would not perform an ʿEid prayer while they were at Minā; instead, they would cast the stones at Jamrat al-ʿAqabah and slaughter their animals, whereas he had instructed the residents of the towns to pray first and then slaughter. Matters of this kind—and others like them—are established by multiple concurrent reports for everyone who has studied his life; some of them are mutawātir for the entire community, while others are mutawātir for the great majority of it. Indeed, there is not one of these matters except that the Prophet’s—may Allah bless him and grant him peace—signs and proofs connected to it, which are not mentioned in the Qur’an, are themselves transmitted with even stronger and more abundant concurrence than the matters in question. The works authored on his extra-Qur’ānic signs and evidences contain hadiths many times more numerous than the reports that deal with such juridical details. In fact, within every category of his miracles the number of hadiths far exceeds what is found on those topics—for example, the recurrent reports of his foretelling future unseen events; the multiple concurrent accounts of his multiplying food and drink on numerous occasions; and the accounts of his increasing the purifying water, whether by causing it to spring from between his fingers, or by the overflowing of a spring into which he placed some of his relics, or by