is also mentioned in “works of speculative theology and disputation,” such as Aʿlām al-Nubuwwa (The Signs of Prophethood) by al-Qādī ʿAbd al-Jabbār and by al-Māwardī, al-Radd ʿalā al-Nasārā (The Refutation of the Christians) by al-Qurtubī, and very many other works.

The same applies to what others foretold about him, as found in the books of the earlier prophets. In our time, these comprise twenty-two prophetic writings in the possession of the Jews and Christians, such as the Torah, the Gospel, the Psalms, and the books of Isaiah, Habakkuk, Daniel, and Jeremiah. Likewise, there are the predictions of people other than prophets, including rabbis and monks; reports from the jinn and disembodied voices; and predictions by soothsayers such as Satīh, Shiqq, and others. There are also dreams and their interpretations, such as Chosroes’ dream and the chief Magian priest’s interpretation of it. Similarly, the earlier prophets’ accounts of what had passed and gone by are among the signs of their prophethood.

As for “power and the production of effects,” these concern either the upper world or what lies beneath it. What lies beneath it is either simple or composite. The simple comprises either the atmosphere or the earth; the composite comprises animals, plants, or minerals. Animals, in turn, are either rational or non-rational.

Examples concerning the upper world include the splitting of the moon and the return of the sun for Joshua son of Nun. Another is its return when ʿAlī missed the prayer while the Prophet, may Allah bless him and grant him peace, was sleeping with his head in his lap—if the hadith is authentic. Some, such as al-Tahāwī and al-Qādī ʿIyād, judged it authentic. Others, such as Abū al-Faraj ibn al-Jawzī, classified it as a report stopping at a Companion, and this is the more correct view. His ascension to the heavens is another example.