Examples connected with water;
First example:
Bukhari, Muslim, and other authentic books of Tradition relate from Anas that: "There were 300 of us with God's Messenger at Zawra. He told us to perform wudu' (ablution) for the afternoon prayer, but we could not find enough water. He ordered us to bring a little water, which we did, and he dipped his hands into it. I saw water run from his fingers like a fountain. All 300 people performed wudu' with that water and drank from it."
Anas relates this incident on behalf of 300 persons. Would
they have remained silent if he were lying?
Second example:
Reliable books of Tradition, particularly Sahih al-Bukhari and Sahih al-Muslim;
(Qirba)Water-bag; made of animal skin; entire skin of animal, with back legs tied together and twisted fibre rope tied to legs; front legs held shut with fibre rope which is tied to other rope for carrying strap; head opening held shut with horse hair rope.
Report Jabir ibn 'Abdullah al-Ansari as saying: "We (1,500 people) got thirsty during the expedition of Hudaybiya. God's Messenger performed wudu' from a leather water-bag ( qirba) and then dipped his hand into it. I saw water flow from his fingers like a fountain. All 1,500 people drank from it and filled their water-bags."Salim ibn Abi al-Ja'd later asked Jabir how many people had been there, and the latter replied: "The water would have been enough for even 100,000 people, but there were only 1,500 of us."
Since this miracle was witnessed by 1,500 people, the number
of its reporters should be regarded as 1,500, because people tend to resist
and refuse lies. As for the Companions, who sacrificed their souls and
possessions, fathers and mothers, tribes and homeland for the sake of truth and veracity, could they have remained silent if confronted with a lie,
espe-cially after hearing the Prophet's warning: "Whoever tells a lie
concerning me on purpose should prepare for his seat in the Fire."? Their silence indicates acceptance.
Third example:
According to the authentic books of Tradition, above all, al-Bukhari and al-Muslim
Jabir relates: "During the campaign of Buwat, God's Messenger ordered ablution. We replied that there was no water. The Messenger told us to try and find just a little. We fetched a small amount of water. He placed his hand over it and recited a prayer, which I could not hear, and then asked for the largest water trough in the caravan. They brought it to me, and I placed it before God's Messenger. He placed his hands in it, with his fingers apart, while I poured that little water onto his hands. I saw water run abundantly from his fingers and fill the trough. I called those who needed water. After they drank and took water for wudu'
I told the Prophet that everybody had come. He lifted his hands, leaving the trough still full to the brim."
This miracle has the certainty of tawatur In meaning, because Jabir, at that time the Prophet's servant and thus having first place in the incident, relates it in the name of all witnesses. Ibn Mas'ud, who also reports it, says: "I saw the water flow like a fountain from the Prophet's fingers."
Consider these three examples together and see what an irrefutable and definite miracle this is. Joined together, they prove that water flowing from the Prophet's fingers is explicit tawatur. This miracle is so great that even Moses' miracle of causing water to run from different points of a rock cannot be considered its equivalent. Water gushing from a rock is possible, and examples can be found among ordinary events, but there is no parallel for water flowing abundantly from flesh and bone.
Fourth example:
Imam Malik narrates in his Muwatta' from Mu'adhibn Jabal that: "During the expedition of Tabuk, we came across a fountain that was hardly flowing—the jet was about as thick as a thin string. God's Messenger told us to collect a small amount of its water. Some brought a little in their palms, with which God's Messenger washed his face and hands. Then we put it back in the fountain. Suddenly, the stream supplying the fountain's water cleared, and water began to flow so profusely that there was enough for the whole army."Imam Ibn Ishaq, one of the narrators, reports: "The fountain's well rushed underground with a noise like thunder. God's Messenger told Mu'adh that he might live long enough to see this place change into gardens." And so it happened.
Fifth example:
Bukhari (from Bara') and (from Salama ibn al-Akwa'), as well as other accurate books (from other narrators), relate: "Four hundred of us came across a well during the expedition of Hudaybiya. There was hardly enough water for people. We drew all the water out of the well. God's Messenger came and sat beside the well and asked for a bucketful of water, which we fetched. He put some of his saliva into the bucket, prayed, and then poured this water back into the well. Suddenly, the water began to gush and rose to the well's brim. The whole army and their animals drank from it until they were satisfied, and then filled their water bags."
Sixth example:
Authentic Tradition books, such as those of Muslim and Ibn Jarir al-Tabari, particularly relate through Abu Qatada: "We were going for help, as the commanders had been martyred in the Battle of Mu'ta. I had a water bag with me. God's Messenger had told me: 'Keep your water bag carefully, for it will be of great use to us.' Soon after that, thirst seized us. We were (300 according to al-Tabari). God's Messenger told me: 'Bring your water bag.' I did so. He took it and brought its brim to his lips. I do not know whether he breathed into it or not. Then all of us drank from it and filled our water bags. When I took it back, it was still as full as it had been before."
Reflect on this miracle and say: "O God, bestow upon him
and his household peace and blessings as many as there are drops of
water."
Seventh example:
Authentic books of Tradition,
in particular
Sahih al-Bukhari and Sahih al-Muslim report that 'Imran ibn Husayn said: "We ran out of water during a military campaign. The Messenger told me and'Ali: 'There is a woman in such-and-such a place making her way with her beast, which is laden with water bags. Go and bring her.' 'Ali and I found the woman with her load exactly as and where described, and brought her (to the Prophet). The Prophet ordered: 'Pour some water into a vessel.'
We did so. After he prayed for abundance, we put the water back into its bag. Then the Messenger announced: 'Let everyone come and fill his bag.' All the people came and drank and filled their bags. Afterwards, he said that something should be collected for the woman, and they filled her skirt with what they collected."'Imran adds, "I imagined that the two water bags were filling unceasingly. God's Messenger told the woman: 'You can go now. We took none of your water; rather, God gave us water (from His treasure).'"
Eighth example:
Some Traditionists, primarily Ibn Khuzayma in his Sahih, report that 'Umar said: We ran out of water during the campaign of Tabuk. Some of us had to slaughter our camels and drink what was inside. Abu Bakr appealed to God's Messenger to pray for rain. He raised his hands to pray, and had hardly lowered them when clouds gathered, and a heavy rain began to fall. After we filled our vessels, the clouds withdrew. This rain was restricted to our area, for it did not go beyond where we were located."
Thus, chance had nothing to do with this incident; it was wholly a miracle of the Prophet Muhammad.
Ninth example:
'Amr ibn Shu'ayb, the grandson of 'Abdullah ibn 'Amr ibn al-'As and whose narrations the four Imams trusted, relates that before his Prophethood, God's Messenger traveled on a camel to Dhu al-Hijaz (near 'Arafat) with his uncle Abu Talib. When Abu Talib said he was thirsty.
God's Messenger dismounted and stamped the ground. Water welled out, and Abu Talib drank from it.
One discerning scholar states that although this is
considered as
irhasat
, because it happened before his Prophethood was proclaimed, it also can be regarded as awonder of his Prophethood, because this water flowed in the same loca-tion for 1,000 years thereafter.Similarly, different narrations (but not separate incidents) report mir-acles connected with water. The first seven examples are as definitely es-tablished in meaning as tawatur.
Although the last two are not narrated through as many strong chains of transmission, authentic sources,primarily Imam Bayhaqi and Hakim, report another miracle to supportand confirm the one mentioned in the eighth example:
'Umar narratedthat he appealed to God's Messenger to pray for rain, as the armyneeded water. God's Messenger raised his hands, clouds gathered atonce, and enough rain fell to meet the army's need.
After this, the cloudswent away.
It was as if the clouds were sent to deliver water, for
theycame, dispensed enough water, and then disappeared. Just as this
narration supports the eighth example, Ibn al-Jawziya,
toometiculous a researcher to reject many authentic Traditions as false,
says:"This event took place during the Battle of Badr and is mentioned in:
And He sent down on you water from
heaven to purify you thereby
… (8:11)." Sincethis verse refers to the event, its
truth cannot be doubted. Besides, it is afrequently repeated and unanimously
reported miracle that rain fell im-mediately after the Prophet raised his hands
to pray. There were times, itis reported through
tawatur
, that when he raised his hands in the pulpit,rain would
begin to fall before he lowered them.Muslim, no. 681; Abu Dawud, no. 437-41;
Abu Nu'aym, 4:282.
99.Majma' al-Zawa'id, 6:194, related by Bazzar, Bayhaqi, and Tabarani.100.Shifa', 1:290, Bayhaqi, 2:15; also related by Ibn Sa'd and Tabarani.101.Irhasat: The series of extraordinary incidents that happened before ProphetMuhammad's birth, at his birth, and before he declared his Prophethood.
(Tr.)102.Abu Nu'aym, 2:523; also related by Hakim and Bayhaqi.
(up to chapter 8)
96.Bukhari, 4:234; Bayhaqi, 4:110; also related by Muslim.97.Muslim, no. 681; Abu Dawud, no. 437-41; Abu Nu'aym, 4:282.98.Muslim, 682; Bukhari, 4:233.
93.Muslim, no. 3006-14.94.Bukhari, 4:235, also related by Tirmidhi and Nasa'i.95.Muwatta', Safar, 2; Ibn Hanbal, 5:228; also related by Bukhari and Muslim.
93.Muslim, no. 3006-14.94.Bukhari, 4:235, also related by Tirmidhi and Nasa'i.95.Muwatta', Safar, 2; Ibn Hanbal, 5:228; also related by Bukhari and Muslim
93.Muslim, no. 3006-14.94.Bukhari, 4:235, also related by Tirmidhi and Nasa'i.95.Muwatta', Safar, 2; Ibn Hanbal, 5:228; also related by Bukhari and Muslim
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