Prophet's Miracle (Mu‘jizah)

Prophecy and Miracle

Nubuwwah, i.e. prophecy, is a supernatural phenomenon uncontrolled by the normal rules and laws of nature. It contains a type of direct communication between a human being and superpowers beyond the possible perception and contact available to ordinary individuals. Prophecy implies an awareness claimed by a prophet; it is a hidden awareness inaccessible to human hearing, sight or all other inward or outward senses. In prophecy, a prophet claims that he has received—contrary to human customs, norms and laws—a revelation from the Heavens in very short moments, each as quick as the blink of an eye. As such, prophecy falls outside human capabilities as entirely alien to human norms and familiar events of life. That is why the deniers of prophecy belied the prophets and vehemently resisted them. The ground of their denial is typically based on their exclusion that one person may exclusively go through this unusual experience, which is actually unattainable to all other people.

To the deniers of prophecy, had it been true, it would have been attained by all people or would otherwise have been assigned only to non-human beings. They believe that prophecy—as a supernatural phenomenon going beyond the human systems, rules and norms—does not fall within the ability of the human beings; therefore, it is a case of contradiction that falls beyond their perception. They argue that prophets, like them, are humans and they find nothing in themselves similar to those claims. The fact that a prophet—like all people—is a human being who eats, drinks, and targets markets sounds deeply confusing to them. Held in their surprise, they inquired why the angels have not undertaken this mission instead of human beings. Over and again, they escape debate and reasoning altogether and take recourse to areas of magic, craziness or reception from hidden creatures. The unbelievers and atheists have only one incentive underlying these counterclaims, that is the reliance on human habitual perception with which people are familiar:

“They said, ‘Decidedly you are nothing except mortals like us; you would (like) to bar us from what our fathers were worshiping; then come up to us with an evident all-binding authority’”. (Qur’an, 14:10)

“They said, ‘In no way are you anything except mortals like us; and in no way has the All-Merciful sent down anything; decidedly you do nothing but telling lies’”. (Qur’an, 36:15)

“They have said, ‘What is it with this Messenger that he eats food and walks in the markets? Had there not been an Angel sent down to him, so that there would be a warner with him! Or (had there been) a hoarding (i.e., a treasure) cast down to him, or (had) there been to him a garden to eat of?’ Unjust people have said, ‘Decidedly you are only closely following a man bewitched!’” (Qur’an, 25: 7-8)

“They said, ‘O you upon whom the Remembrance (Qur’an) is (claimed as) being sent down, surely you are indeed a madman. Would you ever come up with the Angels to us, in case you are of the truthful ones?’” (Qur’an, 15: 6-7)

“They were suspicious that a warner has come to them from among them.” (Qur’an, 38: 4)

“Has the Remembrance been sent down on him, excluding us?” (Qur’an, 38: 8)

“Indeed, if you obey a mortal like yourselves, surely you will be real losers.” (Qur’an, 23: 34)

It is noticeable that the various contexts of these verses unveil the shared ground of the deniers of prophecy; they all deem it unlikely to happen that human prophets have a contact with Heavens while they retain their humanity! This exclusion is based on the logic of habits and senses, as a necessarily unbroken norm. In consequence, they requested from the Prophets absolute conclusive evidence—which begets certainty beyond all doubts—in order for the latter to support their mission: “Then come up to us with an evident all-binding authority.” (Qur’an, 14:10) Simply, the request that the deniers sought is nothing but mu‘jizah, i.e. prophetic miracle. The essence of a prophetic miracle, as an extraordinary event, implicitly goes contrary to normal laws. As such, miracle's evidence or proof must also be extraordinary. In other words, a prophet has to produce something extraordinary to prove his prophecy and necessarily convince sound minds to believe it. For people to believe a prophet's supernatural miracle, they have no way but to accept his prophecy as supernatural as well. Simply, they cannot differentiate between a visible miracle presented and prophecy, since they both are extraordinary. In other words, the truth of prophecy and miracle are concomitant. Further to this point, a prophet's miracle is the only plausible way to prove the truthfulness of prophecy in face of its deniers.[1]

Definition of Mu‘jizah

For the scholars of theology, mu‘jizah is as an act of a miraculous nature presented by Prophets in challenge of the deniers of their prophecy to prove their truthfulness, the like of which human beings are incapable of producing.[2] For a mu‘jizah to materialize, it is necessary that it fulfills the following conditions:

1. It must be a miraculous act unfamiliar in human laws and norms.
2. It must be done at the hands of a prophet.
3. Its purpose is to challenge the deniers, whether a prophet explicitly announces it as a challenge, or when it is implicitly understood from surrounding circumstances.
4. It must support and strengthen the prophet's claim to prophecy; if it contradicts the claim of prophecy, it becomes counter-evidence. That will be the case, for example, if he commands an inanimate being to speak and it speaks in denial of his claimed prophecy.
5. It is also necessary that deniers fail to face the challenge or produce the like of a prophet's miracle.

Mu‘jizah and Karamah

Both mu‘jizah and karamah are miraculous and extraordinary acts. To differentiate between them, mu‘jizah is only performed by someone who claims to be a prophet, on condition that he claims it. By contrast, a karamah is carried out by saints and righteous people. In pursuit of explanation, miracles of righteous people (or karamahs) are not only presented in their divinely-guided firm faith and good deeds, but also in miraculous acts they do and in the effect they produce in the material world in contradiction with the laws of nature. This area includes all famous miracles of clairvoyance and theophany that go beyond the visible world laws and barriers. The occurrence of these miracles aims to vindicate the continuity of divine Omnipotence, as He does what He wills. Moreover, they set evidence that divine norms can control natural norms of the macrocosm and even suspend or annual them if the All-Powerful Lord so wills. Ibn Taymiyah said, “It is one of the Sunni articles of faith that one believes in the miracles of the righteous people and in the supernatural manifestations divinely conferred on them, including their awareness of some unusual areas of knowledge, theophany, and miraculous practices and effects. This category includes the miraculous events that occurred in the past nations as mentioned in Surat al-Kahf (Qur’an, 18) and other suras of the Qur’an as well as the miracles of the early Muslims, including the Prophet's Companions and their Followers and other Muslim generations. This kind of miracle will continue to materialize to the Day of Resurrection.”

Prophetic Miracles vs. Magic

Evidently, a miracle is extraordinary whereas magic is not. Magic is a form of imagination trick that one with skilled sleight of hands or a juggler makes. A sorcerer only affects the human sight to see untrue things without real existence. In other words, magic does not change or affect the reality of things; it is a mere form of visual illusion a person may undergo, devoid of any real coincidence: “As soon as they cast, they bewitched (their) fellow men's eyes, and overawed them, and came with tremendous sorcery.” (Qur’an, 7:116)

Here, the Noble Qur’an implicitly indicates that only people's eyes were affected to be diverted from the reality of things. Magic, in essence, is similar to the phenomenon of mirage when human eyes see water from distance while, in reality, it has no existence. On the other hand, the prophet's miracle, as seen, brings about a real effect changing or annulling the reality and suspending their laws and effects.

 Nevertheless, were we to deem magic extraordinary and affecting the reality of things, there remains a big difference between magic and miracle. A miracle, as stated above, poses a challenge for humankind to imitate, because it is beyond human beings’ ability to break natural laws and norms to make miracles. When it comes to magic, any person can masterfully learn it and meet challenges of sorcerers producing equal or even greater magic acts. To sum up, the differences between magic and miracle are as follows:

1. Magic is a form of illusion that affects the human sight only, not the reality of things. Conversely, miracle affects the reality of existing things.
2. It is impossible to challenge a miracle or produce the like thereof, whereas magic can be learned and, therefore, challenged.

Possibility of Miracles: Familiarity vs. Rationale

Although miracle is habitually impossible and runs against human norms, it should be evident that it is not logically beyond plausible possibilities. Indeed, its occurrence is possible. A plausible possibility refers to things whose occurrence and materialization are perceivable to the human reason, such as the existence of fire without burning heat, the existence of a split moon; or the occurrence of a split sea into two tremendous towering parts. These imaginary ideas, and others like them, are all credibly reasonable to minds; there is nothing to preclude their possible occurrence. Actually, the fact that they fall within human mental imagination is in itself evident of their possible occurrence. By the same token, nothing is there to prevent a human mind from imagining a person cast in flaming fire without being burned, a split moon divided into two parts, or a dry road dividing the sea into two distinctive sections.

It is true that these matters are entirely unlikely to occur and unfamiliar to people's norms, but the human reason does not preclude or exclude the possibility of their occurrence. Here, one may compare these matters to things entirely impossible for the minds to imagine, such as the intellectual to imagine a triangle with four angles or a person's simultaneous existence in two places at the same time. Other examples may also be cited, like the existence of a small-sized body being larger than a bigger body, describing one and the same object as completely white and black at the same time,; or claiming that 1+1=5. Such imaginations are completely unperceived to the minds. The human mind cannot even imagine them, because they are entirely impossible to occur in reality. Impossibilities are of two kinds:

1. Normal Impossibilities: Pursuant to the laws of human norms, these impossibilities are unlikely to occur, but human minds see them possible to take place and materialize.
2. Irrational Impossibilities: These impossibilities are excluded from occurrence by the rule of the human mind and, necessarily, by human norms.

The miracles of prophets belong to the first kind; though it is unlikely, impossible for them to occur by the rule of human norms, they are possible within the rule of mind, which finds no obstacle in imagining their occurrence. The deniers of prophet's miracles, on the ground that they are impossible, overlook the nature of miracle. They confuse the normal impossibility based on human familiarity, which can be broken, with the rational impossibility whose occurrence is eternally impossible. It is in this context true that the extraordinary acts of a Prophet take place as strong proofs evincing their truthful claim to prophecy. As such, each prophet's miracle challenged the best skills and most developed advancement achieved by his own people. The people of Moses, for example, were most skilled in magic, so his miracle came to override their magic and defeat their skills insomuch that they failed to challenge him. In consequence, the Pharaohs’ senior sorcerers immediately believed in the prophecy of Moses.

Likewise, when Jesus was entrusted with the divine mission to a society replete with ailments and diseases, whose people excellently mastered the vocation of medicine, he brought them a greater miracle outdoing their medical treatment and skills. He gave life to the dead, healed the one who was born blind and the leper, all by permission of God.

In this manner, God made his miracle a decisive argument against his people.[3] It is fair to say that all the miracles of the prophets preceding Prophet Muhammad were (i) physical, such as the miraculous staff and nine other miraculous signs given to Moses; giving life to the dead and healing the blind by Jesus; and (ii) confined to a specific location and time, because the messages of the prophets preceding Muhammad (PBUH) aimed to guide specific nations for a fixed length of time. As such, they were limited in time and place, conforming to the limited nature of their assigned messages.

Miracle of Prophet Muhammad (PBUH)

The universality and eternity of the mission of the Prophet Muhammad, being the last message to humankind, stipulates the need for a rational miracle. Such a miracle is characterized by universality and perpetuity. As such, it perpetually stands as incontrovertible evidence that the Prophet's message is universal and permanent. This rational miracle is the Glorious Qur’an. The miraculous nature and inimitability of the Qur’an may be summarized in three points:

First: It is noted for its high eloquence, beauty of rhetoric and delicately superior style, which compelled the masters of elocution and rhetoric from Quraysh, believers and unbelievers, to admit its superiority. They themselves felt that the speech recited by the Prophet was wonderfully unique and unprecedented; it was entirely different to them from the familiar styles of rhetoric which they had ever known. They acknowledged that it constituted a distinguished level of speech, completely excelling the speeches of humankind and jinn. Furthermore, the Qur’an frequently challenged them to produce the like thereof or the like of only one of its Suras:

“Say, ‘Indeed in case humankind and the jinn gathered together to come up with the like of this Qur’an, they would not come up with its like, even if they were backers of one another.’” (Qur’an, 17: 88)

“Or (even) do they say, ‘He has fabricated it!’ Say, ‘Then come up with ten fabricated Suras the like of it; and invoke whomever you can, apart from God, in case you are truthful.” (Qur’an, 11:13)

“In case you are suspicious about what We have been sending down upon Our servant[4], (i.e., the prophet Muhammad), then come up with a Sura of like manner, and invoke your witnesses, apart from God, in case you are truthful.” (Qur’an, 2:23)

This repeated challenge struck their ears, day and night, bestirring their eloquent speakers and talented orators. They failed to face the challenge, notwithstanding. They only had to respond, day by day, with their open inability and admission, at the time when they were most resolute to accept the challenge in defiance and firmness. Admittedly, their keen malicious intent to plot against the Prophet Muhammad and absolutely uproot his message is well known.

Second: The Qur’an foretold many events that occurred, exactly as told, after the Prophet had already recited them in Qur’anic revelations. Likewise, the Qur’an told about several events of the ancient times and nations, which were totally unknown to everyone including the Prophet himself. Clearly, the Prophet (PBUH) was unlettered; who could neither read nor write, while ignorant paganists dominated his surroundings insomuch that they knew nothing of these histories. In challenge of his prophecy, scholars of Christianity and Judaism questioned him about the events of their histories and heritage. To their surprise, he confidently answered all of their questions with true answers:[5]

 In no way were you (i.e., Muhammad) beside the western (Mount) as We decreed to Moses the Command, and in no way were you of the ones witnessing. But We brought into being generations, (and) so ages (seemed) long for them. And in no way were you lodging among the population of Madyan, reciting to them Our signs, but We were sending Messengers. In no way were you beside Aṭ-Ṭū‍r (the Mount) as We called out. But it is a mercy from your Lord, so that you may warn a people to whom no warner came up even before you, so that possibly they would remind themselves.” (Qur’an, 28: 44-46)

The Qur’an is rich with social legislations, lofty ethics, human-universe conceptions and principles of social relationships, which are proven unique and unprecedented in their accuracy, comprehensiveness, fairness and justice, given the long history of humankind.

Physical Miracles of the Prophet Muhammad (PBUH)

The Noble Qur’an is the major miracle of the Prophet Muhammad (PBUH); it is a rational miracle noted for two basic characteristics: (i) universality, as it is universal in scope for all human beings and even the jinn as well; and (ii) continuity to the end of time. However, the question is raised whether the Prophet (PBUH) has no other physical miracle in addition to the Noble Qur’an—the latter being by nature a rational miracle. The majority of Muslim scholars hold the view that the Prophet (PBUH) had several other physical extraordinary miracles, including the following:

Moon Split: The Qur’an mentions this miracle at the outset of Surat ul-Qamar (Chapter 54): “The [Last] Hour has drawn near and the moon is cloven.” (Qur’an, 54:1) Several concurrent narrations related the account of this event, including its time and location.[6]

Water coming out from among the Prophet's fingers: ‘Anas Ibn Malik said, “When the time of ‘Asr (Afternoon) Prayer became due, people sought for water but found naught. Then, I saw the Messenger of God when they brought him a vessel of water for his ablution in which he put his hand. Then, he commanded people to perform ablution therefrom and I saw water coming out from under his fingers until all people did their ablution.”[7]

The account narrated by Jaber Ibn ‘Abdullah of the same event includes a question to Jaber about the number of people who were attending this event, to which Jaber responded, “If we were one hundred thousands, the water would be sufficient for us; we were only fifteen hundred in number.”[8] Another narration tells that Jaber said, “By the One Who took away my eyesight, I saw the water coming out from among the fingers of the Messenger of God until they all did their ablution.”[9]

The account[10] of Suraqah Ibn Malik.[11]

A trunk softly cries when it was abandoned by the Prophet, following his early use of a pulpit.[12]

The Prophet (PBUH) Foretells the Conquest of Khaybar.[13]

Many other prophecies are foretold by the Prophet and narrated by way of mass transmission (tawatur) in authentic reports. As such, Muslim scholars and general public accepted them. One may ask whether these physical events are miracles or signs of divine honoring of the Prophet (PBUH). In our viewpoint, they are forms of honoring the Prophet (PBUH), not miracles or proofs for vindicating the truthfulness of the Prophet (PBUH). In this regard, the Noble Qur’an is the sole miracle still standing as a proof on his prophecy.

The Last Message

Islam is the last message and episode in the series of heavenly revealed messages. Likewise, the Prophet Muhammad (PBUH) is the Last Prophet and his prophecy is the last prophecy or the sealing prophecy. The Sealing Prophecy is of two meanings:

First, a negating meaning that precludes the rise of any other prophecy or prophet.

Second, an affirming meaning that ensures the continuity and extension of the effects of this prophecy throughout all times.

As to the first meaning, the history asserts it and stands for its truthfulness. More than fourteen centuries have passed after the advent of Islam during which no prophet brought forth a message or proclaimed prophecy; no new nation was formed, or believed in. Since the very beginning, the Qur’an clearly states this fact: “In no way is Muhammad the father of any of your men, but (he is) the Messenger of God and the Seal of the Prophets; and God has been Ever-Knowing of everything.” (Qur’an, 33:40)

“Today I have completed your religion for you, and I have perfected My favor on you, and I am satisfied with Submission (Islam) as a religion for you.” (Qur’an, 5:3)

The Prophet also told the same in his statement: “I am Muhammad (the most praised); I am Ahmad (the most God-praising). I am the Effacer by whom God effaces disbelief; I am the Gatherer, before whom people are gathered and I am the Last Prophet.”[14]

The second meaning of the last prophecy is that Prophet Muhammad’s message is universal and continuous over times. In other words, Islam, as mentioned above, is the last episode in the series of the heavenly revealed religions. Furthermore, in this sense, the Islamic message has three characteristics:

• It is the last message.
• It is universal for all.
• It is continuous and everlasting.

1. Evidently, the first description entails the other two characteristics, in the sense that if Muhammad’s message is the last divine message, it must be universal for all people. As such, it is inappropriate to be restrained to some people to the exclusion of others; otherwise, a divine guidance will be imperfect as benefiting only some people and depriving others. In several clear texts, the Noble Qur’an asserts this fact:

“Say, ‘O you mankind, surely I am the Messenger of God to you altogether’”. (Qur’an, 7:158)

“Say, ‘O you humankind, surely I am for you only as an evident warner’”. (Qur’an, 22: 49)

“In no way have We sent you except as a mercy to the worlds.” (Qur’an, 21: 107)

“In no way have We sent you except as a constant bearer of good tidings and a constant warner to the whole of humankind; but most people do not know [it].” (Qur’an, 34:28)

Many other verses convey the same content in which the Qur’an addresses humankind using vocative formulae such as, “O people”, “O children of Adam”, “O people of the Book” or address the worlds in general. Meanwhile, the Noble Qur’an clearly declares the scope of the previous messages as limited to specific peoples:

“Indeed, We have already sent Noah to his people.” (Qur’an, 7:59)

“And to ‘Aad (We sent) their brother Hud.” (Qur’an, 7:65)

“And to Tham‍ud (We sent) their brother Salih.” (Qur’an, 7:73)

“And to Madyan (We sent) their brother Shu’ayb.” (Qur’an, 7:85)

As regards to Jesus, the Qur’an states, “… and a Messenger to the Seeds (sons) of Israel.” (Qur’an, 3:49)

2. The fact that the Prophet's message is the sealing one also necessitates the continuity of the message; otherwise, humankind will miss the divine guidance and enlightenment, a case which forms imperfection, unbecoming of the Ever-Kind, the Ever-Cognizant God. The Qur’anic address to all nations, followers of different religions and beliefs, assumes an absolute general form free from time limits, a case which is indicative of the universality of the message unrestrained by any specific time or period. The Noble Qur’an explicitly states this fact: “He (is the One) Who has sent His Messenger with guidance and the religion of Truth that He may make it topmost over all religions.” (Qur’an, 9:33; 61: 9)

‘Ubaydullah Ibn ‘Umar narrated that ‘Umar Ibn ‘Abdel-‘Azeez delivered a sermon in which he said, “O humankind, God has not sent a prophet after your prophet, nor has He revealed a book after the Book revealed to him. As such, what God has declared permissible through His Prophet will continue as permissible to the Day of Resurrection and what God has declared impermissible through His Prophet will continue as impermissible to the Day of Resurrection.”[15] We can identify two reasons underlying the fact that the Prophet Muhammad's message is the last message, universal and eternal:

First: Perfect Preservation of the Message of Islam in the Text of the Qur’an

 Unlike all other heavenly revealed scriptures, the Qur’an suffered no distortion or change. Conversely, the past scriptures had been badly distorted until they lost much of their contents and truths.[16] The Qur’an clearly ensures its own preservation as follows:

“Surely, We have sent down the Remembrance, and surely We are indeed Preservers of it.” (Qur’an, 15:9)

“Surely, it is indeed a Mighty Book. Falsehood does not come up to it before it nor from behind it—sent down from the Ever-Wise, Ever-Praiseworthy.” (Qur’an, 41: 41-42)

Second: The Islamic Shari’a meets all the needs required by the present and future communities. It is founded on human fundamentals with due considerations for human accidental and emergent needs. Furthermore, it provides for all essential (darūriyyah) and qualitative (kamaliyyah) needs, the case which guarantees that human beings lead a tranquil and graciously honorable life, including life sustainability, continuity, maintenance and immunity to corruption and deviation. In the context of describing the mission of the Prophet (PBUH), the Noble Qur’an demonstrates the characteristics of this tolerant Shari‘a as follows: “He [the Prophet] commands them to enjoin what is right and forbids what is wrong, making lawful for them the good things, and prohibiting the wicked things, thus ridding them of their burdens and the shackles that were once upon them.” (Qur’an, 7:157)

Similarly, the eternal continuity of Islam is also affirmed in the following glorious verses:

“Whoever inequitably seeks for himself as a religion other than Submission (Islam), it will never be accepted from him.” (Qur’an, 3:85)

“Surely, religion in the Providence of God is Submission (Islam).” (Qur’an, 3:19)

Given the general characteristics and perfect qualities of this Shari’a, human minds may perceive no reason for the rise of any further Shari‘a or the coming of any other Prophet.