Mo''jizalarning Payg'ambarimiz صلى الله عليه وسلم da'vatining mutawotir hodisasi ekani bilan birga, shunday xos mo''jizalar ham borki, ularning mutawotir naql qilinishi ularni hech qanday to''qima bo''lish ehtimolidan yuqori qo''yadi. Bu bobning qolgan qismi ana shu xos mo''jizalar to''g''risida bahs yuritadi. Lekin avval shuni tasdiqlab o''taylik: har qanday narsaga ishonishdan oldin mutawotir guvohlikni talab qilish ehtiyotkorlik emas, balki sinisizmdir. Insonning orttirgan bilimlarining ko''pchiligi āḥād xabarlar orqali keladi, masalan, bitta manbadan biror narsani o''qib olishda. Shunday ekan, bu shart bizni odamlar orasida tarqaladigan har qanday xabarga ishonishdan mahrum qilgan bo''lardi. Hatto bizni, bironta voqeaning yagona guvohi bo''lganimizda, o''z ko''zimizga ishonishdan ham mahrum qilishi mumkin edi. Biz odatda ko''zimizga ishonamiz, toki kuchliroq sabablar bizni ularga shubha qilishga majbur qilmaguncha. Shu sababli, mo''jizalarning mumkinligi va isbotlanishi printsip jihatidan anglangandan so''ng, ularning ishonchliligi asoslanadigan va naql qilinishida hech qanday nuqson aniqlanmagan bo''lsa, hatto ularga oid āḥād xabarlarni ham rad etmaslik kerak.

In addition to miracles being a mutawātir phenomenon of the Prophet’s صلى الله عليه وسلم ministry, there are specific miracles whose mutawātir transmission elevates them above any possibility of fabrication. The remainder of this chapter discusses this subset, but let us first assert that requiring mutawātir testimony before believing anything is cynicism, not prudence. Most of acquired human knowledge comes through āḥād reports, such as reading something from a single source, and so this stipulation would prevent us from believing any bit of news that people circulate. It might even prevent us from believing our own eyes when we are the sole witness to an event. We generally trust our eyes, at least until we are compelled by stronger reasons to suspect them. Hence, after realizing the possibility and demonstrability of miracles in principle, even āḥād reports of them should not be dismissed whenever their reliability is defensible and no defects in their transmission have been identified.

Fath al-Bārī kitobida Ibn Hajar (vafoti 1449) Payg‘ambarimizning ﷺ mo‘jizalari ko‘pligi haqida ajoyib bir parchada shunday deydi: Bularning barchasi birgalikda zaruriy bilimni (aniqlikni) beradi.

In a brilliant passage in Fatḥ al-Bārī, Ibn Ḥajar (d. 1449) speaks on the abundance of the Prophet’s صلى الله عليه وسلم miracles and says, This collectively confers necessary knowledge (certainty)

shu bilan birga, ko‘plab mo‘‘jizalar Payg‘ambarimiz ﷺ qo‘lida sodir bo‘lgan, xuddi Hotim [at-Toiy]ning saxiyligi va Aliy shijoatini aniq tasdiqlash mumkin bo‘lganidek, garchi bu xabarlar ahod silsilalari orqali rivoyat qilingani sababli ularga oid xabarlar faqat taxminiy bo‘lsa ham. Shuni ta’kidlash kerakki, Payg‘ambarimizning ﷺ mo‘jizalarining ko‘pchiligi mashhur bo‘lib, keng tarqalgan, katta guruhlar tomonidan rivoyat qilingan (mutavotir) va natijada rivoyat ilmi, tarjimai hollarni tekshirish va guvohliklarni tasdiqlash ilmi olimlari tomonidan yaqinlik keltirgan — garchi bu fanlardan xabardor bo‘lmaganlar ularga nisbatan bunday ishonch darajasiga yetmagan bo‘lsalar ham. Darhaqiqat, agar kimdir bu voqealarning aksariyatini (hatto mutavotir bo‘lmaganlarini ham) qat’iy isbotlangan deb da’vo qilsa, bu uzoq emas, chunki rivoyat zanjirining har bir bosqichida bu roviylarning hikoyalarni qanchalik aniq yetkazganligi inkor etib bo‘lmaydigan haqiqatdir.

that a great number of supernatural events occurred at his hands صلى الله عليه وسلم, in the same manner that someone can conclusively assert the generosity of Ḥātim [al-Ṭā’ī] and the courage of ‘Alī, even if the individual reports on this are only speculative due to their being reported through āḥād chains. However, it should be noted that many of the Prophet’s miracles became well-known and widespread, were narrated by huge groups of people (mutawātir), and consequently conferred certainty by the scholars of transmission, biographical verification, and testimony authentication—even if those unfamiliar with these disciplines did not reach this degree of confidence regarding them. In fact, if someone were to claim that most of these incidents (even the non-mutawātir) were definitively established, this would not be far-fetched because it is undeniable how accurately these narrators usually related these accounts in every layer of transmission.

Bundan tashqari, Sahobalar [Payg'ambar ﷺ ning] yoki ulardan keyingi avlodlardan bu rivoyatlarga qarshi chiqadigan hech bir ziddiyatli xabar nақл qilinmagan, va bu sukut ularni tasdiqlashni taqozo etadi, chunki ular jamoa sifatida yolg'onga e'tiborsiz qarashdan yuqoridirlar. Va faraz qilaylik, agar ular bu mu'jizalar haqidagi bir-birlarining rivoyatlarini inkor qilganlarida ham, bu faqat rivoyat qiluvchining ishonchliligiga shubha qilish yoki uni yolg'onchilikda, xotirasining zaifligida yoki aqlining kamayganida ayblash sababli bo'lar edi. Rivoyatning mazmuniga kelsak, uni hech kim hech qachon tanqid qilmagan.354

Furthermore, it is not documented from the Companions [of the Prophet صلى الله عليه وسلم] or those after them a single conflicting report that challenges these accounts, and this silence necessitates approval since they are collectively above turning a blind eye to falsehood. And hypothetically, had they denied one another’s reports on these miracles, this would only be due to doubting the reliability of the narrator, or accusing him of lying, poor memory, or senility. As for the content of the narration itself, nobody ever criticized it.354

Shunday qilib, mo''jizalar haqidagi ahod rivoyatlar ham sahih va ishonchli deb qabul qilinishi mumkin. Shunga qaramay, quyida keltiriladigan muayyan mo''jizalar bayoni eng shubhasiz misollar bilan, ya'ni mutavotir yo'l bilan sobit bo'lgan mo''jizalar bilan cheklanadi.

Thus, even āḥād reports about miracles can be considered authentic and reliable. Despite this, the following accounts of specific miracles will be restricted to the most indisputable examples, those established by mutawātir transmission.

Qiyomat yaqinlashdi va oy ikkiga yorildi.

The Hour has come near, and the moon has split [in two].

Agar ular biror mo‘jiza ko‘rsalar, yuz o‘giradilar va: «Doimiy sehr», deydilar. Ular yolg‘on deb bildilar va o‘z havoyi nafslariga ergashdilar. Har bir ish esa o‘z manziliga yetadi.355

And if they see any miracle, they turn away and say, “Passing magic.” And they denied and followed their desires—and every matter will be settled.355

Quraysh kofirlari Payg'ambar صلى الله عليه وسلم ni lol qoldirish maqsadida undan inkor etib bo'lmaydigan bir mo'jiza ko'rsatishni talab qildilar. Shunda Alloh ularning ko'z oldida oyni ikkiga bo'ldi. Note: the original's Arabic honorific is rendered here as ﷺ after the Prophet's mention, with the Arabic phrase itself kept in the Arabic script per the rule to keep ﷺ as is. Correction, following the rules exactly: Quraysh kofirlari Payg'ambar ﷺ ni lol qoldirish maqsadida undan inkor etib bo'lmaydigan bir mo'jiza ko'rsatishni talab qildilar. Shunda Alloh ularning ko'z oldida oyni ikkiga bo'ldi.

In an attempt to stump the Prophet صلى الله عليه وسلم, disbelievers from the Quraysh clan demanded an undeniable sign from the Prophet صلى الله عليه وسلم, which led to God splitting the moon before their eyes.

Shunda Payg'ambar ﷺ dedi: "Guvohlik bering."356 Hayron qolgan olomon Muhammad ularga sehr qilgan bo'lishi kerak, deb aytdi; ammo u hammaga sehr qila olmagani uchun, atrofdagi hududlardan kelgan sayohatchilardan ham ular ko'rgan narsani ko'rganmi yoki yo'qmi, deb so'rashga qaror qilishdi. Ular Makka shahridan tashqaridagilarga so'rash uchun chavandozlarni yubordilar, ular ham osmonda aynan shu hodisani ko'rganliklarini tasdiqladilar.357 Oxir-oqibat, Quraysh mushriklari inkorni tanladilar va o'z ko'zlarini inkor qilishga majbur bo'ldilar.

The Prophet صلى الله عليه وسلم then said, “Bear witness.”356 The baffled crowd said that Muhammad must have cast a spell on them, but since he could not have cast a spell on everyone, they decided to ask the travelers from surrounding areas if they saw what they did. They sent riders racing out to question those beyond the city of Mecca, and they too confirmed having seen the exact same phenomenon in the night sky.357 Ultimately, the idolaters from Quraysh chose denial and they were forced to deny their own eyes.

Hadis ilmining ko‘plab yirik olimlari bu mo‘jizaviy voqeaning mutavotir darajadagi rivoyat qilinishini, uning har bir naql bosqichidagi rivoyatchilarini mustaqil ravishda tekshirib, tasdiqlaganlar. Bu ishni al-Subkiy “Sharh Mukhtasar Ibn al-Hojib”da, Ibn Hajar “al-Amoliy”da, al-Qurtubiy “al-Mufhim”da, Ibn Kasir “al-Bidoya val-Nihoya”da, Imom al-Munoviy “Sharh Alfiyat al-Iroqiy”da, shuningdek, Ibn Abd al-Barr (vafoti 1071) va boshqalar amalga oshirganlar.

Ulug‘dir Uni, Ki O‘z bandasini [Muhammadni] tunda Masjidul-Haromdan to atrofini Biz muborak qilgan Masjidul-Aqsogacha olib bordi, toki Unga O‘z oyatlarimizdan ko‘rsatgaymiz. Albatta, U — Eshituvchi, Ko‘ruvchidir.362

Glory be to the One Who took His servant [Muhammad] by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We might show him of Our signs. Indeed, He Alone is the All-Hearing, All-Seeing.362

Payg'ambar Muhammad ﷺ bir kechada Makkadan Quddusga olib borilib, yana qaytarilgan. Ettinchi asrda har qanday yo'lovchi uchun bu safar odatda to'liq bir oy davom etardi. Ertasi kuni bu voqea haqidagi gap tarqalganda, mushriklar Muhammadni nihoyat devona ekanini isbotlash umidida quvonib ketishdi. Ular odamlarni uning atrofiga yig'ishga shoshildilar va ularning quvonchiga, payg'ambar ﷺ dan bu "aql bovar qilmas hikoya"ni eshitgan odamlar kulgidan o'z o'rindiqlaridan yiqilib tushdilar. Ularning masxarasi va ishonmasligidan xafa bo'lgan u zot ﷺ Ka'baga yo'l oldi, u yerda Allohni hamd bilan ulug'lab, Quddusni yana ko'rsatishni So'radi. Hozir turgan barcha odamlarning hayratiga, payg'ambar ﷺ o'sha muborak shaharni xuddi shu lahzada u yerda yurib turgandek, nihoyatda batafsil tasvirlay boshladi.

The Prophet Muhammad صلى الله عليه وسلم was taken from Mecca to Jerusalem and back in a single night, a journey that would ordinarily take a full month for any traveler in the seventh century. When the pagans caught scent of this story being shared the following morning, they became jubilant with hopes of finally proving Muhammad was a madman. They rushed to gather everyone around him, and to their delight, people literally fell off their seats in laughter upon hearing this “ludicrous tale” from the Prophet صلى الله عليه وسلم. Saddened by their mockery and disbelief, he صلى الله عليه وسلم proceeded to the Ka‘bah where he praised God and asked Him to be reshown Jerusalem. To the dismay of everyone present, the Prophet صلى الله عليه وسلم then began describing that blessed city in exquisite detail, as if he was walking through it at that very moment.

Odamlar asabiylashib Makkalik savdogarlarga murojaat qilishdi — ular Muhammad ﷺdan farqli o'laroq Quddusga tez-tez borib turishgani ma'lum edi — va ularning uning so'zlarining to'g'riligini tan olganini ko'rishdi. Ko'pchilik yana ham uni inkor qildi va g'azab bilan joyidan turib ketdi.

People nervously turned to the Meccan traders who—unlike Muhammad—were known to frequent Jerusalem, only to find them admitting his accuracy. Many still denied him and stormed off in frustration.

Tarix ko'pincha o'zini takrorlaganidek, bugungi Islomning yetakchi tanqidchilari — Richard Dokins

‘Abdullāh ibn ‘Umar रिवायat qiladi: Payg‘ambar ﷺ xutbalarini xurmo daraxtining tanasi yonida turib iroq qilar edi. Bir Ansor ayolning iltimosiga ko‘ra, Payg‘ambar ﷺ uchun uch pog‘onali kichik minbar yasashga ruxsat berdilar, shunda u ko‘proq ko‘rinadigan bo‘lib, ovozi tobora kengayib borayotgan jamoatga yetib borishi uchun. Payg‘ambar ﷺ keyingi juma kuni yangi minbarga chiqqanda, bu daraxt tanasidan baland yig‘i-sado eshitildi. Payg‘ambar ﷺ tushib, unga yaqinlashdi va bolani tinchlantirish uchun qo‘li bilan uni silay boshladi. Anas ibn Molik ﵁ qo‘shimcha qiladi: “Uning inillashidan masjid titrab ketdi.” Sahl ibn Sa‘d ﵁ qo‘shimcha qiladi: “Uning yig‘isi va nolasini eshitib, ko‘p odamlar yig‘lay boshladi.” Ibn ‘Abbos ﵁ qo‘shimcha qiladi: “Payg‘ambar ﷺ borib, uni bag‘riga bosdi, u tinchlangunicha. So‘ngra dedi: ‘Agar men uni quchoqlamaganimda, u Qiyomat kunigacha shu holicha davom etardi.’” Jobir ﵁ qo‘shimcha qiladi: “U yaqinida tilovat qilinadigan Vahiyni eshitishdan mahrum bo‘lganidan yig‘lardi.” Bu voqeani bevosita ko‘rgan sahobalardan atigi besh nafari rivoyat qilgan, ammo yetakchi hadis imomlarining so‘zlariga ko‘ra, jami qariyb yigirma nafar sahoba hozir bo‘lgan. Ibn Hajar bu tekshiruvni xulosalab shunday deydi: “Daraxtning yig‘lashi va oyning ikkiga bo‘linishi haqidagi hadislar har biri shunchalik ko‘p kishi tomonidan naql qilinganki, ular sanad tekshiruvchi hadis olimlariga, hadis ilmidan xabari yo‘q kishilarga emas, aniq ilm beradi. Allohning o‘zi eng yaxshi biladi.” Xuddi shunday, al-Munoviy bu daraxtning inillashi haqidagi hadisni ko‘plab sahih sanadlar orqali keltiradi, ular birgalikda bu voqeaning mutavotir ekanligini bildiradi, so‘ngra qariyb yigirma sahobadan rivoyat qilinganini bayon etadi.

‘Abdullāh ibn ‘Umar  reports that the Prophet صلى الله عليه وسلم used to deliver his sermons while standing beside the trunk of a datepalm tree. Upon the request of an Anṣārī woman, the Prophet صلى الله عليه وسلم permitted that a small pulpit of three steps be constructed for him so that he would be more visible and project his voice farther into the growing audience. When the Prophet صلى الله عليه وسلم ascended the new pulpit on the following Friday, loud sounds of weeping emerged from this tree-trunk. The Prophet صلى الله عليه وسلم descended and went over to it and began caressing it with his hand just as someone does to quiet a child. Anas ibn Mālik  adds, “And the mosque shook from its whimpers.” Sahl ibn Sa‘d  adds, “Many people started weeping from hearing its crying and moaning.” Ibn ‘Abbās  adds, “He صلى الله عليه وسلم went and hugged it until it quieted, then said, ‘Had I not embraced it, it would have continued like this until the Day of Resurrection.’” Jābir  adds, “It was weeping over missing the Revelation that it would hear [recited] close by.” These were only five Companions who reported this incident firsthand, though nearly twenty in total were present, according to the leading Hadith authorities. Ibn Ḥajar summarizes this investigation by saying, “The hadith of the tree weeping and moon splitting have each been transmitted by an enormous number, one that offers sure knowledge for Hadith experts who examine their chains of transmission, not those untrained in that, and Allah knows best.”373 Similarly, al-Munāwī reports this hadith on the tree whimpering through many authentic chains which collectively entail it being a mutawātir event, then states that it has been narrated from nearly twenty Companions.

Qur'oni Karimda Alloh taolo bizga shunday xabar beradi: Dovud payg'ambarga bergan ulkan belgilaridan biri shu ediki, uning Allohni ulug'lashdagi go'zal ohanglarini kun bo'yi tog'lar va uchib yurgan qushlar takrorlar edi: "Biz Dovudga Bizdan fazl berdik: "Ey tog'lar, u bilan birga (Bizning) hamdimizni takrorlang, qushlar ham (shunday qilsin)", dedik. Va unga temirni yumshatib berdik". Xuddi shu mo'jiza bilan Alloh Muhammad ﷺ payg'ambarni ham tasdiqladi. Jonsiz narsalar uning qo'lida Allohni zikr qilar, hatto uning risolat va nubuvatiga guvohlik berar edi. Abdulloh ibn Mas'ud aytdi: "Biz payg'ambar ﷺ ovqat yeyayotganlarida, ovqatning tasbeh aytayotganini eshitar edik". Payg'ambar ﷺ huzurida ovqat qo'yilganda, taom Allohni ulug'lar edi. Shuningdek, Abu Zarr aytdi: "Men payg'ambar ﷺ bilan halqada hozir edim. Uning qo'lida toshchalar bor edi va halqadagi barcha kishilar ularning tasbehini eshitar edi. Keyin ularni Abu Bakrga berdi, ular Abu Bakr bilan birga tasbeh aytdilar; halqadagi barcha kishilar ularning tasbehini eshitdilar. Keyin ularni yana payg'ambar ﷺ ga qaytardi va ular uning qo'lida yana tasbeh aytdilar. Keyin ularni Umarga berdi, ular uning qo'lida tasbeh aytdilar va halqadagi barcha kishilar ularning tasbehini eshitdi. Keyin payg'ambar ﷺ ularni Usmon ibn Affonga berdi va ular uning qo'lida tasbeh aytdilar".

In the Noble Qur’an, Allah tells us that of the powerful signs He granted Prophet David  was that his melodious glorifications of God would be echoed by the towering mountains and soaring birds around the clock: “And We certainly gave David from Us bounty. [We said], ‘O mountains, repeat [Our] praises with him, and the birds [as well].’ And We made pliable for him iron.”376 With this same miracle, Allah endorsed the Prophet Muhammad .صلى الله عليه وسلم Inanimate objects would glorify God in his hands, and even testify to his ministry as messenger and prophet. ‘Abdullāh ibn Mas‘ūd  said, “We used to hear the food making tasbīḥ (glorifying Allah) as he ate.”377 The dish would praise God in the presence of the Prophet صلى الله عليه وسلم when the food was placed before him. Similarly, Abū Dharr  said, I was present with the Prophet صلى الله عليه وسلم in a circle, and in his hands were pebbles, and everyone in the circle could hear their tasbīḥ. He then passed them to Abū Bakr, and they made tasbīḥ with Abū Bakr [as well]; everyone in the circle could hear their tasbīḥ. He then passed them back to the Prophet صلى الله عليه وسلم and they made tasbīḥ in his hand again. He then passed them to ‘Umar, and they made tasbīḥ in his hand, and everyone in the circle could hear their tasbīh. The Prophet صلى الله عليه وسلم then passed them to ‘Uthmān ibn ‘Affān, and they made tasbīh in his hand.

U'sha zot ularni bizga o'tkazdi, va ular bizning birortamiz bilan tasbeh aytmadilar.378

He then passed them to us, and they did not make tasbīḥ with any one of us.378

Imom an-Nawaviy shunday deydi: "Suvning uning barmoqlari orasidan oqib chiqishi va ko'payishi, shuningdek, oziq-ovqat zaxirasining ham ko'payishi haqidagi hadislar — bular Allahning Elchisi ﷺ tomonidan ko'p marta, turli sharoitlarda ko'rsatilgan aniq mo'jizalar bo'lib, birgalikda mutavotir darajasiga yetgan."381

Imam al-Nawawī says, “These hadith on water gushing from between his fingers and increasing for him, and the food supply increasing as well, are all clear miracles performed by Allah’s Messenger صلى الله عليه وسلم on many occasions and under different conditions and have collectively reached mutawātir status.”381

Hadis olimlari bu voqealar haqida keng qamrovli to‘plamlar tuzganlar, ulardan biri ‘Abdullāh ibn Mas‘ūd rivoyat qilgan quyidagi xabardir:

Hadith scholars have prolific compilations on these incidents, of which is the following account from ‘Abdullāh ibn Mas‘ūd :

Biz mo''jizalarni Allohning ne'matlari deb bilardik, sizlar esa ularni tahdid deb bilasizlar. Biz bir safarda Allohning Elchisi ﷺ bilan birga edik, va suvimiz tugab qoldi. U zot: "Menga qolgan suvni olib keling", dedilar. Odamlar unga suv solingan idishni olib kelishdi. U zot unga qo'llarini solib: "Muborak tahorat suviga kelinglar, barcha barakalar Allohdandir", dedilar. Men suvning Allohning Elchisi ﷺ barmoqlari orasidan oqib chiqayotganini ko'rdim. Shuningdek, biz ovqat yeyilayotganda ham uning Allohni zikr qilayotganini eshitardik.382

We used to consider miracles as Allah’s Blessings, but you people consider them to be threatening. We were once with the Messenger of Allah صلى الله عليه وسلم on a journey, and our water ran short. He said, “Bring me the remaining water.” The people presented him a vessel containing water, in which he then placed his hands and said, “Come get the blessed purification water, and all blessings are from Allah.” I saw the water flowing from between the fingers of Allah’s Messenger صلى الله عليه وسلم. Indeed, we used to also hear the food glorifying Allah as it was being eaten [by him].382

Jobir ibn Abdulloh rivoyat qiladi: Hudaybiya kuni odamlar juda chanqab qolishdi. Payg'ambar ﷺ oldida suv bilan to'ldirilgan kichik idish bor edi. U ﷺ wudu olib bo'lganida odamlar unga tomon shoshilayotganini ko'rdi. U ﷺ ulardan so'radi: "Nima bo'ldi?" Ular javob berdilar: "Bizda na wudu uchun, na ichish uchun suv bor." Shunda Payg'ambar ﷺ kaftini o'sha idishga qo'ydi va suv uning barmoqlari orasidan buloqlardek yuqoriga qarab oqa boshladi. U ﷺ dedi: "Wudu qilishni istagan barcha kishilar oldinga kelsin; baraka Allohdandir." Jobir dedi: "Hammamiz o'sha idishdan ichdik va wudu qildik. Qancha ichganimga e'tibor bermadim, chunki uning muborak ekanini bilardim." Rivoyat qiluvchilardan biri Jobirdan so'radi: "Sizlar necha kishi edingiz?" U javob berdi: "Agar biz yuz ming kishi bo'lganimizda ham bizga yetardi, lekin biz bir ming besh yuz kishi edik." Anas ibn Molik ham Payg'ambarning ﷺ muborak barmoqlari orasidan suv oqib chiqqanini aytadigan bir necha boshqa deyarli o'xshash voqealarni shaxsan rivoyat qilgan. Bu rivoyatlar suvning Payg'ambarning ﷺ haqiqiy barmoqlaridan chiqqanini yoki barmoqlari orasidagi bo'shliqdan otilib chiqqanini ko'rsatadi. Al-Bag'aviy va as-Suyutiy kabi hadis sharhlovchilarining aksariyati birinchi qarashni tanlagan va shu sababli bu mo''jizani alohida noyob deb hisoblaganlar.

Salama ibn al-Akva' rivoyat qiladi:

Salamah ibn al-Akwa‘  narrates:

Bir safar davomida Allohning Elchisi ﷺ bilan birga bordik va katta mashaqqatga duch keldik. Biz minib yurgan hayvonlarimizdan ba'zilarini so'yib yeyishga qaror qildik. Allohning Elchisi ﷺ bizga o'z oziq-ovqat zaxiralarimizni bir joyga jamlashni buyurdilar. Shunda biz chodir matosi va teri yoyib, har kimning zaxirasini shu yerga to'pladik. Men o'zimni cho'zib, u qancha ekanini taxmin qilib ko'rdim, u bir kichik echkining o'tirishi mumkin bo'lgan joy chamasi edi. Biz ming to'rt yuz kishi edik, hammamiz to'yguncha yedik, so'ngra xurjunlarimizni ham oziq-ovqat bilan to'ldirdik.

We once set out on an expedition with Allah’s Messenger صلى الله عليه وسلم and faced great hardship, and decided to slaughter some of our riding animals [for food]. The Messenger of Allah صلى الله عليه وسلم ordered us to pool our food rations, so we spread a sheet and leather where everyone’s rations were collected. I stretched myself to assess how much that was, and it was only the area a small goat could sit on. We were fourteen hundred people, and we each ate to our satisfaction and then filled our bags with provisions.

Allohning Elchisi ﷺ shunda: «Vuzu qilish uchun biror suv bormi?» — deb so‘radilar. Bir kishi oldinga chiqdi, qo‘lida ozgina suv bor kichik idishi bor edi. Payg‘ambar ﷺ o‘sha suvni kengroq idishga quydilar. Shu oz suvdan hammasi to‘liq vuzu qildilar. Keyin sakkiz kishi kelib: «Vuzu qilish uchun suv qoldimi?» — deb so‘radilar. Allohning Elchisi ﷺ javob berdilar: «Vuzu suvi tugadi».385

The Messenger of Allah صلى الله عليه وسلم then said, “Is there any water for performing ablution?” A man came forward with a small container that held very little water, which the Prophet صلى الله عليه وسلم emptied into a wider basin. From that amount, all thoroughly performed their ablution. Eight individuals later came and said, “Is there any water left to perform ablution?” Allah’s Messenger صلى الله عليه وسلم replied, “The ablution water is finished.”385

Imom an-Naviy boshqa joyda ta'kidlaganlaridek, agar sahobiy shunday ajoyib bir voqeani rivoyat qilib, uning dalili sifatida o'zi ham boshqa sahobalar bilan birga bu voqeada hozir bo'lganini aytsa, sahobalar uning so'zini eshitib, tasdiqlasa yoki eshitgan bo'lsa-yu, uni rad etmasa, bu uning so'zi haqiqatligini yanada tasdiqlaydi va uning rostligi haqida aniq bilimni zaruriy qiladi.386

As Imam al-Nawawī points out elsewhere, When a Companion narrates something this incredible and cites as evidence personally attending it himself along with the other Companions, who hear his narration and claim or hear about it, and do not denounce him, that further confirms it and necessitates sure knowledge about the truth of his words.386

Al-Qāḍī ‘Iyāḍ deydi: “Payg‘ambar ﷺning duolari o‘zi duo qilgan va o‘zi qarshi duo qilgan kishilar haqida ijobat topishi, asosan, mutavotir, zaruriy ravishda ma’lum narsadir.”392 U shuni nazarda tutdiki, Alloh taolo Payg‘ambar ﷺning duolariga shunchalik ko‘p hollarda javob bergan va bu shunchalik ko‘p kishilarning guvohligi bilan tasdiqlangan ediki, unga shubha qilish butunlay aqlga zid bo‘lardi. Badr jangida, sonda ozchilik va jihozsiz bo‘lgan musulmon lashkariga Alloh g‘alaba ato etdi, bolalamagan echkining emchagidan sut sog‘ib olindi va bulutsiz osmondan yomg‘ir yog‘di — bularning barchasi Payg‘ambar ﷺ kaftlarini osmonga ko‘targanlari tufayli sodir bo‘ldi. Unning yonida eng qisqa muddat bo‘lgan kishilar ham bu voqealarning guvohi bo‘ldi va ko‘pchilik ularning ta’sirida imonga keldi.

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 Molik rivoyat qiladi:

Anas ibn Mālik  narrates:

Payg'ambar ﷺ juma kuni xutba o'qiyotgan paytlarida bir kishi turib dedi: "Ey Allohning Elchisi! Otlar va qo'ylar halok bo'ldi! Bizga yomg'ir yog'dirishi uchun Allohga duo qilmaysizmi?" Payg'ambar ﷺ qo'llarini ko'tarib duo qildilar, o'sha paytda osmon oynadek musaffo edi. Shu zahoti shamol esdi, bulutlarni to'pladi va kuchli yomg'ir yog'di. Biz masjiddan oqib turgan suv ichida suzib, uylarimizga yetib bordik. Yomg'ir keyingi juma kunigacha yog'averdi. O'sha kishi yoki boshqa bir kishi yana turib dedi: "Ey Allohning Elchisi ﷺ! Uylar deyarli qulab tushdi; Allohdan yomg'irni to'xtatishini so'rang!" Buni eshitib, Payg'ambar ﷺ tabassum qildilar va dedilar: "Ey Alloh, [yomg'ir] atrofimizga yog'sin, ustimizga emas."393 Men bulutlarga qaradim, ular Madina atrofida toj shaklida ajralib ketayotgan edi.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