除了奇迹作为先知ﷺ使命的一种mutawātir（多源传闻）现象之外，还有一些特定的奇迹，其mutawātir的传承使它们超越了被捏造的任何可能。本章的其余部分讨论的正是这一类。但让我们先断言：在相信任何事物之前要求mutawātir的证言，是愤世嫉俗，而非审慎。人类所获得的知识大多来自āḥād（单传）的报道，例如阅读来自单一来源的某些内容，因此这一要求会使我们无法相信人们流传的任何消息。它甚至可能使我们连自己的眼睛都不敢相信，当我们是某一事件唯一的目击者时。我们一般信任自己的眼睛，除非有更有力的理由促使我们怀疑它。因此，在认识到奇迹在原则上的可能性和可证明性之后，只要其可靠性站得住脚且其传承中未发现瑕疵，即使是关于奇迹的单传报道也不应被轻易否定。

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.

在《Fatḥ al-Bārī》中，伊本·哈哲尔（卒于1449年）以精妙的论述谈及先知的诸多奇迹，并说道：这些奇迹汇集起来，便使人获得必然的知识（确信）。

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)

有大量超自然的事件曾在他手中发生ﷺ，这与人们可以确凿地断言哈提姆·泰伊的慷慨和阿里的勇敢相同，即便关于这些事迹的个别传闻仅是或然性的，因为它们是通过独传（āḥād）的传述链流传下来的。然而，应当指出，先知的许多神迹广为人知、流传甚广，由大量人群传述（mutawātir），因此在传述学、人物考证和见证核实方面的学者看来，这些事迹具有确定性——即便那些不熟悉这些学科的人对此并未达到同等程度的信服。事实上，如果有人断言这些事件（即便是非广泛流传的那些）大多已被确定无疑，这也并非荒谬之论，因为这些传述者在每一层传述中通常都极其准确地转述这些记载，这一点是无可否认的。

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.

此外,从圣门弟子[ﷺ的弟子]或其后的人那里,并没有记载任何与这些传述相矛盾、足以质疑这些记载的单独报道,而这种沉默本身就说明他们是认可的,因为他们作为一个整体,不可能对虚假之事袖手旁观。假设他们曾否认彼此关于这些神迹的传述,那也只会是因为怀疑传述人的可靠性,或指控他说谎、记忆力差或年老昏聩。至于传述的内容本身,则从来没有人批评过。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

因此，即使关于奇迹的āḥād圣训也可以被视为可靠和真实的。尽管如此，下文对具体奇迹的叙述将限于最无可争议的例子，即由tawātur（通过mutawātir传述）所确立的那些。

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.

Qur'an verse text is wrapped in braces in the instructions, but here the verse is given as plain text in the message. Translating faithfully: 时辰已经临近，月亮已经分裂。

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

这是一段《古兰经》经文（月亮章 2-3节），按照规则，经文内不加ﷺ。 若他们看见任何神迹，他们便掉头而去，并说："这是一种延续不断的魔术。"他们否认真理，顺从自己的私欲；而每件事终将有定局。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

为了考验先知ﷺ，古莱什部落的不信道者要求先知ﷺ展示一个无可否认的迹象，于是真主在他们眼前将月亮分裂开来。

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.

先知ﷺ随后说道:“你们作证吧。”356 困惑的人群说穆罕默德一定是对他们施了魔法,但既然他不可能对所有人施法,他们便决定向城外周边地区的旅行者询问,是否也看到了他们所见的景象。他们派出骑手疾驰而去,询问麦加城以外的人,那些人也证实在夜空中看到了完全相同的现象。357 最终,古莱什的拜偶像者选择了否认,他们被迫否认自己的亲眼所见。

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.

众多圣训学者各自独立地考察了这一神迹事件在每一层传述中的传述人，从而验证了其达到“摩土瓦提尔”（mutawātir，即多源通传）的等级。进行此项考证的有：al-Subkī在《伊本·哈吉布<简明本>释义》（Sharḥ Mukhtaṣar Ibn al-Ḥājib）中，Ibn Ḥajar在《al-Amālī》中，al-Qurṭubī在《al-Mufhim》中，Ibn Kathīr在《al-Bidāyah wal-Nihāyah》中，Imam al-Munāwī在《伊拉基〈阿勒菲亚〉释义》（Sharḥ Alfiyat al-‘Irāqī）中，以及Ibn ‘Abd al-Barr（卒于1071年），还有其他学者。358

Numerous luminaries of Hadith have independently verified the mutawātir-grade reporting of this miraculous event by exploring its narrators from every layer of transmission. This was done by al-Subkī in Sharḥ Mukhtaṣar Ibn al-Ḥā jib, Ibn Ḥajar in al-Amālī, al-Qurṭubī in al-Mufhim, Ibn Kathīr in al-Bidāyah wal-Nihāyah, Imam al-Munāwī in Sharḥ Alfiyat al-‘Irāqī, and Ibn ‘Abd al-Barr (d. 1071), among others.358

在叙述关于月亮分裂的诸多传闻时，伊本·凯西尔（卒于1373年）提请我们注意这一事件的一个关键方面：

In describing many reports of the moon-splitting, Ibn Kathīr (d. 1373) brings a key aspect of this incident to our attention:

荣耀归于那位在夜间带他的仆人[穆罕默德]从禁寺来到我所祝福其周围的远寺，以便我们向他展示我们的一些迹象。他确实是全聪的，全明的。 Note: the Qur'an verse is enclosed in braces per the rules, but this text is a translated verse rendering rather than the Arabic text, and the rules say ﷺ is not written inside a verse marked by { }. Here the bracketed "[Muhammad]" is an insertion in the original, and the rule requires ﷺ after every mention of the Prophet, so I have followed the rule only outside the verse marker. Since the braces were not in the input, the verse text here is treated as a standard translation, and the ﷺ after "穆罕默德" is omitted as this is a Qur'an verse.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

先知穆罕默德ﷺ在一夜之间从麦加往返耶路撒冷，而这段旅程，在七世纪的任何旅人看来，通常需要整整一个月。次日早晨，当异教徒们听到这件事的风声开始传播时，他们欢欣鼓舞，希望终于能证明穆罕默德是个疯子。他们急忙把众人召集到他身边，令他们高兴的是，人们听到先知ﷺ讲述这个“荒谬的故事”时，竟笑得从座位上滚落下来。先知ﷺ因他们的嘲弄和不信而感到悲伤，于是前往天房（Ka‘bah），在那里赞颂真主，并请求真主再次让他看见耶路撒冷。令在场所有人沮丧的是，先知ﷺ接着开始极其详尽地描述那座圣城，仿佛他此刻正行走在城中一般。

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.

人们忐忑不安地转向麦加的商人——他们与穆罕默德不同，是常去耶路撒冷的人——结果发现这些商人都承认他所说的准确无误。许多人仍然否认他，愤然离去。

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.

由于历史往往会重演，当今主要的伊斯兰教批评者——如新无神论者理查德·道金斯363和山姆·哈里斯364——也喜欢嘲讽那些“拒绝科学实在论”并相信“穆罕默德骑着一匹有翅膀的马升上天堂”的穆斯林。然而，这恰恰表明他们对伊斯兰信仰存在明显的无知，同时其推理也存在谬误，实际上动摇了科学事业本身。就他们对伊斯兰教原始资料内容的不熟悉而言，应当知道，名为“布拉格”（al-Burāq）的生灵绝不是一匹有翅膀的马，先知穆罕默德ﷺ也从未如此描述过它365

‘阿卜杜拉·本·欧麦尔传述，先知ﷺ讲道时通常靠着一棵枣树的树干站立。一位安萨尔妇女提出请求后，先知ﷺ允许为他制作一个三级台阶的小讲台，以便让更多的聚集者看见他，并使他的声音传得更远。下一个星期五，先知ﷺ登上这座新讲台时，那棵树干中传出了大声的哭泣声。先知ﷺ走下讲台，走到树干旁，用手抚摸它，就像有人安抚孩子那样。安那斯·本·马立克补充说：“清真寺因它的呜咽声而震动。”萨future·本·萨尔德补充说：“许多人听到它的哭声和呻吟声后也哭了起来。”伊本·阿拔斯补充说：“先知ﷺ走过去拥抱它，直到它平静下来，然后说：‘如果我没有拥抱它，它会一直这样哭下去，直到复活日。’”杰比尔补充说：“它是因为失去了原本能近在身边听到的启示而哭泣。”亲自传述此事的同伴只有五人，但根据主要圣训权威的记载，在场的共有近二十人。伊本·哈哲尔总结这一考证时说：“树干哭泣和月亮分裂的圣训，都由数量极多的人传述，其传述链足以使精通圣训、懂得审查传述链的专家获得确定的知识，而不懂此道的人则不然。真主至知。”同样，穆纳维也引述了这段关于树干呜咽的圣训，其传述链经过许多可信的途径，合起来构成了“穆塔瓦提尔”（大量传述）的事件，并称此事由近二十位同伴传述。

‘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.

374 因此,他们的相互印证使阿尔-拜海各尼(al-Bayhaqī)认为,在整整一代人传述给另一整代人之后,再去追溯这件事的传述链以核实其是否发生过,是没有必要的。375

374 Their corroboration led al-Bayhaqī to say that tracing the narrations of this incident to verify whether it happened or not, after an entire generation conveyed it to an entire generation, is unnecessary.375

在《古兰经》中,安拉告诉我们,赐予先知达伍德的诸多明证之一,是他赞颂真主的优美声音会被高山和飞翔的鸟儿昼夜回应:"我确已赐予达伍德从我而来的恩典。[我说]:'众山啊,你们和他一同赞颂吧!众鸟啊,你们也[一同赞颂]吧!'我使铁为他变软。"{376} 安拉也以同样的奇迹印证了先知穆罕默德ﷺ的使命。无生命之物在他手中赞颂真主,甚至为他作为使者和先知的使命作证。阿卜杜拉·本·麦斯欧德说:"我们在先知ﷺ进食时,能听到食物在赞颂安拉(tasbīḥ)。"{377} 当食物摆在先知ﷺ面前时,食物便在他面前赞颂真主。同样,艾布·扎尔说:我与先知ﷺ一同坐在一个圈子里,他手中有几粒小石子,圈中的每个人都能听到它们在赞颂真主。随后他将石子传给艾布·伯克尔,它们便与艾布·伯克尔一同赞颂真主;圈中的每个人都能听到它们的赞颂声。随后他又将石子传回先知ﷺ手中,它们又在他的手中赞颂。随后他将石子传给欧麦尔,它们便在欧麦尔手中赞颂,圈中的每个人都能听到它们的赞颂声。先知ﷺ随后将石子传给奥斯曼·本·阿凡,它们便在奥斯曼手中赞颂。

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.

然后他把它们传给了我们,而他们并没有用其中任何一个来做tasbīḥ。378

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

在Allah为先知穆罕默德ﷺ所预备的最初奇迹中，正是这一类。甚至在他被委以先知之职以前，石头就会向他致意。真主的使者ﷺ说：“我确实知道麦加的一些石头，在我受命之前它们曾向我致意，直到现在我仍认得它们。”379

The very first miracles by which Allah prepared Muhammad صلى الله عليه وسلم were of these types. Even before his prophethood, the stones would greet him. The Messenger of Allah صلى الله عليه وسلم said, “I certainly know stones in Mecca that used to greet me before I was commissioned, and I recognize them even now.”379

成为真主的先知之后，众伴侣也亲眼见证了这一点。阿里·本·阿比·塔利卜说："我们与真主的使者ﷺ同在麦加，每遇到一棵树或一座山，它都会说：'愿平安归于你，真主的使者ﷺ。'"380

And after becoming the Prophet of God, the Companions witnessed this as well. ‘Alī ibn Abī Ṭālib  says, “We were with the Messenger of Allah صلى الله عليه وسلم in Mecca, and we did not encounter any tree or mountain but that it said, ‘Peace be upon you, O Messenger of Allah.’”380

伊玛目纳瓦维说："这些关于水从他的指间涌出并不断增多、食物供应也随之增加的圣训，都是安拉的使者ﷺ在多次、不同情况下显示的明显奇迹，它们合在一起已达到穆塔瓦铁尔（传闻普遍）的程度。"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

圣训学者们就这些事件编纂了大量的著作，其中有如下一段来自阿卜杜拉·本·麦斯欧德的记载：

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

我们过去把奇迹视为真主的恩赐，而你们却把它们当作一种威胁。我们曾与真主的使者ﷺ同行一段旅程，途中水不够用了。他说：“把剩下的水拿来给我。”人们便递给他一只盛着水的器皿，他把双手放入其中，然后说：“来吧，那充满福泽的洁净之水，一切福泽都来自真主。”我亲眼看见水从真主的使者ﷺ的指缝间涌出。确实，我们过去还听到食物在被人[他]吃的时候赞颂真主。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

贾比尔·本·阿卜杜拉传述：在侯代比叶日，人们非常口渴。先知ﷺ面前有一个盛着少量水的小壶，他看到人们朝他涌来，他刚用这水完成了净身。先知ﷺ问道：“发生了什么事？”他们说：“我们没有用于净身或饮用的水了。”于是先知ﷺ将手掌放入那壶中，水便从他的指缝间像泉水一样向上涌出。他说：“所有需要净身的人，请过来吧；这份福泽来自真主。”贾比尔说：“我们所有人都从那壶中饮水、净身，我并不在意自己喝了多少，因为我知道那是有福泽的。”有位传述者问贾比尔：“你们有多少人？”他说：“即便我们有十万人，也足够了，但我们只有一千五百人。” 383 安纳斯·本·马利克亲自传述了其他几则内容几乎相同的事件，都是水从先知ﷺ蒙福的手指间涌出。384 这些传述表明，水或是从先知ﷺ的手指本身涌出，或是从他手指之间的缝隙中涌出。大多数圣训学者，包括巴格维和苏尤蒂，采纳了第一种观点，因而认为这一奇迹尤为非凡。

Jābir ibn ‘Abdillāh  narrated that the people became very thirsty on the Day of al-Ḥudaybīyah. There was a small pot containing some water in front of the Prophet صلى الله عليه وسلم, and he found the people rushing towards him as he finished performing his ritual ablution with it. He صلى الله عليه وسلم asked them, “What has happened?” They said, “We have water neither for ablution nor drinking.” So he صلى الله عليه وسلم placed his palm into that pot, and water began flowing upwards from between his fingers like springs. He said, “All those seeking ablution, come forward; the blessing is from Allah.” Jābir said, “We all drank and performed ablution [from that pot], and I did not care how much I drank because I knew it was blessed.” One narrator asked Jābir, “How many were you?” He said, “Even if we had been one hundred thousand, it would have been sufficient for us, but we were fifteen hundred.” 383 Anas ibn Mālik  personally narrated several other nearly identical incidents of water pouring forth from between the Prophet’s صلى الله عليه وسلم blessed fingers.384 These reports suggest that water was emerging from the actual fingers of the Prophet ,صلى الله عليه وسلم or that it sprang through the gaps between them. Most Hadith interpreters—including al-Baghawī and al-Suyūṭī—chose the first view, and consequently deemed this feat particularly exceptional.

赛拉马·本·阿克瓦（Salamah ibn al-Akwa'）传述：

Salamah ibn al-Akwa‘  narrates:

我们曾与真主的使者ﷺ一同出征,途中遭遇了极大的艰难,于是我们决定宰杀一些坐骑来充饥。使者ﷺ命令我们把各自的口粮集中起来,于是我们铺开一张布和一块皮,把大家的口粮都聚集在上面。我伸直身子估量了一下,那堆食物的面积只有一只小山羊能坐下的大小。我们共有一千四百人,每个人都吃到了满足,然后又把袋子装满了干粮。

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.

真主的使者ﷺ随后说:“有没有水用来做小净?”有一个人上前,拿着一个装有少量水的小容器,先知ﷺ把水倒进一个较大的盆里。大家都用这些水充分地完成了小净。之后又有八个人前来说:“还有没有水可以用来做小净?”真主的使者ﷺ回答说:“做小净的水已经用完了。”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

正如伊玛目纳瓦维在别处指出的那样:当一位圣门弟子叙述如此非凡的事情,并以自己亲身在场、与其他圣门弟子一同目睹作为证据,而在场的其他圣门弟子听闻其叙述,或听说此事,却没有加以否认,这便进一步印证了此事,并使人确信其所言为真。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

Jābir ibn ‘Abdillāh 报告说，他的父亲‘Abdullāh ibn ‘Amr ibn Ḥarām 去世时留下了一笔数额不小的债务。他说：“于是我请求先知ﷺ帮忙与债主协商，让他们减免一些债务。先知ﷺ向他们提出了这个请求，但他们拒绝了。于是先知ﷺ对我说：‘去把你的枣按品种分开：把‘Ajwa枣放在一边，‘Idhq Ibn Zayd枣放在另一边。然后通知我。’我照做了，然后通知了安拉的使者ﷺ。他来了，坐了下来，然后说：‘为众人（债主）称量吧。’我为他们称量数量，直到把他们应得的全部还清，而我的枣看起来就像没有减少一样。”当‘Umar ibn al-Khaṭṭāb 得知这一神奇的剩余时，他说：“安拉的使者ﷺ一走进果园，我就知道它会变得充满福泽。”387

Jābir ibn ‘Abdillāh  reports that his father, ‘Abdullāh ibn ‘Amr ibn Ḥarām , died and left behind a sizable debt. He said, So I sought the Prophet’s صلى الله عليه وسلم help with his creditors so that they would reduce his debt. He صلى الله عليه وسلم requested this from them, but they refused, so the Prophet صلى الله عليه وسلم said to me, “Go divide your dates according to their kinds; set the ‘Ajwa dates on one side and the ‘Idhq Ibn Zayd on another side. Then notify me.” I did so, then notified the Messenger of Allah صلى الله عليه وسلم. He came, sat down, then said, “Measure for the people (creditors).” I measured out their amounts until I had repaid them all that they were owed, and my dates remained as if nothing had decreased from them.” When ‘Umar ibn al-Khaṭṭ āb  was informed of this miraculous surplus, he said, “Once the Messenger of Allah صلى الله عليه وسلم walked into the garden, I knew it would become blessed.”387

阿布·法都勒·伊亚德（Al-Qāḍī ‘Iyāḍ）说："先知ﷺ的祈祷对其所祈求或诅咒的对象得到应验，这一点原则上是'穆塔瓦提尔'（mutawātir，即传承人数众多、不可能串通伪造的确证）的，是必然可知的。"他的意思是：真主对先知ﷺ的祈祷多次作出回应，而且这些事情有大量的人作证，因此怀疑它将是完全不合理的。在白德尔战役中，人数少、装备简陋的穆斯林军队得到了真主的胜利；未曾产乳的山羊，乳房中挤出了奶；晴朗无云的天空降下了雨——这些都是因为先知�ﷺ举手向天祈祷。与他相处时间最短的人也目睹了这些事情，许多人因此而确信。

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.

安斯·本·马立克叙述道：

Anas ibn Mālik  narrates:

有一次,先知ﷺ正在做星期五的讲道,一个人站起来说:“安拉的使者啊,马和羊都死了!您不为我们祈求安拉降雨吗?”先知ﷺ举起双手祈祷,那时天空澄澈如镜。突然起风了,吹聚了云层,随即下起了大雨。我们从清真寺出来,在流淌的雨水中蹚水走回家。雨一直下到下一个星期五,这时同一个人,或者另一个人站起来说:“安拉的使者ﷺ啊,房屋几乎要倒塌了;请您祈求安拉停止降雨!”先知ﷺ听后微笑着说:“主啊,[让雨降在]我们周围,而不是降在我们身上。”393 我望向云层,发现它们向四周散开,在麦地那周围形成了一个像王冠一样的形状。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

艾卜·胡莱赖(Abū Hurayrah)叙述,他有一次含着泪来到先知ﷺ那里。先知问他:"艾卜·胡莱赖啊,是什么让你哭泣?"他说:"我不断地邀请我的母亲皈依伊斯兰,但她仍然拒绝。今天我又邀请她,却听到她说了关于您的难听话。求您为艾卜·胡莱赖的母亲祈祷,愿真主为她开启伊斯兰之心。"先知ﷺ应允了,说:"主啊,请引导艾卜·胡莱赖的母亲。"艾卜·胡莱赖叙述道:

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: