Al-Qāḍī ‘Iyāḍ ya ce, “Addu’o’in Annabi ﷺ na amsuwa ga waɗanda ya yi wa addu’a da waɗanda ya yi wa addu’a a kansu yana cikin mutawātir a asali, wanda ake sani da larura.” Ya nufi cewa Allah ya amsa addu’o’in Annabi ﷺ a lokuta masu yawa, kuma wannan ya tabbata ta hanyar shaida daga mutane da yawa, har ta kai ga shakkar hakan zai zama wanda ba shi da hankali gaba ɗaya. Rundunar Musulmi wadda ta yi ƙasa da yawan abokan gābanta kuma ba ta da kayan yaƙi, Allah ya ba ta nasara a Yakin Badar; an tsiyaye madara daga nonon awa wadda ba ta da madara, kuma ruwan sama ya zubo daga sama babu girgije—duk saboda Annabi ﷺ ya ɗaga tafin hannayensa zuwa sama. Waɗanda suka ɗan ɗan zauna tare da shi sun shaida waɗannan abubuwa, kuma da yawa daga cikinsu sun kai ga yin imani saboda su.
Al-Qāḍī ‘Iyāḍ says, “The Prophet’s صلى الله عليه وسلم supplications being answered for those he prayed for and against is mutawātir in principle, known by necessity.”392 He meant that God responded to the prayers of the Prophet صلى الله عليه وسلم on so many occasions, and this was corroborated by testimony from so many people, that doubting it would be wholly irrational. An outnumbered and unequipped Muslim army was granted victory by God at the Battle of Badr, milk was drawn from the udders of a non-lactating goat, and rain poured from a cloudless sky—all by virtue of the Prophet صلى الله عليه وسلم raising his palms to the heavens, and those who spent the shortest time with him witnessed these events and many were driven to conviction by them.
Anas ibn Mālik ya ruwaito:
Anas ibn Mālik narrates:
Lokacin da Annabi ﷺ yana gabatar da hudubar Juma'a, sai wani mutum ya tashi ya ce: "Ya Manzon Allah, dawakai da tumaki sun hallaka! Ba za ka roƙi Allah ya yi mana ruwan sama ba?" Sai Annabi ﷺ ya ɗaga hannuwansa ya yi addu'a a lokacin da sama take a share kamar gilashi. Nan take sai iska ta busa, ta tara gajimare, sannan ruwan sama mai yawa ya sauka. Mun fita daga masallaci muna tafiya cikin ruwan da yake gudu har muka isa gidajenmu. Ruwan sama ya ci gaba har zuwa Juma'a mai zuwa, sai wannan mutum ɗin, ko wani mutum, ya tashi ya ce: "Ya Manzon Allah ﷺ, gidaje sun kusa rushewa; ka roƙi Allah ya hana ruwan sama!" Jin haka, Annabi ﷺ ya yi murmushi ya ce: "Ya Allah, [ka sa ya sauka] a kewayen mu, ba a kanmu ba." Sai na duba zuwa ga gajimaren, sai na ga suna rabuwa suna samar da siffar rawani kewaye da Madina.394
As the Prophet صلى الله عليه وسلم was once delivering a Friday sermon, a man rose and said, “O Messenger of Allah, the horses and sheep have perished! Will you not invoke Allah to bless us with rain?” The Prophet صلى الله عليه وسلم lifted his hands and supplicated at a time when the sky was as clear as glass. Suddenly wind blew, driving together the clouds and causing heavy rain. We exited the mosque wading through the flowing water till we reached our homes. It kept raining until the following Friday, when the same man—or another man—stood up and said, “O Messenger of Allah صلى الله عليه وسلم, the houses have almost collapsed; please ask Allah to withhold the rain!” Hearing that, the Prophet صلى الله عليه وسلم smiled and said, “O Allah, [let it rain] around us and not upon us.”393 I looked to the clouds and found them separating into a crown-like formation around Madinah.394
Abū Hurayrah ya ruwaito cewa ya taba zuwa wurin Annabi ﷺ yana zubar da hawaye, wanda hakan ya sa shi tambaya, "Me ke sa ka kuka, ya Abū Hurayrah?" Ya ce, "Ina ci gaba da kiran mahaifiyata zuwa Musulunci, amma tana ci gaba da ƙin shi. A yau, na sake kiranta, sai na ji daga gare ta kalamai masu raɗaɗi game da kai. Ka yi addu'a Allah ya buɗe zuciyar mahaifiyar Abū Hurayrah zuwa Musulunci." Annabi ﷺ ya amince, ya ce, "Ya Allah, ka shiryar da mahaifiyar Abū Hurayrah." Abū Hurayrah ya ruwaito cewa:
Abū Hurayrah narrates that he once came to the Prophet صلى الله عليه وسلم with tears in his eyes, which caused him to ask, “What makes you cry, O Abū Hurayrah?” He said, “I keep inviting my mother to Islam, but she continues to reject it. Today, I invited her again and heard from her painful words about you. Pray that Allah opens the heart of Abū Hurayrah’s mother to Islam.” The Prophet صلى الله عليه وسلم obliged and said, “O Allah, guide the mother of Abū Hurayrah.” Abū Hurayrah narrates:
Na bar wurin da fatan alheri saboda addu'ar Annabi ﷺ, sai na koma gida na ga ƙofar a buɗe ɗan kaɗan, kuma na ji sautin ruwa yana zuba a ciki. Da mahaifiyata ta ji sautin takun sawuna, sai ta ce: "Ka tsaya a inda kake, ya Abū Hurayrah." Bayan ta saka tufafinta, ta umarce ni in shiga. Da na shiga, sai ta ce: "Ina shaida cewa babu abin bautawa da gaskiya sai Allah, kuma ina shaida cewa Muhammadu bawansa ne kuma manzonsa ne." Sai na koma wurin Annabi ﷺ ina kuka saboda farin ciki, kamar yadda awa ɗaya da ta wuce na tafi ina kuka saboda baƙin ciki, sai na ce: "Albishir, ya Manzon Allah! Allah ya amsa addu'arka, ya shiryar da mahaifiyar Abū Hurayrah zuwa Musulunci." Ya yabi Allah ya gode masa, sannan na ce: "Ya Manzon Allah, ka yi addu'a Allah ya sa ni da mahaifiyata mu zama masoya ga bayinsa masu imani, ya sa su zama masoya gare mu." Sai Annabi ﷺ ya amsa, kuma tun daga lokacin babu wani bawan Allah mai imani da zai ji labarina ko ya gan ni face ya so ni.395
I left hopeful due to the prayer of the Prophet صلى الله عليه وسلم and returned home to find the door partially open and could hear water splashing inside. When my mother heard my footsteps, she said, “Stay where you are, O Abū Hurayrah.” After putting on her clothes, she instructed me to enter. When I entered, she said, “I testify that none is worthy of worship but Allah, and I testify that Muhammad is His servant and messenger.” I returned to the Prophet صلى الله عليه وسلم weeping with joy, just as an hour earlier I had gone weeping in sadness, and said, “Great news, O Messenger of Allah! Allah has answered your prayer and guided the mother of Abū Hurayrah to Islam.” He praised Allah and thanked Him, and then I said, “O Messenger of Allah, pray that Allah make my mother and I beloved to His believing slaves, and make them beloved to us.” He صلى الله عليه وسلم obliged, and there has not since been a believing slave who hears of me, or sees me, except that he loves me.”395
’Abdullāh ibn ‘Abbās ya ruwaito:
‘Abdullāh ibn ‘Abbās narrates:
Sau ɗaya na ajiye ruwa don Annabi ﷺ lokacin da ya shiga bayan gida, domin ya yi alwala.
I once placed water for the Prophet صلى الله عليه وسلم upon him entering the lavatory, so that he could perform his ablution.
Ya tambaya, "Wane ne ya sanya wannan?" Aka sanar da shi cewa ni ne na sanya shi, sai ya ce, "Ya Allah, ka ba shi zurfin fahimtar addini, kuma ka koyar da shi fassarar [Al-Qur'ani]." ﷺ396
He صلى الله عليه وسلم asked, “Who placed this?” They informed him that I had placed it, so he said, “O Allah, grant him a deep understanding of the religion, and teach him to interpret [the Qur’an].”396
Jim kadan bayan rasuwar Annabi ﷺ, har manyan Sahabbai sun gane cewa wannan matashi yana da wata kwarewa ta musamman wajen fahimtar Alkur'ani da bayyana ma'anoninsa. Bayan shekaru dubu da dari da hudu, kusan kowane sahihin littafin tafsirin Alkur'ani na Ahlus-Sunnah yana daukar bayanan Ibn 'Abbas a matsayin abin dogaro, yana cike da misalan kwarewarsa ta tafsiri, kuma yana shaida cewa shi ne Turjumān al-Qur'ān (Malamin Fassarar Alkur'ani).
Shortly after the Prophet’s صلى الله عليه وسلم death, even the senior-most Companions recognized that this young man had developed a unique prowess when it came to understanding the Qur’an and elucidating its nuances. Fourteen centuries later, nearly every credible Sunni work on Qur’anic commentary considers the explanations of Ibn ‘Abbās authoritative, is filled with examples of his exegetical forte, and testifies to him being Turjumān al- Qur’ān (the Master Interpreter of the Qur’an).
Anas ibn Mālik ya ruwaito:
Anas ibn Mālik narrates:
Manzon Allah ﷺ ya taba ziyartar gidanmu sau ɗaya, lokacin babu kowa sai ni, da mahaifiyata (Umm Sulaym), da ƙanwarta (Umm Ḥarām). Mahaifiyata ta ce masa, "Ya Manzon Allah, wannan ƙaramin bawanka ne (Anas); ka yi masa addu'ar albarka daga Allah." Sai ya ﷺ yi masa addu'a cewa a ba ni kowane alheri, kuma ga abin da ya ce a ƙarshen addu'arsa: "Ya Allah, ka ƙara masa dukiya da zuriya, kuma ka sa albarka a cikin abin da ka ba shi." Wallahi, dukiyata ta yi yawa sosai, kuma yara na da jikoki na tare sun zarce ɗari a yau.397
The Messenger of Allah صلى الله عليه وسلم once visited us at home when nobody was there but myself, my mother (Umm Sulaym), and her sister (Umm Ḥarām). My mother said to him, “O Messenger of Allah, this is your little servant (Anas); invoke Allah’s blessings upon him.” He صلى الله عليه وسلم supplicated that I be afforded every good, and this is what he said to conclude his supplication: “O Allah, increase him in his wealth and progeny, and bless him in what you grant him.” By Allah, my wealth has certainly become abun-dant, and my children and grandchildren [combined] certainly surpass a hundred today.397
'Abdullāh ibn 'Umar ya ruwaito cewa Manzon Allah ﷺ ya taɓa cewa: "Ya Allah, ka ɗaukaka Musulunci ta hanyar mafi soyuwa daga cikin waɗannan mutum biyu a wurinka: ta hanyar Abū Jahl ko ta hanyar 'Umar ibn al-Khaṭṭāb." Ibn 'Umar ya ce: "Mafi soyuwa daga cikinsu kuwa ya zama 'Umar."398
‘Abdullāh ibn ‘Umar narrates that the Prophet صلى الله عليه وسلم once said, “O Allah, honor Islam through the dearest of these two men to you: through Abū Jahl or through ‘Umar ibn al-Khaṭṭ āb.” Ibn ‘Umar said, “And the dearest of them turned out to be ‘Umar.”398
Lalle babu wani daga cikin Sahabban Annabi wanda ya daukaka Musulunci ta hanyar bunkasa kasancewarsa a fili kamar 'Umar, kamar yadda Ibn Mas'ud yake cewa: "Mun ci gaba da kasancewa masu karfi tun daga lokacin da 'Umar ya karbi Musulunci."399 Ko bayan rasuwar Annabi ﷺ, shi ne tasirin 'Umar na musamman wajen yada hasken Musulunci da ya sa masanin tarihi Michael Hart ya nuna shi a cikin littafinsa, The 100: A Ranking of the Most Influential Persons in History.
Indeed, no person from the Prophet’s Companions honored Islam by advancing its public presence like ‘Umar , as Ibn Mas‘ūd used to say, “We remained powerful since the moment ‘Umar embraced Islam.”399 Even after the Prophet’s صلى الله عليه وسلم death, it was the unique impact of ‘Umar in spreading the light of Islam that compelled the historian Michael Hart to showcase him in his book, The 100: A Ranking of the Most Influential Persons in History.
Abū ‘Amrah al-Anṣārī ya ruwaito cewa a lokacin wani yaƙi tare da Manzon Allah ﷺ, mutane sun sake shiga cikin babbar yunwa, sai ‘Umar ya ce: "Ya Manzon Allah, idan ka ga dama, za ka iya tara abin da ya rage na abincinmu. Za mu tattara su, sannan ka roƙi Allah ya albarkace su, domin Allah Mai albarka, Maɗaukaki, tabbas zai cece mu ta hanyar addu'arka." Wasu mutane suka kawo tafin hannu ɗaya, kuma babu wanda yake da fiye da ṣā‘ ɗaya na dabino. Manzon Allah ﷺ ya tattara duk abin waje ɗaya, sannan ya tsaya ya yi addu'a na tsawon lokacin da Allah ya so. Sannan ya kira rundunar ta zo da kwantenarsu, su cika su, kuma babu ko akwati ɗaya a dukan rundunar face sun cika shi. Manzon Allah ﷺ ya yi murmushi har aka ga haƙoransa na baya, sannan ya ce: "Ina shaida cewa babu abin bautawa da gaskiya sai Allah, kuma ni Manzon Allah ne. Babu wani bawa da zai haɗu da Allah da waɗannan kalmomi biyu ba tare da shakka a cikinsu ba, face zai shiga Aljanna."400
Abū ‘Amrah al-Anṣārī reports that during a battle alongside the Messenger of Allah صلى الله عليه وسلم, the people once again suffered from great hunger, and ‘Umar said, “O Messenger of Allah, if you see it proper, you can collect what remains of our rations. We can gather them, then you can call upon Allah to bless them, for Allah the Blessed and Exalted will certainly deliver us with your supplication.” Some people brought a single handful, and nobody had more than a ṣā‘ of dates. The Messenger of Allah صلى الله عليه وسلم gathered it all together, then stood and supplicated for as long as Allah willed. Then, he called the army to come forth with their containers and fill them, and there did not remain a single container in the whole army except that they filled it. The Messenger of Allah صلى الله عليه وسلم smiled until his molars could be seen, and said, “I testify that none is worthy of worship except Allah and that I am the Messenger of Allah. No slave meets Allah with these two statements without doubting them but that he will enter Paradise.”400
Ibn Taymīyah ya ce, An sani cewa idan Allah ya saba wani da amsa addu'o'insa, hakan yana faruwa ne kawai tare da adalci da tsoron Allah. Idan wani ya yi da'awar annabci, to ko dai shi ne mafi tsoron Allah—a wannan yanayin yana da gaskiya—ko kuma shi ne mafi mugunta—a wannan yanayin yana ƙarya. Amma idan Allah ya saba masa da amsa addu'o'insa, to lallai ba mugu ba ne, sai dai mai tsoron Allah. Ko da da'awar annabcin ta kasance tare da adalci kawai daga mai da'awar, ba tare da mu'ujizai ba, hakan zai wajabta cewa shi annabi ne na gaskiya, domin irin wannan mutum ba zai iya zama wanda ya yi ƙarya da gangan ba, haka kuma ba zai iya zama mutumin da ruɗi ya sa ya yi zaton cewa shi annabi ne ba.401
Ibn Taymīyah says, It is known that when Allah accustoms someone to having their prayers answered, this only happens in conjunction with righteousness and religiosity. When someone claims prophethood, they are either the most pious person—in that case they are truthful—or the most wicked person—in that case they are lying. But when Allah accustoms them to answering their supplications, then it must be that they are not wicked but instead pious. Even if the claim of prophethood was accompanied by nothing but righteousness from the claimant] without miracles, it would necessitate him being a genuine prophet, for such a person cannot be someone who deliberately lies, nor can he be a deluded person who assumes that he is a prophet.401
A takaice dai, mu’ujizozi ba su ne kaɗai hujjar annabci ba, kuma ba su ne kansu hujjoji marasa tushe ba. Saboda yadda aka rawaito su ta hanyar mutawatir, hujjojin tarihi da ke goyon bayan su suna da yawa sosai, kuma suna ba da tabbaci mai girma, har ta kai ga musanta su zai tilasta ƙin mu’ujizozin dukkan sauran annabawa da ƙin kowane ɗan ilimin da aka samu. Dangane da zargin “hankali” da “kimiyya” da ake yi wa mu’ujizozi, suna samuwa ne kawai daga falsafa mara kyau, kamar da’awar da ba za a iya kare ta ba cewa Allah ba ya wanzuwa, ko kuma cewa ba komai ba ne illa dabi’a kanta. Sai dai idan irin waɗannan tunani su ne akidar al’adun zamani mafi rinjaye, kuma idan mutane suna da saurin bin ra’ayin taro, to ko waɗannan matsayi suna da ingantacciyar hujja a hankali ya zama ba shi da muhimmanci. Shi ya sa Allah ke ƙarfafa tunani a ko’ina cikin Alkur’ani, yana ’yantar da mu daga koyarwar da ke ƙin hujjoji bayyanannu na annabci.
In summation, miracles are not the only proof of his prophethood, nor are they themselves unfounded proofs. Due to their mutawātir transmission, the historical proofs backing them are staggering, and confer such certainty that their denial would necessitate rejecting the miracles of all other prophets and rejecting every factoid of acquired knowledge. As for the presumed “logical” and “scientific” contentions against miracles, they only stem from a faulty philosophy, such as the indefensible claims of God not existing or not being anything but nature itself. However, when such paradigms are the ethos of today’s dominant culture, and when humans have such a propensity for groupthink, whether those positions are intellectually tenable becomes irrelevant. This is why God encourages reflection throughout the Qur’an, liberating us from the indoctrination that resists the patent proofs of prophethood:
Ka ce [Ya Annabi], "Ina yi maka wasiyya da abu guda kacal: ka tsaya domin Allah, ko dai ɗaya-ɗaya ko biyu-biyu, sannan ka yi tunani. Abokinka (Muhammad) ba shi da wata alamar hauka; shi mai gargaɗi ne a gare ku kawai kafin zuwan azaba mai tsanani."402
Say [O Prophet], “I advise you with just one thing: that you take a stand for the sake of God—individually or in pairs—then reflect. Your companion (Muhammad) surely has no traces of insanity; he is but a warner to you before the coming of a severe punishment.”402
A cikin wannan ayar akwai kira zuwa ga jarumta, domin gaskiya da shirin raba kai daga taron jama'a wani lokaci na iya zuwa da babban tsada.
In this verse is a call to courage, as honesty and the willingness to detach oneself from the herd can sometimes come with a significant cost.