The miracles occurring upon the prayer of the prophet Muhammad (PBUH)
Another numerous sort of the various kinds of miracle of God’s Most Noble Messenger (PBUH) were the wonders manifested as a result of his prayers. This kind is definite and there is ‘true consensus’ in their many reports. The instances and examples of it are so numerous as to be incalculable, and many of these have reached the degree of ‘consensus,’ or have become famous as such. Others have been related by such authorities that they bear the same certainty as well-known ‘consensus.’ As examples, we shall quote only some of the numerous instances of this kind of miracle that are very well-known and nearest in degree to ‘consensus,’ giving some particulars of each instance.
Prayers for Rain
The fact that prayers of the Noble Messenger (Upon whom be blessings and peace) for rain were always accepted has been transmitted by authorities of Hadith, primarily Bukhari and Muslim. There were times when in the pulpit he raised his hands to pray for rain, and before he had lowered them even, rain began to fall. (1)
As mentioned above, once or twice when the army had run out of water, the clouds came and poured forth rain. (2) Before his prophetic mission, even, during his childhood, the Prophet’s grandfather ‘Abd al-Muttalib would go to pray for rain with him, and the rain came out of respect for Muhammad (PBUH). The fact became celebrated through a poem of ‘Abd al-Muttalib. (3)
And after the Prophet’s death, ‘Umar prayed making ‘Abbas the means, saying: “O our Sustainer! This is the uncle of your Beloved. Send us rain for his sake!” And it rained. (4)
Bukhari and Muslim also relate that God’s Messenger was asked to pray for rain. He did so and such rain fell that they were compelled to ask him to pray for it to stop. He did so, and it stopped at once. (5)
One of the two Umars
It is almost as well-known as those incidents about which there are many unanimous reports that when the number of Companions and believers had still not reached forty, God’s Noble Messenger (PBUH) prayed secretly while performing his worship: “O God! Strengthen Islam by means of either ‘Umar b. al-Khattab or ‘Umar b. Hisham.” A few days later, ‘Umar b. al-Khattab came to believe and was the means to proclaiming and upholding Islam, so that he acquired the title of Faruq [Discerner between truth and falsehood]. (6)
Accepted prayers that were made for some companions for the purpose of blessing
God’s Messenger prayed for various distinguished Companions for different purposes. His prayers were all accepted in so brilliant a fashion that the wonders of these prayers reached the degree of a miracle.
The prayer made for Hazrat Ibn Abbas
Foremost Bukhari and Muslim relate that he prayed for Ibn ‘Abbas as follows:
“O God! Give him knowledge of religion and teach him interpretation.” (7)
This supplication was accepted in such a way that Ibn ‘Abbas gained the glorious title of ‘Interpreter of the Qur’an’ and reached the elevated degree of ‘learned scholar of the Muslim community.’ (8) When still very young even, ‘Umar used to include him in the gatherings of the religious scholars and leading Companions. (9)
The prayer made for Hazrat Anas
Foremost Bukhari and the writers of books of authentic Hadith relate that:
The mother of Anas entreatied God’s Noble Messenger (PBUH):
“Pray that your servant Anas will be blessed with abundant wealth and offspring.”The Prophet prayed, saying:
“O God! Grant increase to his wealth and offspring and bless what you bestow on him.”
Upon His prayer, towards the end of his life, Anas said swearing by God:
“I have buried a hundred of my progeny with my own hand. No one has been as fortunate as myself in regard to wealth and possessions. You can see that my wealth is truly abundant. All these are the result of Prophet’s prayer for the blessing of plenty.”(10)
The Companions who are blessed with abundance upon His (PBUH) prayer
Also, foremost Imam Bayhaqi, and the scholars of Hadith relate that God’s Messenger (PBUH) prayed that one of the ten promised Paradise, ‘Abdurrahman b. ‘Awf, be blessed with abundance of wealth. Through the blessing of that prayer, he acquired such wealth that on one occasion he donated seven hundred camels together with their loads to God’s cause. See the blessings of plenty resulting from the Prophet’s prayer, and say: “How great are God’s blessings!” (11)
Also, narrators of Hadiths, and foremost Bukhari, relate: “God’s Messenger (PBUH) prayed that ‘Urwa b. Abi al-Ja‘da might do profitably at trade. ‘Urwa said: ‘Sometimes I would go to the marketplace in Kufa and come home in the evening having made a forty thousandfold profit.’” Imam Bukhari says: “If he took earth in his hand, he still would make a profit from it!” (12)
Also, he prayed that ‘Abd Allah b. Ja‘far would acquire an abundance of wealth, (13) and he became so rich he was famous for it. He also became as famous for his generosity as he was for the wealth he obtained through the Prophet’s prayer for the blessing of plenty. (14)
There are numerous instances of this sort of miracle, but we consider the four described above to be sufficient as examples.
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Some of the companions who are blessed with His (PBUH) prayer
Also, foremost Imam Tirmidhi relates: “The Noble Messenger (PBUH) prayed for Sa‘d b. Abi Waqqas: ‘O God, answer his prayer!’ (15) After that everyone feared his malediction, and the answering of his prayers also became famous. (16)
On another occasion, God’s Messenger prayed for the famous Abu Qatada that he might remain young: “May God prosper your face! O God, bless his hair and his skin!” When he died at the age of seventy, he was like a youth of fifteen. (17) This is related through a sound narration.
Also, the famous story of the poet Nabigha. He recited one of his poems before God’s Messenger (PBUH), which ran: “Our glory and praise have reached to the skies; we want to ascend even higher.” God’s Messenger asked jokingly: “Where, beyond the skies?” Nabigha replied: “To Paradise.” He then recited another of his meaningful poems, and the Prophet prayed: “May God not spoil your mouth!” It was through the blessing of this prayer of the Prophet that he did not have a single tooth missing when he was one hundred and twenty years old. Whenever he lost a tooth, another would appear in its place. (18)
Also, it is related through an authentic narration that he prayed for Imam ‘Ali: “O God, protect him from heat and cold!” Through the blessing of this prayer, Imam ‘Ali used to wear summer clothes in winter, and winter clothes in summer. He used to say: “I never suffer from heat or cold, thanks to that prayer.” (19)
Also, he prayed for Fatima: “O God, do not give her the pains of hunger!” And Fatima used to say: “I never suffered from hunger after that prayer.” (20)
Also, Tufayl b. ‘Amr asked God’s Messenger (PBUH) for a miracle to show to his tribe. The Prophet prayed: “O God, illuminate him!”, and a light appeared between his eyes. Later it was transferred to the end of his staff, and he became famous as “Dhi’n-Nur”, “the Possessor of Light.” These incidents are all from well-known Hadiths that are certain. (21)
Also, Abu Hurayra once complained to the Noble Messenger (PBUH) that he sometimes suffered from forgetfulness. God’s Messenger told him to spread out a piece of cloth. He then made some movements with his blessed hand as though taking some invisible objects and putting them on the cloth. He repeated this two or three times, then told him to gather up the cloth. Abu Hurayra later swore that through the mystery of this prayer of the Prophet’s, he never again forgot anything. (22)
These events are famous and there is no room for doubt about their truthiness.
Events regarding maledictions of God’s Messenger (PBUH)
We shall describe here a few events regarding maledictions of God’s Messenger (PBUH).
The First: The Persian Shah Parviz tore up the letter sent to him by the Prophet. When God’s Prophet received news of this, he prayed: “O God, rend him as he rent my letter!”(23) It was as a result of this malediction that Chosroes Parviz’s son Shirviya cut him to pieces with a dagger. (24) And Sa‘d b. al-Waqqas broke his kingdom apart, so that in no part of the Sasanid empire did his sovereignty remain. However, the Emperor of Byzantium and other kings did not perish since they respected the Prophet’s letters.
The Second: An event almost as well-known as those reported unanimously, which some verses of the Qur’an allude to, is this: in the early days of Islam, the Noble Messenger (PBUH) was performing the prayers in the Masjid al-Haram, when the chiefs of the Quraysh gathered and maltreated him. At the time, God’s Prophet called down curses on them. Ibn Mas‘ud stated: “I swear that at the Battle of Badr I saw the corpses of all those who had ill-treated him and received his curse.” (25)
The Third: On their denying him, God’s Noble Messenger (PBUH) prayed that a large Arab tribe called the Mudariyya would be afflicted with drought and famine. All rain ceased and drought and famine occurred. Then the Quraysh, a branch of the Mudariyya, pleaded with the Prophet, and he prayed. Whereupon the rains came and put an end to the drought. Having been reported unanimously, this incident is also well-known. (26)
The Fourth: He uttered the following curse against ‘Utba b. Abi Lahab: “O God, beset a dog on him from among your dogs!” Some time later, ‘Utba went on a journey during which a lion sought him out from among the caravan, and tore him to pieces. This incident was famous and is narrated as authentic by the authorities on Hadith. (27)
The Fifth: This is Muhallim b. Jaththama: he unjustly killed ‘Amir b. Adbat, but God’s Messenger had sent him as the commander of a force to fight in God’s way. When the news of this reached the Messenger, he was angry and cursed him, saying: “O God, do not grant forgiveness to Muhallim!..” Muhallim died a week later. They put him in his grave, but the grave cast him out. They buried him in several different places, but each time the grave rejected him. Finally, they built a strong wall between two rocks, and in this way the corpse was housed. (28)
The Sixth: Once God’s Noble Messenger (PBUH) saw a man eating with his left hand. He ordered him to eat with his right hand. The man replied: “I can’t.” The Messenger said as a malediction: “Henceforth you will be unable to raise it.” And after that he was unable to use it. (29)
The wonders resulting from prayers of the Noble Messenger (PBUH), and from his touch.
Here we shall mention several events which are certain, from among the numerous wonders resulting from prayers of the Noble Messenger (PBUH), and from his touch.
The First: God’s Messenger gave Khalid b. al-Walid, known as God’s Sword, several of his hairs and prayed for his victory in battle. Khalid put them in his cap. As the result of the hairs and the blessings of the prayer, there was never a battle in which he then fought, but he was victorious. (30)
The Second: Salman al-Farsi had formerly been a slave of the Jews. His masters had asked for a very high ransom, saying: “In order to gain your freedom, you must plant three hundred date-palms, and after they bear fruit, give us forty okkas (31) of gold in addition to the fruit.” He went to the Noble Messenger (PBUH) and explained his situation. God’s Messenger then planted the three hundred palms in the region of Madinah; only one of them was planted by someone else. That year, all three hundred trees bore fruit, with the exception of the one planted by the other person. The Messenger uprooted it and planted another, and it too bore fruit.
He then rubbed some of his spittle on a piece of gold the size of a hen’s egg, and offered a prayer. He gave it to Salman, telling him to go and give it to the Jews. Salman al-Farsi went and gave them forty okkas of gold out of that piece, while it remained in its original state. This miraculous incident, which was narrated by the most trustworthy and respected authorities, was the most significant event in Salman’s entire life. (32)
The Third: A woman Companion called Umm Malik used to give the Noble Messenger (PBUH) butter from a leathern bag called an ‘ukka’, as a gift. On one occasion God’s Messenger uttered a prayer over it while returning it to her, and told her not to empty it and squeeze it. Umm Malik took the ‘ukka, and thereafter as a result of the blessing of the Prophet’s prayer, butter was found in it whenever her children asked for it. This continued for a long time, until they squeezed it, and the blessing disappeared. (33)
The water becoming sweet and emitting a pleasant smell as the result of the Prophet’s (PBUH) prayer and his touching it
There are also many examples of water becoming sweet and emitting a pleasant smell as the result of the Prophet’s (PBUH) prayer and his touching it; we shall mention several by way of example:
The First: Scholars of Hadith, and foremost Imam Bayhaqi, report that the well known as Bi’r al-Quba would sometimes dry up. On God’s Messenger (pbuh) pouring the water with which he had taken ablutions into the well and offering a prayer, its water became abundant and it never again dried up. (34)
The Second: Scholars of Hadith, including Abu Na‘im in his Dala’il al-Nubuwwa (Evidences of Prophethood), report that when God’s Messenger spat into the well in Anas’ house and prayed, it became the sweetest water in Madinah. (35)
The Third: Ibn Maja reports that a bucketful of water from the spring of Zamzam was brought to the Messenger. He took a little of it into his mouth then emptied it into the bucket. The bucket then emitted a sweet scent like musk. (36)
The Fourth: Imam Ahmad b. Hanbal reports that a bucketful of water was drawn from a well. After God’s Messenger (PBUH) had put some of his spittle in the bucket and poured it into the well, it began to emit a sweet scent like musk. (37)
The Fifth: Hammad b. Salama, who was a man of God and was trusted and accepted by Imam Muslim and the scholars of the Maghrib, reports that the Noble Messenger (PBUH) filled a leather bag with water, and breathed into it while praying. He then tied it up and gave it to some of the Companions, saying: “Do not open it except when you perform the ablutions!” When they opened the bag to take ablutions, they saw pure milk with cream at its opening. (38)
Thus, these five instances have been narrated by well-known and important authorities. Together with those that are not mentioned here, they prove the occurrence of this kind of miracle as definitely as those about the various reports of which there is ‘consensus in meaning.’
The animals whose milk increases upon the prophet’s (PBUH) prayer and touch.
There were numerous instances of barren and dry goats producing milk, and abundantly at that, through the touch and prayers of God’s Noble Messenger (PBUH). We shall mention only two or three which are well-known and certain, as examples:
The First: All the reliable books of the Prophet’s biography relate that when God’s Prophet and Abu Bakr the Veracious were migrating to Madinah, they came to the house of Umm Ma‘bad, called Atika Bint Khalid al-Khuza‘i. There was an extremely thin, barren, and dry goat there. God’s Messenger asked Umm Ma‘bad: “Has this no milk?” She replied: “It has no blood in its body, how should it produce milk?” The Prophet stroked its loins and teats, and prayed. Then he said: “Bring a vessel, and milk it.” They milked it, and after the Messenger and Abu Bakr had drunk, all the people of the house drank to repletion. The goat grew strong, and remained thus blessed. (39)
The Second: This is the famous story of Shat b. Mas‘ud: before becoming a Muslim, Ibn Mas‘ud used to act as a shepherd for certain people. God’s Messenger (PBUH) went together with Abu Bakr the Veracious to the place where Ibn Mas‘ud and his goats were. God’s Messenger asked Ibn Mas‘ud for some milk. On replying thatthey were not his but the property of someone else, God’s Messenger told him to bring him a barren, dry goat. So he brought a nanny-goat who had not been mated for two years. God’s Messenger stroked its teats with his hand and prayed. Then they milked it, and obtained sweet milk which they drank. Ibn Mas‘ud came to believe after witnessing this miracle. (40)
The Third: This is the well-known story of Halima Sa‘diya, the foster mother, that is, wet-nurse, of the Noble Messenger (PBUH). There was drought where the tribe was found, and all the animals were thin and without milk. They could not find sufficient to eat. But when the Messenger was sent to his foster mother there, through the blessing he brought, Halima Sa‘diya’s goats would return in the evening with both their stomachs and their teats full, contrary to everyone else’s. (41)
There are further instances in the books of biography similar to these, but these examples are sufficient for our purpose.
Faces that change upon the prophet’s touching and prayer
We shall recount here a few out of many instances of wonders which were manifested after God’s Messenger (pbuh) had touched the faces and heads of certain people, and prayed.
The First: He passed his hand over the head of ‘Umar b. Sa‘d, and prayed. When the man died at the age of eighty, through the blessing of that prayer, there was not a single grey hair on his head. (42)
The Second: He placed his hand on Qays b. Zayd’s head, and prayed. Through the blessing of the prayer and effect of his touch, when Qays reached a hundred years of age, his head was white except for where God’s Messenger had placed his hand; that had remained totally black. (43)
The Third: ‘Abdurrahman b. Zayd b. al-Khattab was both small and ugly. God’s Messenger (PBUH) touched his head with his hand and prayed. Through the blessing of his prayer, ‘Abdurrahman acquired the loftiest stature and most beautiful form. (44)
The Fourth: ‘A’idh b. ‘Amr received a wound on the face during the Battle of Hunayn. God’s Messenger (PBUH) wiped away the blood on his face with his hand. The part of his face that the Messenger had touched acquired a shining brilliance, which the scholars of Hadith described as resembling“a white blaze on a chestnut horse.” (45)
The Fifth: He passed his hand over Qatada b. Malhan’s face and prayed, and Qatada’s face began to shine like a mirror. (46)
The Sixth: When Zaynab, the daughter of the Mother of Believers, Umm Salama, and the stepdaughter of God’s Messenger was a child, the Noble Messenger (PBUH) sprinkled some of his ablution water on her face. With the touch of the water, her face acquired an extraordinary beauty. (47)
There are numerous further examples similar to these, most of which have been narrated by the leading scholars of Hadith. Even if we suppose each of these instances to be a single report and weak, as a whole they still demonstrate an absolute miracle of Muhammad (PBUH) which has the certainty of ‘consensus in meaning.’ For if an event is narrated in numerous different forms, the occurrence of the basic event becomes definite. Even if each form is itself weak, it still proves the basic event.
For example, a noise was heard; some people said that “a house had collapsed.” Others said, “it was a different house, and so on.” Each narration may be a single report, and weak, and untrue, but the basic event was that “a house had collapsed;” that was certain and they were unanimous concerning it.
However, the instances we enumerated above were both authentic, and some of them became famous. Suppose we consider each of these to be weak, all together they still demonstrate the certain existence of an absolute miracle of Muhammad (PBUH), like the absolute collapse of the house in the comparison.
Bukhari, Istithqa, 6-8, 14; Muslim, Istithqa, 8-10.
Majmau’z-Zawaid, 6:194-195; Ibn Huzayma, 1:53; Mustadrak, 1:159; Ibn Hibban, 4:223.
Ibn Sa’d, Tabaqat, 1:90; Bayhaqi, Dalailu’n-Nubuwwa, 2:15-19.
Bukhari, Istithqa: 3; Fadailu Ashabi’n-Nabi: 11.
Bukhari, Istithqa: 19; Ibn Majah, Iqama: 154; Muslim, Salatu’l-Istithqa: 8, hadith no. 897; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:91-92; Qadi Iyad, ash-Shifa, 1:327.
Tirmidhi, Manaqib: 18, hadith no. 1683; al-Albani, Mishqatu’l-Masabih, no. 6036; al-Mubarakfuri, Tuhfatu’l-Ahwazi, no. 3766; Ibn Athir al-Jizri, Jamiu’l-Usul, no. 7428; Ibn Hibban, Sahih, 9:17; al-Hakim, al-Mustadrak, 2:465, 3:83, 502; Qadi Iyad, ash-Shifa, 1:327; Bayhaqi, Dalailu’n-Nubuwwa: 2:215.
Bukhari, Wudu’: 10, Ilm: 17, Fadailu’l-Ashab: 24; Muslim, Fadailu’s-Sahaba: 138; Ibn Hibban, Sahih, 9:98; Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhu’sh-Shifa, 1:661; Khafaji, Sharhu’sh-Shifa, 3:130; Ibnu’l-Athir, Jamiu’l-Usul, 9:63; Musnad, 1:264, 314, 328, 330; al-Hakim, al-Mustadrak, 4:534.
Mustadrak, 3:535; Ibn Hajar, al-Isaba, 2:330-334; Ibn Athir, Usdu’l-Ghaba, 3:291; Qadi Iyad, ash-Shifa, 1:327.
Musnad, 1:338; Ahmad Ibn Hanbal,Fadailu’s-Sahaba, no. 1871; al-Hakim, el-Mustadrak, 3:535; Ali al-Qari, Sharhu’sh-Shifa, 1:661.
Bukhari, Daawat: 19, 26, 47; Muslim, Fadailu’s-Sahaba: 141, 142, no. 2480, 2481; Musnad, 3:190, 6:430; Ibn Hibban, Sahih, 9:155; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 10:330.
Qadi Iyad, ash-Shifa, 1:326; Ali al-Qari, Sharhu’sh-Shifa, 1:659; Khafaji, Sharhu’sh-Shifa, 3:125.
Bukhari, Manaqib: 28; Ibn Majah, Sadaqat: 7; Musnad, 4:375; Qadi Iyad, ash-Shifa, 1:327; As-Sa’ati, al-Fathu’r-Rabbani, 22:326.
Majmau’z-Zawaid, 9:286; Ibn Hajar, Matalibu’l-Aliya, 4:105; Bayhaqi, Dalailu’n-Nubuwwa, 6:221.
Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhu’sh-Shifa, 1:661; al-Haythami, Majmau’z-Zawaid, 5:286; Ibn Hajar, el- Matalibu’l-Aliya, no. 4077, 4078.
Tirmidhi, Manaqib: 27, no. 3751; Ibn Hibban, Sahih, no. 12215; al-Hakim, al-Mustadrak, 3:499; Abu Nuaym, Hilyatu’l-Awliya, 1:93, Abu Nuaym, Dalailu’n-Nubuwwa, 3:206; al-Albani, Mishqatu’l-Masabih, 3:251, no. 6116; al-Mubarakfuri, Tuhfatu’l-Ahwazi, 10:253-254, no. 3835; Ahmad Ibn Hanbal, Fadailu’s-Sahaba, 2:750, no. 1038; Ibnu’l-Athir, Jami’u’l-Usul, 10:16, no. 6535.
Ibnu’l-Athir, Usdu’l-Ghaba, 2:367; Ibn Hajar, al-Isaba, 2:33.
Qadi Iyad, ash-Shifa, 1:327; Ali al-Qari, Sharhu’sh-Shifa, 1:660; Khafaji, Sharhu’sh-Shifa, 3:128.
Ali al-Qari, Sharhu’sh-Shifa, 1:661; Ibn Hajar, al-Isaba fi Tamyizi’s-Sahaba, no. 8639; al-Asqalani, al-Matalibu’l-Aliya, no. 4060; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:168.
al-Haythami, Majmau’z-Zawaid, 9:122; Ahmad Ibn Hanbal, Fadailu’s-Sahaba, no. 950; Ibn Majah, Muqaddima: 11, no. 117; Musnad, 1:99, 133; Musnad (tahqiq: Ahmad Shakir), 2:120, no. 1114; Khafaji, Sharhu’sh-Shifa, 3:133.
Qadi Iyad, ash-Shifa, 1:328; Khafaji, Sharhu’sh-Shifa, 3:134; al-Haythami, Majmau’z-Zawaid, 9:203.
Qadi Iyad, ash-Shifa, 1:328; Khafaji, Sharhu’sh-Shifa, 3:134; Ali al-Qari, Sharhu’sh-Shifa, 1:662.
Bukhari, Ilm: 42; Manaqib: 28; Buyu’: 1; Harth: 21; Muslim, Fadailu’s-Sahaba: 159, no. 2492; Tirmidhi, Manaqib: 46, 47; Musnad, 2:240, 274, 428; el- al-Mubarakfuri, Tuhfatu’l-Ahwazi, 10:334, no. 3923; Ibn’l-Athir, Jamiu’l-Usul , 9:95; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:162; As-Sa’ati, al-Fathu’r-Rabbani, 22:405, 409-410; Abu Na’im, Hilyatu’l-Awliya, 1:381; al-Asqalani, al-Isaba, no. 1190.
Bukhari, Ilm: 7; Jihad: 101; Maghazi: 82; Qadi Iyad, ash-Shifa, 1:328; As-Sa’ati, al-Fathu’r-Rabbani, 22:159.
Ibn Hisham, as-Siratu’n-Nabawiyya, 1:71; Tabari, Tarikhu’l-Umma wa’l-Muluk, 2:135; Ibn Kathir, al Bidaya, 10:369.
Bukhari, Salat: 109; Manaqibu’l-Ansar: 45; Muslim, Jihad: 107, no. 1794; Musnad, 1:417.
Bukhari, Tafsir: 30:.., 28:3, 44:3, 4; Daawat: 58, Istithqa: 13; Qadi Iyad, ash-Shifa, 1:328; Ali al-Qari, Sharhu’sh-Shifa, 1:663; Bayhaqi, Dalailu’n-Nubuwwa: 2:324.
Qadi Iyad, ash-Shifa, 1:329; Ali al-Qari, Sharhu’sh-Shifa, 1:664.
Ibn Majah, Fitan: 1, no. 3930; Qadi Iyad, ash-Shifa, 1:329; Ali al-Qari, Sharhu’sh-Shifa, 1:665; Khafaji, Sharhu’sh-Shifa, 3:142; Ibn Hisham, Siratu’n-Nabi, 4:247; Ibn Kathir, al-Bidaya wa’n-Nihaya, 4:224-226.
Muslim, Ashriba: 107, no. 2021; Ibn Hibban, Sahih, 8:152; Qadi Iyad, ash-Shifa, 1:328-329; Ali al-Qari, Sharhu’sh-Shifa, 1:666.
Qadi Iyad, ash-Shifa, 1:331; al-Haythami, Majmau’z-Zawaid, 9:349; al-Asqalani, al-Matalibu’l-Aliya, 4:90, no. 4044; al-Hakim, al-Mustadrak, 3:289.
Okka; unit of weight equal to 1282 gr
Musnad, 5:441-442; Ibn Sa’d, Tabaqatu’l-Kubra, 4:53-57; al-Haythami, Majmau’z-Zawaid, 9:332-336; Qadi Iyad, ash-Shifa, 1:332; al-Hakim, al-Mustadrak, 2:16.
Muslim, Fadail: 8, no. 2280; Musnad, 3:340, 347; Qadi Iyad, ash-Shifa, 1:332.
Bayhaqi, Dalalilu’n-Nubuwwa: 6:136; Qadi Iyad, ash-Shifa, 1:331; Khafaji, Sharhu’sh-Shifa, 3:149.
Qadi Iyad, ash-Shifa, 1:331; Ali al-Qari, Sharhu’sh-Shifa, 1:668.
Ibn Majah, Taharah: 136, no. 659; Qadi Iyad, ash-Shifa, 1:332; Ali al-Qari, Sharhu’sh-Shifa, 1:669.
 As-Sa’ati, al-Fathu’r-Rabbani, 22:667.
Qadi Iyad, ash-Shifa, 1:334; Khafaji, Sharhu’sh-Shifa, 3:160.
Tabrizi, Mishqatu’l-Masabih (tahqiq: Albani), no. 5943; al-Haythami, Majmau’z-Zawaid, 6:58; 8:313; al-Hakim, al-Mustadrak, 2:109; Ibn Kathir, al-Bidaya wa’n-Nihaya, 3:190-191; Ibnu’l-Qayyim, Zadu’l-Maad, 3:55, 57; Ibn Sa’d, Tabaqatu’l-Kubra, 1:230-231.
Musnad (tahqiq Ahmad Shakir), 5:210, no. 3598; Ibn Hibban, Sahih, 8:149; Ibn Kathir, al-Bidaya wa’n-Nihaya, 6:102.
 As-Sa’ati, al-Fathu’r-Rabbani, 20:192-193; al-Haythami, Majmau’z-Zawaid, 8:220-221; Abu Nuaym, Dalailu’n-Nubuwwa, 1:111-113; Ibn Kathir, al-Bidaya wa’n-Nihaya, 2:273; Qadi Iyad, ash-Shifa, 1:366; Ali al-Kari, Sharhu’sh-Shifa, 1:750; Khafaji, Sharhu’sh-Shifa, 3:313.
Qadi Iyad, ash-Shifa, 1:334; Ali al-Qari, Sharhu’sh-Shifa, 1:673.
Qadi Iyad, ash-Shifa, 1:334; Ali al-Qari, Sharhu’sh-Shifa, 1:674.
Qadi Iyad, ash-Shifa, 1:335; Ali al-Qari, Sharhu’sh-Shifa, 1:676-677.
Qadi Iyad, ash-Shifa, 1:334; al-Haythami, Majmau’z-Zawaid, 9:412; al-Hakim, al-Mustadrak, 3:487.
Qadi Iyad, ash-Shifa, 1:334; al-Asqalani, al-Isaba, 3:225; al-Haythami, Majmau’z-Zawaid, 5:319.
Qadi Iyad, ash-Shifa, 1:334; Khafaji, Sharhu’sh-Shifa, 3:163; al-Haythami, Majmau’z-Zawaid, 9:259.