Dominion Over the Entire World
Aminah (the mother of the Prophet ﷺ) narrates that when the Prophet ﷺ was born, a large cloud appeared, from which sounds of horses neighing, wings flapping, and people speaking could be heard. This cloud enveloped the child, and he became hidden from my sight. However, I could hear the proclamation that Muhammad ﷺ should be taken across lands and into the depths of the oceans so that the entire world may recognize his name and sign, and that he should be presented to jinn, humans, animals, birds, angels, and all living beings. Attributes from various Prophets were bestowed upon him: the creation of Adam (AS), the knowledge of Seth (AS), the bravery of Noah (AS), the friendship of Abraham (AS), the language of Ishmael (AS), the submission of Isaac (AS), the eloquence of Saleh (AS), the wisdom of Lot (AS), the patience of Job (AS), the obedience of Jonah (AS), the fighting spirit of Joshua (AS), the voice of David (AS), the compassion of Daniel (AS), the dignity of Elijah (AS), the purity of John (AS), and the abstinence of Jesus (AS). Then, he was immersed in the noble qualities of all prophets.
Aminah describes that after the vision dissipated, she saw the Prophet ﷺ wrapped in green silk, dripping with water. A voice announced, "Indeed, Muhammad has seized dominion over the world, and no creature remains outside his obedience." Then she saw his face shining like the full moon, exuding a fragrance of pure musk. She witnessed three figures: one holding a silver basin, another holding a green emerald tray, and the third holding white silk. They washed a ring seven times in water from the basin, marked his shoulder with the seal, wrapped him briefly, and then returned him to her.
Hadith Verification:
This narration originates from Qastalani, who cited it from a work titled
Al-Sa'adah wal-Bushra. The author of
Al-Sa'adah wal-Bushra claims to have taken it from Al-Khatib's work, though the authenticity and reliability of Al-Khatib’s historical works are well-known. Qastalani also attributed it to Abu Nu’aim, yet there is no trace of it in the printed editions of
Dala’il by Abu Nu’aim. However, Qastalani himself acknowledged the severe inconsistencies in this narration.
Speaking from the Cradle
Ibn Hajar in
Fath al-Bari (Vol. 2, p. 344) references al-Waqidi's
Sirah regarding the Prophet ﷺ speaking in the cradle. According to Ibn Saba's
Khasa’is, angels would rock his cradle, and his first words were:
الحمد لله كبيرا والحمد لله كثيرا
In other books on the birth of the Prophet ﷺ, phrases like
La ilaha illa Allah and
Ya Jalal Rabbi al-Rafi' are also attributed to him.
Hadith Verification:
If al-Waqidi’s
Maghazi is intended here, the Calcutta edition, which I have, does not contain this account. Even if it did, the reliability of al-Waqidi is doubtful. Ibn Saba' and Ibn A'id were later authors, often careless in transmitting narrations. There is no early source confirming this account, leaving the origins of these narrations uncertain.
Speaking to the Moon
It is narrated that Sayyiduna Abbas (RA) said to the Prophet ﷺ: "O Messenger of Allah! The sign that led me to Islam was seeing you as a child speaking to the moon, and it responded by leaning toward wherever you pointed." The Prophet ﷺ confirmed, saying, "Yes, it used to speak to me, and I to it; it would console me in my weeping, and I could hear its praises when it glorified Allah beneath the Throne."
Hadith Verification:
This story appears in
Dala'il al-Bayhaqi,
Kitab al-Ma'iten by Sabuni,
Tarikh al-Khatib, and
Tarikh Ibn Asakir. However, al-Bayhaqi himself clarifies that it solely relies on Ahmad ibn Ibrahim al-Jabli, who is unknown. Sabuni, after mentioning this, comments that both the chain and the text are unusual. Furthermore, Sayyiduna Abbas (RA) was approximately the same age as the Prophet ﷺ, making it unlikely he would remember events from the Prophet's infancy.
A Jewish Merchant's Testimony
It is narrated that on the night of the Prophet's birth, prominent leaders of Quraysh were gathered when a Jewish merchant inquired if anyone had given birth. The leaders expressed their lack of knowledge, so he said, "Listen to what I say: Tonight, the Prophet of this final nation has been born. He has a mark between his shoulders resembling a horse's mane, and for two days he will not suckle because a jinn has placed its finger in his mouth to prevent him." When the meeting ended and people returned home, they learned that a boy had indeed been born to Abdullah ibn Abdul-Muttalib. The Jewish merchant was brought to Aminah, and upon seeing the mark, he fainted. On regaining consciousness, he said, "By Allah! Prophethood has departed from the children of Israel. O Quraysh! Rejoice today, but beware, for he will bring a reckoning upon you."
Hadith Verification:
This narration is included in
Al-Mustadrak by al-Hakim (
Al-Mustadrak, Vol. 2, p. 602, Hadith 4177) and in
Sirah (Vol. 1, p. 101), and Hakim graded it as authentic. However, scholars have consistently found Hakim's grading in need of scrutiny, with al-Dhahabi also questioning its reliability in
Talkhis al-Mustadrak (Vol. 2, p. 602). The chain of narration goes from Ya'qub ibn Sufyan al-Fasawi to Abu Ghassan Muhammad ibn Yahya al-Kinani, who transmits from his father Yahya ibn Ali al-Katani, eventually reaching Muhammad ibn Ishaq (author of
Sirah). Notably, Ibn Ishaq did not include this narration in his
Sirah. Moreover, some scholars like al-Sulami regard Abu Ghassan as narrating uncorroborated accounts, and Ibn Hazm considered him unknown. Additionally, no further information is available on his father, Yahya ibn Ali, casting doubt on this chain’s reliability.
Prostration at Birth
Aminah narrates that when the Prophet ﷺ was born, a light shone forth, illuminating the East and the West. The newborn Prophet ﷺ landed with his hands planted on the ground (interpreted by some as him prostrating) and scooped up a handful of earth (interpreted by some as symbolic of possessing the earth), then raised his head toward the heavens.
Hadith Verification:
This account appears in multiple chains in
Ibn Sa’d, yet none are particularly strong. Similar narrations are found in
Abu Nu'aim and
al-Tabarani, though their authenticity is similarly questionable.
