senger (UWBP) pouring the water with which he had taken ablutions into the well and offering a prayer, its water became abundant and it never again dried up.1
The Second: Scholars of Hadith, including Abu Nu‘aym in his Dala’il al-Nubuwwa (Evidences of Prophethood), report that when God’s Messenger (UWBP) spat into the well in Anas’ house and prayed, it became the sweetest water in Medina.2
The Third: Ibn Maja reports that a bucketful of water from the spring of Zamzam was brought to the Messenger (UWBP). He took a little of it into his mouth then emptied it into the bucket. The bucket then emitted a sweet scent like musk.3
The Fourth: Imam Ahmad b. Hanbal reports that a bucketful of water was drawn from a well. After God’s Messenger (UWBP) had put some of his spittle in the bucket and poured it into the well, it began to emit a sweet scent like musk.4
The Fifth: Hammad b. Salama, who was a man of God and was trusted and accepted by Imam Muslim and the scholars of the Maghrib, reports that the Noble Messenger (UWBP) filled a leather bag with water, and breathed into it while praying. He then tied it up and gave it to some of the Companions, saying: “Don’t open it except when you perform the ablutions!” When they opened the bag to take ablutions, they saw pure milk with cream at its opening. 5
Thus, these five instances have been narrated by well-known and important authorities. Together with those that are not mentioned here, they prove the occurrence of this kind of miracle as definitely as those about the various reports concerning which there is consensus in meaning.
E i g h t h E x a m p l e : There were numerous instances of barren and dry goats producing milk, and abundantly at that, through the touch and prayers of God’s Noble Messenger (Upon whom be blessings and peace). We shall mention only two or three which are well-known and certain, as examples:
The First: All the reliable books of the Prophet’s (UWBP) biography relate that when God’s Messenger (UWBP) and Abu Bakr the Veracious
Bayhaqi, Dala’il al-Nubuwwa, vi, 136; Qadi Iyad, al-Shifa’, i, 331; al-Khafaji, Sharh al-Shifa’, iii, 149.
Qadi Iyad, al-Shifa’, i, 331; ‘Ali al-Qari, Sharh al-Shifa’, i, 668.
Ibn Maja, Tahara, 136, no: 659; Qadi Iyad, al-Shifa’, i, 332; ‘Ali al-Qari, Sharh al-Shifa’, i, 669.
al-Sa’ati, al-Fath al-Rabbani, xxii, 667.
Qadi Iyad, al-Shifa’, i, 334; al-Khafaji, Sharh al-Shifa’, iii, 160.