Miracles of the Prophet (صل الله عليه وسلم) other than the Qur’aan

The Prophet had many miracles other than the Qur’aan. Most of these are narrated in narrational chains that do not reach the status of collaborative mass narrations from the witnesses to the following generations. However, the sheer amount of such narrated incidents together as a whole is vast. Moreover, the people who were witnesses are people who hated lying from the depth of their being, and would neither permit themselves to lie, nor others to engage in lies in front of them, and related what they saw to specific places and times known to all. This makes us sure that at least some of them are true. The reason for this is that it would normally be impossible for all of them to be incorrect or lies in light of their number and circumstances. A few of these are mentioned below.

Miracles other than the Qur’aan

The splitting of the Moon

This miracle is actually mentioned in the Qur’aan:

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (1) وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ

Interpretation: The Last Hour has come near, and the Moon has split. If Arab idolaters of Quraysħ see a miracle, they turn their backs on it and say, "This is just powerful magic!" (Al-Qamar, 1-2)

This miracle came when the tribe of Quraysħ demanded a proof from the Prophet (صل الله عليه وسلم) for his truthfulness. It was narrated by Al-Bukħaariyy that Ibn Masˆuud[1] said:

انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شِقَّتَيْنِ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اشْهَدُوا

"During the time of the Messenger of Aļļaah (صل الله عليه وسلم) the Moon split into two halves, and the Prophet (صل الله عليه وسلم) said, ‘Bear witness!’"[2]

The result of this great miracle, however, was just more obstinacy from the leaders of Quraysħ, as indicated in the Aayah above.

Food praising Aļļaah while being eaten

Al-Bukħaariyy narrated that Ibn Masˆuud said:

كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَقَلَّ الْمَاءُ فَقَالَ اطْلُبُوا فَضْلَةً مِنْ مَاءٍ فَجَاءُوا بِإِنَاءٍ فِيهِ مَاءٌ قَلِيلٌ فَأَدْخَلَ يَدَهُ فِي الْإِنَاءِ ثُمَّ قَالَ حَيَّ عَلَى الطَّهُورِ الْمُبَارَكِ وَالْبَرَكَةُ مِنْ اللَّهِ فَلَقَدْ رَأَيْتُ الْمَاءَ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَقَدْ كُنَّا نَسْمَعُ تَسْبِيحَ الطَّعَامِ وَهُوَ يُؤْكَلُ

We were traveling with the Messenger of Aļļaah (صل الله عليه وسلم) when our water supply became little, so he said, "get some remaining water." When they brought him a vessel with a little water, he put his hands into it and said, "Come on to the purifying and blessed – and the blessing is created by Aļļaah!" Then I saw water gush forth from between the fingers of the Messenger of Aļļaah r , and we also used to hear food praising Aļļaah while being eaten.[3]

Pure water gushing from between the Prophet’s (صل الله عليه وسلم) fingers

Note that it happened in several different occasions that water gushed from between the fingers of the Prophet (صل الله عليه وسلم) , sometimes enough for hundreds of people to drink and wash. Al-Bukħaariyy narrated from Jaabir ibn ˆAbdillaah[4]:

عَطِشَ النَّاسُ يَوْمَ الْحُدَيْبِيَةِ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ يَدَيْهِ رَكْوَةٌ فَتَوَضَّأَ مِنْهَا ثُمَّ أَقْبَلَ النَّاسُ نَحْوَهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا لَكُمْ قَالُوا يَا رَسُولَ اللَّهِ لَيْسَ عِنْدَنَا مَاءٌ نَتَوَضَّأُ بِهِ وَلَا نَشْرَبُ إِلَّا مَا فِي رَكْوَتِكَ قَالَ فَوَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ فِي الرَّكْوَةِ فَجَعَلَ الْمَاءُ يَفُورُ مِنْ بَيْنِ أَصَابِعِهِ كَأَمْثَالِ الْعُيُونِ قَالَ فَشَرِبْنَا وَتَوَضَّأْنَا فَقُلْتُ لِجَابِرٍ كَمْ كُنْتُمْ يَوْمَئِذٍ قَالَ لَوْ كُنَّا مِائَةَ أَلْفٍ لَكَفَانَا كُنَّا خَمْسَ عَشْرَةَ مِائَةً

The people became thirsty on the day of the Al-Ĥudaybiyyah incident[5]. The Prophet had a vessel in front of him that he took water for (Wuđuu’) ablusion from. The people approached him, so he said, "what is the matter?" They replied, "O Messenger of Aļļaah, we do not have any water to make ablution, or to drink, other than what you have in your vessel. Upon hearing that, the Prophet (صل الله عليه وسلم) put his hand in the vessel, and water gushed out from between his fingers like a spring. So we drank (Jaabir said) and performed ablution. I (the narrator from Jaabir, a man by the name of Saalim ibn Abii Al-Jaˆd) said to Jaabir: "How many were you on that day?" He answered: "If we had been a hundred thousand it would have been enough. We were fifteen hundred (individuals)."[6]

Rocks greeting the Prophet (صل الله عليه وسلم)

It was narrated and authenticated by Al-Ĥaakim[7] and others Aliyy ibn Abii Ţaalib[8] said,

كنا مع رسول الله صلى الله عليه وسلم بمكة ، فخرج في بعض نواحيها فما استقبله شجر ، ولا جبل إلا قال : السلام عليك يا رسول الله

"I walked with the Prophet (صل الله عليه وسلم) in Makkah, and we went to some of its areas. He was not faced by a rock or a tree that did not say to him: Peace upon you O Messenger of Aļļaah!"[9]

Tree bearing witness to the prophethood of Muĥammad (صل الله عليه وسلم)

It was narrated by NuurudDiin Al-Haytħamiyy in his book Majmaˆ Az-Zawaa’id[10] through the companion Ibn ˆUmar:

عن ابن عمر قال : كنا مع رسول الله صلى الله عليه و سلم في سفر فأقبل أعرابي فلما دنا قال له النبي صلى الله عليه و سلم : " أين تريد؟ " قال : "إلى أهلي." قال : " هل لك في خير؟ " قال : "وما هو؟" قال : " تشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله." قال : "من شاهد على ما تقول؟" قال : " هذه الشجرة." فدعاها رسول الله صلى الله عليه و سلم وهي بشاطئ الوادي فأقبلت تخد الأرض خدا حتى جاءت بين يديه فاستشهدها ثلاثا فشهدت أنه كما قال ثم رجعت إلى منبتها ورجع الأعرابي إلى قومه وقال : "إن يتبعوني آتيك بهم وإلا رجعت إليك فكنت معك."

We were traveling with the Messenger of Aļļaah r when a desert Arab approached. When he came near them. The Prophet (صل الله عليه وسلم) said, "where are your heading?" He answered, "to my people." Then the Prophet asked (صل الله عليه وسلم) him, "are you interested in something that is good for you?" The Arab asked, "what is it?" He answered, "testify that there is no god but Aļļaah alone, He has no partner, and that Muĥammad is His created slave and His messenger." The man asked, "Who testifies to what you say?" The Prophet said, "this tree," and called the tree that was at the edge of the valley. The tree came, leaving a groove in the ground as a track, until it stood in front of the Prophet (صل الله عليه وسلم). He asked it to testify three times, and it bore witness to that he is what he said he is. Then the tree returned to its place. The Arab also headed back to his people. He said, "if they follow me I will bring them to you, and if not, then I will come back to you myself in order to be with you."[11]

In another incident that narrated by Al-Bukħaariyy from Jaabir ibn ˆAbdillaah[12]:

كَانَ الْمَسْجِدُ مَسْقُوفًا عَلَى جُذُوعٍ مِنْ نَخْلٍ فَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَطَبَ يَقُومُ إِلَى جِذْعٍ مِنْهَا فَلَمَّا صُنِعَ لَهُ الْمِنْبَرُ وَكَانَ عَلَيْهِ فَسَمِعْنَا لِذَلِكَ الْجِذْعِ صَوْتًا كَصَوْتِ الْعِشَارِ حَتَّى جَاءَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَضَعَ يَدَهُ عَلَيْهَا فَسَكَنَتْ

The Masjid of the Prophet’s roof was supported by palm trunks, and when the Prophet spoke, he used to lean on one of these palm trunks. When a pulpit was made for him, and he stood on it, we heard a sound from that palm trunk, like the sound of a camel in her tenth month of pregnancy. It continued until the Prophet (صل الله عليه وسلم) came and put his hand on it. Only then did it become calm. [13]

A camel prostrating to the Prophet (صل الله عليه وسلم)

It was narrated through a chain of reliable narrators by NuurudDiin Al-Haythmiyy, through Anas ibn Maalik[14], that a family in Al-Madiinah had a camel that used to fetch water for them had become obstinate and dangerous to go near. The Prophet (صل الله عليه وسلم) went to see the camel inside its fence, despite his companion’s fear that the animal might attack him. When the camel saw him it approached him, faced him, and prostrated. He grabbed it by its forehead, and put it back to work.

فقال له أصحابه : يا رسول الله هذا بهيمة لا يعقل يسجد لك ونحن نعقل فنحن أحق أن نسجد لك قال : " لا يصلح لبشر أن يسجد لبشر ولو صلح لبشر أن يسجد لبشر لأمرت المرأة أن تسجد لزوجها لعظم حقه عليها…."

His companions said: "O Messenger of Aļļaah, this animal that does not have a mind prostrates to you, and we do have minds, so we are even more befit to prostrate to you!" He responded (in part), "it is not sound for a human to prostrate to another human. If it was sound for a human to prostrate to another human, then I would have ordered the wife to prostrate to her husband, because of the enormous rights he has over her…."[15]

Defeating an army with a handful of soil

In the battle of Ĥunayn, after the conquest of Makkah, the Prophet had with him an army of 12,000 men facing the tribe Hawaazin, who were under the leadership of a man by the name of Maalik ibn ˆAwf. Maalik had made the men of his tribe bring their property and families, to make them fight for all they hold precious. They were thousands of men and fought very hard and with strong unity. In the beginning, most of the Muslim army retreated, but the Prophet along with a few men remained. Muslim narrated:

نَزَلَ عَنْ الْبَغْلَةِ ثُمَّ قَبَضَ قَبْضَةً مِنْ تُرَابٍ مِنْ الْأَرْضِ ثُمَّ اسْتَقْبَلَ بِهِ وُجُوهَهُمْ فَقَالَ شَاهَتْ الْوُجُوهُ فَمَا خَلَقَ اللَّهُ مِنْهُمْ إِنْسَانًا إِلَّا مَلَأَ عَيْنَيْهِ تُرَابًا بِتِلْكَ الْقَبْضَةِ فَوَلَّوْا مُدْبِرِينَ فَهَزَمَهُمْ اللَّهُ عَزَّ وَجَلَّ

The Prophet (صل الله عليه وسلم) came down from his mule and grabbed a handful of soil from the ground. Then he threw it towards their faces (the army of Hawaazin) and said, "The faces became ugly." There was not a human created by Aļļaah among them that did not get soil in his eyes (and they were thousands ) from that handful, so they turned around and Aļļaah (عز وجل) defeated them.[16]

A poisoned sheep leg speaks

After victory in the battle of Kħaybar, an oases north of Al-Madiinah controlled by jews, a jewish woman gave the Prophet a broiled sheep. Al-Haytħamiyy narrates[17]:

فأكل وأكل أصحابه ثم قال لهم: " أمسكوا." ثم قال للمرأة: " هل سممت هذه الشاة؟" فقالت: من أخبرك؟ قال: "هذا العظم لساقها." وهو في يده قالت: نعم. قال: "لم ؟" قالت: "قلت : إن كنت كاذبا أن يستريح الناس منك وإن كنت نبيا لم يضرك."

He (the Prophet (صل الله عليه وسلم)) ate from it and so did some of his companions, then he said, "hold back!" Then he said to the woman, "have you poisoned this sheep?" She answered, "who told you?" He answered, "this bone of its foreleg," and it was in his hand. She answered, "yes." He asked her, "why?" She said, "I said to myself, ‘if he is a liar, then people will be rid of him, and if he is truthful it will not harm him."[18]

This idea of hers, that a prophet would not get harmed by poison, is pure ignorance, because prophets are human beings, and get harmed like others.

A wolf speaks

Aĥmad ibn Ĥanbal[19] narrated in a chain declared authentic[20] that a wolf captured a sheep and the shepherd pursued it until he took it back. The wolf sat down with its tale between its legs in the manner that dogs do. It spoke and said, "do you not fear Aļļaah? You take a provision from me that was led to me by Aļļaah?" The shepherd said, "How strange! A wolf sitting on its tale and speaking to me in human speech." The wolf said, "How about I tell you something stranger than that? Muĥammad (صل الله عليه وسلم) in Yatħrib (the city of Al-Madiinah) telling people about what happened in the past!"[21]

The shepherd then went to Al-Madiinah and told the Prophet (صل الله عليه وسلم), who had him announce it in the Masjid. The Messenger of Aļļaah (صل الله عليه وسلم) then swore it was true and said:

لاَ تَقُومُ السَّاعَةُ حَتَّى يُكَلِّمَ السِّبَاعُ الإِنْسَ، وَيُكَلِّمَ الرَّجُلَ عَذَبَةُ سَوْطِهِ ، وَشِرَاكُ نَعْلِهِ، وَيُخْبِرَهُ فَخِذُهُ بِمَا (3) أَحْدَثَ (4) أَهْلُهُ بَعْدَهُ

"The last hour will not occur until predators speak to humans, and the man is spoken to by the lash of his whip, and the leather strip (the one across the instep) of his sandals, and by his thigh, about what his family was doing while he was away."[22]

His knowledge of the unseen of the past and the future

Muslim narrated that Ĥudħayfah[23] said:

قام فينا رسول الله صلى الله عليه و سلم مقاما ما ترك شيئا يكون في مقامه ذلك إلى قيام الساعة إلا حدث به حفظه من حفظه ونسيه من نسيه قد علمه أصحابي هؤلاء وإنه ليكون منه الشيء قد نسيته فأراه فأذكره كما يذكر الرجل وجه الرجل إذا غاب عنه ثم إذا رآه عرفه

The Messenger of Aļļaah (صل الله عليه وسلم) stood and delivered a great speech to us in which he did not leave anything untold that would be from that time until the Last Hour. Some of us memorized it while others forgot. These companions of mine know (about) it. Verily some of what I have forgotten of it happens, and then I remember it when I see it. Just like when a man remembers the face of another man that was away from him, (and he forgot what he looks like[24]) and then when he sees him again, he remembers him.

In another narration, by Abuu Daawuud[25], Ĥudħayfah said:

وَاَللَّهِ مَا تَرَكَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مِنْ قَائِد فِتْنَةٍ إِلَى أَنْ تَنْقَضِيَ الدُّنْيَا يَبْلُغُ مَنْ مَعَهُ ثَلاثمِائَةٍ إِلاَّ قَدْ سَمَّاهُ لَنَا

By Aļļaah, the Messenger of Aļļaah r did not leave out naming (i.e. specifically by full name) any leader of deviation[26] to be before the end of this world, that has followers reaching 300 men (or more).[27]

In another narration, as quoted by Al-Haytħamiyy, Abuu Dħarr[28] said:

لَقَدْ تَرَكَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَا يُحَرِّكُ طَائِرٌ جَنَاحَيْهِ فِي السَّمَاءِ إِلاَّ ذَكَّرَنَا مِنْهُ عِلْمًا

The Messenger of Aļļaah (صل الله عليه وسلم) left us, and no bird moves its wings in the Sky without him having mentioned something about it.

In other words, the Prophet (صل الله عليه وسلم) knew about all events of significance to his nation, and told his companions about these. It must not be understood from this that the Prophet knows everything, because it is impossible for a creation to have infinite knowledge. Infinite knowledge is only for Aļļaah, because His knowledge is eternal and not created.

Moreover, it cannot be that the Prophet knows all that is written to be in this world. This is because such a claim would contradict with what Aļļaah told us in the Qur’aan.


[1] See footnote 23 on page 10.

[2] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 4/206.

[3] Ibid., 4/194.

[4] Jaabir ibn ˆAbdillaah Al-Kħazrajiyy Al-Anşaariyy (78 AH/ 697 AD) (رضي الله عنه) was a companion of the Prophet (صلى الله عليه وسلم), as was his father, and is an important narrator who narrated more than 1500 ĥadiitħs, and he also participated in 19 military campaigns. Towards the end of his life, he used to give lessons in the Prophet’s Masjid in Al-Madiinah. Az-Zirikliyy, Al-‘Aˆlaam (2002), 2/104.

[5] The Ĥudaybiyyah incident happened when the Prophet (صل الله عليه وسلم) and his companions were stopped at an area at the outskirts of Makkah, called Al-Ĥudaybiyyah. The men of Quraysħ prevented from proceeding further to perform the short type of pilgrimage called ˆUmrah – it is different from the long type, called Ĥajj.

[6] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 5/122.

[7] See footnote 24 on page 11. See footnote 34 on page 13.

[8] See footnote 34 on page 13.

[9] Al-Naysaabuuriyy, Al-Mustadrak, 2/677.

[10] NuurudDiin Al-Haytħamiyy 807 AH/1305 AD was a great ĥadiitħ master who authored many books, among these is the book Majmaˆu-z-Zawaa’id, which is a respected ĥadiitħ collection. Az-Zirikliyy, Al-‘Aˆlaam (2002), 4/266.

[11] Nuuru-d-Diiin Al-Haytħamiy, Majmaˆu-z-Zawaa’id (Beirut: Daar Al-Fikr, 1412), 8/517.

[12] See footnote 147 page 81.

[13] Muĥammad ibn ‘Ismaaˆiil Al-Bukħaariyy (194 – 256 AH), Şaĥiiĥu-l-Bukħaariyy, 4/195-196.

[14] Anas ibn Maalik Al-Kħazrajiyy Al-Anşaariyy (93 AH/ 712 AD) (رضي الله عنه) was a companion and used to be the servant of the Prophet (صل الله عليه وسلم) in Al-Madiinah, his hometown. After the Prophet’s (صل الله عليه وسلم) death he emigrated to Damascus and finally to Başrah, where he died as the last companion to die in that city. Az-Zirikliyy, Al-‘Aˆlaam (2002), 2/24-25.

[15] Al-Haytħamiy, Majmaˆu-z-Zawaa’id, 8/556.

[16] Muslim ibn Al-Ĥajjaaj Al-Naysaabuuriy, Şaĥiiĥ Muslim (Beirut, Lebanon: Daar Ihyaa’ Al-Turaath Al-Arabi), 3/1402.

[17] In a chain with sound narrators, except that one of them has been declared weak by some ĥadiitħ experts, and declared acceptable by others. However, this ĥadiitħ is narrated in many different chains as well.

[18] Al-Haytħamiy, Majmaˆu-z-Zawaa’id, 8/523.

[19] See footnote 9 on page 6.

[20] Al-Haytħamiyy declared the men of the chain as sound. Al-Haytħamiy, Majmaˆu-z-Zawaa’id, 8/516.

[21] Aĥmad ibn Ĥanbal (241 AH/ 856 AD), Musnad Aĥmad ibn Ĥanbal (241 AH) (Beirut, Lebanon: Mu’assasah Ar-Risaalah, 1421), 18/316.

[22] Ibid.

[23] Ĥudħayfah ibn Al-Yamaan was a great companion of the Prophet (صل الله عليه وسلم) whom the Prophet told the names of all the hypocrites, and no one else. If someone died, ˆUmar used to see if Ĥudħayfah went to the funeral or not; if he did not go, then ˆUmar would not perform the funeral prayer. ˆUmar also put him in charge of several military campaigns and made him a governor of several cities. When he sent new governors he used to send the message, "I have sent so and so to you, and ordered him so and so," but when he sent Ĥudħayfah, he would say, "listen to him, obey him, and give him whatever he asks." Az-Zirikliyy, Al-‘Aˆlaam (2002), 2/171.

[24] Explanation in brackets as stated by Al-ˆAsqalaaniyy. Ibn Ĥajar Al-ˆAsqalaaniyy, Fatĥu-l-Baarii, 11/496.

[25] Abuu Daawuud (202 AH/ 817 AD – 275 AH/ 889 AD), Sulaymaan ibn Al-‘Asħˆatħ ibn Isĥaaq ibn Basħiir Al-‘Azdiyy As-Sijistaaniyy was the leader of ĥadiitħ scholars in his time. He is originally from Sijistaan (a region in today’s Iran and Afghanistan) and died in Başrah, Iraq, where he was buried. He is the author of the famous ĥadiitħ collection Sunan Abii Dawuud. Az-Zirikliyy, Al-‘Aˆlaam (2002), 3/ 122.

[26] Leader of deviation, i.e. a leader of a deviation of some kind, or unjust warfare. Al-Qaariy, Mirqaatu-l-Mafaatiiĥ, 10/ 21.

[27] As quoted by Al-ˆAsqalaaniyy, and he did not mention anything negative about this narration, which means he considered it acceptable according to his methodology. Ibn Ĥajar Al-ˆAsqalaaniy, Fatĥu-l-Baariy (Beirut, Lebanon: Dar El-Marefah Publishing & Distributing), 11 / 496.

[28] Abuu Dħarr, Jundab ibn Junaadah, Al-Għifaariyy (32 AH/ 652 AD), was one of the earliest converts to Islam and greatest of the companions of the Prophet.

4 Responses to Miracles of the Prophet (صل الله عليه وسلم) other than the Qur’aan

  1. Abu Yunus says:

    As-salamu alaikum, Shaykh.

    Are there any miracles that are narrated in narrational chains that do reach the status of mass (mutawatir) narrations from the witnesses to the following generations?

    • Waˆalaykumussalaam,

      The thing with tawaatur is that it may be obvious to all, and at other times only apparent to experts in the narrational sciences. Sometimes an expert with greater insight than another can see tawaatur while the other does not. This is a normal phenomena in all fields of knowledge, that is, the differences in insight among experts. So yes, you find claims of tawaatur for some of these incidents from some of the scholars, but I am sticking here to what everyone can understand and relate to.

      AAA

  2. Rashid says:

    Assalam u Alaikum,

    Ya Sayyidi, can we say:

    “The Prophet knows all that is written to be in this world pertaining to his Ummah.”?

    • No, he has general knowledge about many events, as seen above, but only Allaah knows all the details. The number of atoms in your right big toe nail at different points in time, for example does not belong to human knowledge.

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