Yes, the miracle of the trunk of the date palm tree is widespread, well known, and a genuine continuous miracle. A group of fifteen different chains of transmission from a distinguished group of the Companions brought this miracle, and the hundred imams of the Tabi'in (the generation after the Companions) transmitted this miracle through these chains to the following centuries. From that group of the Companions, the famous scholars of the Companions and the leaders of hadith narration, such as Sayyiduna Anas ibn Malik (the servant of the Prophet),1 Sayyiduna Jabir ibn Abdullah al-Ansari (the servant of the Prophet),2 Sayyiduna Abdullah ibn Umar,3 Sayyiduna Abdullah ibn Abbas,4 Sayyiduna Sa'd ibn Ubadah,5 Sayyiduna Abu Sa'id al-Khudri,6 Sayyiduna Ubay ibn Ka'b,7 Sayyiduna Buraydah,8 Sayyiduna Ummul-Mu'minin Ummu Salama,9 and other prominent scholars of the Companions and leaders of hadith narration, each one at the head of a chain of transmission, conveyed the same miracle to the community. Foremost among them are al-Bukhari and Muslim, authors of the authentic books, who transmitted this continuous great miracle through their chains to the following centuries.
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It has been reported as an example: When the Noble Messenger of God, upon him be peace and blessings, emigrated from Mecca and the disbelievers set out in pursuit, they climbed a mountain called Sebîr. Sebîr said: "O Messenger of God, descend from me. I fear that if they strike You while You are on me, Allah will punish me. That is why I fear."
Mount Hira called out: "O Messenger of Allah, come to me." For this reason, those with hearts feel fear in Sebîr and feel safety in Hira. From this example, it is understood that those great mountains are independent servants, glorifiers, and have duties. They recognize and love the Prophet, upon him be peace and blessings; they are not mindless.
SIXTH EXAMPLE: It is reported with authentic narration from the Noble Abdullah ibn Umar that he said: When the Noble Messenger of God, upon him be peace and blessings, was delivering a sermon on the pulpit,
"And they did not measure Allah with His true measure. Indeed, the whole earth is in His grasp on the Day of Resurrection, and the heavens are folded up in His right hand,"
he recited this verse. And he said:
"Indeed, the tyrant exalts himself and says, 'I am the tyrant, I am the tyrant, I am the Great, the Supreme,'"
at this moment, the pulpit shook so much and trembled so violently that we feared it would fall and cause harm to the Noble Messenger of God, upon him be peace and blessings.
SEVENTH EXAMPLE: It is reported with authentic narration from the interpreter of the community and translator of the Qur'an, the Noble Ibn Abbas, and from the servant of the Prophet and the great scholars of the Companions, Ibn Mas'ud, that they said:
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It is astonishing that some extravagant and wasteful people accuse such economists of stinginess. Heaven forbid! Economy is honor and generosity. Stinginess and meanness are the inner nature of the superficial masculine qualities of the people of extravagance and waste. An incident that took place in my cell in Isparta in the year this essay was written confirms this truth.
Here is the story: A student of mine insisted on giving me a gift of nearly two and a half okkas of honey, contrary to my principles and life rules. No matter how much I tried to dissuade him, he would not be moved. Out of necessity, I said, "Take it," telling my three companions who were with me that I would share the honey with them and that during the noble month of Sha'ban and Ramadan, we could eat it economically for thirty to forty days, and the one who brought it would earn a reward and they would not be left without sweetness. I had one okka of honey of my own. My three companions were, in fact, upright and appreciative of economy.
However, despite all this, they forgot the noble virtue of economy, which is to offer to each other and to please each other's ego while preferring their own. In three nights, they finished two and a half okkas of honey. I laughed and said, "I wanted to sweeten your lives for thirty to forty days with that honey. You reduced it to three days. May you enjoy it!"
But I used my one okka of honey economically. Throughout Sha'ban and Ramadan, I ate it myself and, praise be to God, at iftar time I gave each of my companions a spoonful of honey, which brought them significant reward.
Those who saw my condition might have thought I was stingy. They might have considered the three-day condition of my other companions as a kind of chivalry.
But in truth, we saw that beneath that apparent stinginess was a lofty honor, great abundance, and a high reward. And beneath that chivalry and extravagance, if they had not refrained, it would have led to a state far worse than stinginess—like begging and looking to others' hands with expectation and dependence.
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THE SIXTH POINT
Economy and greed are very different. Humility, just as it is a praised virtue that is different in essence from arrogance, which is a bad habit, but similar in form. Likewise, dignity, just as it is a praised virtue that is different in essence from conceit, which is a bad habit, but similar in form. In the same way, economy, which is one of the high moral virtues of the Prophets and perhaps one of the principles of the divine wisdom in the universe, has no relation at all to greed, which is a kind of manifestation of stinginess, extravagance, and greed. There is only a superficial resemblance. An incident that confirms this truth:
Hazrat Abdullah ibn Umar, one of the famous seven companions of the Prophet (Abadil al-Sab'a), who was the most important and greatest critic of Caliph Umar ibn al-Khattab, the Caliph of the Messenger of Allah, and one of the most outstanding among the learned companions. This blessed person had a fierce argument in the market, over a matter worth forty dirhams, for the sake of economy and to preserve the security and direction of trade. A companion saw this and, thinking that the Caliph's critic was showing an unusual greed for forty dirhams, went behind the imam to understand the situation.
He saw that Hazrat Abdullah entered his blessed house. At the door, he saw a poor man. He stayed with him for a while, then left. Then, he came out from the second door of his house and saw another poor man there. He stayed with him for a while, then left. The companion watching from afar became curious. He went to the poor men and asked them, "The imam stood by you, what did he do?"
Each of them said, "He gave me a gold dinar."
That companion said, "Oh, how strange! He argued so much in the market for forty dirhams, and then secretly gave two hundred dirhams to someone in his house with complete satisfaction!" He went to Hazrat Abdullah ibn Umar and said, "O imam, resolve this problem for me. You did this in the market, and you did that in your house."
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THE SIXTH POINT
Economy and greed are very different. Humility, just as it is a praised virtue that is different in essence from arrogance, which is a bad habit, but similar in form. Likewise, dignity, just as it is a praised virtue that is different in essence from conceit, which is a bad habit, but similar in form. In the same way, economy, which is one of the high moral virtues of the Prophets and perhaps one of the principles of the divine wisdom in the universe, has no relation at all to greed, which is a kind of manifestation of stinginess, extravagance, and greed. There is only a superficial resemblance. An incident that confirms this truth:
Hazrat Abdullah ibn Umar, one of the famous seven companions of the Prophet (Abadil al-Sab'a), who was the most important and greatest critic of Caliph Umar ibn al-Khattab, the Caliph of the Messenger of Allah, and one of the most outstanding among the learned companions. This blessed person had a fierce argument in the market, over a matter worth forty dirhams, for the sake of economy and to preserve the security and direction of trade. A companion saw this and, thinking that the Caliph's critic was showing an unusual greed for forty dirhams, went behind the imam to understand the situation.
He saw that Hazrat Abdullah entered his blessed house. At the door, he saw a poor man. He stayed with him for a while, then left. Then, he came out from the second door of his house and saw another poor man there. He stayed with him for a while, then left. The companion watching from afar became curious. He went to the poor men and asked them, "The imam stood by you, what did he do?"
Each of them said, "He gave me a gold dinar."
That companion said, "Oh, how strange! He argued so much in the market for forty dirhams, and then secretly gave two hundred dirhams to someone in his house with complete satisfaction!" He went to Hazrat Abdullah ibn Umar and said, "O imam, resolve this problem for me. You did this in the market, and you did that in your house."
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TENTH SIGN
Further reinforcing this miraculous sign of the tree is the repeated narration of the miracle of 1 حَنِينُ الْجِذْعِ (the weeping of the trunk). Yes, in the Noble Mosque of the Prophet, the weeping of a dry pole in the presence of a large congregation, temporarily weeping from the tears of the Ahmadi (peace be upon him), confirms and strengthens the examples of the miraculous sign of the tree we mentioned. Because it is also a tree, of the same kind. However, its person is repeated. The other parts, each of their types is repeated; their details, examples, and many do not reach the level of clear transmission.
Yes, in the Noble Mosque, the dry pole made from a date palm tree was leaning against it while the Noble Messenger of Allah, peace and blessings be upon him, was delivering a sermon. Then, when the noble pulpit was built, the Noble Messenger of Allah, peace and blessings be upon him, ascended the pulpit and began the sermon. While reading, the pole wept like a camel and cried; the entire congregation heard it. Until the Noble Messenger of Allah, peace and blessings be upon him, came close to it, placed his hand on it, spoke to it, consoled it, and then it stopped.2 This Ahmadi miracle of the Prophet, peace and blessings be upon him, has been transmitted in many ways to the level of transmission.
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SECOND EXAMPLE: The great scholar of the Maghreb, Judge Iyaz, in his book "Al-Shifa," with a high-level document and a correct and reliable tradition, reports from the narration of Abdullah ibn Umar:
During one occasion, a Bedouin came to the Prophet Muhammad, peace and blessings be upon him. The Prophet asked:
"Aynat turidu?" (Where are you going?) The Bedouin replied: "To my family." The Prophet asked:
"Hal laka ila khayrin min dhalika?" (Would you not like something better than that?) The Bedouin asked: "What is it?" The Prophet said:
"An tushahada anna la ilaha illallah, wahdahu la sharika lahu, wa anna Muhammadan abduhu wa rasuluhu."
The Bedouin asked: "What is the witness for this testimony?" The Prophet said:
"Hadhihi al-shajarat al-samira," (This black tree will be the witness.)
Ibn Umar said: That tree moved from its place, the ground trembled, and it came to the side of the Prophet Muhammad, peace and blessings be upon him. The Prophet invoked the tree three times as a witness, and the tree testified to his sincerity. Then he ordered it to return to its place, and it went back.
In the authentic narration of Buraidah ibn al-Husayn al-Aslami, it is reported that Buraidah said: We were with the Prophet Muhammad, peace and blessings be upon him, when a Bedouin came and asked for a sign, a miracle. The Prophet said:
"Qul litilka al-shajarat rasulu Allahi yad'uk," (Say to that tree, the Messenger of Allah is calling you.)
He pointed to a tree. The tree moved left and right, pulled its roots from the ground, and came to the presence of the Prophet. It said: "Assalamu alayka ya rasul Allah," (Peace be upon you, O Messenger of Allah). Then the Bedouin said: "Let it return to its place." The Prophet ordered it, and it returned. The Bedouin said: "Allow me to prostrate to you." The Prophet said: "No one is allowed to prostrate to me." The Bedouin said: "Then let me kiss your hand or foot." The Prophet allowed it.
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Here, in the narration of Hazrat Jabir, it is stated: When the Honored Messenger of Allah (peace and blessings be upon him) delivered the sermon, he used to lean on a dry pole called "Jidh'ul Nakhil" in the Noble Mosque. After the construction of the Noble Minbar, when he moved to the minbar, the pole could not bear it and wept, making a sound like a pregnant camel. In his narration, Hazrat Anas says: He wept like a camel, shaking the mosque. In his narration, Sa'd ibn Ubay says: Because of his weeping, the people also began to weep. In his narration, Hazrat Ubayy ibn Ka'b says: He wept so much that he collapsed.
In another narration, the Honored Messenger of Allah (peace and blessings be upon him) said: "Inn hadha bakâ limâ faqada mina adh-dhikri," meaning, "His weeping is due to the separation from the zikr (remembrance) of Allah in the place where the zikr and the sermon were recited."
In another narration, he said: "Law lam altazimhu lam yazal hakadhâ ila yawmi l-qiâmate tahazuran 'alâ rasûli l-lah," meaning, "If I had not embraced and consoled him, he would have continued to weep like this until the Day of Judgment because of the separation from the Messenger of Allah."
In his narration, Hazrat Buraydah says: After the tree wept, the Honored Messenger of Allah (peace and blessings be upon him) placed his hand on it and said:
"In shî'tu arudduka ila l-ḥâ'ithi l-ladhi kunta fihi tanbutu laku 'urûquka wa yakmulu khalquka wa yujaddadu khûṣuka wa thamaruka wa in shî'tu aghrisuika fi l-janna yâkulu awliâ'u l-lâhi min thamarika."
Then he listened to the tree's weeping, and it said something. The tree said, and the people behind heard:
"Ighrisnî fi l-janna yâkulu minnî awliyâ'u l-lâhi fi makânin la yablâ."
Meaning, "Plant me in Paradise so that the beloved servants of Allah may eat from my fruits. And a place where there is no decay, and I may find eternal abode."
The Honored Messenger of Allah (peace and blessings be upon him) said: "Qad f'altu." Then he said: "Ixta'ara dâra l-baqâ' 'alâ dâri l-fanâ."
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