Eleventh sign:

Here, we will cite only eight of countless examples of miracles concerning such inanimate objects as rocks and mountains.

First example: Qadi ‘Iyad reports, in his Shifa’ al‑Sharif and through an exalted chain of narrators from such great Tradition authorities as Bukhari, that Ibn Mas‘ud, the Prophet’s servant, says: “We could hear food glorifying God while eating with God’s Messenger.”[1]

Second example: Accurate books of Tradition report from Abu Dharr and Anas that Anas said: “We were with God’s Messenger. He put some pebbles in his hand, and they began to glorify God. Then he placed them in Abu Bakr’s hand, and they continued their glorification.”[2] Abu Dharr reports that God’s Messenger then put the pebbles in the hands of ‘Umar and ‘Uthman, successively, and they continued their glorification. Both Anas and Abu Dharr add that God’s Messenger finally put the pebbles in their hands, after which the pebbles stopped their glorification.[3]

Third example: ‘Ali, Jabir, and ‘A’isha narrate that rocks and mountains would say: “Peace be upon you, O Messenger of God,” to God’s Messenger. ‘Ali says: “Whenever we walked in Makka’s suburbs during the early part of his Prophethood, the trees and rocks we passed would say: ‘Peace be upon you, O Messenger of God.’”[4]

Jabir relates: “When God’s Messenger came across a rock or a tree, they would say in submission to him: “Peace be upon you, O Messenger of God.”[5] According to Jabir ibn Samura, God’s Messenger once said: “I recognize a rock that used to greet me.”[6] According to some, he was referring to the Ka‘ba’s Black Stone. ‘A’isha narrated: “God’s Messenger said: ‘After Gabriel brought me the Message, every time I passed a rock or a tree it would say: “Peace be upon you, O Messenger of God.”’[7]

Fourth example: ‘Abbas relates that God’s Messenger covered ‘Abbas and his four sons (‘Abdullah, ‘Ubaydullah, Fadl, and Qusam) with a piece of cloth and prayed: “O my Lord, this is my father’s brother and these are his sons. Veil them from the Fire as I have veiled them with my robe.” The house’s roof, door, and walls joined this prayer at once, saying: “Amen, Amen.”[8]

Fifth example: Imam Bukhari primarily, and such other Traditionists as Ibn Hibban, Abu Dawud, and Tirmidhi, report from Anas, Abu Hurayra, ‘Uthman, and Sa‘id ibn Zayd (two of those to whom Paradise was promised): “God’s Messenger, Abu Bakr, ‘Umar, and ‘Uthman climbed Mount Uhud. The mountain, either in awe or because of joy, trembled. God’s Messenger ordered it: ‘Be still, O Uhud, for on you there is a Prophet, a truthful one, and two martyrs.”[9] In this way, God’s Messenger predicted the martyrdom of ‘Umar and ‘Uthman.

A supplement to this Tradition reports that God’s Messenger, pursued by unbelievers during his migration to Madina, climbed Sabir mountain. The mountain said: “Please leave me, O Messenger of God, for I fear God will punish me if they strike you while you are on me.” Upon this, Mount Thawr called to him: “Come to me, O Messenger of God!” This is why people of intuition feel fear on Sabir and safety on Thawr.[10] This example indicates that these great mountains are God’s servants who glorify Him and perform their duties. In addition, they know and love the Prophet.

Sixth example: ‘Abdullah ibn ‘Umar said: “While delivering a sermon on the pulpit, God’s Messenger recited: They measure not God with His true measure. Earth altogether shall be His handful on the Day of Resurrection, and the heavens shall be rolled up in His right hand (39:67), and added: ‘God, the All‑Compelling, glorifies Himself and says: “I am the All‑Compelling, I am the All‑Compelling, I am the Great and Exalted.”’ As he said this, the pulpit trembled so much that we feared God’s Messenger would fall down.”[11]

Seventh example: Ibn ‘Abbas (“the scholar of the Ummah” and “the interpreter of the Qur’an”) and Ibn Mas‘ud (the Prophet’s servant and a great Companion scholar) report that the Ka‘ba contained 360 idols fixed to the stone with lead. On the day of Makka’s conquest, God’s Messenger pointed at them one by one with a curved stick, reciting: Truth has come, and falsehood has vanished. Surely falsehood is ever certain to vanish (17:81). Whichever idol he pointed at fell down. If he pointed to the idol’s face, it fell backwards; if he pointed to the idol’s back, it fell on its face. Thus they all fell down.[12]

Eighth example: This is the famous story of the monk Bahira. Before his Prophethood was proclaimed, God’s Messenger traveled to Damascus with trading caravans belonging to his uncle Abu Talib and some other Qurayshi traders. They halted near the monastery where Bahira, a well‑known recluse, was staying. He came out unexpectedly. When he saw Muhammad the Trustworthy among the caravan, he said: “He is the lord of the worlds and will be a Prophet.” The Qurayshis asked: “How do you know this?” The holy monk answered: “I saw a piece of cloud over the caravan as you were coming. When you sat down, it moved toward his side and shadowed him. I also noticed that rocks and trees seemed to prostrate before him. They do this only for Prophets.”[13]

There are about similar instances. Joined together, these eight examples form so strong an unbreakable chain. Considered as a whole, such miracles concerning inanimate objects bearing witness to Muhammad’s Prophethood have the certainty of tawatur in meaning. Each instance derives additional strength from the others, just as a thin pillar is fortified by being joined to thick columns. Likewise, people on their own are weak. But when they join an army, each one has enough power to challenge 1,000 people.

[1] Bukhari, 4:235, Tirmidhi, no. 3712.

[2] Shifa’, 1:306; Bayhaqi, Dala’il, 6:66.

[3] Shifa’, 1:306; Majma‘ al-Zawa’id, 5:179; related by Tabarani and Bazzar.

[4] Tirmidhi, no. 3630; Hakim, 2:607; Abu Nu‘aym, 2:389.

[5] Shifa’, 1:307, related by Bayhaqi.

[6] Muslim, no. 2277; Tirmidhi, no. 3703; Ibn Hanbal, 5:89.

[7] Shifa’, 1:37; Bayhaqi, 2:135.

[8] Majma‘ al-Zawa’id, 9:269; Bayhaqi, 6:71; Ibn Maja, 2:209.

[9] Abu Dawud, no. 4651; Tirmidhi, no. 3781; also related by Bukhari, Muslim, Hakim, and Ibn Maja.

[10] Shifa’, 1:308; ‘Ali al-Qari, Sharh al-Shifa’, 1:630.

[11] Muslim, 4:2147; Hakim, 2:252; also related by Nasa’i and Ibn Hanbal.

[12] Majma‘ al-Zawa’id, 6:176, related by Bukhari, Muslim, and Tirmidhi.

[13] Tirmidhi, no. 3699; Hakim, 2:615; Ibn Hisham, 1:115; Shifa’, 1:83.