النص المفهرس

religion of the Prophet # was established and obeyed
by everybody, who gave him preference over their
lives and their property, he died without leaving one
single Dirham or Dînâr, and none of his heirs were
allowed to inherit anything that he left behind. He
persevered at all times, showing the wondrous signs
and miracles that require pages to detail. He told his
companions about the unknown past, what will be -
in the future- and enjoined on them to do right and
forbade them from doing wrong. He made lawful
for them all
good things, and made all evil
unlawful. The Shari'ah was gradually revealed to the
Prophet #, who in turn taught it to his people as it
was revealed to him, until the religion of Allâh was
completed.
The Shari'ah that was revealed to him, was
absolutely complete. There was no right or pious
thing but it was prescribed, and there was no evil,
which is known to the sound mind, except that he
prohibited it. He never ordered them to do anything,
to which they reacted negatively saying: "Wish that
he did not command us to do", and he never forbade
them from doing anything, that they reacted to by
saying: "Wish he did not forbid us from doing it".
He made lawful for them all good things, unlike the
other religions, which prohibited some of them. He
prohibited them from all evils, unlike some other
religions, which made lawful some evil things. There
30

was nothing which was mentioned in the earlier
Scriptures, the Torah, the Bible, and the Psalms
concerning Allâh, the Angels and the Day of
Judgment, except that the Prophet # told his people
about them in the most prefect way, and included
even more than what was mentioned in these books.
There was no encouragement to perform pious deeds
in the other Scriptures, except that the Prophet
ordered them to do so, and even better.
If a man of wisdom compares the worship,
prescribed punishments in Islam, and all other
legislation that were ordained by the Prophet # to
that of the other nations, he would see the superiority
of Islam. If the knowledge, Dîn (faith and religion),
worship and obedience to Allâh - of the Muslim-
was compared to other nations, it would be clear that
they are more courageous and stronger in heart. If
their generosity, piety and forgiveness were
compared to others, it would be clear to every man
of reason that they are more generous and pious than
others.
They learnt these virtues, and acquired them
from the Prophet , and he is the one who
commanded them to this behavior. They were not
following one of the previous scriptures, which he
came to complete, as Jesus came to fulfill the
Sharî'ah of the Torah. Consequently, the virtues of
the followers of Jesus and their knowledge were
31

taken partly from the Torah, from the other
prophecies, from Jesus and from the disciples. They
also adopted some of the sayings of the Philosophers
and others into the religion of Jesus, until they
introduced into it the principles of the atheists, which
contradict the religion of Jesus.
As for the nation of Muhammad & they were
not reading books before his Message. On the
contrary, most of them did not believe in Moses,
Jesus, Dawud, the Torah, the Bible or the Psalms
except through him. It was Muhammad who
ordered them to believe in all the Prophets and to
acknowledge all the Books revealed from Allâh. He
prohibited them from differentiating between the
Prophets, as Allâh Almighty said:
﴿قُولُوا آمَنَّا بِاللَّهِ وَهَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ
وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ
الثِّيُّونَ مِنْ رَبِّهِمْ لَا تُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
(١٣٦) فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ فَقَدْ اهْتَدَوا وَإِنْ تَوَلَّوْا فَإِنَّمَا
هُمْ فِي شِقَاقٍ فَسَيَكْفِيكَهُمْ اللَّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ (١٣٧))
(البقرة: ١٣٦-١٣٧)
"Say (O Muslims): "We believe in Allâh
and that which has been sent down to
Ibrâhîm, Ismâ'îl, Ishâq, Ya'qub and al-
Asbât (the twelve sons of Ya'qub), and
32

that which has been given to Mûsâ and
Jesus and that which has been given to
the Prophets from their Lord. We make
no distinction between any of them, and
to Him we have submitted (in Islâm)".
So if they believe in the like of that which
you believe, then they are rightly guided,
but if they turn away, then they are only
in opposition. So Allâh will suffice you
against them. And He is the All-Hearer,
the All-Knower" (2:136-137),
and said:
﴿آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ
وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا تُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا
وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ (٢٨٥) لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا
وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ
نَسِينَا أَوْ أَخْطَأْنَا رَبَّا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ
مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا
وَارْحَمْنَا أَنْتَ مَوْلَانًا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (٢٨٦)﴾
(البقرة: ٢٨٥ -٢٨٦)
"The Messenger (Muhammad #) believes
in what has been sent down to him from
his Lord, and (so do) the believers. Each
one believes in Allâh, His Angels, His
Books and His Messengers. They say,
33

"We make no distinction between one
another of His Messengers" and they
say, "We hear, and we obey, (We seek)
Your Forgiveness, our Lord and to You is
the return (of all). Allâh burdens not a
person beyond his scope. He gets reward
for that (good) which he has earned, and
he is punished for that (evil) which he
has earned .... " (2:285-286).
His nation # do not allow themselves to
introduce any innovations (such as in worship) or
any legislation into the religion, which was not
revealed by Allâh. They only believe in that with
which Muhammad # came, and what he told them
regarding the stories of the Prophets and their
nations, in order to take lessons from them.
Whatever the people of the Scripture told them,
which is in accordance with what they have in the
Qur'ân and Sunnah, they believe in it. What they do
not know, whether it was true or false, they abstain
from accepting or commenting about its being true
or not. Whatever they know that it is definitely false,
they reject it and confirm that it is not true. Those
who innovated in Islam, such as the sayings of the
Indian, Persian and Greek Philosophers or others,
the Muslims consider them as innovators in the
religion and even bearing some atheism. This was
the faith of the companions of the Prophet # and
34

their followers, and is still the belief of the scholars
of Islam, and all Muslims in general. Whoever
contradicts this faith, is considered disgraced and
expelled, which is the belief of Ahl- al-Sunnah wa
al-Jamâ'ah (mainstream Islâm), This group was
described by the Prophet # when he said: "A group
of my followers will remain victorious in their
struggle in the cause of the Truth and they will not
be harmed by those who dispute or stand against
them, till the Day of Judgment".5
Some Muslims, may still have their disputes
even though they agree on fundamental principles
which reflect the religions of the Prophets in general
and the religion of Muhammad % in particular.
Whoever
contradicts
these
fundamentals
is
considered a disgraced atheist. They are not like the
Christians who invented a religion, which is not the
religion of Jesus or of any of the other Prophets.
Allâh the Almighty sent all His Prophets to teach
people useful knowledge and pious deeds. Whoever
follows the Prophets in their words and actions, will
gain happiness in this world and in the Hereafter,
and whoever fails to do so, will fall into the pit of
innovation. When Allâh sent His Prophet # with
guidance and the religion of Truth, the Muslims
received this guidance directly from him.
5
Narrated by al-Bukharî.
35

His nation is the most perfect of nations:
From the above statement, we deduce that the
nation of Muhammad # is the most perfect of
nations, in their deeds, knowledge and worship. It is
well known that any form of perfection in the student
emanates from the teacher. He was the most
perfect person in his religion and knowledge.
We are further assured that he was honest when
he said: " because he who is not honest, is either
lying deliberately or mistaken in what he says." The
first assumption (i.e. lying deliberately) means that
he is a liar, while the second (i.e. committing a
mistake) means that the person is ignorant and being
led astray. Muhammad # was neither ignorant nor a
liar (his people called him the truthfully honest), and
that is why Allâh the Almighty said about him in the
Qur'ân:
﴿وَالنَّجْمِ إِذَا هَوَى(١) مَا ضَلِّ صَاحِبُكُمْ وَمَا غَوَى(٢) وَمَا يَنْطِقُ
عَنْ الْهَوَى (٣) إِنْ هُوَ إِلَّا وَخْيٌ يُوحَى (٤)﴾ (النجم: ١- ٤)
"BY the star when it goes down. Your
companion has neither gone astray nor
has erred. Nor does he speak of (his
own) desire. It is only an Inspiration
that is inspired. He has been taught
(this Qur'ân) by one mighty in
power(Jibrîl)" (53:1-4).
36

And said:
﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمِ (١٩) ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ
(٢٠) مُطَاعٍ ثَمَّ أَمِينٍ (٢١) وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (٢٢) وَلَقَدْ رَآهُ
بِالْأُّفْقِ الْمُبِينِ(٢٣) وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينِ (٢٤) وَمَا هُوَ بِقَوْلِ
شَيْطَانِ رَجِيمٍ (٢٥) فَأَيْنَ تَذْهَبُونَ (٢٦) إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ
(٢٧)﴾ (التكوير: ١٩-٢٧)
"Verily, this is the Word (this Qur'ân
brought by) a most honorable messenger
(Jibrîl) from Allâh to the Prophet
Muhammad # . Owner of power, and
high rank with (Allâh) the Lord of the
Throne. Obeyed (by the angels),
trustworthy there (in the heavens). And
(O people!) your companion is not a
madman. And indeed he saw him(Jibrîl)
in the clear horizon (towards the east).
And it (the Qur'an) is not the word of
the outcast Shaitân (Satan). Then where
are you going? Verily, this (the Qur'ân)
is no less than a Reminder to (all) the
Universe." (81:19-27).
And said:
﴿وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ (١٩٢) نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (١٩٣) عَلَى
قَلْبِكَ لِتَكُونَ مِنْ الْمُنذِرِينَ (١٩٤) بِلِسَانِ عَرَبِيِّ مُبِينٍ(١٩٥)﴾
(الشعراء: ١٩٢ -١٩٥)
37

"And truly, this (the Qur'ân) is a
revelation from the Lord of the
Universe. Which the trustworthy spirit
(Jibrîl) has brought down. Upon your
heart (O Muhammad
that you may
be (one of the warners. In the plain
Arabic language. " (26:192-195).
And said:
﴿هَلْ أُنْبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ (٢٢١) تَنَزَّلُ عَلَى كُلِّ أَفَّاك
أَثِيمٍ (٢٢٢) يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ (٢٢٣)﴾
(الشعراء: ٢٢١- ٢٢٢)
"Shall I inform you (O people!) upon
whom the devils descend? They descend
on every lying, sinful person. Who gives
ear (to the devils and they pour what they
may have heard of the unseen from the
angels), and most of them are liars."
(26:221-223).
In the above verses, Allâh, Glorified be He,
declared that the Shaitân (Satan) inspires those who
resemble him in his qualities, in order to fulfill his
purposes. The Shaitân always aims at fulfilling evil,
which includes lying and committing adultery, but he
never aims to establish truth and justice. That is why
he always affiliates with those who lie deliberately or
by mistake, as making a mistake in one's Dîn
38

(religion and faith) is also from the Shaitân. When
Ibn Mas'ûd was asked about a religious matter, he
said: "I would answer you, but according to my own
opinion. If it was right, then it is a blessing from
Allâh, but if it was wrong then it has come from me
and from the Shaitân. Allâh and His Prophet are not
responsible for it". The Prophet # is protected from
the inspiration of the devils, whether deliberately or by
mistake. On the contrary, anyone other than the
Prophet
# is subject to making mistakes, whose
source is the Shaitân, even though his mistake is
forgiven. That is why Allâh the Almighty said about
His Messenger # :
﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِحٍ (٤٠) وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَا تُؤْمِنُونَ
(٤١) وَلَا بِقَوْلِ كَاهِنِ قَلِيلًا مَا تَذَكَّرُونَ (٤٢) تَنزِيلٌ مِنْ رَبِّ
الْعَالَمِينَ (٤٣)) (الحاقة: ٤٠-٤٣)
"That is verily the word of an honored
Messenger. It is not the word of a poet,
little is that you believe! Nor is it the
word of a soothsayer, little is that you
remember! This is the Revelation sent
down from the Lord of the Universe."
(69:40-43).
39

Second: The material signs of Prophecy
1. The sign of the splitting of the moon:
One of the greatest signs of prophecy is the splitting
of the moon. Allâh the Almighty says:
﴿اقْتَرَبَتْ السَّاعَةُ وَالْشَقَّ الْقَمَرُ (١) وَإِنْ يَرَوْا آيَةُ يُعْرِضُوا وَيَقُولُوا
سِحْرٌ مُسْتَمِرٌ (٢) وَكَذِّبُوا وَاَّبَعُوا أَهْوَاءَهُمْ وَكُلُّ أَمْرٍ مُسْتَقِرٍّ
(٣) وَلَقَدْ جَاءَهُمْ مِنْ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ (٤) حكْمَةٌ بَالغَةٌ فَمَا
كُغْنِ النُّذُرُ(٥)) (القمر: ١-٥)
"The Hour has drawn near, and the
moon has been split. And if they see a
sign, they turn away, and say: "This is
continuous magic. They belied (the
Verses of Allâh- this Qur'ân) and
followed their own lusts. And every
matter will be settled. And indeed there
has come to them news (in this Qur'ân)
wherein there is (enough warning) to
check (them from evil). Perfect wisdom
(this Qur'ân), but (the preaching of)
warners benefit them not" (54:1-5).
There is consensus among the scholars that the
splitting of the moon was at the time of the Prophet
業.
Their consensus is supported by evidence from
Hadîth.
40

Imam al-Bukhârî narrated on the authority of
'Anas Ibn Malik' who said : "that the inhabitants of
Makkah asked the Prophet # to show them a
miracle, and so he showed them the moon splitting in
two halves, until they saw the space between
them "8.
Imam al-Bukharî also narrated on the authority
of Ibn 'Abbâs who said: "The moon was split in two
parts during the lifetime of the Prophet ".9
Imam al-Bukhârî also narrated on the authority
6 ' Anas Ibn Malik Ibn an-Nadr is the servant of the Prophet
was so called, and he was proud of the title. He served the Prophet
for 10 years and he
made Du'â' for him to have blessing in
all his life matters and to have a long life. Subsequently, 'Anas had
an orchard which produced fruit twice a year, and he also had Basil
plants -in that orchard- which had Musk like fragrance. 80 boys
and girls were born for him and he lived for 120 years. He was the
last of the companions of the Prophet
to die in Basra.
7 Ibn 'Abbas, is 'Abdullah Ibn 'Abbas Ibn 'Abdul-Muttalib, the
cousin of the Prophet
who was called "Trujumân al-Qur'ân" i.e.
the interpreter of the Qur'an. The Messenger of Allâh made
Du'â' for him and said: "O Allâh teach him wisdom". He died in
Tâ'if in the year 68 AH, when he was seventy years old.
8
Narrated by Imam al-Bukharî in his Sahîh "Book of the merits of
the Prophet
(and his companions), Chapter: The demand of the
pagans to the Prophet to show them a miracle".
9 Narrated by Imam al-Bukhârî in his Sahîh.
41

of 'Abdullah Ibn Mas'ûd10 who said: "During the
lifetime of the Prophet # the moon was split into two
parts and on that the Prophet # said: "Bear witness
(to this) "11.
All the narrations, which are reported by the
companions of the Prophet # in addition to what is
mentioned in the Qur'an about the same event,
assure that this miracle definitely took place during
the lifetime of the Prophet .
2. Invoking Allâh (Du'â') for rain ((Istisgâ'
prayer):
Imam al-Bukhârî narrated on the authority of
'Anas Ibn Malik who said: "A man came to the
Prophet # and said: "O Messenger of Allâh!
Livestock have been destroyed and the roads are cut
off, so please supplicate for rain". The Messenger of
Allah # made Du'â' and it rained from that Friday
to the next Friday. The man came again to the
Prophet and said: "O Messenger of Allâh! Houses
10 Ibn Mas'ud embraced Islâm very early, as he was only preceded
by five others. He was the first to read the Qur'an aloud in Makkah,
and the Prophet
liked to hear his reading. He died in 32 AH in
Madinah.
11 Narrated by Imam al-Bukharî in his Sahfh on the authority of Ibn-
Mas'ûd, in the "Book of the merits of the Prophet
(and his
companions), Chapter: The demand of the pagans to the Prophet
to show them a miracle".
42

have collapsed, roads are cut off and livestock are
destroyed. Ask Allâh for us to make it stop". So The
Prophet # said: "O Allâh make it rain upon the
hills, small mountains, bottoms of the valleys and
the plantations". So the clouds cleared away from
Madînah just as when clothes are removed"12
Imam al-Bukhârî also narrated on the authority
of 'Anas Ibn Malik who said: "During the lifetime of
the Prophet # a drought affected the area of
Madinah and its surroundings. So while the Prophet
was delivering the Friday sermon, a man entered
the mosque and said: "O Messenger of Allâh, our
wealth has been destroyed and our offspring are
hungry so please invoke Allâh to bless us with rain".
So Allâh's Messenger raised both his hands towards
the sky, and at that time there was not a trace of
cloud in the sky. By Allâh, no sooner had Allâh's
Messenger lowered his hands than the clouds started
gathering like mountains. Before he got down from
the pulpit I saw rain-water trickling down his beard.
It rained that day, the next day, and the third, till the
next Friday, when the same Bedouin or some other
person stood up (during the Friday Sermon) and
said: "O Allâh's Messenger! The houses have
collapsed and the livestock are drowned. Please
invoke Allâh for us". So Allâh's Apostle raised both
12 Narrated by af-Bukharî in his Sahîh "Book of Invoking Allâh for
rain".
43

his hands and said: "O Allâh! Around us and not
upon us". Whichever side the Prophet directed his
hand, the clouds dispersed from there till a hole (in
the clouds) was formed over Madinah. The valley of
Qanât remained flowing (with water) for one month
and none, came for outside (the area) except that he
talked about the abundani rain".
Invoking Allâh for rain at Tabûk:
Umar Ibn al-Khattâb
was asked by some
companions to talk to them about the hardship and
distress they faced on their way to Tabuk. Thereupon
he said to them: "When we left for Tabuk, the
weather was extremely hot. When we arrived at
Tabûk and camped there, we were extremely thirsty -
due to the excessive heat and the shortage of water-
until we felt that our necks would be cut off. A man
would slaughter his camel, so that he could drink the
water from its belly. Then, 'Abu Bakr
said: “O
Messenger of Allâh! Supplicate Allâh for us (to bless
us with water)". The Messenger of Allâh # then
said to him: "Would you like that?" 'Abû Bakr
replied: "Yes I would". The Prophet # then raised
his hands towards the sky, and before he lowered
them down, the response came from Allâh, and a
rain full cloud passed, pouring its water down. We
filled our utensils and went to inspect -where it came
from- but we discovered that it did not exceed the
boundaries of the camp."
44

Imam al-Wagidî13 said that at the battle of
Tabuk, the Muslims had twelve thousand camels and
a similar number of horses, and their number was
almost thirty thousand fighters. He added that the
rainfall (after the Du'â') was so abundant, that the
pools of water were pouring one into the next, even
though it was extremely hot.
His Du'â' # on the Quraish:
There were many occasions when the Prophet #
made Du'â' on the Quraish, upon which he received
an immediate response from Allâh. For example, he
made Du'â' on the Quraish, when they insisted on
rejecting his Message in the most aggressive way,
and inflicted all forms of oppression against him and
his companions. The Messenger of Allah, ± invoked
Allâh to curse them, so they were afflicted with
seven years of famine like at the time of Prophet
Yusuf (Joseph) . They actually suffered from a
year of famine and severe drought which destroyed
everything until they ate the bones, carcasses and
dogs. Thereupon, Abû-Sufyân (from the Quraish)
asked the Prophet * to make Du'a' to Allâh to
alleviate their suffering, and Allâh Almighty
responded to his Du'â'.
13
A famous Muslim Historian.
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'Umar's invocation for rain through intercession
with al-'Abbas the Prophet's uncle #
Imam al-Bukhârî reported on the authority of
Anas Ibn Mâlik that whenever drought threatened
them, 'Umar Ibn al-Khattab used to ask al-'Abbâs
to invoke Allâh for rain. 'Umar % used to say: "O
Allâh! We used to ask our Prophet # to invoke You
for rain, and You would bless us with rain, and now
we ask his uncle to invoke You for rain. O Allâh!
Bless us with rain "14.
3. The miracles related to the earth:
There are some miracles related to the earth
concerning solid matter and some related to animals.
A. The spouting of water from between his fingers:
Imam al-Bukhârî narrated on the authority of
Anas Ibn Malik who said: "I saw the Prophet # one
day, when it was time for 'Asr (afternoon) prayer.
Then the people were searching for water to make
Wudû' (ablution) but could not find any. The Prophet
# ordered that some water for Wudû' be brought to
him. He then placed his hand in the pot and ordered
the people to start making Wudû' using that water. I
saw the water spouting from underneath his fingers,
and the people started performing Wudû' until all of
14
Narrated by Imam al-Bukharî in his Sahîh "Book of Invoking
Allâh for rain".
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them finished"15
Imâm al-Bukhârî a
narrated on the anony
of Anas who said: "Th Prophet # went out on one
of his journeys with so. ¿ of his companions. They
went on walking until the time of the prayer became
due, and then they could not find any water to
perform ablution. They said: "O Messenger of Allâh!
We cannot find water to perform ablution", and he #
could see in their faces that they disliked it. One of
them went away and brought a little amount of water
in a pot. The Prophet # took it and performed
ablution, and then stretched his four fingers onto the
pot and said (to the people): "Get up to perform your
Wudû' . They started performing the ablution till all
of them did it, and they were seventy or so
persons "16
Imam ut Buknun also narrated on the authority
of Anas who said: "It was the time of prayer one day
and the people whose houses were close to the
mosque went to their houses to perform Wudû', while
the others remained there. A stone pot containing
water was brought to the Prophet #, who wanted to
put his hand in it, but it was too small . So, he had
15 Narrated by Imam al-Bukharî in his Sahîh "Bock of the virtues and
merits of the Prophet
(and his companions), Chapter: The signs
of Prophethood in Islâm".
16 . Ibid.
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to bring his fingers together before putting his hand
in the pot. Then all the people performed Wudu'
(with that water)". They were eighty men according
to the narration of Anas.17
Imâm al-Bukhârî narrated on the authority of al-
Barâ' Ibn ‘Âzib
who said : "We were one
thousand four hundred persons on the day of al-
Hudaibiyah (Treaty). Al-Hudaibiyah is a well, and
we drew out its water without leaving a single drop.
The Prophet # sat at the edge of the well and asked
for some water with which he rinsed his mouth and
then he threw it out into the well. We stayed for a
short while and then drew water from the well and
quenched our thirst, and even our riding animals
drank water to their satisfaction "18.
The Miracle on the Day of Hudaibiyah (Treaty):
Imam al-Bukhârî narrated on the authority of
Jâbir Ibn 'Abdullah who said: "The people became
very thirsty on the day of al-Hudaibiyah (Treaty). A
small pot containing some water was in front of the
Prophet # and when he had finished performing
ablution, the people rushed towards him.
He asked, "What is wrong with you?". They
replied: "We have no water either for performing
17
Ibid.
18
Ibid.
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Wudû' or for drinking except what is present in front
of you". So he placed his hand in that pot and the
water started flowing between his fingers like
springs. We all drank and performed ablution (from
it). I asked Jâbir: "How many were you?". He
replied: "Even if we had been one hundred-
thousand, it would have been sufficient for us, but we
were fifteen hundred".
Imam al-Bukharî also narrated on the authority
of al-Miswar and Marawan Ibn al-Hakam, in a long
Hadîth about the Treaty of al-Hudaibiyah "The
Prophet # changed his way till he dismounted at the
farthest end of al-Hudaibiyah at a pit (i.e. small
well) containing little water which the people used in
small amounts, and in a short while the people used
up all its water and complained of thirst to Allâh's
Messenger #. The Prophet took an arrow out of his
arrow-case and ordered them to put the arrow in that
pit. By Allâh, the water started and continued
spouting out till all the people quenched their thirst
and returned with satisfaction".19
Some people embraced Islam when they saw the
miracle of the water:
Imam al-Bukhârî narrated on the authority of
'Imrân Ibn Husain that they were with the Prophet
19 Narrated by al-Bukharî, Book of : "The conditions", "Chapter:
The conditions of Jihad".
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