Here is the miraculous and blessed miracle of Hazrat Abu Hurayra, a distinguished and devoted student and disciple of the sacred school and tekke of Suffa, under the guidance of the Prophet of the universe, the honored Fahr-i Âlem Aleyhissalâtü Vesselâm, who prayed for the increase of the power of memory, and who reported the occurrence of a gathering of thousands of people, such as the event of Tabuk, which must be as certain and strong as the words of an army.
SIXTEENTH EXAMPLE: First, Bukhari, and the books of Sahih narrate with certain transmission that:
Hazrat Abu Hurayra was hungry. He went with the Resul-i Ekrem Aleyhissalâtü Vesselâm to the place of rest. They saw that a glass of milk had been brought as a gift there. The Resul-i Ekrem Aleyhissalâtü Vesselâm ordered: "Call the people of Suffa." I thought in my heart: "I could drink all of this milk; I am more in need." But because of the command of the Prophet, I gathered them and brought them. They were very hungry. He ordered: "Give them to drink." I gave them the milk from that glass one by one. Each drank until satisfied, and then I gave it to the next. In this way, every member of Suffa drank from that pure milk until they were all satisfied. Then he ordered:
1 بَقِيتُ اَناَ وَاَنْتَ فاَشْرَبْ I drank. As I drank, he kept saying, "Drink." Until I said, "I will give you to the Almighty Zât-ı Zülcelâle, who sent you with truth, for there is no more left for me to drink." Then he took it, said Bismillah, praised, and drank the remainder. May there be ten thousand blessings!
Here is this pure and clear milk, a clear and evident miracle of blessing, which the honored Hazrat Bukhari, who memorized five hundred thousand hadiths, and the narrations of the Six Books of Sahih, as certain as seeing with the eyes, and the distinguished, faithful, and memorizing student of the sacred school of Ahmediye (a.s.m.), Hazrat Abu Hurayra, who witnessed all the people of Suffa in spirit and represented almost all of them, if someone does not consider this report as certain to the degree of tawatur, then either their heart is corrupt or their mind is nonexistent.
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His face was respected, for that incident became known through a poem by Abdülmuttalib.1
After the death of the Prophet, the Noble Companion Omar, using the Noble Abbas as a means, said: "O Lord, he is the uncle of Your beloved. Show respect to his face by sending rain." Rain came.2
Also, Imam Bukhari and Muslim report that a request for rain was made. The Noble Prophet Muhammad (peace and blessings be upon him) prayed, and the rain came so heavily that they had to say, "O please pray, let it stop." He prayed, and it suddenly stopped.3
SECOND EXAMPLE: It is well known that the Noble Prophet Muhammad (peace and blessings be upon him), while the Companions and those who had accepted Islam had not yet reached forty and were still worshiping in secret, prayed:
"O Allah, honor Islam through Omar ibn al-Khattab or through Amr ibn al-Harith."4
A day or two later, the Noble Omar ibn al-Khattab accepted Islam and became the means for the declaration and honor of Islam, and he received the noble title of "Faruk."5
THIRD EXAMPLE: Some of the select Companions prayed for various purposes. Their prayers were accepted in such a brilliant manner that this miraculous acceptance of prayer reached the level of a miracle.
Indeed, Imam Bukhari and Muslim report that Ibn Abbas prayed: "O Allah, make him a scholar in religion and teach him interpretation."6 This prayer was so accepted that Ibn Abbas earned the noble title of "translator of the Quran" and the noble rank of "habir al-umma," meaning "the learned of the nation."7 Even when he was very young, the Noble Omar would include him in the gatherings of scholars and the senior Companions.8
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Also, with a true narration, he prayed for Imam Ali:
"Allâhumma kafihil-ḥarr wal-qaṛr," meaning, "O Lord, do not let him suffer from the cold or the heat." Because of the blessing of this prayer, Imam Ali used to wear summer clothes in winter and winter clothes in summer. He used to say, "Because of the blessing of this prayer, I have never suffered from the cold or the heat."1
He also prayed for Sayyida Fatima:
"Allâhumma lā tujihā," meaning, "O Allah, do not let her face hunger." Sayyida Fatima said, "After that prayer, I never saw the hardship of hunger."2
Also, Tufayl ibn Amr asked the Noble Prophet, peace and blessings be upon him, for a miracle to show to his people. The Noble Prophet, peace and blessings be upon him, said: "Allâhumma nawir lahu." A light appeared in the middle of his two eyes, and then he transferred it to the tip of his staff. This is how the name "Zinnur" (Light of the Light) became known.3
These incidents are among the well-known hadiths that clearly indicate the power of prayer.
Also, Abu Hurayra complained to the Noble Prophet, peace and blessings be upon him, saying, "Forgetfulness is troubling me." The Noble Prophet, peace and blessings be upon him, gave a command and opened something like a cloth. Then, with his blessed hand, he took something from the unseen as if he were reaching for it, and poured it into the cloth. He did this two or three times and told Abu Hurayra, "Now gather up the cloth." Abu Hurayra gathered it. Because of the spiritual secret of this Prophetic prayer, Abu Hurayra said, "After that, I never forgot anything."4
These incidents are among the well-known hadiths.
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SECOND EXAMPLE: When the Prophet visited the house of Abu Ayyub al-Ansari, Abu Ayyub said:
"I have prepared a meal for two people sufficient for the Prophet of Mercy (peace and blessings be upon him) and Abu Bakr al-Siddiq." He ordered him:
1. "Invite thirty of the most honorable of the Ansar." Thirty men came, ate, and then he ordered: 2. "Invite sixty more." Sixty more were invited, came, and ate. Then he ordered: 3. "Invite seventy more." Seventy more were invited, came, and ate. There was still food left in the pots. All those who came witnessed this miracle and embraced Islam and took the oath of allegiance. One hundred and eighty men ate from that meal for two people.4
THIRD EXAMPLE: According to multiple narrations from Hazrat Umar ibn al-Khattab, Abu Hurayra, Salim ibn al-Akwa, and Abu Amr al-Ansari, among others:
An army was stationed in a fortress and ran out of food. They turned to the Prophet of Mercy (peace and blessings be upon him) for help. He ordered: "Collect the remaining provisions left in your bags." Everyone brought a small piece of dates. The most anyone could bring was four handfuls. They placed them on a mat.
Salim said: "I estimated the total amount, and it was barely enough for a single goat." Then the Prophet of Mercy (peace and blessings be upon him) recited a prayer for blessings and ordered: "Bring your vessels." Everyone rushed and came. Not a single vessel in that army was left empty; all were filled, and there was still an excess.
A companion reported: "From the nature of that blessing, I understood that if the people of the earth had come, it would have been sufficient for them as well."5
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But this miracle of food and the miracle of water is more of a kindness than a miracle; perhaps more of a favor than a kindness; perhaps more of a divine banquet, according to need, than a favor. Therefore, it is a proof of prophethood and a miracle; but the main point is, just as the Lord provided a single grain to feed a thousand batman of dates to an army that had gone hungry, so too does the Almighty provide a single sa' of food to feed a thousand people from the hidden treasure. And to a thirsty army of fighters, He causes water to flow from the fingers of the supreme commander, like water of Kawthar, and makes them drink.
This is the secret reason why each example of the miracle of food and the miracle of water does not reach the degree of Hanin al-Ciz'. However, the types and varieties of those two miracles, in their entirety, are continuous and numerous, like Hanin al-Ciz'. Also, not everyone sees the blessing of the food and the water flowing from the fingers; only the results are seen. But everyone hears the weeping of the pole. Therefore, it spread widely.
If someone were to say: "The Companions have preserved and transmitted with utmost care every word and action of the Messenger of Mercy, may peace and blessings be upon him. Why then do these great miracles come only in ten or twenty ways? They should have come in a hundred ways. Also, why does the narration of Hazrat Anas, Jabir, and Abu Huraira come so much more than that of Hazrat Abu Bakr and Umar?"
The answer is: The answer to the first question has already been mentioned in the Third Basis of the Fourth Sign.
The answer to the second question is:
Just as a person who needs a medicine goes to a doctor, and for geometry goes to an engineer, and takes it from the engineer; for a legal matter, one consults a mufti, and so on... Similarly, among the Companions, a group of the learned scholars of the Companions were assigned, as it were, to teach the Prophetic hadiths to future generations, and they worked hard on it with all their strength. Yes, Hazrat Abu Huraira devoted his entire life to memorizing hadiths. Hazrat Umar was busy with the political world and the great caliphate. Therefore, for teaching hadiths to the ummah, he relied on people like Abu Huraira, Anas, and Jabir, who were trustworthy, reliable, loyal, and verified Companions, and thus narrated less from them. And since a Siddiq, Saduq, Sadik, and Musaddak Companion is well-known,
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SEVENTH EXAMPLE: According to authentic and categorical narration, the authentic books such as Al-Shifâ and Muslim state:
Hazrat Jabir al-Ansari said: A person came to the Noble Prophet, peace and blessings be upon him, and asked for food for his family. The Noble Prophet, peace and blessings be upon him, gave him half a load of barley. For a long time, that man and his family and guests ate from it. They looked, and it did not finish. They measured it to understand its abundance. Then the blessing ceased; it began to diminish. They went to the Noble Prophet, peace and blessings be upon him, and informed him of the incident. In response, he said:
لَوْ لَمْ تَكِلْهُ َلأَ كَلْتُمْ مِنْهُ وَلَقاَمَ بِكُمْ
Meaning, "If you had not measured it with the kile, it would have sufficed you for your entire lives." 1
EIGHTH EXAMPLE: According to authentic books such as Tirmidhi, Nesei, Beyhaki, and Al-Shifâ, it is stated:
Hazrat Samura b. Jundub said: A dish of meat was brought to the Noble Prophet, peace and blessings be upon him. From morning until evening, people came one after another and ate it. 2
Thus, according to the secret we mentioned earlier, this incident of blessing is not only the narration of Samura, but perhaps Samura, like a representative of the groups who ate the food, declares it on their behalf and with their confirmation.
NINTH EXAMPLE: According to the narration of reputable and authentic scholars such as Ibn Abi Shayba and Tabarani, the author of Al-Shifâ, it is stated that Hazrat Abu Hurayra said:
The Noble Prophet, peace and blessings be upon him, commanded me: "Invite more poor Muhajirin than the number of people staying in the Suffa of the Noble Mosque." I also searched for them and gathered them. A single tray of food was placed before us all. We ate as much as we wanted and left. At the time the dish was placed, it was full, and it remained so. Only the traces of fingers were visible on the food. 3
Thus, Hazrat Abu Hurayra declares this on behalf of all the complete and faithful people of the Suffa, based on their confirmation. Therefore, it is certain as if all the people of the Suffa had narrated it. Moreover, is it even possible that if this news were false or incorrect, those faithful and complete individuals would remain silent and not object?
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FOURTH EXAMPLE: According to authentic narration from the noble Abbas, the Prophet Muhammad (peace and blessings be upon him) gathered Abbas and his four sons (Abdullah, Ubaydullah, Fazl, and Kusem) together under a curtain called "mülâet" and covered them. He said:
"O my Lord, this is my uncle and the image of my father, and these are his sons. Please cover them from the Fire as You have covered them with My veil."
Suddenly, the roof, door, and walls of the house joined in the prayer, saying "Amen, Amen."
FIFTH EXAMPLE: The authentic books, including Bukhari, Ibn Hibban, Abu Dawood, and Tirmidhi, unanimously report from the noble Anas,3 Abu Hurayra,4 Osman-uz-Zinnireyn,5 and Said ibn Zayd from the Ten Promised Paradise,6 that:
The Prophet Muhammad (peace and blessings be upon him) went to the top of Mount Uhud with Abu Bakr as-Siddiq, Umar al-Farouk, and Osman-uz-Zinnireyn. Mount Uhud trembled and shook either from their majesty or from its own joy and happiness. The Prophet Muhammad (peace and blessings be upon him) commanded:
"Stand firm, O Uhud, for upon you is a Prophet, a Siddiq, and two martyrs."7
This hadith is a divine warning of the martyrdom of the noble Umar and Osman.
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Is it possible that someone like Abu Hurayra, who was faithful and dedicated his entire life to hadith and religion, and who heard and transmitted the hadith "And whoever lies about me intentionally, let him take his place in the Fire," could ever utter a contradictory statement or a baseless incident that would cast doubt on the value and authenticity of the hadiths under his custody and make him a target of the criticism of the People of Suffa? Heaven forbid!
O Lord! For the sake of the blessedness of Your most honored Messenger, upon whom be peace and blessings, bestow Your grace upon the material and spiritual sustenance You have bestowed upon us!
AN IMPORTANT POINT: It is well known that weak things become strong when combined. If thin threads are bundled together, they become a strong rope. If strong ropes are bundled together, no one can break them. Thus, from the fifteen miraculous signs, we have only demonstrated the miraculous signs related to blessings, and even from that part, only one out of the fifteen parts, using fifteen examples. Each example, on its own, was strong enough to prove the prophethood. Even if we hypothetically consider some of them to be weak, we still cannot say they are truly weak. Because, when combined with the strong, they become strong.
Moreover, the combination of these fifteen examples, through a certain and undeniable spiritual tradition, demonstrates a powerful great miracle. Now, if this great miracle is combined with the other fourteen parts of the miraculous signs of blessings that have not been mentioned, just as bundling strong ropes together, an even greater miracle, which is impossible to break, becomes evident.
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Third incident: It is the camel incident, reported by numerous companions through five or six different chains of narration:
In general, numerous chains of narration, including those led by Abu Hurayra, Sa'leb ibn Malik, Jabir ibn Abdullah, Abdullah ibn Ja'far, and Abdullah ibn Abi Aufa, unanimously report that a camel came to the Noble Prophet, peace and blessings be upon him, and prostrated in a manner of respect and reverence, then spoke with him. In some chains, it is reported that the camel had become wild after breaking a rope, not allowing anyone to approach and attacking them. The Noble Prophet, peace and blessings be upon him, entered; the camel came, prostrated in respect, and calmed down.
The Noble Prophet, peace and blessings be upon him, tied the camel's reins. The camel said to him: "They made me work in very difficult tasks; now they want to slaughter me. That is why I got angry." The camel asked its owner: "Is this true?" They said, "Yes."
Also, the Noble Prophet's camel named Adba, after the death of the Prophet, did not eat or drink out of grief until it died. Moreover, some important scholars, such as Abu Ishaq al-Istirabani, have reported that this camel spoke to the Noble Prophet, peace and blessings be upon him, about an important story.
Also, according to authentic narration, Jabir ibn Abdullah once had a camel that was very tired and could not walk. The Noble Prophet, peace and blessings be upon him, gently touched the camel. The camel, due to this kind treatment from the Prophet, showed such agility and joy that it could not be controlled, and it outpaced everyone on the road.
Fourth incident: The great scholars of hadith, including Imam Bukhari, report that once, at night, outside the sacred city of Medina, a significant incident was fabricated, as if enemies were attacking. Then brave riders went out to investigate. On the way, they saw a person approaching. They looked and recognized it as the Noble Prophet, peace and blessings be upon him. He ordered: "There is nothing." He rode the famous horse of Abu Talha and, out of his divine courage, he went ahead of everyone, investigated, and returned. He said to Abu Talha: "I found your horse like an ocean." That is, "Your horse is like an ocean,"
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Second incident: It is a story of a wolf that has become a spiritual mutawatir (unanimously transmitted) through five or six different chains, and this strange story has been transmitted by many famous Companions. Among them, Abu Sa'id al-Khudri, Salim ibn 'Ulay, Ibn Abi Wahb, Abu Hurayra, and a shepherd (Uhban) who was the narrator of the incident, report through multiple chains that:
A wolf had seized one of the goats; the shepherd rescued the goat from the wolf's grasp. The wolf said, "Did you not fear Allah? You took my sustenance from my hand." The shepherd replied, "Does a wolf speak?" The wolf said to him, "Strange, it is your condition that is strange. There is a person behind this place who invites you to Paradise; he is a prophet, and you do not know him." All the chains concur that the wolf spoke. However, in a strong chain reported by Abu Hurayra, it is said that the shepherd said to the wolf, "I will go, but who will look after my goats?" The wolf said, "I will look after them." The shepherd then handed over the care of his goats to the wolf and went away. He saw the Noble Messenger of Allah, peace and blessings be upon him, believed in him, and returned. He found the wolf still tending the goats, with no loss. The wolf slaughtered a goat for him, because he had been entrusted with the care of the goats.
In another chain, Abu Sufyan and Safvan from the leaders of Quraysh saw a wolf that was chasing a gazelle and entered the Sacred Precinct of Mecca. The wolf turned around, and they encountered it. The wolf spoke and conveyed the message of the prophethood of Muhammad. Abu Sufyan said to Safvan, "Let us not tell anyone about this story. I fear that Mecca will be emptied and people will be drawn to them."
In conclusion, the story of the wolf gives the impression of being a definite and spiritual mutawatir.
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