First part:

The animal kingdom recognized God's Messenger and became the means for him to work miracles. Although there are many examples, we mention only a few of the well‑known ones having the certainty of mutawatir in meaning, agreed on by exacting authorities, or accepted by the Umma.

First incident: This has the reputation of mutawatir in meaning. During the Prophet's migration to Madina, he and Abu Bakr concealed themselves from their pursuers in Thawr cave. Two pigeons guarded its entrance like sentries; a spider, functioning as a doorkeeper, covered the entrance with a thick web.[1] As Ubayy ibn al‑Khalaf, a leading Qurayshi who would be killed by the Messenger during the Battle of Badr, was examining the cave, his friends wanted to enter. But he told them: "There's no point. This web seems to have been spun before Muhammad was born." The others added: "Would those pigeons, standing there, still be there if someone were inside?"[2] Ibn Wahb also reports that a group of pigeons shaded the Messenger during Makka's conquest.[3]

'A'isha reports: "We had a pigeon named Dajin in our house. When God's Messenger was at home it would stay quiet, but as soon as he left it would begin to pace to and fro."[4] This signifies that the bird obeyed God's Messenger by remaining quiet in his presence.

Second incident: This concerns a wolf. Such well‑known Companions as Abu Sa'id al‑Khudri, Salama ibn al‑Aqwa', Ibn Abi Wahb, Abu Hurayra, and Uhban (the shepherd directly involved) report this event, which gives it the certainty of tawatur in meaning. A wolf once snatched a goat from a herd, but the shepherd rescued the goat. The wolf said: "You deprive me of my food without fearing God." The shepherd muttered: "How strange! Does a wolf speak?" The wolf responded: "What is [really] strange is that a Prophet behind that hill invites you to Paradise, but you do not recognize him!"

All reports agree on the talking wolf. According to Abu Hurayra's report, transmitted through a more reliable channel, the shepherd said to the wolf: "I will go, but who will watch over my goats?" "I will," replied the wolf. The shepherd went to see God's Messenger, leaving the goats under the wolf's care, and soon became a believer.[5] When he returned, he found the wolf watching the goats; not one had been lost. He then slaughtered a goat for the wolf, since it had become his teacher.

Abu Sufyan and Safwan, two leading Qurayshis, once saw a wolf chasing a gazelle. When the gazelle went into the Ka'ba's enclosure, the wolf returned and testified verbally to Muhammad's Prophethood. Surprised, Abu Sufyan warned Safwan: "If we report this miracle to others, I fear all of Makka will join the Muslims."[6] In short, this miracle is certain and tawatur in meaning.

Third incident: This is the story of the camel. It is reported through five or six channels by such Companions as Abu Hurayra, Tha'laba ibn Malik, Jabir ibn 'Abdullah, 'Abdullah ibn Ja'far, and 'Abdullah ibn Abi Awfa'. A camel prostrated before God's Messenger, as if greeting him, and spoke to him. Other reports say that this camel had gone wild in a vineyard, attacking anybody who came near it. When God's Messenger appeared, it came to him, prostrated as a sign of respect, and knelt before him so that the Messenger could put a bridle on it. Then the camel complained to God's Messenger: "They used me in the heaviest work, and now they want to slaughter me, so I went wild." God's Messenger asked its owner if this was true, and he replied that it was.[7]

The Prophet owned a camel named Abda'. After the Prophet died, this camel did not eat or drink anything out of grief, and finally died.[8] Such significant authorities as Abu Ishaq al‑Isfarani relate that this camel talked with God's Messenger about an important event. Jabir ibn 'Abdullah reports that once his camel became exhausted during a military campaign. When the Messenger prodded it slightly, the resulting joy and agility made the camel move so fast that nobody could catch up with or stop it.[9]

Fourth incident: Traditionists, including Imam Bukhari, relate that one night it was rumored that the enemy was about to attack Madina. Some valiant horsemen set out to investigate. On their way, they saw a man who appeared to be God's Messenger coming toward them. He told them: "There is nothing."[10] He had mounted Abu Talha's horse and investigated the matter before anybody else. He said to Abu Talha: "Your horse is very fast and comfortable," although before then it had been very slow. After that night, no other horse could beat it in a race. On another occasion, the Messenger told his horse to stop so he could pray. The horse remained still until he finished praying.[11]

Fifth incident: Safina, the Messenger's servant, set out to meet Mu'adh ibn Jabal, the governor of Yemen, upon the order of God's Messenger. Encountering a lion on the way, he said to it: "I am the Messenger's servant." The lion made a sound and left without harming him. According to another narration, Safina encountered the lion while returning to Madina. However, he got lost and the lion not only did not harm him but actually showed him the way.[12]

 'Umar relates that a Bedouin carrying a lizard said to God's Messenger: "If this animal bears witness to your Prophethood, I will believe in you. Otherwise, I will not." When God's Messenger asked the lizard, it testified verbally to his Prophethood.[13] Umm Salama (a mother of the believers) reports that an antelope once spoke to God's Messenger and bore witness to His Messengership.[14]

We have cited only a few well‑known examples out of many similar ones. We therefore say to those who do not recognize and obey God's Messenger: "Do not try to fall behind the animals after you learn that even wolves and lions recognize and obey God's Messenger."

[1] Ibn Hanbal, 1:248; Ibn Kathir, al-Bidaya wa al-Nihaya, 3:179-81.

[2] Shifa', 1: 313, related by Tabarani, Bazzar, and Bayhaqi.

[3] Ibid., 1:313.

[4] Ibid., 1:309, related by Ibn Hanbal, Bazzar, Abu Ya'la, and Bayhaqi.

[5] Majma' al-Zawa'id, 8:291, related by Ibn Hanbal.

[6] Shifa', 1:311.

[7] Hakim, 2:99; Ibn Hanbal, 3:158; Muslim, 1:268; Ibn Maja, 1:121.

[8] Shifa', 1:313.

[9] Bukhari, 7:6; Muslim, 3:1222.

[10] Muslim, no. 2307; Abu Dawud, 4988; Tirmidhi, 1685.

[11] Shifa', 1:315.

[12] Hakim, 3:606; also related by Bazzar, Tabarani, and Abu Nu'aym.

[13] Kanz al-'Ummal, 12:358, related by Bayhaqi, Hakim, and Abu Nu'aym.

[14] Shifa', 1:314, related by Tabarani, Bayhaqi, Abu Nu'aym, and Ibn Kathir.