. it shows the miraculousness in its sacred principles. But all classes of men have the right to a share of its understanding.

we shall explain further the miraculousness which the ordinary man understood by just listening. the desire to resemble the style of their beloved Qur’an. It is as follows: When the Qur’an of Miraculous Exposition appeared challenging the whole world. because of these two intense emotions. Furthermore. They say: “The Qur’an is either inferior to all the other books we have heard read. who do not understand its meaning.” To children who try to memorize it. weak and simple heads being unable to retain for long a single page of other books. the wish to invalidate its claim of miraculousness by competing with its style.220 Qur’an understanding a little of its meaning. despite their small. by being as sweet and agreeable for them as Zamzam water. But the Qur’an never wearies me. they say: “If I hear the finest and best known poems two or three times. whoever listens to the most eloquent. the most brilliant. and a wish to speak like it. Now. and are to be seen. it must either be inferior to all of them. even. or the Qur’an of Miraculous Exposition is superior to all of them. by not wearying them. who are disturbed by the slightest sound and noise. of these books being read together with the Qur’an is bound to say that it does not resemble any of them. which together with being impossible a hundred times over. could claim. and many of the verses and phrases of that large Qur’an resembling one another. that is. Even for those who can comprehend . It neglects no one. the desire to criticize and dispute it. That means that the Qur’an is not of the same level as them. In which case. confirm that it does not resemble any other book. it aroused passionate feelings of two kinds in people: The First: In friends. the murmuring sound of the Qur’an makes felt a sort of its miraculousness. It cannot therefore be written by man. or it indicates the existence of its miraculousness. The Second: In enemies.” Now. in order to help him. the more I listen to it. I n S h o r t : The All-Wise Qur’an demonstrates its miraculousness to forty different classes and groups of people. not even Satan. no one. Indeed. delicate. millions of books were written in Arabic. Even to the sick and the dying. which not even an enemy could claim – just as it is impossible – or it is superior to all of them and is thus a miracle. the more it pleases me. I become bored of them. which should cause muddle and confusion. Thus. the All-Wise Qur’an demonstrates its miraculousness before the uneducated mass of people. the desire to imitate it. the All-Wise Qur’an shows its miraculousness by settling in their memories with the greatest of ease. that is.

One word even coincides with slight deviation on five or six underlying pages. Also. and even deficient.• so that even the blind can see it. Furthermore. nor of the human mind. For it is neither the work of chance. In a similar way. corresponding to one another in a meaningful way. 75). on every page of the Qur’an’s Suras of long and medium length which were revealed in Medina. the dog being the eighth” in Sura al-Kahf (18:22) and through the underlying pages. while itself never materialized. but that is generally the fault of the printing and if it had been absolutely in order. the phrase “in pairs” (mathnà) occurs only three times in the Qur’an. . the first overlying the second. then everyone will be able to see it. *The Thirtieth Letter had been planned and intended. We have had a copy of the Qur’an written that shows this aspect of miraculousness. 53. I have seen a copy of the Qur’an in which passages looking to one another on facing pages were written in red ink. At that time I said that that too indicated another sort of miracle. but it gave up its place to Isharat al-I‘jaz (Signs of Miraculousness). Sin. thus establishing the dog’s name. In addition to being repeated mostly five. the repetitions of 400 Here the mention of the aspect of its miraculousness directed to those without ear. and these look both to each other and to those in Sura Ya. (36:32. Sometimes there are deviations. Some time later I saw that many phrases looked to others on the reverse of pages. and no knowledge to judge with. the Qur’an alludes to its miraculousness in a fashion. if a needle is passed through the word “dog” in the phrase “they were seven. the words “they will be all brought before us” (muhdarun-in) occur twice in Sura Ya. many of the words look to one another. the words would have corresponded to one another exactly. But it has been demonstrated most clearly and brilliantly in the Twenty-Ninth and Thirtieth Letters. 401 There are numerous similar examples. no heart to feel with. (Author) 401 The phrase occuring towards the end of Sura al-Saba’ (34:46) corresponds to the same phrase as the beginning of Sura al-Fatir (35:1).400 It is like this: In the Qur’an of Miraculous Exposition handwritten by the calligrapher Hafiz Osman and later printed. For example. Thus. is extremely concise. with a slight deviation it will go through the word “Qitmir” in Sura al-Fatir (35:13). abbreviated. The same words are again repeated twice in Sura al-Saffat (37:57. it is a sort of sign of its miraculousness. eight. and two of these corresponding cannot be mere coincidence. it will be published. and who see only with their eyes. 127). Sin. six.221 only what their eyes see and who have no ear to hear with. heart and knowledge. the word “Allah” has been repeated in the most wondrous manner. seven. nine or eleven times on the same page. since the arrangement of the Qur’an in the writing and script of printed copies of the Qur’an also is through the guidance of the Prophet (UWBP) and divine inspiration. God willing.

The Second: Poetry and oratory. the standard for the lines. in respect of His being the Sustainer of all beings. rhetoric.”(17:88) all the minds of mankind were to unite and become a single mind. I recited it constantly for eight or nine years. And I wrote eight short pieces. they do not mar or spoil these. And at Jesus (Upon whom be peace)’s time. three about those of ‘Ali. rhyme and poetic composition of that sort usually weaken seriousness. disturb the sense of God’s presence. who manifested the Greatest Name. the Qur’an&s adorned and rhymed words. and their allusions concerning the Unseen. they perceive it with the heart. but unfortunately the author saw and described only a tiny part of it. 403 Another aspect of the Qur’an of Miraculous Exposition’s miraculousness is that it expresses the most elevated and brilliant degree of the Noble Messenger’s (UWBP) belief. one which from the point of view of the Risale-i Nur’s success is beautiful. I understood from this that there is a sort of miraculousness in the rhyming and ordering and qualities of the Qur’an’s words. and eloquent and artistic style. it was magic that was prevalent. it is certainly not possible to imitate the Qur’an. extensive. even if those who recite supplications and the divine names and praises do not understand this sort of miraculousness with the mind. and lofty. Later. and the Suras Ikhlas and Kawthar. and flashes of a visible sort of the Qur’an’s miraculousness. artistic wording. which explain the subtle relationships evident in the coinciding of the Qur’an’s letters. sets forth the lofty truths of the worlds of the hereafter and of dominicality like a sacred map. this fine quality of the All-Wise Qur’an and sign of its miraculousness become apparent. the address of the Creator of the universe. illuminating. Similarly. How could they? They are as distant from the Qur’an as the earth is from the Pleiades. Thus. one about the wonders of Ghauth alGilani. that preserves completely the seriousness and sense of the divine presence. they could not produce its like. commend. and the many virtues of its eloquence. being most vast. For in view of the three above principles. and once caused the end of dearth and famine in Egypt. in the face of its exposition being thus. I observed that it was in verse and rhymed. at the time of the Most Noble Messenger (Upon whom be blessings and peace). Whereas. It conveys too in all its infinite glory and majesty. is composed in an elevated versified form. In fact.222 the two sides of the same page or on facing pages display beautiful and significant numerical relationships. which by means of tevâfuk or coincidences. which. That is to say. so his most important miracles resembled it. which are particular and natural and original to it. that important truth and encouraging wonder – under the name of ‘coincidence’ (tevâfuk). in the Arabian Peninsula four things were prevalent: The First: Eloquence and rhetoric. The reason is this: when the verse called Mudayana (2:292) provides the standard for the pages. and I was unable to reconcile the verse and rhyme with its serious nature. It also expresses and instructs in a natural manner the religion of truth. we had to content ourselves in this section with some slight indications and brief instances and small signs of a highly important and magnificent wonder. that important truth was perceived and written in summary fashion in the writing of The Miracles of Muhammad. for it is a most subtle and serious supplication. 405 Second Point At the time of Moses (Upon whom be peace). called The Eight Symbols (Rumûzat-ı Semaniye). 405 Because of unfortunate haste. 404. and five or six sorts at that – forms a chain of wonders of the Risale-i Nur. and applaud the Risale-i Nur. confirm. and a collectedness of mind. the verses are complete and they end rhyming in a fine way. and a source of signs of the ciphers of the Unseen. and one called Indications of the Qur’an (İşârât-ı Kur’aniye). 403. they could not contest it or oppose it. I also wrote five treatises. On reading it.402. afford an elevated seriousness and sense of the divine presence. I used to recite Imam alShafi’i’s famous supplication frequently. 404 At the bottom of every page of the Qur’an. 402 Also. it was medicine that was prevalent and his miracles were mostly of that kind. if. make their elegance felt. Certainly. and encouraging. Now. “Say: If the whole of mankind and the jinn were to gather together to produce the like of this Qur’an. and that this spoilt its lofty seriousness. which draw attention to itself. and distract attention. he continued without further pursuing it. . we had a copy of the Qur’an written that showed in gilded letters a flash of its miraculousness which appeared from the coinciding of the word Alla\h. nor to compose its like. for those who practise the recitation of the divine names and praises and supplicate God. not spoiling them. in accordance with the verse.

and instructed them in true facts and luminous knowledge. for sure someone would have attempted it. and truly many. their lives. those who spoke well and declaimed fine poetry. Thus. and made them forget the knowledge they had received. Thus. I f i t i s a s k e d : How do we know that no one could dispute or contest it? T h e A n s w e r : If it had been possible to dispute it. Firstly. and put an end to soothsaying. they would have been saved. and their families had been put into peril. It silenced the soothsayers and sorcerers. it filled the poets and orators with amazement. It saved those with knowledge of the past and cosmology from superstition and falsehood. they were bound to contest it. It nullified the value of their finest poems inscribed in gold. they all listened to it in astonishment.223 The Third: Soothsaying and divining matters of the Unseen. from the walls of the Ka‘ba. At no time could any of them attempt to contest it. If it had been possible. when the Qur’an of Miraculous Exposition appeared. If they had disputed it. Secondly. Just as they . their pride and glory. It drove away the jinns. that is. it challenged those with knowledge of these four fields. their possessions. causing them to remove the famous Seven Hanging Poems. the unbelievers and dissemblers were many. For their religion. since those who wished to do this. becoming its students. The Fourth: Knowledge of past events and cosmology. it made the men of rhetoric and eloquence bow before it. who gave news of the Unseen. these four groups bowed before the Qur’an in perfect wonder and veneration. And if they had done so. so that they bit their fingers in astonishment. they were sure to have supported such a contest and would have advertised it widely.

You won’t be able to do this either. it would certainly have been recorded in the books of history in glittering terms. but for one thousand three hundred. Wouldn’t any intelligent person. But this appears to be exaggerated and unacceptable to reason. possessions. just a short one. and families will all be in danger. it was not possible to dispute it. so rather than a single person. just produce something similar to the word-order and eloquence. and then compose the like of the Qur’an. cast all they possessed into peril. and travelled the way most fraught with difficulties? In Short: As the famous Jahiz put it: “Dispute with words was not possible. nor have they been disputed. your religion. who were very clever – have ensured that one of their literary men composed a Sura similar to one of the Qur’an’s and so be saved from its attacks. gather together all your scholars and men of eloquence. But all the histories and books are in evidence. lives.224 spread everything that was against Islam. that of war. Why do they say this? . but chose the most difficult way. so use the literary works of the past. in those early times. And don’t write a long Sura. It in effect said: “Let someone unlettered like Muhammad the Trustworthy compose the like of the Qur’an. don’t compose all the Qur’an. property. but only ten Suras. You won’t be able to do that either. the Wise Qur’an has challenged and silenced men and jinn. there is nothing in any of them. And if someone had disputed the Qur’an and they had made it known to everyone. That means. and even call on those of the future to help you. putting their lives. so they were compelled to fight with the sword. You won’t be able to. would they have abandoned the short and easy way. And if you can’t do this. nor even a single sentence or a word. so come on. so put it together out of stories and fictitious tales. particularly the people of Arabia at that time – and the Quraysh. but not a single of its verses can be disputed. and families into danger. Nonetheless. and the false gods on which you rely can also lend a hand. You won’t be able to manage ten which are truly like the Qur’an’s Suras. both in this world and in the next!” With these eight alternatives. and let them assist one another. Whereas for twenty-three years the All-Wise Qur’an continuously taunted and challenged them in a way that would increase their obduracy. dispute or contest. not for twenty-three years. not an unlettered person. But if you can’t do this. apart from a few passages about Musaylima the Liar. those unbelievers did not have recourse to the easiest way. for many human words resemble those of the Qur’an. let someone very learned and literary do it.” I f i t i s a s k e d : Some learned scholars have said that not one of the Qur’an’s Suras.

“Alif. that statement of scholars includes the following subtlety: the All-Wise Qur’an’s phrases and words look to one another. the most advanced of the people of reality have demonstrated numerous relationships between the Qur’an’s words and their aspects and connections. scholars who state that a single of its words cannot be disputed. That is. in it are ten relationships and ten fine points of eloquence. a heart contained in an immaterial body formed of mysteries. Like a man may rise to his feet. but an all-encompassing knowledge is necessary to . according to the first-mentioned prevalent and preferred school of thought. Scholars of the Hurufi School in particular have gone further. together with the eye’s position in the face of those duties. Thus. We have pointed out examples of some of these in the commentary called Isharat alI‘jaz (Signs of Miraculousness). words like those of the Qur’an.”(2:1-2) For example. or the seed of an immaterial tree. Mim. they could not so much as open their mouths to dispute it. According to this school.225 T h e A n s w e r : There are two schools of thought concerning the Qur’an’s miraculousness and inimitability. but if a prophet tells him that he cannot and he is unable to. Almighty God prevented men and jinn from successfully disputing a single of the Qur’an’s Suras. take a highly decorated palace. to situate in relation to all the decorations a stone which is like the central point of many varied decorations. Lam. It sometimes happens that a single word looks to ten places. In just the same way. since it is the speech of the Creator of all things. is dependent on knowing the entire wall together with all its decorations. each of its words may be like a heart or seed. And even if they had done so. and other verses and phrases. without doubt. in it is guidance sure. that is. The prevailing and preferred school states that the subtle qualities of eloquence and meaning in the Qur’an are beyond human power. then it is a miracle. in the phrases of Sura al-Fatiha and those of. And to situate the pupil of the eye in a human head is dependent on knowing its relations with the whole body and all the body’s wondrous functions. explaining and demonstrating to their followers a page of hidden meanings in a single of the Qur’an’s letters. However. This opinion is called the Sarfa School. Furthermore. may occur in man’s speech. and even phrases or verses. are correct. * This is the Book. The second and less preferred school states that it is within human ability to dispute one of the Qur’an’s Suras. they could not have uttered a word. Because since on account of its miraculousness Almighty God prevented them. but Almighty God has prevented this as a miracle of Muhammad (UWBP).

Then the alarm of the Most Noble Messenger (Upon whom be blessings and peace) to whom it was revealed. neither doubt nor misgiving can penetrate it. Before it and its goal is the happiness of this world and the next. the Qur’an is of a certainty the assembly of truths. For the Glorious One who revealed it. ways. which were greater than everyone’s. Now I will give below a translation of that Arabic piece. Moreover. The elevated perfections which the . can the thieves of doubt and misgiving enter the Qur’an of Miraculous Exposition? Yes. what corner. in such a way as to confirm them. Its inner face is pure guidance. shows through the miraculousness upon it that it comes from the Divine Throne. it has laid its hand on post-eternity and the hereafter. and the reverse of this is of course. And the Qur’an too. Furthermore. The All-Wise Qur’an is also founded on revelation and is revelation. demonstrated and proved it was revelation through the miracles of Muhammad (UWBP). the Qur’an is self-evidently pure guidance. We have proved this decisively in many of the Words. Above it shines the seal of miraculousness. all demonstrate that it was revelation coming from pre-eternity. For its back leans on God’s Throne. Third Point A brief but true reflection on the essential nature of the Qur’an of Miraculous Exposition was once inspired in my heart as a divine bounty. Beneath it lie the pillars of proof and evidence. those who sought the truth through either the intellect or the heart mentioned in their books the All-Wise Qur’an’s concise decrees and principles. there is the light of revelation in that aspect. darkness. and contains the light of happiness and Paradise. that is. while its right causes the mind to affirm it with phrases like “Will they not think?” Providing spiritual sustenance to hearts. it was his guest. taking into account the many relationships. So from what side. and those who affirm divine unity. which reveals. they are like the roots of the heavenly tree of the Qur’an. It is also of necessity the source of the lights of belief. Thus.226 situate them exactly as they are in the Qur’an. when it was first revealed and his unconscious state during its revelation and his sincerity and veneration towards the Qur’an. the saints. whose centuries. and temperaments were all different. for its opposite is the misguidance of unbelief. illusion and superstition cannot intrude on it. its left causes the conscience to testify to God’s blessings. The six aspects of the Qur’an of Miraculous Exposition are brilliant and luminous. the Qur’an of Miraculous Exposition encompasses all the points of agreement found in the books of the prophets.

That is to say. Its discussions concerning the world of the Unseen testify to this too. and says to the Qur’an through the tongue of disposition: “Our natures cannot be perfected without you!” We have proved this truth in many places. and jinn. it is everlasting. it declares: “Know that there is no god but God. as though it were holding it in its hand. and holds it before it like the pages of a book. Like a watchmaker turns. opens. with a conviction arising from innumerable various signs. the unanimity of the wise and intelligent testifies to this. For an easy conscience and peace of mind are to be found through its lights. shows. they gather around. there is in the Qur’an an eye that sees and encompasses the whole universe. It may even happen that due to the strength and purity of his belief. Furthermore. the common man may benefit more than Ibn Sina. the Qur’an has been strengthened and fortified with rational proofs. like those concerning the Manifest World. the Qur’an also leads to the happiness of this world and the next. The Qur’an is also observedly and self-evidently an eternal and perpetual miracle. display testify and prove that it is pure truth and contains no contradictions. and urges man to it. which it put forward. The Qur’an of Mighty Stature is thus. the fruits the Qur’an produces are both perfect and living. and the geniuses of philosophy like Ibn Sina and Ibn Rushd unanimously demonstrated the Qur’anic principles. unspoilt human nature affirms it through the testimony of a tranquil conscience. drawn to it like moths.” and proclaims the divine unity. It never dies away like other miracles. Also. See. So long as it is not corrupted in any way. describing its levels and worlds. human nature confirms it. The Qur’an is also affirmed by all sound natures. it may be said the Qur’an is accepted and sought after by both men. living. And together with being revelation. it always displays its miraculousness. . its time never comes to an end. the roots of the tree of the Qur’an are founded on reality and are living. In which case.227 world of Islam. and describes his clock. and angels. For the life of the fruit points to the life of the tree. there is such breadth in the Qur’an’s guidance that the Angel Gabriel and a young child may listen to its same lesson side by side. such as the saints and purified scholars! Also. and the Shari‘a. If anyone doubts this. in accordance with their own methods and proofs. And a brilliant philosopher like Ibn Sina may study the same of its lessons side by side with an ordinary reciter. let him read the Qur’an once and heed what it says. and both receive their share. luminous fruits it has produced each century. Moreover. The great scholars of theology. for when it is recited. how many perfect. Without doubt. and they both will receive their instruction. to which it gave form. the Qur’an does the same with the universe.

That is to say.228 O God! Make the Qur’an our companion in this world. and his tongue. and in Paradise a companion. Second Principle: Also. and was veracious. and he proclaimed with his tongue that evidence of his self. together with the evidence offered by all beings. In this Sign. and from the Fire a shield and screen. a guide and leader. NINETEENTH SIGN It has been proved in the previous Signs most decisively and indubitably that the Most Noble Messenger (Upon whom be blessings and peace) was God Almighty’s Messenger. and on the Bridge a light. we shall offer a concise and summary definition of that shining evidence. we shall point in fifteen Principles to his proof and integrity. Muhammad the Arabian (Upon whom be blessings and peace) was the most brilliant and conclusive proof of divine unity and eternal happiness. since that veracious and verified proof per . For the evidence to divine unity made by all beings is surely confirmation of the one who proclaimed that unity. therefore. who indicated the universe’s Maker with both his self. and a friend for us in the grave. since the perfection of divine unity and absolute good of eternal happiness he expounded are in agreement and conformity with the beauty and perfection of all the truths of the world. the cause he proclaimed is verified by the whole universe. that articulate proof. the Gentle One. His messengership being thus established through thousands of certain evidences. God’s Noble Messenger (Upon whom be blessings and peace) pointed through his own self to the Creator of the universe’s existence and unity. we shall describe in what ways he is a proof of it and its correctness. O God! Illuminate our hearts and graves with the light of belief and the Qur’an. and grant blessings and peace to him and his Family from the Most Merciful One. With an extremely brief summary. the Noble Messenger (Upon whom be blessings and peace) was an articulate proof of divine unity and eternal happiness who was both veracious and verified. we must surely recognize the proof and learn the manner of his evidence. his truthfulness and veracity. For since he is the proof and his conclusion is knowledge of God. Amen. That is to say. and his speech. was both verified by the reality of the universe. and his conduct. Since he himself was the evidence. and in all good works. and at the resurrection an intercessor. and illumine the proof of the Qur’an for the sake of and in veneration of the one to whom the Qur’an was revealed. he was certainly veracious in his cause. First Principle:This proof. It is as follows: Like all the beings in the universe. Also.

came with a Shari‘a that will never be abrogated. In which case. outer and inner. being unable to deny them. In which case. the Qur’an that came to him shows through its forty aspects of miraculousness. and therefore gathered together in himself the essence and unanimity of all their miracles. this proof of divine unity was equipped with such certain. and his religion. gathered together in him were the mystery of their wonders. and the strength of their verifications. Furthermore. and his call was to all men and jinn. that even his most bitter enemy had to confirm them. and definite miracles and wondrous irhasat. Also. and in the duties of his messengership such sublime attributes. personification. that he was not speaking on his own account. and they found the truth. Also. did not speak of himself. In which case. He was also the master and leader of all the saints and purified scholars. who attained to perfection through his training and guidance and the light of his Shari‘a. he was made to speak by the Creator of the universe. For the universe’s Creator showed through the thousands of proofs of his prophethood. through all . that person was the exemplar. evident. their unanimous affirmation. For they travelled the way their master opened up and left open. his duties. even if the whole universe were to unite against him. he was surely the chief of the prophets. and his prophethood was proved by such irrefutable evidences that their affirmation could not be disputed. were such elevated moral qualities. the most elevated and perfect attributes. that he was Almighty God’s interpreter. Fourth Principle: And that herald of divine unity and happiness. through all those miracles He created through his hand. He received instruction from his Pre-Eternal Master. in part described in the above Signs. as was seen in the previous Signs. Yes. and master of the perfections and elevated moral qualities in beings. and in the Shari‘a he propagated such high virtues. for sure. who was himself a clear miracle. model. then he taught. Since the highest and best moral qualities. Third Principle: And in that herald of divine unity and giver of the tidings of eternal happiness. all their wonder-working and verifications and consensus forms a support for their sacred master’s truthfulness and veracity. he was made to speak. those perfections in his self. but conveying His speech.229 formed thousands of miracles greater than all the previous prophets. and the most precious and acceptable virtues were present in his self. his duty. That means the strength of the prophet’s consensus and the testimony of their miracles forms a support for his truthfulness and veracity. who was the source of perfections and teacher of elevated virtues. and his religion form a support for his veracity and truthfulness so powerful that it can in no way be shaken.

he was the most complete example of the perfections of beings. In which case. they explain with complete correctness the universe’s truths and functions. In which case. and the key to the talisman of the universe. The miracles mentioned previously and the story of his life. He received knowledge surpassing the world of men and jinn. which have the authenticity of consensus. and the most radiant lamp of reality. and apart from Gabriel. jinn. and even the worlds of spirits and the angels. they have believed with knowledge of certainty (ilmelyakîn) that he was not speaking on his own behalf. but was speaking in the name of his Creator. these attributes of his and his spiritual personality indicate. reliability. conversed with angels. no angel. and the describer of the beauties of dominical art. the truths of the Qur’an and lights of belief he brought to men and jinn. that is to say. and the personification of divine mercy. and men. and all his other qualities and conduct. and the elevated virtues and exalted perfections apparent in his being are a decisive witness to this fact. teaching by means of him. the universe’s Creator looked to this being and created the universe. It may be said that if He had not created him. He would not have created the universe. and the solver of the riddle of creation. Moreover. behind. was the most illumined and perfect fruit of the tree of the universe. all those who penetrate to reality who heed him have affirmed him with the truths they have investigated and laid open. Fifth Principle: And that Interpreter of Pre-Eternal Speech saw spirit beings. the lord of the angels. could interfere in the tidings he gave. Yes. and relationships with. fear of God. and the most luminous proof of the Truth. besides being comprehensive. no spirit being. . Sixth Principle: And that person. show that this being was the ultimate cause of the universe’s existence. no jinn. not even the highest angels in attendance on God Almighty. his veracity and truthfulness are supported by the consensus of these four powerful principles. he showed that he was not speaking his own ideas in his own name. Seventh Principle: And that proof of the Truth and lamp of reality demonstrated a religion and Shari‘a that comprise principles ensuring the happiness of this world and the next. and the herald of divine sovereignty. he even left Gabriel. indeed. his companion. In addition. but that the Creator of the universe was causing him to speak and teaching. all prove this fact.230 his sincerity. unlike soothsayers and others who give news of the Unseen. seriousness. And on some occasions. the realms that lie beyond theirs. and in regard to the comprehensiveness of his disposition. he had access to. In which case. and the expounder of the wisdom of the world. and the exemplar of dominical love. and offered guidance to men and jinn.

Yes. he made all places and all times hear. Tenth Principle: It is apparent from that person’s (UWBP) manner that he saw. that anyone who studies them carefully is bound to understand that his religion is a declaration. he addressed the peoples and nations waiting beyond the centuries of the future. he accepted before anyone the . with utter steadfastness. Muhammad the Arabian (Upon whom be blessings and peace) proclaimed his message over the heads of men and jinn in the name of the World of the Unseen. fearlessly.231 and the Creator of the universe’s names and attributes. Fourteenth Principle: He called and summoned with such confidence and trust that he became obliged to no one and no difficulty upset him. powerful supports. Thirteenth Principle: He proclaimed the soundness of the injunctions he conveyed with such confidence and sureness. we too hear! Ninth Principle: His address is so elevated and powerful that all the centuries heed it. and truth that his religion proceeded from the pen of the One who creates and regulates the universe. In the same way that a palace’s builder writes an instruction sheet suitable to the palace so that he may describe himself through its features. that should the whole world have gathered. he engraved them on the face of time. Whoever ordered the universe so well is the One who ordered this religion equally well. we have heard and we obey!” Twelfth Principle: He called with such seriousness and instructed so fundamentally that he inscribed his principles on the face of the centuries and on the very stones of all corners of the world. turned to the Manifest World. Witness to this are all his life and his illustrious biography. On occasion he challenged the whole world on his own. describing both the One who made this beautiful universe. all the centuries hear the echo of his voice. he spoke unhesitatingly. For at times of greatest peril. he called out to all jinn and men. with complete sincerity and honesty. declaring: “Yes. and describe the universe and Himself in such a way. Islam and the Shari‘a are so comprehensive and perfect. and the universe itself. the perfect order of the one requires the perfect order of the other. Yes. the religion and Shari‘a of Muhammad (UWBP) demonstrate through their clear elevatedness. Eleventh Principle: With all his strength he made so powerful a call and summons that he caused half the earth and a fifth of mankind to respond to his voice. Eighth Principle: Thus qualified by the above-mentioned attributes and sustained by totally unshakeable. they could not have made him revoke or abjure a single of those precepts. Yes. Thus. a manifesto. and spoke accordingly. comprehensiveness.

The conclusion of these fifteen Principles is this: the one qualified by the abovementioned attributes proclaimed divine unity with all his strength repeatedly and constantly throughout his life. which were well-known by everyone. Glory be unto You! We have no knowledge save that which You have taught us. friend and foe. and proclaimed them. saying: “So know that there is no god but God. he was the most sincere servant of the One who is worshipped by right. grant him blessings and peace to the number of good deeds of his community. Fifteenth Principle: His obedience to the religion he brought.232 precepts he had brought. and his abstaining from whatever was forbidden. indeed You are All-Knowing.” O God. and his worship of his Maker. demonstrate conclusively that he was the envoy and herald of the Monarch of Pre-Eternity and Post-Eternity. and to his Family. and the interpreter of His pre-eternal word. Witness to this were his famous asceticism and independence and his never stooping to the ephemeral glitter of this world. and acted accordingly. All-Wise!(2:32) . all of which he performed to a greater degree than everyone else.

and we wrote. our master. so that those who read it may understand its importance. “he said that. I had no books of Hadith or the Prophet’s (UWBP) biography available to me.” “it was said that. al-Shifa’ al-Sharif. for the Nineteenth and Thirty-First Words about the messengership of Muhammad (UWBP) had been written. We would write thirty. Sa id Nursi Ustad Said Nursi. God willing. I had not taken the path of narrative. It was extremely successful and my memory assisted me in a way that surpassed even that of the Old Said. I request that my brothers will look on them tolerantly and correct them. He had no books with him.”(93:11) I shall mention a mark of Almighty God’s favour and mercy that was apparent in the writing of this treatise. We formed the conviction that this ease was itself a wonder proceeding from the miracles of the Prophet Muhammad (UWBP). Moreover. It was mostly narrated from such books as Bukhari. But it was clear that divine favour was with us and there was need for the treatise. I had no intention of writing this treatise. Thirty to forty pages were written at speed every two or three hours. If perhaps there are any errors in the wording of some of the Hadiths or in the names of the narrators. Nevertheless. My heart was trembling.” I began. Tirmidhi. dictated and we wrote the first draft. rehearse and proclaim. Furthermore. pages in two or three hours. saying: “I place my trust in God.” in the works I had written. Also my power of memory had been extinguished due to the calamities I had suffered. because if there had been any error in relating them – since they are Hadiths – it would have been a sin. and Tabari. that is. Muslim. Abu Nu‘aym. Then suddenly I felt a compelling impulse to write it. Once fifteen pages were written in a single hour. what has been written is sound. “But the favour of your Sustainer. . forty. Bayhaqi. nor did he refer to any.233 A Divine Gift And a Mark of Dominical Favour In the hope of complying with the meaning of the verse. and sometimes more. in accordance with my way. He would suddenly dictate at great speed.

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