It is the universal belief that prophets work miracles, (mu'jizát). A miracle is defined to be "Kharq-i-'ádat," that is, something contrary to the usual course of nature.
The object for which a miracle is performed must be a moral one, and chiefly to attest the truth of the statements made by the prophet. Although Muhammad makes, in the
Qurán, no distinct claim to the power of working miracles,[[151]] his followers maintain that in this, as in all other respects he was equal to all and superior to some prophets, and produce various passages of the Qurán in support of their view. Thus, according to Shaikh Jelál-ud-dín Syutí, if to Adam was given the power of naming every thing, Muhammad also possessed the same power. Enoch was exalted on high, but Muhammad was taken to the 'Baqáb-i-qausain,' the 'two bows' length,' where Gabriel, "one mighty in power," appeared to him. (Súra liii. 5-9). Ishmael was ready to be sacrificed, but Muhammad endured the splitting of his chest;[[152]] Joseph was to some extent handsome, but Muhammad was the very perfection of beauty; Moses brought water from the rock, but Muhammad produced it from his fingers. The sun was stayed on its course by Joshua and so it was by Muhammad. Solomon had a great kingdom, Muhammad a greater, for he possessed the keys of the treasuries of the earth. Wisdom was given to John the Baptist whilst yet a child, so also were wisdom and understanding granted to Muhammad at an early period of his life. Jesus could raise the dead, so also could Muhammad. In addition to all these, the special miracles of the Prophet are the splitting of the moon asunder, the Mi'ráj, the coming of a tree into his presence, and above all the wonderful miracle of the Qurán.[[153]]
The splitting of the moon in sunder is referred to in,
"The hour of judgment approacheth; and the moon hath been split in sunder." (Súra liv. 1). Imám Záhid says that Abu Jahl and a Jew visited the Prophet, and demanded a sign from him on pain of death. The Prophet made a sign with his little finger, and at once the moon separated into two parts: one of which remained in the sky, the other went off to a long distance. The Jew believed in Islám forthwith. Abu Jahl ascribed the affair to magic, but on making enquiry from various travellers ascertained that they, on this very night, distinctly saw the moon in two parts.[[154]] Some, however, refer the passage to the future, as they consider the splitting of the moon to be one of the signs of the last day.
The Mi'ráj, or night ascent, is mentioned in, "Glory be to Him who carried His servant by night from the sacred temple (of Mecca) to the temple that is more remote, whose precinct We have blessed, that We might show him of our signs." (Súra xvii. 1). Muslim writers, who are fond of the marvellous, narrate at length the wonderful things the Prophet saw and did on this eventful night;[[155]] but some maintain that it was only a vision, and quote the words: "We ordained the vision which we showed thee," in proof of this assertion.[[156]] Be that as it may, all orthodox Muslims maintain the superiority of Muhammad, as a worker of miracles, over all other prophets.
5. The Resurrection and the last day.—These two articles of the faith may be considered together. The
following is a summary of the remarks of Muhammad Al Berkevi on this point. It is necessary to acknowledge:—
1. That the torments of the tomb are real and certain and that Munkir and Nakír (Ante p. [145]) will come and interrogate the dead person concerning his God, his Prophet, his faith and his Qibla. The faithful will reply: "our God is God; our Prophet is Muhammad; our religion, Islám; our Qibla, the Ki-'ádataba.
2. That all the signs of the last day mentioned by the Prophet will come to pass; such as, the appearance of Dajjál, or Antichrist; the descent of Jesus from heaven; the appearance of Imám Mahdí and of Gog and Magog; the rising of the sun from the west, &c.
3. That all living things will die; that the mountains will fly in the air like birds; that the heavens will melt away; that after some time has thus passed God most High will set the earth in order and raise the dead; that prophets, saints, doctors of the law, and the faithful will find near them the robes and the horses of Paradise. They will put on the robes, and mount the horses and go into the shade of the throne of God. Other men, hungry, thirsty, and naked will go on foot. The Faithful will go to the right, the Infidels to the left.
4. That there will be a balance, in which the good and bad actions of men will be weighed. Those whose good deeds outweigh the bad will go to Paradise; if the bad predominate, they will go into the fire, unless God has mercy on them, or the prophets or saints intercede for them. If, however, they were not Muslims there will be no intercession for them, nor will they come out from the fire. The Muslims who enter the fire will, after having purged their crimes, enter Paradise.
5. That the bridge Sirát, which is sharper than a sword, is raised above the fire; that all men must pass over this. Some will pass over with the speed of lightning, some like a horse that runs, some, their backs laden with their sins, will go very slowly over; others will fall and certainly enter into the fire.
6. That each prophet has a pool where he, with his people, will quench their thirst before entering Paradise; that the pool of Muhammad is the largest of all, for it is a month's march from one side thereof to the other. Its water is sweeter than honey, whiter than milk.
7. That Paradise and Hell actually exist; that the chosen remain for ever in the former; they neither die, nor grow aged. They experience no kind of change. The Houris and the females are exempted from the infirmities of their sex. They will no longer bear children. The elect will find there the meat and the drink they require, without taking upon themselves any trouble. The ground of Paradise is of musk; the bricks of its edifices are of gold and of silver.
The unbelievers and the demons will remain for ever in hell, tormented by serpents as thick as the neck of a camel, by scorpions as large as mules, by fire and by scalding water. Their bodies will burn, till they become reduced to a coal, when God will revive them so that they may endure fresh torments. This will last for ever."
The following additional remarks are based on the Sharh-i-'Aqáíd-i-Jámí. They fall under four heads.