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Miracles of the Prophet (saws). Part 2.

An extract from the Risale-i-Nur by Bediuzzaman Said Nursi.

Reinforcing Miracles Concerning Trees

Allah's Messenger (ASW) used to lean against a pole made from a palm tree when he delivered a sermon. But after the pulpit had been built, he began to deliver sermons from the pulpit. Once, while he was delivering a sermon from the pulpit, the whole audience heard the pole moaning like a camel. Only when the Messenger (ASW) came and consoled it by putting his hand on it, did the pole stop moaning. This miracle is widely known and its narration attains the degree of tawatur, for it was transmitted by an illustrious group of the Companions in fifteen different ways, and was narrated by hundreds of authorities of succeeding centuries.

Eminent scholars among the Companions of the Prophet (ASW) and leading narration scholars such as Anas b. Malik and Jabir b. Abdullah al-Ansari (both servants of the Prophet ASW), Abdullah b. Umar, Abdullah b. Abbas, Sahl b. Sa'd, Abu Sa'id al-Khudri, Ubayy b. Ka'b, Burayda, and the Mother of the Believers, Umm Salama, (RAE) reported this miracle to the nation of the Prophet (ASW), each of them by a different channel.
The accurate books of prophetic narrations, above all Bukhari and Muslim, also transmitted this great mutawatir miracle to the following centuries through different chains of transmission. As related in the report of Jabir, before the pulpit of the mosque was built the Messenger (ASW) used to lean against the pole called "palm-trunk" when delivering a sermon.
When he started his sermon from the pulpit, the pole, because of separation from him, began to moan like a pregnant camel. Anas says, "It moaned like a water buffalo and caused the mosque to tremble." Sahl b. Sa'd says, "After this incident, weeping increased among people." Ubayy b. Ka'b says, "It wept so much that it split." According to another report, the Messenger (ASW) said, "Its weeping is because of separation from the recitation of the Names of Allah that are uttered in the sermon." Still another narration reports that Allah's Messenger (ASW) said, "If I had not embraced and consoled it, it would have cried until the Doomsday at its separation from the Messenger of Allah." Burayda reports, "When the pole began to moan, Allah's Messenger put his hand on it and said, 'If you wish, I will restore you to the grove whence you were taken; your roots will grow, your stature flourish, and your fruits will be renewed. Or if you wish, I will plant you in Paradise, and Allah's friends, the salihin, will eat of your fruit.' He then listened to it. The people behind Allah's Messenger could hear the pole as it spoke, saying, 'Plant me in Paradise where there is no decay, so that the beloved ones of Allah will eat of my fruit.' Allah's Messenger said, 'I will,' and added, 'It has preferred the world of eternity to that of transience.'" Abu Ishaq Isfarani, one of the great authorities on Islam, reports, "Allah's Messenger did not go to the pole, but it came to him upon his order. He then ordered it to go back, which it did." Ubayy b. Ka'b says, "After this marvellous incident, the Messenger ordered that the pole should be kept under the pulpit. It was put under the pulpit and kept there until the pole was demolished for the restoration of the mosque." Then Ubayy b. Ka'b took it and kept it until it decayed. The famous scholar Hasan al-Basri would weep whenever he related this marvellous miracle to his students and would say, "A piece of wood demonstrates such love and longing for the Messenger of Allah (SWA). You need to feel this love more than a piece of wood does." As for us, we say "Yes, and loving him can be achieved by obedience to his luminous Sunna and his illustrious Sacred Law."
An Important Question: Why were the other miracles that were demonstrated in relation to food and water - fully satisfying a thousand men with four handfuls of food in the battle of Khandaq, and another thousand men with water running from the auspicious fingers of the Prophet (ASW) - not reported as widely and in as many ways as the miracle of the moaning of the pole, although the former two miracles occurred in the presence of larger crowds?
Answer: Miracles are of two kinds. Some of them become manifest in the hands of the Prophet (ASW) to assert his messengership. The moaning of the pole is of this kind; it was demonstrated as a proof of his messengership. Its purpose was to increase the belief of the believers, to urge hypocrites to sincerity, and to convert unbelievers to faith. This is why everyone, learned or unlearned, witnessed it, and great attention was paid to its broadcasting.
Those miracles related to food and water, however, were wonders rather than miracles, or favours rather than wonders, or even more than favours; they were banquets mercifully provided because of need. Although they were miracles and evidences for the cause of messengership, their real significance was that Allah Almighty, out of a little food, provided a banquet for an army of a thousand men suffering from hunger, in the same way that He creates thousands of dates from a single pit; and that He satisfied a thirsty army with abundant water from the fingers of the greatest commander (ASW). For this reason, each instance of the miracles concerning food and water individually does not attain the degree of the miracle of the moaning of the pole. However, the various examples of these two kinds of miracles are, in their entirety, numerous and strong as mutawatir as the moaning of the pole. Another reason for the wider broadcasting of the latter miracle was that in the former case each individual present could see only the effects of the miracle (concerning him only), but not the overall blessing of the food and the running of water from the fingers of the Prophet (ASW), while the moaning of the pole could be heard by everyone.

Miracles concerning Rocks

Accurate books of narration report from Anas (RA) through an authentic narration: "We were next to the Messenger when he took small stones in his palm and they began to praise Allah. He put them in Abu Bakr's palm; they continued reciting." Abu Dharr al-Ghifari says, "He then put them in Umar's hand; they continued. He put them on the ground; they stopped. He again took them and put them in Uthman's palm, and they started."

Anas and Abu Dharr (RAE) say, "He put them in our hands, and they stopped."
Reported through authentic narrations from Ali, Jabir, and Aisha as-Siddiqa (RAE): "Rocks and mountains would say to Allah's Messenger, 'Peace be on you, O Messenger of Allah!'" Ali (KAW) says, "Whenever we went for a walk in the early times of his prophethood, trees and rocks would say, "'Peace be onto you, O Messenger of Allah!' as they appeared in front of us." Jabir says, "When Allah's Messenger met with trees and rocks, they would prostrate themselves, and say, 'Peace be on you, O Messenger of Allah!'" According to another report from Jabir, Allah's Messenger said, "I know a rock that offers me greeting." Some said that the sacred black stone in Ka'ba was meant by these words of the Prophet (ASW). According to a narration transmitted on the authority of Aisha (RA), the Messenger of Allah (ASW) said, "Since Gabriel brought me the message, it began to happen that I would never pass by a rock or a tree without it saying, 'Peace be upon you, 0 Messenger of Allah!'"
Accurate books, notably Bukhari, Ibn Hibban, Dawud and Tirmidhi, unanimously report from Anas, Abu Hurayra, Uthman b. Affan and Sa'd b. Zayd, from among the ten Companions who were given the glad tidings of Paradise (RAE): "The Messenger of Allah, together with Abu Bakr, Umar and Uthman, climbed Mount Uhud. The mountain, either because of their majesty or because of its joy, trembled. Allah's Messenger said, 'Steady! For on you are a prophet, a siddiq and two martyrs.'" This narration is a report from the Unseen, indicating that Umar and Uthman (RAE) would become martyrs. As a supplement to this tradition, it is also reported that when Allah's Messenger (ASW) migrated from Mecca being pursued by unbelievers, he climbed the mountain called Sabir. The mountain said, "Leave me, O Messenger of Allah; I am afraid that Allah will punish me if they smite you on me." Then Mount Hira called to him, "Come to me, O Messenger of Allah!" For this reason, men of intuition feel fear on Sabir, and a sense of safety on Hira. As can be understood from this example, those vast mountains are not idle and useless. They are individual worshipers and glorifiers, performing their duties; they know the Prophet (ASW) and love him.


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