Rational Proof of Prophethood of Mohammad
(Peace be upon him)
Once an atheist admits the existence of a Creator only then can we proceed to give evidences pertaining to Prophethood of Mohammad (peace be upon him).
Proofs for the Existence Of A Creator:
The proofs for the existence of a creator are based on solid and deductive mode of reasoning.
His necessary existence entails removal of the absurdities highlighted below and His non-existence entails entertaining the absurdities highlighted below.
- Something could me into existence without a cause. This is rationally absurd and the absurdity is known as preponderance without a preferrer.
- Claiming that there were infinite series of past events leads to problem of infinite regress. It is a rational absurdity.
- The World is eternal and changing (or subject to changes) at the same time. This is rationally absurd because it is a violation of law of non-contradiction.
- Matter is eternal and is subject to changes since eternity and this is an absurdity termed contingents without a first.
- B-theory of time is a rational absurdity as well because it violates the law of non-contradiction.
- The World is partly contingent and partly eternal. This is an absurdity as well.
Proof # 1:
It is intrinsically impossible for Allah to tell a Lie.
Aļļaah’s Eternally Speech must be true, and cannot be untrue, because it is not created. In a speech that could tell a lie, a specific lie is only one possibility among infinite possibilities, thus such a speech would need to be specified and brought into existence, i.e. it would have to be created. This is unlike true speech, because the truth can only be one about any particular matter, and is known by Aļļaah eternally.
Suppose an opponent said: “We grant that the Speech of God is a necessary attribute, by virtue of which He has beginninglessly signified information. And we grant that Muhammed [ﷺ] is a man who God revealed some of this information to. But what is the proof that God did not signify lies, revealed those lies to Muhammed [ﷺ], and Muhammed [ﷺ] unknowingly delivered those lies to mankind?”
We respond: either:
- Lying is necessary for God, such that signifying truth is impossible for Him.
- Lying is possible for God, such that if He did signify a lie, He could have signified the truth instead of it.
- Lying is impossible for God, such that signifying truth is necessary for Him.
As for the first, it is impossible because we have established that some of what God revealed to Muhammed ﷺ is true by rational necessity. Information like the emergence of the world, God’s own existence, and the falsehood of polytheism. And the truth of some of this revealed information, is proof that signifying truth is not impossible for God.
As for the second, it is impossible because it entails the contingency (createdness) of Speech. As this would mean that the Speech is contingent upon an extrinsic specifier to select between God’s signifying either truth or falsehood, by virtue of this Speech’s existence. And we know by logical necessity that Speech is a necessary (eternal) attribute of His.
Thus, the third option is necessarily true by process of elimination. And it is rationally impossible for God to signify lies.
Proof 2:
It is intrinsically impossible for Prophet to tell a Lie.
If God signals that a claimant to prophethood is truthful by supporting them with a miracle[1], then we come to know that it is rationally impossible for this claimant to be a liar. This is because a signal is nothing but an expression of what the signaler has signified[2], and we have already established that God does not signify lies[3]. Thus, if God signals that a man is telling the truth, then this man is necessarily telling the truth. And by extension, we also come to know that it is rationally impossible for a miracle to occur for a false prophet.
So if it is said: “you agree that it is possible for God to transform a staff into a snake. That it is possible for God to create a false prophet. That it is possible for God to make this liar throw a staff. So if each of the above is possible, then it should be possible for God to transform the liar’s staff into a snake when this liar throws it. Entailing that it is possible for a miracle to occur for a false prophet.”
We respond: we do not submit that the possibility of each potential event in a posited set of events, entails that the occurrence of the entire set is possible[4]
. Consider the propositions:
A. Zayd is at rest at moment T1.
B. Zayd is in motion at moment T1.
Each of A and B is possible. Since at T1, either rest or motion can be created for Zayd. However, it is impossible for both possibilities to occur[5][6]
. And God’s Power does not pertain to rational impossibilities.
In a similar fashion, it is possible for God to transform a staff into a snake. It is possible for God to create a false prophet. It is possible for God to make this false prophet throw a staff. But all of the aforementioned possibilities cannot occur, such that a miracle occurs for the liar. As this would entail God’s signifying a lie, which is rationally impossible.
Sorcery
So if the opponent says: “your religion teaches that sorcery is a reality. And through magic, negations of nomic necessity can be achieved. As such, it is possible for any reported ‘miracle’ to have actually been the work of a deceptive sorcerer claiming to be a prophet from God.”
We respond: if we grant that nomic necessity can be negated through witchcraft, then what applied in the above section will apply here. This is because God is the only creator. And so everything that occurs in the world, including those events that occur through witchcraft, can only occur if He wills for them to happen. And in the same way He is able to not-create burning for cotton when it connects with fire, He is also able to not-create the event which would normally follow from the actions of the sorcerer. Thus, it becomes rationally impossible for nomic necessity to be negated for a sorcerer claiming to be a prophet for the reason mentioned above.
In reality however, we do not submit that what occurs through sorcery is nomically impossible. It is part of normalcy, except that most people are unaware of it. In the same way the result of a particular chemical reaction is part of normalcy, except that most people are unaware of it. Hence, sorcery is taught to the sorcerer, in the same way chemistry is taught to the chemist. And what one sorcerer is able to do, is possible for anyone who was taught the same information. In the same way what one chemist is able to do, can be replicated by any other chemist who was taught the same information. This is contrary to miracles, which are neither taught nor learnt.
Given the above, the work of any sorcerer can be exposed by anyone with his knowledge. Such that, if a false prophet misguides many people by using magic to fake a miracle, then this would motivate others who possess the same knowledge to expose his lies. And it would become nomically necessary for those people to appear to the sorcerer’s misguided followers, and show them that the alleged miracle is actually something that can normally be done by anyone who has the right knowledge[7][8]
.[1] In summary: if normalcy is negated, and this negation aids a claimant to prophethood, then this signals God’s support for this claimant. Such that this negation of nomic necessity becomes equivalent to God’s saying: “this man tells the truth about Me.”
[2] In the same way a nod signals that the one nodding has signified approval.
[3] God doesnot signify lies (see and read what is mentioned above)
[4] In other words, the opponent has committed the fallacy of composition.
[5] Since it is impossible for a body to be both in motion and at rest simultaneously.
[6] Zayd’s motion is possible by virtue of what it is. But while Zayd is at rest, Zayd’s motion becomes impossible by virtue of what is other than it.
[7] Analogously: suppose someone who knew how to light a flame, met a group of primitive people who lacked this knowledge. This person then lit a flame in their presence, claimed that this is a miracle that proves his prophethood, and those people followed this liar as a result.
If belief in this liar’s prophethood becomes widespread, then motivation to disprove his prophethood will naturally increase. And normalcy dictates that individuals who know how to light a flame, will approach those misguided followers, and show them that lighting a flame is not at all miraculous. But that it is something that is possible for anyone with enough knowledge.
[8] Such that, if a claimant to prophethood is aided by what is apparently extraordinary, the occurrence of this event becomes widespread to the masses, and no one appears to challenge this claimant to prophethood, we can come to know that this extraordinary event is actually a miracle. And in this is proof that the miracles of the prophets– like splitting the sea, or raising the dead, or multiplying food and water– are not achievable through witchcraft. For if they were, the sorcerers would demonstrate that they aren’t miracles by replicating them through magic. Rather, the work of sorcerers is subtle, and limited to simple things like the manipulation of their victims’ emotions, or deluding them with visual trickery. Consider how the Quran describes the magic of Pharaoh’s sorcerers (20:65-66):
قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ
The sorcerers told Musa: O Musa, either you throw [i.e. initiate the contest] or we will be the first to throw.
قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
Musa responded: you throw. [So they threw their ropes and sticks] and their magic made their ropes and sticks appear to be moving snakes.
Notice that the ropes and sticks of the sorcerers didn’t transform into snakes. The magic only made them appear to be snakes for someone looking from afar. Contrary to Musa (عليه السلام)’s staff, which actually did turn into a great serpent, and devoured the ropes and sticks of the magicians to prove it. This is also why the sorcerers converted to Islam (the religion of Musa). They realized that it is impossible for what occurred at his (عليه السلام)’s hands to be mere magic.
The question then arises how do we come to the conclusion regarding the Prophethood of Mohammad (peace be upon him)?
Proofs of Prophethood of Mohammad (peace be upon him):
Muhammed ﷺ is a prophet of God, as he claimed to be. Since such a claim needs to be established with certainty, all of the premises used throughout will be supported by mass transmission.
Muhammed ﷺ’s prophethood can be argued for using the following syllogism:
- If a claimant to prophethood is aided by a negation of nomic necessity, then he is a true prophet.
- Muhammed ﷺ is a claimant to prophet who was aided by a negation of nomic necessity.
- Therefore, Muhammed ﷺ is a true prophet.
As for the second premise, then we offer proofs for it. The first is the inability of the pagans to address the Quranic challenge, and this is a negation of nomic necessity. The second is that Muhammed ﷺ was aided with many extra-Quranic miracles, such as accurately prophesying future events, the multiplication of food and water, and the instantaneous healing of wounds and diseases, and all of these are negations of nomic necessity.
The Qur’aan as a Miracle of the Prophet Muĥammad (صل الله عليه وسلم)
The Quran challenged Muhammed’s opponents, the pagan Arabs, to disprove his prophethood by getting together and producing a chapter that rivals the eloquence of any of its chapters:
وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ
And if you doubt about what We have revealed to Our slave, then produce a chapter like it, and call upon your supporters other than Allah, if you are truthful
The inability of the pagans to address this challenge is a negation of nomic necessity. This is because the pagans were expert poets and rhetoricians, so it is nomically necessary for them to have been able to meet the Quranic challenge.
As for proving that the pagans were unable to address the challenge, then it is given the fact that they were heavily invested in destroying Islam, resorted to taking extreme risks to do so, and yet they failed in their objective. The pagans imprisoned, tortured, and killed many of the early Muslims. They even engaged in wars against Prophet Muhammed ﷺ and his community. Wars where those pagans spent much time, much money, and risked their very lives in order to stop the spread of Islam.
Given the above, we deduce the following: if the pagan Arabs were able to address the Quranic challenge, and given their extreme desire to destroy Islam, they would have spared themselves the time, money, and the risk of death in battle, and they would have simply cooperated with one another in order to produce a text which rivaled the Quran literarily. But they did not, and Islam ultimately prevailed. Thus, the pagan Arabs were unable to address the Quranic challenge, when it was nomically necessary for them to have been able to do so. And since Muhammed ﷺ was a claimant to prophethood who was aided by this negation of nomic necessity, then Muhammed ﷺ is a true prophet of God.
Accordingly, the lack of anyone ever meeting this challenge could not have been because they did not care about it, or that the news of it did not reach us. It has now been more than 1400 years, and the challenge still stands.
This miracle is further strengthened by the fact that Prophet Muĥammad (صل الله عليه وسلم) was unlettered and never took part in composing any poetry. Moreover, he told his opponents that no one would ever be able to match the eloquence of the Qur’aan, not now and not in the future. Being of great intelligence, he would never have made such a challenge had he not known this by revelation. Had he not had such a revelation it would have been foolish to make such a challenge.
This book has been preserved to the last letter, without any perversions or alterations for some 1400 years. This is extraordinary, because no other book has been maintained in this way in human history. It is also a miracle, however, because the Prophet Muhammad’s (صل الله عليه وسلم) message stated that this was to be so:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
Meaning: “Aļļaah has revealed this remembrance that is the Qur’aan, and He protects it.” (Al-Ĥijr, 9). This statement shows extraordinary knowledge of the future, and it is joined with the challenge and claim of prophethood, thus meeting the criteria for a miracle. It is a challenge, because the enemies of the religion would attempt to prove this statement wrong. The fact that they have not been able to do so strengthens the miracle further, because it shows that the Creator really is protecting the book.
The Qur’aan is narrated collaboratively from masses to masses from the time of the Prophet (صل الله عليه وسلم). It is an oral tradition from day one, and written copies are used as an aid only. When the Prophet (صل الله عليه وسلم) passed away he had several thousand followers, and many of them had memorized the entire Quran, and as a group of individuals they had memorized the Qur’aan hundreds of times over. This mass narration is the one we have today, and it is what protects the Qur’aan from alteration by the will of Aļļaah. Anything that does not reach this level of solid narration is simply rejected. Why? Because the Qur’aan was well known and taught in public everywhere already in the time of the Prophet himself, who encouraged his thousands of enthusiastic followers to spread, publicize and memorize every letter of it. They firmly believed this to be the revealed book of the Creator Himself, and to be negligent in its careful preservation, memorization and distribution was unthinkable. Then this spread and enthusiasm only spread and continued from generation to generation, and even today there are millions of people who have memorized it cover to cover. Accordingly, the idea that an individual or a handful of individuals should know something of it that no one else did is rejected by default. In addition, the eloquence of the Qur’aan is greater than other things written or said in Arabic, which makes it recognizable and distinct. This adds to the preservation attained by the mass narration.
Extra-Quranic Miracles
His extra-Quranic miracles are many and are narrated by mass chains of narrators, for the sake of keeping this short, i will mention only a few of them.
Splitting of the moon : (sources are given to verify the chains of narrations and the grades of hadith)
Among Quraish polytheists, Walid b. Mughira, Abu Jahl. As b. Wail, As b. Hisham, Aswad b. Abdi Yaghus, Aswad b. Muttalib, Zama b. Aswad, Nadr b. Harith and others (11) said to the prophet Muhammad (PBUH):
“If you truly are a Prophet that has been appointed by Allah, then split the moon in half. Let it be in such a way that one half will appear over the Mount Abu Qubais and the other half will be seen over Mount Quayqian.”
(Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 280; Abu'l-Fida, al-Bidaya wa’n-nihaya, V. 3, p. 119; Suyuti, Durru'l-mansur, V. 6,p. 133; Qastalani, Mawahibu’l-ladunniyya, V.1 , p. 467; Diyarbekri, Hamis, V. 1, p. 299; Zurqani, Sharh Mawahibu'l-ladunniyya, V. 5, p.110.)
In an attempt to stump him, disbelievers from the Quraysh clan demanded an undeniable sign from the Prophet ﷺ, which led to God splitting the moon before their eyes; the Prophet ﷺ then said, “Behold.”
(Collected by al-Bukhāri (3636-3638, 4864-4868), Muslim (2800, 6724-6730), and at-Tirmidhi (3285-3289) with authentic chains.)
“O Abu Salama b. Abdulasad! Arqam b. Abi’l Erqam! Bear witness!
(Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 280-281; Abu'l-Fida, al-Bidaya wa’n-nihaya, V. 3, p. 119-120; Suyuti, Durru'l-mansur, V. 6, p. 133.)
And to the polytheists, he said, “Bear witness! So and so!
(Qurtubi, Tafsir, V. 17, p. 127).
However, the polytheists said “This is one of the spells of Abu Kabsha’s Son.”“The son of Abu Kabsha cast a spell on you!” They said “Muhammad cast a spell on us!”
(Tabari, Tafsir, V. 27, p. 85; Abu Nuaym, V. 1, p. 281; Bayhaqi, Dalailu’n-nubuwwa, V. 2, p. 266; Wahidi, Asbabu'n-nuzul, p.268; Abu'l-Faraj Ibn Jawzi, al-Wafa, V.1 , p. 273; Qurtubî, Tafsir, V. 17, p. 127; Dahabi, Tarikhu'l-Islam, p. 210; Abu'l-Fida, V. 3, p. 121; Qastalani, Mawahib, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahibu'l-ladunniyya, V. 5, p. 109.
Abu Nuaym, Dalail, V. 1, p. 281; Bayhaqi, Dalail, V. 2, p. 266; Vahidi, Asbabu'n-nuzul, p. 268; Qadi Iyad, Shifa, V. 1, p. 234; Qurtubi, Tafsir, V. 17, p. 127; Abu'l-Fida, V. 3, p. 121.
Ahmad b. Hanbal, Musnad, V. 4, p. 82;Tirmidhi, Sunan, V. 5, p. 398; Ibn Sayyid, Uyunu'l-Athar, V. 1, p. 114; Abu'l-Fida, V. 3, p. 119; Qastalani, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahib, V. 5, p. 109.)
However, the polytheists said “This is one of the spells of Abu Kabsha’s Son.” “The son of Abu Kabsha cast a spell on you!” They said “Muhammad cast a spell on us!”
(Abu Nuaym, Dalail, V. 1, p. 281; Bayhaqi, Dalail, V. 2, p. 266; Vahidi, Asbabu'n-nuzul, p. 268; Qadi Iyad, Shifa, V. 1, p. 234; Qurtubi, Tafsir, V. 17, p. 127; Abu'l-Fida, V. 3, p. 121.
Ahmad b. Hanbal, Musnad, V. 4, p. 82; Tirmidhi, Sunan, V. 5, p. 398; Ibn Sayyid, Uyunu'l-Athar, V. 1, p. 114; Abu'l-Fida, V. 3, p. 119; Qastalani, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahib, V. 5, p. 109.
[19]Ahmad b. Hanbal, V. 4, p. 82, Tirmidhi, V. 5, p. 398, Bayhaqi, V. 2, p. 266; Ibn Sayyid, V. 1, p. 114-115; Abu'l-Fida, V. 3, p. 119; Qastalani, V.1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, V. 5, p. 109).
Some of them also said:
“If Muhammad had cast a spell on us then , He couldn’t have cast a spell on everyone! Let us ask the wayfarers who came from the surrounding areas if they saw what we saw.”
(Ahmad b. Hanbal, V. 4, p. 82, Tirmidhi, V. 5, p. 398, Bayhaqi, V. 2, p. 266; Ibn Sayyid, V. 1, p. 114-115; Abu'l-Fida, V. 3, p. 119; Qastalani, V.1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, V. 5, p. 109.
[20]Ahmad b. Hanbal, V. 4, p. 82; Tirmidhi, V. 5, p. 398; Abu Nuaym, V. 1, p. 281; Bayhaqi, V. 2, p. 266; Ibn Sayyid, V. 1, p. 114-115; Dahabi, p. 211; Abu'l-Fida, V. 3, p. 119-121; Qastalani, V. 1, p. 466; Diyarbekri, V. 1, p. 299; Zurqani, V.5, p. 109.
[21]Qadi Iyad, V. 1, p. 235; Ibn Sayyid, V. 1, p. 114).
They asked the people who came from every everywhere.
(Bayhaqi, V. 2, p. 267; Abu'l-Fida, V. 3, p. 121; Qastalani, V. 1, p. 467; Diyarbekri, V. 1, p. 299; Zurqani, Sharh Mawahib, V.5, p. 109-110.
[23]Tabari, Tafsir, V. 27, p. 85; Bayhaqi, V. 2, p. 267; Qadi Iyad, V. 1, p. 235; Qurtubi, Tafsir, V. 1 7. p. 127).
“Yes! We also did see the moon in that state! We saw the moon as split! They informed that the moon was split. Among the people who came from everywhere and seen the moon split, there was no one who had not informed them about it.
(Abu Nuaym , V. 1, p. 281; Bayhaqi, V. 2, p. 267; Abu'l-Fida, V. 3, p. 121; Qastalani, V. 1, p. 467; Diyarbekri, V. 1, p. 299; Zurqani, V. 5, p. 109-110; Tabari, V. 27, p. 85; Abu'l-Faraj, V. 1, p. 273; Sharh Mawahib, V. 5, p. 110; Abu Nuaym, V. 1, p. 281; Qadi Iyad, V. 1, p. 235; Dhahabi, Tarikhu'l-Islam, p. 211; Abu Nuaym, Dalailu’n-nubuwwa, V. 1, p. 281).
The baffled crowd said that Muhammad must have cast a spell on them, but since he could not have cast a spell on everyone, they decided to ask the travelers from surrounding areas if they saw what they did. They sent riders racing out to question those beyond the city of Mecca, and they too confirmed having seen the exact same phenomenon
(Collected by Abu Dāwūd (2447), al-Bayhaqi in Dalā’il al-Nubuwwa (2/266), and Ibn Jarīr aṭ-Ṭabari in his Tafsīr (22/567), among others. The first portion was also collected by at-Tirmidhi (3289).
However, the polytheists rejected to be Muslims and to believe by saying:
“This is a prevalent magic!” , they said “Abu Talib’s orphan affected the sky with his spell!”
(Tirmidhi, Sunan, V. 5, p. 397; Tabari, Tafsir, V. 27, p. 87; Qurtubi, Tafsir, V. 17, p. 1 27.
Tirmidhi, Tafsiru’l-Qur’an 54; Musnad 3:165; at-Tabari, Jamiu’l-Bayan 27:84-85; al-Qurtubi, al-Jami’ li Ahkami’l-Qur’an 17:126; al-Bayhaqi, Dalailu’n-nubuwwa 2:268).
The Gushing of Water from his blessed fingers:
Imam an-Nawawi (d. 1277) says, “These hadith(s) on water gushing from among his fingers and increasing for him, and the food supply increasing as well, are all clear miracles performed by Allah’s Messenger ﷺ on many occasions and in different conditions and have collectively reached mutawātir status.”
(Yaḥyā an-Nawawi, Sharḥ Ṣaḥiḥ Muslim, Dar Ihyā’ at-Turāth al-‘Arabi, Beirut (1971), 15/38).
Ibn Mas‘ūd رضي الله عنه said, “We used to consider miracles as Allah’s Blessings, but you people consider them to be threatening. We were once with the Messenger of Allah ﷺ on a journey, and our water ran short. He said, “Bring me the remaining water.” The people presented him a vessel containing water, which he then placed his hands inside of and said, “Come get the blessed purification water, and all blessings are from Allah.” I saw the water flowing from between the fingers of Allah’s Messenger ﷺ. Indeed, we used to also hear the food glorifying Allah as it was being eaten [by him].”
Collected by al-Bukhāri (3579) and at-Tirmidhi (3633).
Jābir b. ‘Abdillāh رضي الله عنه narrated that the people became very thirsty on the Day of Ḥudaybiya. There was a small pot containing some water in front of the Prophet ﷺ, and he found the people rushing towards him as he finished performing his ritual ablution using it. He ﷺ asked them, “What has happened?” They said, “We neither have water for ablution nor drinking.” So he ﷺ placed his palm into that pot, and water began flowing upwards from between his fingers like springs. He said, “All those seeking ablution, come forward; the blessing is from Allah.” Jābir said, “We all drank and performed ablution [from that pot], and I did not care how much I drank because I knew it was blessed.” One narrator asked Jābir, “How many were you?” He said, “Even if we had been one hundred thousand, it would have been sufficient for us, but we were fifteen hundred.”
(Collected by al-Bukhāri (3576, 4152, 5639).
Anas b. Malik رضي الله عنه personally narrated several other nearly identical incidentsof water pouring forth from between the Prophet’s ﷺ blessed fingers.
Collected by al-Bukhāri (3572, 3573, 3574).
Example of one of his prophecies :
Muhammed ﷺ prophesied:
تَقْتُلُ عَمَّارًا الْفِئَةُ الْبَاغِيَةُ
Amar will be killed by the rebellious group.
(Sahih Muslim, Hadith 2916).
This prophesy by Prophet Muhammed ﷺ foretells that a specific individual, ‘Amar Ibn Yasir, will live to see a rebellion against the Islamic state, and that ‘Amar will be on the side of the state, such that ‘Amar will then be killed by those rebels. And as the Prophet foretold, ‘Amar was indeed killed by a group of rebels in the battle of Sifin, twenty-seven years after Prophet Muhammed’s passing.
This same prophesy was reported from Prophet Muhammed ﷺ by many of his companions, including Umm Salama, Abu Sa’eed Al-Khudari and Abu Hurayra. (Sahih Al-Bukhari, Hadith 447. Sunan Al-Tirmidhi, Hadith 3800).
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. (4/194).
Rocks greeting the Prophet (صل الله عليه وسلم)
It was narrated and authenticated by Al-Ĥaakim and others Aliyy ibn Abii Ţaalib 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!" (l-Naysaabuuriyy, Al-Mustadrak, 2/677.)
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 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."
(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).
(Nuuru-d-Diiin Al-Haytħamiy, Majmaˆu-z-Zawaa’id (Beirut: Daar Al-Fikr, 1412), 8/517.)
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.
Muslim ibn Al-Ĥajjaaj Al-Naysaabuuriy, Şaĥiiĥ Muslim (Beirut, Lebanon: Daar Ihyaa’ Al-Turaath Al-Arabi), 3/1402.
There are hundreds upon hundreds of reports relating the miracles the Prophet ﷺ was aided when taken collectively, all those reports form decisive and mass transmitted proof for his prophethood.
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