Hz. İbni Mes'ud

EIGHTH EXAMPLE: With the touch and prayer of the Prophet Muhammad (peace and blessings be upon him), the weak and barren goats, through the touch and prayer of his blessed hand, became milk-producing, and there are many examples and details of them being very productive. We are only mentioning one or two well-known and certain examples as samples. First: All the reliable books of the people of history report that when the Prophet Muhammad (peace and blessings be upon him) migrated to Medina together with Abu Bakr al-Siddiq, they came to the house of Umm Mabad, known as Atiket bint al-Halid al-Huzai. There was a very weak, milkless, barren goat there. The Prophet Muhammad (peace and blessings be upon him) ordered Umm Mabad: "Is there no milk in this?" Umm Mabad said: "There is no blood in its body; how can it give milk?" The Prophet Muhammad (peace and blessings be upon him) went and touched the goat's back, rubbed its udder, and prayed. Then he said: "Bring a vessel and milk it." They milked it. The Prophet Muhammad (peace and blessings be upon him) drank with Abu Bakr al-Siddiq, and the people of that house drank until they were full. That goat became strong and remained blessed.1 Second: It is the well-known story of the she-goat of Ibn Masud. Before becoming a Muslim, Ibn Masud was a shepherd for some people. The Prophet Muhammad (peace and blessings be upon him), together with Abu Bakr al-Siddiq, went to the place where Ibn Masud's goats were. The Prophet Muhammad (peace and blessings be upon him) asked Ibn Masud for some milk. He said: "These goats are not mine; they belong to someone else." The Prophet Muhammad (peace and blessings be upon him) said: "Bring me a barren, milkless goat." He brought a goat that had not given birth for two years. The Prophet Muhammad (peace and blessings be upon him) rubbed its udder with his hand and prayed. Then they milked it and obtained pure milk, which they drank. After witnessing this miracle, Ibn Masud became a believer.2 Third: It is the well-known story of the goats of Halima bint Sa'd, the nurse of the Prophet Muhammad (peace and blessings be upon him). There was a degree of poverty in that tribe. The animals were weak and milkless. They did not eat enough to become full. The Prophet Muhammad (peace and blessings be upon him) went there with his nurse,

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THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

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FIRST EXAMPLE: First, Bukhari, Muslim, and the sahiha books report with a sahih narration from the noble Companion Anas: The noble Companion Anes says: We were about three hundred people in a place called Zevra, with the Honored Messenger of God, peace and blessings be upon him. He ordered us to perform wudu for the Asr prayer. But there was no water. He only ordered a small amount of water to be brought, which we brought. He immersed his blessed hands into it. I saw that water was flowing from his fingers like a spring. Then, all the three hundred men in our group came, and they all performed wudu and drank from it. 1 Thus, the noble Companion Anes is reporting this incident on behalf of the three hundred people. Is it possible that those three hundred people did not participate in this miracle in spirit, and yet did not object to it, even though they did not participate? SECOND EXAMPLE: First, Bukhari, Muslim, and the sahiha books report: The noble Companion Jabir ibn Abdullah al-Ansari reports: We were fifteen hundred people at the event of Hudaybiyyah and we were thirsty. The Honored Messenger of God, peace and blessings be upon him, took wudu from a leather container called a kırba, and then put his hand into it. I saw that water was flowing from his fingers like a spring. The fifteen hundred people drank and filled their containers from that kırba. Salim ibn Abi al-Huda asked Jabir: "How many people were there?" Jabir said: "Even if there had been a hundred thousand people, it would have been sufficient. But we were fifteen hundred (that is, one thousand and five hundred)." 2 Thus, the narrators of this clear miracle are about fifteen hundred people in spirit. Because in human nature, there is an instinctive tendency to recognize and reject falsehood. The Companions, who sacrificed their lives, wealth, fathers, mothers, tribes, and clans for sincerity and truth, and who were ready to sacrifice everything for sincerity and truth, could not possibly remain silent in the face of the noble hadith warning that "Whoever knowingly reports a lie about me, let him prepare a place in Hellfire." Since they remained silent, it means they accepted the report, participated in it in spirit, and affirmed it.

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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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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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With authentic and categorical narration, Sa'd ibn Abi Waqqas, one of the ten promised paradise, informs us: "In the Battle of Uhud, we saw two white-robed figures on both sides of the Noble Messenger of Allah, peace and blessings be upon him, as if they were guards. We understood that both were angels, and we recognized them as Jibril and Mikail."1 Could such a Muslim hero say "We saw," and yet it be possible that he did not see? Abu Sufyan ibn Harb ibn Abdulmuttalib (the cousin of the Prophet), with authentic narration, reports: "In the Battle of Badr, we saw white-robed, horse-riding figures between the sky and the earth."2 Hazrat Hamza requested from the Noble Messenger of Allah, peace and blessings be upon him, saying, "I want to see Jibril." The angel was shown to him. He could not bear it, lost consciousness, and fell to the ground.3 There are many such incidents of seeing angels. All these sightings indicate and prove that the angels are like moths to the lamp of the Prophethood of the Noble Messenger of Allah, peace and blessings be upon him. As for jinn, meeting and seeing them is not only common among the Companions, but even among the common people of the community. Most authentically and reliably, the hadith scholars tell us that Ibn Mas'ud said: "In the valley of Nahl, during the night when the jinn gathered, I saw jinn and compared them to the tall tribe of Sudan called Zut. They resembled them."4 It is well known and the hadith scholars have recorded and accepted the incident of Hazrat Khalid ibn al-Walid, who, when destroying the idol Uzza, saw a jinn come out of the idol in the form of a black woman. Hazrat Khalid cut her into two pieces with a sword. The Noble Messenger of Allah, peace and blessings be upon him, decreed regarding this incident: "The people used to worship this idol Uzza. They will no longer worship it."5

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Say to them: "They will part." My soul, which is in the hand of the Almighty, the Lord of Majesty and Honor, parted them, and the trees and stones parted and went away to their places. This is exactly as reported by the two incidents of Hazrat Jaber and Usame, and also by Ya'le ibn Murre and Gaylan ibn Saleem at-Tamimi and Hazrat Ibn Mas'ud, exactly as they reported during the Battle of Hunayn. FIFTH EXAMPLE: Imam Ibn Farq, the eminent scholar of the age who was given the title "al-Shafi'i al-Thani" as a metaphor for his excellence in ijtihad, definitely reported: During the Battle of Taif, the Noble Messenger of Allah, upon him be peace and blessings, was riding on a horse at night and was feeling sleepy. While in that condition, he came upon a sidr tree. The tree made two openings to let him pass and not hurt his horse; the Noble Messenger of Allah, upon him be peace and blessings, passed through with the animal. Until now, that tree has remained standing on its two feet in a respected condition. SIXTH EXAMPLE: Hazrat Ya'le reported on an authentic chain of transmission that: During a campaign, a tree called "Talha" or "Semure" came and circled around the Noble Messenger of Allah, upon him be peace and blessings, as if performing tawaf (circumambulation), and then returned to its place. The Noble Messenger of Allah, upon him be peace and blessings, commanded: "Indeed, it asked permission from Allah to greet me," meaning, "That tree requested from the Majesty of Truth to greet me." SEVENTH EXAMPLE: The hadith scholars reported on an authentic chain from Ibn Mas'ud that: Ibn Mas'ud said: In the place called Batn al-Nahl, when the Nestorian Christians came to the Noble Messenger of Allah, upon him be peace and blessings, for guidance, a tree informed him of their coming.

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FOURTH EXAMPLE: We mention some incidents in which the Noble Prophet Muhammad (peace and blessings be upon him) was subjected to curses. First: The Persian King Khosrow Parviz tore the letter of the Prophet (peace and blessings be upon him). The news reached the Noble Prophet Muhammad (peace and blessings be upon him). He cursed thus: "Allâhumma mazziqhu" (O Allah! How he tore my letter; then tear him and his kingdom into pieces.)1 Indeed, as a result of this curse, Khosrow Parviz's son Shurayd killed him with a dagger.2 Sa'd ibn Abi Waqqas also destroyed his kingdom. The Sassanid Empire lost its glory everywhere. However, Caesar and other kings did not perish because they showed respect to the letter of the Prophet. Second: It is well known and the Qur'anic verses indicate that in the early days of Islam, when the Noble Prophet Muhammad (peace and blessings be upon him) was praying in the Sacred Mosque, the leaders of the Quraysh gathered and treated him very badly. At that time, he cursed them. Ibn Mas'ud said: "By Allah, I saw the corpses of those who treated him badly and were subjected to his curse, one by one, in the Battle of Badr."3 Third: A great Arab tribe called Mudar cursed the Prophet (peace and blessings be upon him). Because of this, the Prophet (peace and blessings be upon him) cursed them with plague. The rain stopped, and plague and drought appeared. Later, the tribe of Quraysh from Mudar approached the Noble Prophet Muhammad (peace and blessings be upon him) and implored him. He prayed, the rain came, and the plague ended.4 This incident is well known and has reached the level of tawatur (widespread transmission).

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