One of the most frequent arguments -uttered by Christian missionaries and polemicists- against truthfulness of Prophet Muhammad (peace be upon him) is that he did not produce physical miracles during his Mission, so he couldn’t be a true prophet sent by God. They always claim that the Qur’an affirms that he (peace be upon him) did not perform miracles and even go quoting Qur’anic verses to prove their point like,

They swear their strongest oaths by God, that if a (special) sign came to them, by it they would believe. Say: certainly (all) Signs are in the power of God: but what will make you (Muslims) realize that (even) if (special) Signs came, they will not believe.
(Holy Qur'an 6:109)

They say: "We shall not believe in thee, until thou causest a spring to gush forth for us from the earth, or (until) thou hast a garden of date trees and vines, and causest rivers to gush forth in their midst, carrying abundant water, or thou causest the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring God and the angels before (us) face to face; or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we can read." Say: "Glory to my Lord! Am I aught but a man- a messenger?"
(Holy Qur'an 17:90-93)

  And others …

  In their opinion, these verses and their likes are proofs that if Muhammad (peace be upon him) used to produce miracles, he would do when he was challenged by unbelievers, but -instead- he used to say, “Certainly (all) Signs are in the power of God” and “Am I aught but a man- a messenger?". This attitude -according to their logic- indicates that he was unable to perform miracles and, consequently, was not a true prophet.

  The reply to this common argument involves the following points:
Production of miracles is not necessary to prove prophethood.
According to polemicists’ methodology, Jesus (peace be upon him) did not produce miracles.
The Holy Qur’an testifies that Muhammad (peace be upon him) did produce miracles.
Miracles of Prophet Muhammad (peace be upon him).

  According to the current New Testament, production of miracles is not necessary to prove prophethood. For example, John the Baptist whose prophethood is established among Christians never performed a single miracle, “John did no miracle” (John 10:41)
“.. all hold John as a prophet.” (Matthew 21:26)

  Even when Jesus was asked about him, he said, “and more than a prophet.” (Matthew 11:9). So John the Baptist who was more than a prophet did no miracle despite the fact that his prophethood is uncontroversial among Christians. So, the initial argument that Muhammad (peace be upon him) cannot be a true prophet simply because he did not perform miracles has been refuted according to the Christian Holy Scripture itself.

  In the Qur’anic verses repetitively quoted by the missionaries to support the claim that Muhammad (peace be upon him) did no miracles, we read how unbelievers challenged the Holy Prophet to produce a miracle, but he refused and said, “Certainly (all) Signs are in the power of God” and “Am I aught but a man- a messenger?". This was because the prophet is not required to perform miracles whenever he is asked to especially if it is out of challenge or mockery. Jesus (peace be upon him) also did the same; for example, we read,
“And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.” (Mark 8:11-12)

  The Pharisees wanted a miracle as a test, but he neither showed them a miracle, nor referred to a previous one. Moreover, his saying, “There shall no sign be given unto this generation.” indicates that he would never perform a miracle.

  In JFB commentary, it reads,
Seeking of him a sign from heaven, tempting him--not in the least desiring evidence for their conviction, but hoping to entrap Him.
(Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible).

  In Matthew Henry's commentary, it reads,
Christ refused to answer their demand. If they will not be convinced, they shall not.
(Matthew Henry's Concise Commentary on the Whole Bible).

Another example: "And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate." (Luke 23:8-11)

  Jesus (peace be upon him) did not present a miracle that time, though Herod hoped to see one. Mostly, if he witnessed a sign, he would silence the Jews and their complains and would not mock him.

Third example: "And the men that held Jesus mocked him, and smote him. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? And many other things blasphemously spake they against him." (Luke 22:63-65. Also see Matthew 26:67-68 and Mark 14:65)

  Since their question was out of mockery, Jesus (peace be upon him) did not answer them.

Fourth example: "And they that passed by reviled him, wagging their heads, And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth." (Matthew 27:39-44. Also see Mark 15:29-32 and Luke 23:35-39)

  Jesus (peace be upon him) neither saved himself, nor came down from the cross, although chief priests, the scribes, the elders, those passing by and even the thieves slandered him. The chief priests, the scribes and the elders said, “let him now come down from the cross, and we will believe him.” But he (peace be upon him) did not because their purpose was mockery.

Fifth example: "And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God." (Matthew 4:3-7)

  The devil asked Jesus (peace be upon him) to perform two miracles as a test, but the latter refused. Moreover, he testified, “Thou shalt not tempt the Lord thy God." For it is inappropriate of the prophet to demand signs from his Lord.

  In Peoples New Testament, it reads,
If thou be the Son of God. "If" suggests a doubt, and, perhaps, a taunt. It is a cunning appeal to Christ to work a miracle to satisfy his hunger and to display his power.
(Peoples New Testament, Commentary on Matthew 4:3).

  In John Wesley's Bible Notes, it reads,
By every word that proceedeth out of the mouth of God - That is, by whatever God commands to sustain him.  Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will.
(John Wesley's Bible Notes, Commentary on Matthew 4:4).

Sixth example: "Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat." (John 6:29-31)

  Jews asked for a sign but Jesus (peace be upon him) did not show them one or referred to a previous one. On the contrary, he gave vague answers and “Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?” (John 6:60-61). Even many disciples of his left him; “From that time many of his disciples went back, and walked no more with him.” (John 6:66)

Seventh example: "For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness." (1 Corinthians 1:22-23)

  Jews asked the disciples to perform miracles as they used to ask Jesus. Paul admitted that they required a sign, but they preached the crucified Christ indicating their inability to perform miracles.

  All the above examples prove that Jesus and the disciples neither performed miracles when they were asked, nor referred to previous miracles. So, if we used these verses to make the claim that Jesus (peace be upon him) and the disciples were unable to perform miracles, Christian missionaries would accuse us of bigotry, superficiality and lack of comprehension. However, they find no problem in applying this devious methodology on the Holy Qur’an to make their claims. This is why we -Muslims- refuse the Christian argument against the miracles of Prophet Muhammad (peace be upon him), why not?! especially his miracles are declared in the Holy Qur’an and authentic traditions!

  Miracles of Prophet Muhammad (peace be upon him) are mentioned in both the Qur’an and Hadith. The Holy Qur’an collectively mentions them in many places; for example, we read,
"And, when they see a Sign, turn it to mockery, and say, This is nothing but evident sorcery." (Holy Qur'an 37:14-15)

  Imam Az-Zamakhshari wrote in his commentary on this verse,
If they see one of God's Clear Signs like splitting of the moon, "turn it to mockery" i.e., exaggerate in mockery or invite one-another to make fun of it.
(Tafsir-ul-Kashaf by Imam Az-Zamakhshari, Volume 3, page 337).

  Imam Fakhr-ud-Deen Ar-Razi wrote,
The fourth thing told by God the Most High about them is that they say, "This is nothing but evident sorcery." i.e., If they see a miracle, they make fun of it because they think it is a sort of sorcery.
(At-tafsir-ul-Kabir by Fakhr-ud-Deen Ar-Razi, Volume 26, page 128).

  Imam Al-Baidawi wrote,
"When they see a Sign" i.e., a miracle that proves the truthfulness of the speaker.
(Tafsir-ul-Baidawi, page 590).

  Al-Galalin wrote,
"When they see a Sign" i.e., like splitting of the moon.
(Tafsir-ul-Galalin, page 424).

Another example: "But if they see a Sign, they turn away, and say, This is (but) transient magic." (Holy Qur'an 54:2)

  Imam Az-Zamakhshari wrote,
When they saw succession of miracles and Signs, they said, “This is (but) continuous magic”.
(Tafsir-ul-Kashaf, Volume 4, page 308).

  Al-Galalin wrote,
“a Sign” i.e., a miracle of his (peace be upon him).
(Tafsir-ul-Galalin, page 508).

Third example: "How shall God guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them?" (Holy Qur'an 3:86)

  Imam Az-Zamakhshari wrote,
"Clear Signs (in Arabic Al-Bayyinat)" are proofs from the Qur'an and other miracles by whom prophethood is established.
(Tafsir-ul-Kashaf, Volume 1, page 442).

  The Arabic word "Al-Bayyinat" often comes in the Qur'an to mean miracles as in 2:87, 2:253, 4:153, 5:110, 7:101, 10:13, 10:74, 16:44, 20:72, 40:28, 57:25, 64:6 and others.

Fourth example: "Who doth more wrong than he who inventeth a lie against God or rejecteth His Signs? but verily the wrongdoers never shall prosper." (Holy Qur'an 6:21)

  Imam Al-Baidawi wrote,
"Or rejecteth His Signs" as disbelieving the Qur'an and miracles, and calling them sorcery.
(Tafsir-ul-Baidawi, page 171).

  Imam Az-Zamakhshari wrote,
They combined two contradictory positions: they told lies against God without proof and disbelieved what is proved by sharp evidence ........ went disbelieving the Qur'an and miracles, called them sorcery and did not believe the Prophet (peace be upon him).
(Tafsir-ul-Kashaf, Volume 2, page 10).

  Imam Ar-Razi wrote,
The second cause of their failure is their disbelief in God's Signs that are meant to be their disbelief in Muhammad's miracles and denouncing them and their denial of the Qur'an to be an evident overwhelming miracle.
(At-tafsir-ul-Kabir, Volume 12, page 181).

Fifth example: "When there comes to them a Sign (from God), they say: "We shall not believe until we receive one (exactly) like those received by God’s Messengers." God knoweth best where (and how) to carry out his mission. Soon will the wicked be overtaken by humiliation before God, and a severe punishment, for all their plots." (Holy Qur'an 6:124)

  Imam Ar-Razi wrote,
"When there comes to them a Sign" i.e., whenever an overwhelming miracle appears to them.
(At-tafsir-ul-Kabir, Volume 13, page 175).

  Imam An-Nawawi in the introduction of his commentary on Sahih Muslim stated that miracles of the Prophet (peace be upon him) exceed 1,200 miracles. Al-Baihaqi in “Al-Madkhal” said they reach a thousand. Az-Zahidi mentioned that he performed thousand miracles, and it was said, three thousands. Many scholars carried out the task of compiling them like Abu Na’eem Al-Asbahani, Abu Bakr Al-Baihaqi and others. We have limited our efforts in this article to miracles transmitted through vigorously authentic chains of reporters. If we aimed at enlisting all the miracles of the Holy Prophet (peace be upon him), space and time would never allow.

  The eminent traditionist Ibn-us-Salah classified Sahih (i.e., vigorously authentic) traditions into:
1) Sahih that is related by both Al-Bukhari and Muslim.
2) Sahih that is related by Al-Bukhari, not Muslim.
3) Sahih that is related by Muslim, not Al-Bukhari.
4) Sahih according to their standards, but not related by them.
5) Sahih according to Al-Bukhari standards, but not related by him.
6) Sahih according to Muslim standards, but not related by him.
7) Sahih according to other traditionists.

  Most of the traditions quoted in this article belong to the first item, which is the most Sahih. So, let’s be no doubt about their truthfulness.

Splitting of the Moon:

"The Hour has drawn near and the moon has been cleft asunder. And if they see a Sign, they turn away, and say, This is continuous magic." (Holy Qur'an 54:1-2)

  Imam Abul-A’la Al-Mawdudi wrote in his commentary,
In this Surah the disbelievers of Makkah have been warned for their stubbornness which they had adopted against the invitation of the Holy Prophet (peace and blessings of Allah be upon him). The amazing and wonderful phenomenon of the splitting of the Moon was a manifest sign of the truth that the Resurrection, of which the Holy Prophet was giving them the news, could take place and that it had approached near at hand. The great sphere of the Moon had split into two distinct parts in front of their very eyes. The two parts had separated and receded so much apart from each other that to the on-lookers one part had appeared on one side of the mountain and the other on the other side of it. Then, in an instant the two had rejoined. This was a manifest proof of the truth that the system of the Universe was neither eternal nor immortal, it could be disrupted. Huge stars and Planets could split asunder, disintegrate, collide with each other, and everything that had been depicted in the Quran In connection with the description of the details of Resurrection, could happen. Not only this : it was also a portent that the disintegration of the system of the Universe had begun and the time was near when Resurrection would take place. The Holy Prophet (peace and blessings of Allah be upon him) invited the people's attention to this event only with this object in view and asked them to mark it and be a witness to it. But the disbelievers described it as a magical illusion add persisted in their denial. For this stubbornness they have been reproached in this Surah.
(Mawdudi’s introduction to Surat-ul-Qamar).

  Imam Ibn Kathir wrote in his commentary,
“… and the moon has been cleft asunder.” This was during the lifetime of God’s Messenger (peace be upon him) as mentioned in mutawatir traditions with authentic chains of reporters. It is stated in Sahih on authority of Ibn Mas’ood that he said, "Five things have passed, i.e. the smoke, the defeat of the Romans, the splitting of the moon, Al-Batsha (the defeat of the infidels in the battle of Badr) and Al-Lizam (the punishment)". This matter is agreed upon among scholars, i.e., splitting of the moon did occur during the lifetime of God’s Messenger (peace be upon him) and it was one of astounding miracles.
(Tafsir Ibn Kathir, Volume 7, page 301).

  Imam Az-Zamakhshari wrote in his commentary,
Splitting of the moon is one of Signs of God’s Messenger (peace be upon him) and one of his glaring miracles. On authority of Anas Ibn Malik "The people of Mecca asked God's Apostle to show them a miracle. So he showed them the moon split in two halves.” The same was reported on authority of Ibn ‘Abbas and Ibn Mas’ood. Ibn ‘Abbas said, “It split in two halves; a half moved and a half stayed.” Ibn Mas’ood said, “I saw the mountain of Hira between the two halves of the moon.” According to some people, it means it will split in the Day of Resurrection, but His Saying, “And if they see a Sign, they turn away, and say, This is continuous magic." refutes it, and this is adequate for refutation. In the Reading of Huzaifah, “wa qad inshaqqa al-qamar” i.e., the Hour has approached and splitting of the moon, among the Signs of its approach, did take place as saying, the prince is coming and the one declaring his coming has already come. On authority of Huzaifah that he gave a speech in Mada’in and said, “Behold! The Hour has approached and the moon has split during the lifetime of your Prophet!”
(Tafsir-ul-Kashaf, Volume 4, page 307).

  Imam Al-Baidawi wrote,
It reported that the unbelievers asked God’s Messenger to show them a Sign, so the moon was split. It was said, it means that it will split in the Day of Resurrection, but the former is supported by the fact that it can be read “wa qad inshaqqa al-qamar” i.e., the Hour has approached and splitting of the moon, among Signs of its approach, did take place.
(Tafsir-ul-Baidawi, page 701).

  Vigorously authentic traditions affirm the occurrence of this miracle at the hands of Prophet Muhammad (peace be upon him) . . .

Narrated Abdullah bin Masud: "During the lifetime of the Prophet the moon was split into two parts and on that the Prophet said, 'Bear witness (to this).'"
(Sahih Bukhari, Volume 4, Book 56, Number 830).

Narrated Anas: "That the Meccan people requested God's Apostle to show them a miracle, and so he showed them the splitting of the moon."
(Sahih Bukhari, Volume 4, Book 56, Number 831).

Narrated Ibn 'Abbas: "The moon was split into two parts during the lifetime of the Prophet."
(Sahih Bukhari, Volume 4, Book 56, Number 832).

Narrated Anas bin Malik: "The people of Mecca asked God's Apostle to show them a miracle. So he showed them the moon split in two halves between which they saw the Hiram mountain."
(Sahih Bukhari, Volume 5, Book 58, Number 208).

Narrated 'Abdullah: "The moon was split ( into two pieces ) while we were with the Prophet in Mina. He said, "Be witnesses." Then a Piece of the moon went towards the mountain."
(Sahih Bukhari, Volume 5, Book 58, Number 209).

Narrated 'Abdullah bin 'Abbas: "During the lifetime of God's Apostle the moon was split (into two places)."
(Sahih Bukhari, Volume 5, Book 58, Number 210).

Narrated 'Abdullah: "The moon was split (into two pieces)."
(Sahih Bukhari, Volume 5, Book 58, Number 211).

Narrated Abdullah: "Five things have passed, i.e. the smoke, the defeat of the Romans, the splitting of the moon, Al-Batsha (the defeat of the infidels in the battle of Badr) and Al-Lizam (the punishment)"
(Sahih Bukhari, Volume 6, Book 60, Number 345).

Narrated 'Abdullah: "Five things have passed: Al-Lizam, the defeat of the Romans, the mighty grasp, the splitting of the moon, and the smoke."
(Sahih Bukhari, Volume 6, Book 60, Number 350).

Narrated Ibn Masud: "During the lifetime of God's Apostle the moon was split into two parts; one part remained over the mountain, and the other part went beyond the mountain. On that, God's Apostle said, 'Witness this miracle.'"
(Sahih Bukhari, Volume 6, Book 60, Number 387).

Narrated Abdullah: "The moon was cleft asunder while we were in the company of the Prophet, and it became two parts. The Prophet said, 'Witness, witness (this miracle).'"
(Sahih Bukhari, Volume 6, Book 60, Number 388).

Narrated Ibn Abbas: "The moon was cleft asunder during the lifetime of the Prophet."
(Sahih Bukhari, Volume 6, Book 60, Number 389).

Narrated Anas: "The people of Mecca asked the Prophet to show them a sign (miracle). So he showed them (the miracle) of the cleaving of the moon."
(Sahih Bukhari, Volume 6, Book 60, Number 390).

Narrated Anas: "The moon was cleft asunder into two parts."
(Sahih Bukhari, Volume 6, Book 60, Number 391).

Abdullah said that five signs have (become things) of the past (and have proved the truth of the Holy Prophet): (Enveloping) by the smoke, inevitable (punishment to the Meccans at Badr), (the victory of) Rome, (violent) seizing (of the Meccans at Badr) and (the splitting up of) the Moon.
(Sahih Muslim, Book 39, Number 6721).

Abu Ma'mar reported on the authority of Abdullah that the moon was split up during lifetime by God's Messenger (may peace be upon him) in two parts and God's Messenger (may peace be upon him) said: Bear testimony to this.
(Sahih Muslim, Book 39, Number 6724).

This hadith has been transmitted on the authority of Abdullah b. Mas'ud (who said): We were along with God's Messenger (may peace be upon him) at Mina, that moon was split up into two. One of its parts was behind the mountain and the other one was on this side of the mountain. God's Messenger (may peace be upon him) said to us: Bear witness to this.
(Sahih Muslim, Book 39, Number 6725).

Abdullah b. Mas'ud reported that the moon was split up in two parts during the lifetime of God's Messenger (may peace be upon him). The mountain covered one of its parts and one part of it was above the mountain and God's Messenger (may peace be upon him) said: Bear witness to this.
(Sahih Muslim, Book 39, Number 6726).

Anas reported that the people of Mecca demanded from God's Messenger (may peace be upon him) that he should show them (some) signs (miracles) and he showed them the splitting of the moon. This hadith has been narrated on the authority of Anas through another chain of transmitters.
(Sahih Muslim, Book 39, Number 6728).

Anas reported that the moon was split up in two parts and in the hadith recorded in Abu Dawud, the words are: 'The moon was split up into two parts during the life of God's Messenger (may peace be upon him).'
(Sahih Muslim, Book 39, Number 6729).

Ibn 'Abbas reported that the moon was split up during the lifetime of God's Messenger (may peace he upon him).
(Sahih Muslim, Book 39, Number 6730).

  All these reports affirm the occurrence of this miracle. Both Imams Al-Bukhari and Muslim agreed upon its authenticity in their compilations of authentic traditions, and the consensus of scholars goes along with this agreement.

The Journey of Isra’ and Mi’raj:

"Glory to (God) Who did take His servant for a journey by night from the Sacred Mosque to the Farthest Mosque, whose precincts we did bless, in order that we might show him some of our Signs." (Holy Qur'an 17:1)

“For indeed he saw him at a second descent,
Near the Lote tree beyond which none may pass:
Near it is the Garden of Abode.
Behold, the Lote tree was shrouded (in mystery unspeakable!)
(His) sight never swerved, nor did it go wrong!
For truly did he see, of the Signs of his Lord, the Greatest!”
(Holy Qur’an 53:13-18)

  The above two Qur’anic passages refer to the blessed Journey of Isra’ and Mi’raj, i.e., the Night Journey to Al-Masjid Al-Aqsa and the Ascension to Heaven. Details of this Journey are to be found in authentic accounts related by Imam Al-Bukhari and Imam Muslim.

Narrated Abu Dhar:
God's Apostle said, "While I was at Mecca the roof of my house was opened and Gabriel descended, opened my chest, and washed it with Zamzam water. Then he brought a golden tray full of wisdom and faith and having poured its contents into my chest, he closed it. Then he took my hand and ascended with me to the nearest heaven, when I reached the nearest heaven, Gabriel said to the gatekeeper of the heaven, 'Open (the gate).' The gatekeeper asked, 'Who is it?' Gabriel answered: 'Gabriel.' He asked, 'Is there anyone with you?' Gabriel replied, 'Yes, Muhammad I is with me.' He asked, 'Has he been called?' Gabriel said, 'Yes.' So the gate was opened and we went over the nearest heaven and there we saw a man sitting with some people on his right and some on his left. When he looked towards his right, he laughed and when he looked toward his left he wept. Then he said, 'Welcome! O pious Prophet and pious son.' I asked Gabriel, 'Who is he?' He replied, 'He is Adam and the people on his right and left are the souls of his offspring. Those on his right are the people of Paradise and those on his left are the people of Hell and when he looks towards his right he laughs and when he looks towards his left he weeps.'
Then he ascended with me till he reached the second heaven and he (Gabriel) said to its gatekeeper, 'Open (the gate).' The gatekeeper said to him the same as the gatekeeper of the first heaven had said and he opened the gate. Anas said: "Abu Dhar added that the Prophet met Adam, Idris, Moses, Jesus and Abraham, he (Abu Dhar) did not mention on which heaven they were but he mentioned that he (the Prophet ) met Adam on the nearest heaven and Abraham on the sixth heaven. Anas said, "When Gabriel along with the Prophet passed by Idris, the latter said, 'Welcome! O pious Prophet and pious brother.' The Prophet asked, 'Who is he?' Gabriel replied, 'He is Idris." The Prophet added, "I passed by Moses and he said, 'Welcome! O pious Prophet and pious brother.' I asked Gabriel, 'Who is he?' Gabriel replied, 'He is Moses.' Then I passed by Jesus and he said, 'Welcome! O pious brother and pious Prophet.' I asked, 'Who is he?' Gabriel replied, 'He is Jesus.
Then I passed by Abraham and he said, 'Welcome! O pious Prophet and pious son.' I asked Gabriel, 'Who is he?' Gabriel replied, 'He is Abraham. The Prophet added, 'Then Gabriel ascended with me to a place where I heard the creaking of the pens." Ibn Hazm and Anas bin Malik said: The Prophet said, "Then God enjoined fifty prayers on my followers when I returned with this order of God, I passed by Moses who asked me, 'What has God enjoined on your followers?' I replied, 'He has enjoined fifty prayers on them.' Moses said, 'Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.' (So I went back to God and requested for reduction) and He reduced it to half. When I passed by Moses again and informed him about it, he said, 'Go back to your Lord as your followers will not be able to bear it.' So I returned to God and requested for further reduction and half of it was reduced. I again passed by Moses and he said to me: 'Return to your Lord, for your followers will not be able to bear it. So I returned to God and He said, 'These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change.' I returned to Moses and he told me to go back once again. I replied, 'Now I feel shy of asking my Lord again.' Then Gabriel took me till we reached Sidrat-il-Muntaha (Lote tree of the utmost boundary) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk."
(Sahih-ul-Bukhari, Volume 1, Book 8, Number 345).

Anas b. Malik reported on the authority of Malik b. Sa sa', perhaps a person of his tribe, that the Prophet of God (may peace be upon him) said: I was near the House (i. e. Ka'bah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom. I was then brought a white beast which is called al-Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach. I was mounted on it, and then we went forth till we reached the lowest heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was again said: Who is with thee? He replied: Muhammad (may peace be upon him). It was said: Has he been sent for? He (Gabriel) said: Yes. He (the Prophet) said: Then (the gate) was opened for us (and it was said): Welcome unto him! His is a blessed arrival. Then we came to Adam (peace be upon him). And he (the narrator) narrated the whole account of the hadith. (The Holy Prophet) observed that he met Jesus in the second heaven, Yahya (peace be on both of them) in the third heaven, Yusuf in the third, Idris in the fourth, Harun in the fifth (peace and blessings of God be upon them). Then we traveled on till we reached the sixth heaven and came to Moses (peace be upon him) and I greeted him and he said: Welcome unto righteous brother and righteous prophet. And when I passed (by him) he wept, and a voice was heard saying: What makes thee weep? He said: My Lord, he is a young man whom Thou hast sent after me (as a prophet) and his followers will enter Paradise in greater numbers than my followers. Then we traveled on till we reached the seventh heaven and I came to Ibrahim. He (the narrator) narrated in this hadith that the Prophet of God (may peace be upon him) told that he saw four rivers which flowed from (the root of the lote-tree of the farthest limits): two manifest rivers and two hidden rivers. I said: ' Gabriel! what are these rivers? He replied: The two hidden rivers are the rivers of Paradise, and as regards the two manifest ones, they are the Nile and the Euphrates. Then the Bait-ul-Ma'mur was raised up to me. I said: O Gabriel! what is this? He replied: It is the Bait-ul-Ma'mur. Seventy thousand angels enter into it daily and, after they come out, they never return again. Two vessels were then brought to me. The first one contained wine and the second one contained milk, and both of them were placed before me. I chose milk. It was said: You did right. God will guide rightly through you your Ummah on the natural course. Then fifty prayers daily were made obligatory for me. And then he narrated the rest of the hadith to the end.
(Sahih Muslim, Volume 1, Book 1, Number 314).

Additional Heavenly Miracle:

Narrated Anas:
While the Prophet was delivering the Khutba on a Friday, a man stood up and said, "O, Allah's Apostle! The livestock and the sheep are dying, so pray to Allah for rain." So he (the Prophet) raised both his hands and invoked Allah (for it).
(Sahih-ul-Bukhari, Volume 2, Book 13, Number 54).

Narrated Anas bin Malik:
Once in the lifetime of the Prophet (p.b.u.h) the people were afflicted with drought (famine). While the Prophet was delivering the Khutba on a Friday, a Bedouin stood up and said, "O, Allah's Apostle! Our possessions are being destroyed and the children are hungry; Please invoke Allah (for rain)". So the Prophet raised his hands. At that time there was not a trace of cloud in the sky. By Him in Whose Hands my soul is as soon as he lowered his hands, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on the beard of the Prophet. It rained that day, the next day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and said, "O Allah's Apostle! The houses have collapsed, our possessions and livestock have been drowned; Please invoke Allah (to protect us)". So the Prophet I raised both his hands and said, "O Allah! Round about us and not on us". So, in whatever direction he pointed with his hands, the clouds dispersed and cleared away, and Medina's (sky) became clear as a hole in between the clouds. The valley of Qanat remained flooded, for one month, none came from outside but talked about the abundant rain.
(Sahih-ul-Bukhari, Volume 2, Book 13, Number 55).

Narrated Anas:
Once during the lifetime of God's Apostle, the people of Medina suffered from drought. So while the Prophet was delivering a sermon on a Friday a man got up saying, "O God's Apostle! The horses and sheep have perished. Will you invoke God to bless us with rain?" The Prophet lifted both his hands and invoked. The sky at that time was as clear as glass. Suddenly a wind blew, raising clouds that gathered together, and it started raining heavily. We came out (of the Mosque) wading through the flowing water till we reached our homes. It went on raining till the next Friday, when the same man or some other man stood up and said, "O God's Apostle! The houses have collapsed; please invoke God to withhold the rain." On that the Prophet smiled and said, "O God, (let it rain) around us and not on us." I then looked at the clouds to see them separating forming a sort of a crown round Medina.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 782).

Multiplication of Food:

Narrated Anas bin Malik:
Abu Talha said to Um Sulaim, "I have noticed feebleness in the voice of God's Apostle which I think, is caused by hunger. Have you got any food?" She said, "Yes." She brought out some loaves of barley and took out a veil belonging to her, and wrapped the bread in part of it and put it under my arm and wrapped part of the veil round me and sent me to God's Apostle. I went carrying it and found God's Apostle in the Mosque sitting with some people. When I stood there, God's Apostle asked, "Has Abu Talha sent you?" I said, "Yes". He asked, "With some food? I said, "Yes" Allah's Apostle then said to the men around him, "Get up!" He set out (accompanied by them) and I went ahead of them till I reached Abu Talha and told him (of the Prophet's visit). Abu Talha said, "O Um Sulaim! God's Apostle is coming with the people and we have no food to feed them." She said, "God and His Apostle know better." So Abu Talha went out to receive God's Apostle. God's Apostle came along with Abu Talha. God's Apostle said, "O Um Sulaim! Bring whatever you have." She brought the bread which God's Apostle ordered to be broken into pieces. Um Sulaim poured on them some butter from an oilskin. Then Allah's Apostle recited what God wished him to recite, and then said, "Let ten persons come (to share the meal)." Ten persons were admitted, ate their fill and went out. Then he again said, "Let another ten do the same." They were admitted, ate their fill and went out. Then he again said, '"'Let another ten persons (do the same.)" They were admitted, ate their fill and went out. Then he said, "Let another ten persons come." In short, all of them ate their fill, and they were seventy or eighty men.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 778).

Narrated Jabir:
My father had died in debt. So I came to the Prophet and said, "My father (died) leaving unpaid debts, and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me, so that the creditors may not misbehave with me." The Prophet went round one of the heaps of dates and invoked (God), and then did the same with another heap and sat on it and said, "Measure (for them)." He paid them their rights and what remained was as much as had been paid to them.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 780).

Narrated `Abdur-Rahman bin Abi Bakr:
The companions of Suffa were poor people. The Prophet once said, "Whoever has food enough for two persons, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or a sixth (or said something similar)." Abu Bakr brought three persons while the Prophet took ten. And Abu Bakr with his three family member (who were I, my father and my mother) (the sub-narrator is in doubt whether `Abdur-Rahman said, "My wife and my servant who was common for both my house and Abu Bakr's house.") Abu Bakr took his supper with the Prophet and stayed there till he offered the `Isha' prayers. He returned and stayed till God's Apostle took his supper.
After a part of the night had passed, he returned to his house. His wife said to him, "What has detained you from your guests?" He said, "Have you served supper to them?" She said, "They refused to take supper until you come. They (i.e. some members of the household) presented the meal to them but they refused (to eat)" I went to hide myself and he said, "O Ghunthar!" He invoked God to cause my ears to be cut and he rebuked me. He then said (to them): Please eat!" and added, I will never eat the meal." By God, whenever we took a handful of the meal, the meal grew from underneath more than that handful till everybody ate to his satisfaction; yet the remaining food was more than the original meal. Abu Bakr saw that the food was as much or more than the original amount. He called his wife, "O sister of Bani Firas!" She said, "O pleasure of my eyes. The food has been tripled in quantity."
Abu Bakr then started eating thereof and said, "It (i.e. my oath not to eat) was because of Sa all." He took a handful from it, and carried the rest to the Prophet. So that food was with the Prophet . There was a treaty between us and some people, and when the period of that treaty had elapsed, he divided us into twelve groups, each being headed by a man. God knows how many men were under the command of each leader. Anyhow, the Prophet surely sent a leader with each group. Then all of them ate of that meal.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 781).

Jabir reported that Umm Malik used to send clarified butter in a small skin to the Apostle of God (may peace be upon him). Her sons would come to her and ask for seasoning when they had nothing with them (in the form of condiments) and she would go to that (skin) in which she offered (clarified butter) to God's Apostle (may peace be upon him), and she would find in that clarified butter and it kept providing her with seasoning for her household until she had (completely) squeezed it. She came to God's Apostle (may peace be upon him) and (informed him about it). Thereupon, he (the Holy Prophet) said: Did you squeeze it? She said: Yes. Thereupon he said: If you had left it in that very state, it would have kept on providing you (the clarified butter) on end.
(Sahih Muslim, Volume 7, Book 30, Number 5660).

Jabir reported that a person came to Allah's Apostle (may peace be upon him) and asked for food. And he gave him half a wasq of barley, and the person and his wife and their guests kept on making use of it (as a food) until he weighed it (in order to find out the actual quantity), and it was no more. He came to God's Apostle (may peace be upon him) (and informed him about it). He said: Had you not weighed it, you would be eating out of it and it would have remained intact for you.
(Sahih Muslim, Volume 7, Book 30, Number 5661).

Multiplication of Water:

Narrated `Imran bin Husain:
That they were with the Prophet on a journey. They traveled the whole night, and when dawn approached, they took a rest and sleep overwhelmed them till the sun rose high in the sky. The first to get up was Abu Bakr. God's Apostle used not to be awakened from his sleep, but he would wake up by himself. `Umar woke up and then Abu Bakr sat by the side of the Prophet's head and started saying: Allahu-Akbar raising his voice till the Prophet woke up, (and after traveling for a while) he dismounted and led us in the morning prayer. A man amongst the people failed to join us in the prayer. When the Prophet had finished the prayer, he asked (the man), "O so-and-so! What prevented you from offering the prayer with us?" He replied, "I am Junub," God's Apostle ordered him to perform Tayammam with clean earth.
The man then offered the prayer. God's Apostle ordered me and a few others to go ahead of him. We had become very thirsty. While we were on our way (looking for water), we came across a lady (riding an animal), hanging her legs between two water-skins. We asked her, "Where can we get water?" She replied, "Oh ! There is no water." We asked, "how far is your house from the water?" She replied, "A distance of a day and a night travel." We said, "Come on to God's Apostle, "She asked, "What is God's Apostle ?" So we brought her to God's Apostle against her will, and she told him what she had told us before and added that she was the mother of orphans. So the Prophet ordered that her two water-skins be brought and he rubbed the mouths of the water-skins. As we were thirsty, we drank till we quenched our thirst and we were forty men. We also filled all our waterskins and other utensils with water, but we did not water the camels. The waterskin was so full that it was almost about to burst.
The Prophet then said, "Bring what (foodstuff) you have." So some dates and pieces of bread were collected for the lady, and when she went to her people, she said, "I have met either the greatest magician or a prophet as the people claim." So God guided the people of that village through that lady. She embraced Islam and they all embraced Islam.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 771).

Narrated Anas:
A bowl of water was brought to the Prophet while he was at Az-Zawra. He placed his hand in it and the water started flowing among his fingers. All the people performed ablution (with that water). Qatada asked Anas, "How many people were you?" Anas replied, "Three hundred or nearly three-hundred."
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 772).

Narrated Anas bin Malik:
I saw God's Apostle at the 'time when the `Asr prayer was due. Then the people were searching for water for ablution but they could not find any. Then some water was brought to God's Apostle and he placed his hand in the pot and ordered the people to perform the ablution with the water. I saw water flowing from underneath his fingers and the people started performing the ablution till all of them did it.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 773).

Narrated Anas bin Malik:
The Prophet went out on one of his journeys with some of his companions. They went on walking till the time of the prayer became due. They could not find water to perform the ablution. One of them went away and brought a little amount of water in a pot. The Prophet took it and performed the ablution, and then stretched his four fingers on to the pot and said (to the people), "Get up to perform the ablution." They started performing the ablution till all of them did it, and they were seventy or so persons.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 774).

Narrated Humaid:
Anas bin Malik said, "Once the time of the prayer became due and the people whose houses were close to the Mosque went to their houses to perform ablution, while the others remained (sitting there). A stone pot containing water was brought to the Prophet, who wanted to put his hand in it, but It was too small for him to spread his hand in it, and so he had to bring his fingers together before putting his hand in the pot. Then all the people performed the ablution (with that water)." I asked Anas, "How many persons were they." He replied, "There were eighty men."
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 775).

Narrated Salim bin Abi Aj-Jad:
Jabir bin `Abdullah said, "The people became very thirsty on the day of Al-Hudaibiya (Treaty). A small pot containing some water was in front of the Prophet and when he had finished the ablution, the people rushed towards him. He asked, 'What is wrong with you?' They replied, 'We have no water either for performing ablution or for drinking except what is present in front of you.' So he placed his hand in that pot and the water started flowing among his fingers like springs. We all drank and performed ablution (from it)." I asked Jabir, "How many were you?" he replied, "Even if we had been one-hundred-thousand, it would have been sufficient for us, but we were fifteen-hundred."
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 776).

Narrated Al-Bara:
We were one-thousand-and-four-hundred persons on the day of Al-Hudaibiya (Treaty), and (at) Al-Hudaibiya (there) was a well. We drew out its water not leaving even a single drop. The Prophet sat at the edge of the well and asked for some water with which he rinsed his mouth and then he threw it out into the well. We stayed for a short while and then drew water from the well and quenched our thirst, and even our riding animals drank water to their satisfaction.
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 777).

Narrated `Abdullah:
We used to consider miracles as God's Blessings, but you people consider them to be a warning. Once we were with God's Apostle on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from God." I saw the water flowing from among the fingers of God's Apostle , and no doubt, we heard the meal glorifying God, when it was being eaten (by him).
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 779).

Anas reported that God's Apostle (may peace be upon him) called for water and he was given a vessel and the people began to perform ablution in that and I counted (the persons) and they were between fifty and eighty and I saw water which was spouting from his fingers.
(Sahih Muslim, Volume 7, Book 30, Number 5656).

Anas b. Malik reported: I saw God's Messenger (may peace be upon him) during the time of the afternoon prayer and the people asking for water for performing ablution which they did not find. (A small quantity) of water was brought to God's Messenger (may peace be upon him) and he placed his hand in that vessel and commanded people to perform ablution. I raw water spouting from his fingers and the people performing ablution until the last amongst them performed it.
(Sahih Muslim, Volume 7, Book 30, Number 5657).

Anas b. Malik reported that God's Apostle (may peace be upon him) and his Companions were at a place known as az-Zaura' (az-Zaurd' is a place in the bazar of Medina near the mosque) that he called for a vessel containing water. He put his hand in that. And there began to spout (water) between his fingers and all the Companions performed ablution. Qatada, one of the narrators in the chain of narrators, said: Abu Hamza (the kunya of Hadrat Anas b. Malik), how many people were they? He said: They were about three hundred.
(Sahih Muslim, Volume 7, Book 30, Number 5658).

Anas reported God's Apostle (may peace be upon him) was at az-Zaura' and a vessel containing water was brought to him in which his finger could not be completely dipped or completely covered; the rest of the hadith is the same.
(Sahih Muslim, Volume 7, Book 30, Number 5659).

Mu'adh b. Jabal reported that he went along with God's Apostle (may peace be upon him) in the expedition of Tabuk and he (the Holy Prophet) combined the prayers. He offered the noon and afternoon prayers together and the sunset and night prayers together and on the other day he deferred the prayers; he then came out and offered the noon and afternoon prayers together. He then went in and (later on) came out and then after that offered the sunset and night prayers together and then said: God willing, you would reach by tomorrow the fountain of Tabuk and you should not come to that until it is dawn, and he who amongst you happens to go there should not touch its water until I come. We came to that and two persons (amongst) us reached that fountain ahead of us. It was a thin flow of water like the shoelace. God's Messenger (may peace be upon him) asked them whether they had touched the water. They said: Yes. God's Apostle (may peace be upon him) scolded them, and he said to them what he had to say by the will of God. The people then took water of the fountain in their palms until it became somewhat significant and God's Messenger (may peace be upon him) washed his hands and his face too in it, and then, took it again in that (fountain) and there gushed forth abundant water from that fountain, until all the people drank to their fill. He then said: Mu'adh, it is hoped that if you live long you would see its water irrigating well the gardens.
(Sahih Muslim, Volume 7, Book 30, Number 5662).

Miracle of the Trunk:

  The tradition telling about crying of the trunk is transmitted through highly authentic chains of reporters on authority of a great number of Prophet’s Companions like Ubai Ibn Ka’b, Anas Ibn Malik, Abdullah Ibn ‘Umar, Abdullah Ibn ‘Abbas, Abu Sa’eed Al-Khidri, Sahl Ibn Sa’d As-Sa’idi, Buraida, Umm Salma and others. It is mutawatir (i.e., related by people who are too many to agree on a lie) and indicates decisive knowledge.

Narrated Jabir bin `Abdullah:
The Prophet used to stand by a stem of a date-palm tree (while delivering a sermon). When the pulpit was placed for him we heard that stem crying like a pregnant she-camel till the Prophet got down from the pulpit and placed his hand over it.
(Sahih-ul-Bukhari, Volume 2, Book 13, Number 41).

Narrated Ibn `Umar:
The Prophet used to deliver his sermons while standing beside a trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 783).

Narrated Jabir bin `Abdullah:
The Prophet used to stand by a tree or a date-palm on Friday. Then an Ansari woman or man said. "O God's Apostle! Shall we make a pulpit for you?" He replied, "If you wish." So they made a pulpit for him and when it was Friday, he proceeded towards the pulpit (for delivering the sermon). The date-palm cried like a child! The Prophet descended (the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet said, "It was crying for (missing) what it used to hear of religious knowledge given near to it."
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 784).

Narrated Anas bin Malik:
That he heard Jabir bin `Abdullah saying, "The roof of the Mosque was built over trunks of date-palms working as pillars. When the Prophet delivered a sermon, he used to stand by one of those trunks till the pulpit was made for him, and he used it instead. Then we heard the trunk sending a sound like of a pregnant she-camel till the Prophet came to it, and put his hand over it, then it became quiet."
(Sahih-ul-Bukhari, Volume 4, Book 56, Number 785).

Miscellaneous Miracles:

Abu Humaid as-Sa'idi reported: We went out with God's Messenger (may peace be upon him) on the expedition to Tabuk and we came to a wadi where there was a garden belonging to a woman. God's Apostle (may peace be upon him) said. Make an assessment (of the price of its fruit). And God's Messenger (may peace be upon him) also made an assessment and it was ten wasqs. He asked that lady (to calculate the amount) until they would, God willing, come back to her. So we proceeded on until we came to Tabuk and God's Messenger (may peace be upon him) said: The violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy.
(Sahih Muslim, Volume 7, Book 30, Number 5663).

This hadith has been narrated on the authority of 'Amr b. Yahya with the same chain of transmitters.
(Sahih Muslim, Volume 7, Book 30, Number 5664).