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Miracles Of The Prophet Muhammad PBUH

1. The Holy Qur’an is the living miracle bestowed by Allah upon Prophet Muhammad (PBUH) and this, Allah’s Book, was revealed to him through the (Gabriel). Today 1450 years have passed and nobody has been able to change a single letter or produce its imitation, as it is said in the Quran (See Surah Hijr, V.15:9) and the statement of the Prophet: “Before me, every Prophet was given a miracle and they practiced it during their lifetime: e.g., ‘Isa (Jesus) used to cure the sick and make the dead alive, etc., Musa (Moses) was given the stick, etc., and I have been given the permanent miracle of the Qur’an till the Hour is established, so I hope that my followers will be more in number than all the other Messengers’ as my miracle will last till the Day of Resurrection, and it is a Glorious Book; when anyone reads it, even if he is a pagan, etc., he is convinced that it is produced by none but by the Creator of the heavens and the earth.”

2. The splitting of the moon: Narrated Anas RA, that the Makkans requested Allah’s Messenger to show them a miracle, so he showed the splitting of the moon. ( See Sahih Al-Bukhari, Vol.4, Hadith No. 831).

3. The crying of the stem of the date palm tree in the Prophet’s Mosque: Narrated by Ibn ‘Umar, the prophet used to deliver his Khutba (religious talk) while leaning against a date palm tree trunk. When he had the pulpit made and used it instead, the trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying). (See Sahih Al-Bukhari, Vol.4, Hadith No. 783).

4. The flowing of the water from among the fingers of Allah’s Messenger (See Sahih Al-Bukhari, Vol.4, Hadith No. 779.)
Narrated Jabir bin ‘Abdullah: I was with the Prophet and the time for the ‘Asr prayer became due. We had no water with us except a little which was put in a vessel and was brought to perform ablution. The blessing is from Allah.” I saw the water gushing out from his fingers. So the people performed the ablution and drank, and I tried to drink more of that water (beyond my thirst and capacity), for I knew it was a blessing. The sub-narrator said: I asked Jabir, “How many persons were you then?” He replied, ” “We were one thousand four hundred men.” (Salim said: Jabir said – 1500). (Sahih Al-Bukhari, Vol.7, Hadith No. 543.)

5. The Prophet’s meals used to glorify Allah while he ate, and this glorification was heard by the companions of the Prophet (See Sahih Al-Bukhari, Vol.4, Hadith No. 779).

6. Stones used to greet the Prophet whenever he passed by through the lanes of Makkah.

7. The throwing out of the dead body of a Christian by the earth: Narrated Anas: There was a Christian who embraced Islam and read Surat Al-Baqarah and Al-Imran and he used to write the revelation for the Prophet. Later on, he reverted to Christianity and used to say, “Muhammad knows nothing but what I have written for him.” Then Allah caused him to die and the people buried him but in the morning they found that the earth had thrown out his body. They said, “This is the deed of Muhammad and his companions. They have opened the grave of our companion and took his body out because he ran away from them,” so they again dug the grave deeper for him, but in the morning they again found that the earth had thrown the body out. They said, “This is a deed of Muhammad and his companions.” So they dug a third grave for him as deep as they could, but in the morning they found that the earth had thrown the body out. Then they believed what had befallen him, was not done by mankind, and they had to leave the body on the ground. (See Sahih Al-Bukhari, Vol.4, Hadith No. 814).

8. The screening (shading) by the trees, for the Prophet to answer the call of nature.

9. The water rose in the well at Hudaibiya after it had dried. (See Sahih Al-Bukhari, Vol. 4. Hadith No. 777).

10. The increase in the number of dates in the garden of Jabir bin ‘Abdullah after the prophet went round the heaps of dates and invoked Allah for His Blessings. (See Sahih Al-Bukhari, Vol. 4, Hadith No. 780).

11. Speaking of the wolf: I have been written that a wolf also spoke to one of the companions of the Prophet near Al-Madina, as narrated in Musnad of Ahmad, Vol.3, Page 83, Musnad Abi Saeed Al-Khudri. Narrated Abi Saeed Al-Khudri: (While a shepherd was amongst his sheep) Suddenly a wolf attacked a sheep and took it away. The shepherd chased the wolf and back the sheep. The wolf sat on its tail and addressed the shepherd saying: “Be afraid of Allah, you have taken the provision from me which Allah gave me.” The shepherd said: “What an amazing thing! A wolf sitting on its tail speaks to me in the language of a human being.” The wolf said: “Shall I tell you something more amazing than this? There is Muhammad (the Messenger of Allah) in Yathrib (Al-Madina) informing the people about the news of the past.” Then the shepherd proceeded (towards Al-Madina) driving his sheep till he entered Al-Madina (city), cornered his sheep to one side, and came to Allah’s Messenger (Muhammad ) and informed the whole story.

Allah’s Messenger ordered the proclamation of a congregational prayer, then he came out and asked the shepherd to inform the people (about his story) and he informed them. Then Allah’s Messenger said: “He (the shepherd) has spoken the truth. By Him (Allah) in Whose Hands my soul is, the Day of Resurrection will not be established till beasts of prey speak to the human beings, and the stick lash and the shoe-laces of a person speaks to him and his thigh inform him about his family as to what happened to them after him. {Musnad Ahmad, Vol. 3, Page 83. Musnad Abi Saeed Al-Khudri}.

12. The Mi’raj: The Ascent of the Prophet to the heavens. (See Sahih Al-Bukhari, Vol. 1, Hadith No. 345 and Vol.5, Hadith No. 227).

The Prophet’s Night Journey – al-Israa and al-Mi’raaj

Glorified (and Exalted) be He (Allah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haram (at Makkah) to al-Masjid al-Aqsa (the farthest mosque, in Jerusalem), whose surroundings We have blessed, in order that We might show him (Muhammad) of Our signs. Verily, He is the All-Hearer, the All-Seer. Quran(17:1)

The (Prophet’s) heart lied not (in seeing) what he saw. Will you then dispute with him (Muhammad) about what he saw [during the Mi’raj: (Ascent of the Prophet over the seven heavens)]. And indeed he (Muhammad) saw him [Jibrael (Gabriel)] at a second descent (i.e. another time). Near Sidrat-ul-Muntaha [Lote-tree of the utmost boundary (beyond which none can pass)], Near it is the Paradise of Abode. When that covered the Lote-tree which did cover it! The sight (of Prophet Muhammad) turned not aside (right or left), nor it transgressed beyond (the) limit (ordained for it). Indeed he (Muhammad) did see, of the Greatest Signs, of his Lord (Allah). Quran(53:11-18)

Miracle: Mi’raj

Whenever Allah sent a Nabee (Prophet), he provided various signs that proved that the Nabee was authentic in his claim. These signs took the forms of various unusual and wonderful feats being performed by the Nabee by the Will, Power, and Command of Allah. These signs are called mu’jizaat (miracles).

The miracles of the Prophets alayhimus salaam were of such unique nature that no one else was able to perform them, no matter how hard he tried, and he was thus rendered reluctant and helpless and had to admit that the Nabee in question is a Divine Messenger. The word mu’jizah literally means “that which renders powerless or helpless”, and a miracle of a Nabee is called mu’jizah because the feat performed by him cannot be emulated by anyone, and disbelievers are therefore left helpless.

Mu’jizaat of Muhammad (sallallahu alayhi wasallam)

The miracles of the previous Prophets alayhimus salaam were mainly of a practical nature and were limited to their lifetime only. The miracles of our Nabee sallallahu alayhi wasallam on the other hand were practical in nature as well as intellectual and some of them exist up to this day, well after his demise. Because Rasulullah sallallahu alayhi wasallam is superior amongst all the Prophets alayhimus salaam, similarly his miracles are also not only greater in number but are more superior.

Me’raj
One of the greatest and very well-known miracles of Rasulullah sallallahu alayhi wasallam is his ascension to the heavens and beyond, known as Me’raj (ascension). This journey apart from being a miracle is a conglomeration of miracles and has been recorded in the Qur’an as well as various books of Hadeeth.

Me’raj in Hadeeth
Haafiz Ibne Katheer rahmatullahi alayh has recorded the incident of Me’raj from twenty-five Sahaabah radhiyallahu anhum (Tafseer Ibne Katheer Vol. 3 Page 3)

The well-known muhaddith, Allaamah Zurqaani rahmatullahi alayh states that the incident of Me’raj is narrated by forty-five Sahaabah radhiyallahu anhum comprising of the Ansaar and the Muhaajireen.

One may ask as to how the Ansaar narrated this incident whilst it took place in Makkah before migration. The answer is that this event was so important and well-known amongst the Muslims that the Ansaar requested its details directly from Rasulullah sallallahu alayhi wasallam as is evident from a Hadeeth reported by Shaddaad Ibne Aws radhiyallahu anhu. He reports: We said, “O Messenger of Allah! How were you taken for a journey by night?” (Tirmizi)

The words “We said” also indicate that the conversation of Me’raj used to take place in the midst of a large gathering. Another Ansaari, Maalik Ibne Sa’sa’ah radhiyallahu anhu narrates the story of Me’raj in the following words:
“The Nabee sallallahu alayhi wasallam related to them ” (Bukhaari)
It is clear that the incident of Me’raj was well-known amongst the Sahaabah radhiyallahu anhum and is narrated in authentic Ahaadeeth.

Me’raj-Physical or Spiritual
The Me’raj of Rasulullah sallallahu alayhi wasallam was physical i.e. with body and soul. He ascended the seven heavens and proceeded beyond that to the Sidratul Muntahaa and further physically. In the mind of a mu’min (true believer), a doubt concerning the possibility of a physical ascent to the heavens does not occur. For a believer, this is a fact that requires no logical reasoning. What doubt can there be concerning Allah’s power to do as he wishes?

Nowadays with the advancement of modern technology, man is orbiting satellites and landing on the moon. If a man has advanced so much, is it not possible for the Creator of man to carry His Beloved Prophet sallallahu alayhi wasallam physically with body and soul into the heavens and back within a very limited part of the night? Of course, it is possible!

Me’raj was Physical
1. Glorified be He who carried His servant by night (Qur’an 17: 1)

This verse from the Qur’an describes the initial stages of the miraculous journey of our Beloved Nabee sallallahu alayhi wasallam. One can clearly ascertain from the words of this verse that the Me’raj was physical:

a. Allah ta’aalaa initiates the verse with the word ‘sub’haan’ which means glorified be He Whose Self is pure from all defects and frailties and is above all kinds of weakness and helplessness. He is not dependent upon any means and He is not bound by any physical laws. Those things which look extremely strange to our imagination and that our imperfect wisdom thinks as quite impossible are not a bit difficult before the Power and Will of Allah. Thus, from the very outset, the event of Me’raj has been described as extraordinary and the word sub’haan belies the misconception that the event was only a dream.

b. The journey of Rasulullah sallallahu alayhi wasallam is further expressed by the verb asraa which is used for a journey of body and soul in the state of consciousness by night. This same verb is used elsewhere in the Qur’an too. In Soorah Hood and Hijr, the instruction given to Prophet Loot alayhis salaam by the angles is: So take away your people in a part of the night (11: 81, 15:65). Similarly, Prophet Moosa alayhis salaam is ordered by Allah, Take away my slaves by night (44:23, 20:77). In both cases, the Prophets are ordered to take their people physically with body and soul and not spiritually in dream.

c. The word abd (servant) is used to mean either the body only or body and soul together. It is not used to mean soul only.

2. Another verse of the Qur’an regarding Me’raj is We appointed the vision which we showed thee as an ordeal for mankind (17:60) The word ru’yaa (vision) is used for two meanings: dream or vision/view/ sight. The commentators of the Qur’an have given examples from Arabic poetry where ru’yaa is used to mean vision/seeing and not dream. Imaam Bukhaari has narrated from Abdullah Ibne Abbaas radhiyallahu anhuma the meaning of the word ru’yaa in this verse with the following words: “It (the ru’yaa) was an actual eyewitness (account) which was shown to Rasulullah sallallahu alayhi wasallam the night he was taken on a journey (through the heavens)”. (Bukhaari Vol. 6 page 204)

3. It is an accepted fact that when one relates a story or an event but does not say that it was a dream, it is naturally taken as an incident of consciousness. The verse of the Qur’an describing the miraculous journey and the Ahaadeeth do not mention or indicate that it was a dream. Hence this incident will be considered physical in the state of awakening.

4. When the kuffaar (disbelievers) of Makkah heard the details of the incident of Me’raj, they rejected it. They jeered at the Muslims, made fun of Rasulullah sallallahu alayhi wasallam and called him a liar. They asked him to describe the masjid in Jerusalem, which he had never seen before. Had it been only a dream they would neither have mocked him nor asked for any evidence. Similarly, there was no reason for their rejection as people often dream of strange things. It is apparent that they were asking for further details knowing that the journey was physical. Rasulullah sallallahu alayhi wasallam too did not say that it was only a dream. Instead, he substantiated his physical journey with another miracle which is reported by Bukhaari and Muslim from Jaabir Ibne Abdullah radhiyallahu anhu that Rasulullah sallallahu alayhi wasallam said, “When the disbelievers of Makkah rejected my night journey to Baytul Maqdis and made queries about the details of Baytul Maqdis, I stood in the Hateem and Allah ta’aalaa opened the veils (between myself and) Baytul Maqdis. I was looking at it and informing them of the details they were asking for.

5. The incident of Me’raj has been listed amongst the miracles of Nabee sallallahu alayhi wasallam. What is so extraordinary about traveling such long distances in a mere dream?
This is sufficient to prove beyond a shadow of a doubt that Rasulullah sallallahu alayhi wasallam travelled from Makkah to Masjidul Aqsa and then ascended the heavens physically with body and soul in the state of awakening within a very limited part of the night.

Shaykh Muhammad Saleem Dhorat
Riyadul Jannah – Volume:3 Issue:2

The Prophet’s Night Journey: Incidents And Significance

AS far as the issue of the Prophet’s (peace be upon him) night journey (Al-Israa’ and Al-Mi’raj) is concerned, we’d deal with it from the following dimensions:

1. Its time and incidents
As for its exact date, it is still controversial and no consensus has been reached. However, the majority of scholars are in favor of a date between 16-12 months prior to the Prophet’s (PBUH) migration to Madina.

It was during this period that the Prophet (PBUH) was made to undertake a night journey from the Kaaba to Al-Masjid Al-Aqsa in Jerusalem. Then he was borne to the celestial regions where he witnessed the seven Heavens, met the Prophets (of yore and saw the remarkable signs of divine majesty about which the Qur’an says: “The sight (of Prophet Muhammad, peace be upon him) turned not aside (right or left) nor it transgressed beyond the limit (ordained for it). Indeed he (Muhammad, peace be upon him) did see of the Great Signs, of his Lord.”(Surah 53: 17-18)

The occurrence of the event at that time was meant to confer honor upon the Prophet (PBUH). It signified something like viands of higher regale in order to console and alleviate the feelings of distress caused to him by the persecution of the pagans at Taif. After the incident of Al-Israa’ and Al-Mi’raj, the Prophet (PBUH) told the people about his nocturnal journey, but the Quraysh mocked him and shook their heads in disbelief stating that it was inconceivable and beyond the bounds of reason. When Abu Bakr (Allah be pleased with him) saw the Quraysh accusing the Prophet (PBUH) of falsehood, he said, “What makes you wonder about it? If he said this, then it must be true. By Allah, he tells me that the revelation is sent down to him from Heaven in a flash or in an instant during the day or night and I believe him. This is even more unimaginable and difficult than what seems to astound you.”

2. Real significance of Al-Israa’ and Al-Mi’raj
The journey of Al-Israa’ and Al-Mi’raj did not occur in a routine or ordinary run of things. It was only to demonstrate the profound phenomena of the Kingdom of Allah in the Heavens and the earth to the Prophet (PBUH) of Islam. More than that, such a prophetic journey of tremendous importance alludes to a number of other significant and complex realities of far-reaching concern to humanity.

The two Qur’anic chapters (Surahs) of Al-Israa’ and An-Najm revealed in connection with this Heavenly journey indicate that Muhammad (peace be upon him) was charged with the office of prophethood for both the Houses of Allah, those in Jerusalem and Makkah, and was sent as the leader of the East and the West or the entire human race until the end of time.

As the inheritor of all the Prophets (peace be upon them all) of old, he represented the fulfillment and consummation of mankind’s religious development. His nightly journey from Makkah to Jerusalem expresses, in a figurative way, that his personality conformed and alluded to the oneness of Al-Masjid Al-Haram at Makkah and Al-Masjid Al-Aqsa at Jerusalem. That all the Prophets (peace be upon them all) arrayed themselves behind him in Al-Masjid Al-Aqsa shows that the doctrine of Islam, preached by him, was final, universal and all-comprehensive, meant for every class and section of human society throughout the ages.

The event is, at the same time, indicative of the comprehensiveness of the prophethood of Muhammad (PBUH) and the place accorded to his followers in the great task of humanity’s guidance and the distinctive character of his message.

Frankly speaking, the incident of Al-Israa’ and Al-Mi’raj represents a demarcation line between the regional, limited, and variable rules of divine guidance entrusted to the Prophets of old and the global, comprehensive, and abiding principles of faith conferred on the universal leader of the human race. Had the Prophet (peace be upon him) been a sectional or regional guide, a national leader, the savior of any particular race or the restorer of the glory of any particular people, there would have been no need to honor him with the ascension to the Heavens nor would he have been required to perceive the hidden phenomena of the Heavens and the earth. Nor would it have been necessary to create a new link between the celestial and the earthly boundaries of the Divine Kingdom; in that case, the confines of his own land, his surroundings environs, and the times would have been sufficient enough and there would have been no need for him to divert his attention to any other land or country. Neither his ascension to the most sublime regions of the Heavens and to the “Lote-Tree of the Farthest Limit” or even the nocturnal journey to the far-away Jerusalem, then in the grip of the powerful Christian Empire of Byzantium, would have been necessary at all.

The Journey of Al-Israa’ and Al-Mi’raj of the Prophet (PBUH) was a divine proclamation that he had nothing to do with the category of national or political leaders whose endeavors are limited to their own country and nation, for they serve the nations and races to which they belong and a product of their time, they serve the need of a particular juncture. The Prophet (PBUH) of Islam, on the contrary, belonged to the luminous line of the Messengers of Allah (peace be upon them all) who communicate the inspired message of Heaven to the earth. They are links between Allah and His creatures.

3. The prescription of prayer
On this occasion, Allah made 50 prayers a day obligatory for the Prophet (PBUH) and his followers. The Prophet (PBUH) constantly implored Allah for the reduction of the prayers until the Lord was also pleased to limit these to only five times daily. The Lord was also pleased to declare that whoever properly performs these five-times daily prayers would be recompensed for all the 50 daily prayers enjoined earlier.