Miracles of Prophet Muhammad ﷺ‎ in his youth - Sayed Ammar Nakshawani 

Salaam :)

Intresting :)

Not sure specifically about the reference for the Narration Mentioned in the video, but i have many hadith PDF which explicitly defines the biography of the Holy Prophet (s).

@@dominancepreserved8749 These type of historical accounts have to be shown to people who have been influenced by the west, so i was just wondering as they could be very important.

@@m_570 yeah ikr. I have alot of unique material especially regarding tawheed. See this beautiful eloquent sermon by Imam Ali Al Riza (as) for instance, *Imam Ali Al Riza's (a) (8th Imam) Sermon On The Unity/Oneness Of God* Al-Ma’mun (May God Curse him) sent someone after him and he came. The Hashemites told him, “O Abul Hasan (Imam Riza)! Climb up the pulpit and display for us a sign whereby we may worship God.” So he (a) climbed up the pulpit and sat there for a long time with his head bowed down in silence. Then he trembled - a great trembling - and stood up straight, praised the Sublime God, and recited God’s praises and asked for His blessing for His Prophet and the Members of the Holy Household. *Then he (a) said,* “The first element in the worship of the Sublime God is His recognition. The root of recognition of God is to profess to His Unity. The order for professing the Unity of God is to deny He has any attributes, since the powers of reasoning testify that every attribute and everything which possesses an attribute are created. Everything that is created testifies that it has a Creator which is neither an attribute nor does it possess any attributes. Every attribute and everything possessing an attribute testify to the association between the attribute and that to which it is attributed. Any association testifies to temporality. And temporality testifies that it accepts not the Beginningless which accepts not the temporal. So it is not God whose Essence is recognized through striking similitude. It is not His Unity that is professed by someone who attempts to fathom Him. It is not His reality (haqiqa) that is attained by someone who strikes a similitude for Him. It is not He who is confirmed (tasdiq) by him who professes an end for Him. If one points to Him, it is not God that is pointed to. It is not He who is meant by him who compares Him (to something). It one ascribes parts to God, he has not indeed humbled himself in the presence of God. And it is not God who is desired by one who conceives of God in his imagination. Everything that can be known in itself is fashioned. All that stands apart from Him is an effect. God is inferred from what He fashions, the recognition of Him is expedited by the powers of reasoning, and the argument for Him is established by (man's) primordial nature. God's creating of the creatures is a veil between Him and them. His separation (mubayana) from them is due to the fact that He is disengaged from their localization. That He is their origin is proof for them that He has no origin, for none that has an origin can originate others. That He has created them possessing means (of accomplishing things) is proof that He has no means (adapt) for means are witness to the poverty of those who use them. So His names are an expression, His acts are (a way) to make (Him) understood, and His Essence is Reality. His innermost center separates Him from Creation, and His otherness limits what is other than Him. Therefore ignorant of God is he who asks for Him to be described!Transgressing against Him is he who seeks to encompass Him!Mistaken is he who imagines to have fathomed Him! Whoever asks 'how?' has compared Him (to something). Whoever says 'why?' has professed for Him a cause. Whoever says 'when?' has determined Him in time. Whoever says 'in what?' has enclosed Him. Whoever says 'to what?' has professed for Him a limit. Whoever says 'until what?' has given Him an end. Whoever gives Him an end has associated an end with Him. Whoever associates an end with Him has divided Him. Whoever divides Him has described Him. Whoever describes Him has deviated from the straight path concerning Him. God does not change with the changes undergone by Creation, just as He does not become limited by delimiting that which is limited. He is One, not according to the explanation offered by number; Outward, not according to the explanation of being immediate (to the senses); Manifest, not through the appearance of a vision (of Him); Inward, not through separation; Apart, not through distance; Near, not through approach; Subtle, not through corporealness; Existent, not after nonexistence; Active, not through coercion; Determining, not through the activity of thought; Directing, not through movement; Desiring, not through resolution; Willing, not through directing attention; Grasping, not through touch; Hearing, not through means; and Seeing, not through organs.Times accompany Him not, places enclose Him not, slumber seizes Him not, attributes delimit Him not, and instruments are of no use to Him. His Being precedes time, His Existence precedes non-existence and His Beginninglessness precedes beginning. By His giving sense to the sense organs it is known that He has no sense organs. By His giving substance to substances it is known that He has no substance. By His causing opposition among things it is known that He has no opposite. By His causing affiliation among affairs it is known that He has no affiliate. He made darkness opposite to light, obscurity to clarity, moisture to dryness, and heat to cold. He joins together those things which are in total contradiction with one another and separates those which are near. They prove (the existence of) their Separator by their separation and their Joiner by their junction. That is (the meaning of) the Sublime (God’s) words, ‘And of every thing We have created pairs: That ye may receive instruction.’ So through them He separated 'before' and 'after' that it might be known that He has no before and after. They testify with their temperaments that He who gave them temperaments has no temperament. They prove by their disparity that He who made them disparate has no disparity. They announce by their subjection to time that He who subjected them to time is not subject to it Himself. He veiled some of them from others, so that it might be known that there is no veil between Him and them other than them. His is the true meaning of lordship when there was none over whom He was Lord; the reality of Godhood when there was nothing for whom He was God; the true meaning of All-Knower when there was nothing to be known; the true meaning of m Creator when there was nothing created and the interpreter of hearing when there was nothing to be heard. It is not because He created that which makes Him deserve the true meaning (of the term) 'Creator' and not because He brought the creatures into being that the true meaning of 'making' is derived. How (could it not be so)? For using such words as ‘ago’ conceals Him not, 'already' brings Him not near, ‘perhaps’ veils Him not, 'when' limits Him not in time, 'at the time of' contains Him not, and 'with' associates Him not. Instruments limit only themselves and means are only effective upon other similar means. Their activities are found only in things. The word ‘ago’ keeps things from being eternal; the word 'already' shields them from beginninglessness; and the words 'if only' wards off perfection. Things become separate and thus they prove (the existence of) their Separator. They become distinguished and thus they prove their Distinguisher Through them their Maker manifests Himself to the powers of reasoning, and He becomes veiled to the sight through these powers. To these powers of reasoning imaginations appeal for a decision. And in them is substantiated (only) other than Him. From them is suspended the proof and through them He has revealed to them the acknowledgement of His Unity. Confirmation of God is made fast by the powers of reasoning, and faith in Him attains perfection through acknowledgment. There is no religiousness except after recognition, no knowledge except through sincerity and no sincerity along with striking similitude. If one ascribes attributes for God, then he has indeed drawn a similitude. So nothing in Creation is found in its Creator. All that is possible in it is impossible in its Maker. Movement and stillness do not affect Him. How should that which He affects (in others) have any effect upon Him, or that which He has originated recur for Him?Then His Essence would be disparate, His innermost center would be divided and His being Eternal would become an impossibility. How would then the Creator have a meaning different from the created? If something from behind limited Him, then something in front would limit Him. If perfection were seeking Him, imperfection would be upon Him. How should that which does not transcend temporality be worthy of (the Name) 'Beginningless'? How should that which does not transcend being produced, produce the things (of the world)?There they would have arisen in Him a sign of having been made and He would become a proof after having been the proven. There is no argument in absurd opinions; there is no answer when it (absurdity) is asked about; and there is no glorification of Him in its meaning. Nor is there any absurdity in distinguishing Him from Creation, unless it be that the Independent accepts not to be made into two, nor does the Beginningless accepts to have a beginning. There is no god but God, the All-High, and the Tremendous. They have cried lies that ascribe equals to God! They have gone astray into farreaching error and suffered a manifest loss!May God’s Blessings be upon Muhammad and his Pure Household. Uyoon Akhbaar Imam Al Riza (a) vol.1 p.142

@@dominancepreserved8749 Alhamdulilah

Ummmm lol asshole

Sahih Bukhari #9.89.329 & Tarikh Bukhari vol 8 #3520 (Yunus ibn Abi Ya fur) Narrated Jabir ibn Samurah: I heard the Prophet saying, "There will be twelve Muslim rulers." He then said a sentence which I did not hear. My father said, "All of them will be from Quraysh." Sahih Muslim #20.4477-84 and Sharh Sahih Muslim of Nawawi 12:201 Jabir ibn Samurah narrates: The Messenger of Allah said, "The affairs of the people will continue to be conducted well as long as they are governed by twelve men/caliphs among them." Then he said something that I could not follow. I said to my father, "What did he say?" He said: He has said, "All of them will be from the Quraysh." Also in: Sunan Abu Dawud #4279-81 Sunan Tirmidhi #2223 (certifies as hasan-sahih) Musnad Hanbal (32 traditions) #3781, #3859, #20824, etc. Mustadrak Hakim #6586, #6589 Kanz al-Ummal #30929, #33848-61, #39657 Ibn Abbas, who quoted the Prophet as saying, "There will remain twelve rulers (amirs) and then the Hour will come." Majma al-Zawaid #8967, #8968 (certified authentic) Fath al Bari #6796 Tarikh ibn Kathir 6:215, 6:221, 6:278-9 Tarikh al-Khulafa 16-18 Ibn Masud was asked, "O Abu Abd al Rahman, did you ask the Messenger of Allah how many khalifs this nation will have?" He said, "Since I have come to Iraq, no one has asked me this but you. We asked the Messenger of Allah this question, and he said, 'Twelve -- the same number as the chiefs of the [twelve tribes of the] Children of Israel.'" (Certified as authentic). Fara id al-Simtayn of Juwayni pg. 160. Abd Allah ibn Abbas said: I heard the Messenger of Allah say: "I and Ali and Hasan and Husayn and the nine of the offspring of Husayn are pure and protected from sin." Yanabi al-Mawaddah 3:281-3, 3:284-5, and 3:380-1 In Yanabi al-Mawaddah 3:284-5, regarding the 12 Imams "According to Jabir ibn Abd Allah al Ansari, the Messenger of Allah siad my executors are 12... the first of them is the chief of the executors (sayyid al awsiya), the father of the imams Ali, he his two sons, Hasan and Husayn, so stick to them and do not allow the ignorance of the ignorant to deceive you... when the time of Husayn passes, the imam will be his son Ali, entitled Zayn al-Abiden. After him will be his son Muhammad, entitled al-Baqir. After him will be his son Jafar, called As Sadiq. After him will be his son Musa, called al Kazim. After him will be his son Ali, called al Rida. After him will be his son Muhammad, called al Taqi or al Zaki. After him will be his son Ali, called al Naqi and al Hadi. After him will be his son Hasan, called al-Askari. After him will be his son Muhammad, called al Mahdi, al Qaim, and al Hujjah. He will go into occultation and then come out. When he comes out, he will fill the earth with righteousness and justice the same way it was filled with oppresion and injustice. The patient oness during this occultation will be blessed with the blessings of the pious for their love of these imamas. Allah has described them in His Book, where He says, 'a guide for the pious--those who believe in the unseen.'

There has never been a false prophet who people would die for him after a thousand years . You are just blind

Well spoken IGNORAMUS 👎🏻

1.Quran Muhammad (swt) greatest miracle and a miracle for all times

@@ayaazsajadkhan mohamed when ask to do miracles he said alla did nlt gsve him any because you people will not beleive. another contradiction in the Quran. or satanic verses also

@@marcostation1000 YOUR IGNORANCE. IS BOUNDLESS 👎🏻

He did countless of miracles🤣. Him and his family. During the battle of Uhud, he received a holy sword directly from heaven, called zulfiqar. This is just one of Them buddy

@@mulleahmed6892 wow and what did the sword did ? kill men by the hundreds, shoot láser talk and walk like the magic stone you ask for forgivenes. tell me verse please...