[And I have no power other than with Allah, the Benevolent, the All-Powerful.]
In Explanation of the True Nature of a Miracle and its Need
The true nature of a miracle is this: A miracle refers to an extraordinary phenomenon the like of which an opposing party is unable to produce although superficially it may appear to be well within human capabilities, just like the miracle of the Holy Quran which was presented before all the denizens of the land of Arabia. Thus, although superficially it seemed entirely within human capacity, the entire population of Arabia was frustrated in their efforts to produce its like. Therefore, to understand the essence of a miracle, the text of the Holy Quran is a shining example. It may appear, at a cursory glance, to be a literary composition just as human literature is. However, with respect to its eloquent expression; with respect to its exceptionally delectable, pure, and florid diction, everywhere meticulously adhering to truth and wisdom; moreover, with respect to its brilliant arguments which triumph over the entire world’s opposing arguments; and, even further, with respect to its compelling prophecies—it is such a matchless miracle that despite the passage of thirteen hundred years, no adversary has been able to challenge it to this day, nor does anyone have the ability to do so. Of all the books in the world, the Holy Quran holds the distinction of expressing miraculous prophecies in passages that are themselves miraculous—being full of truth and wisdom—with the highest degree of fluency and eloquence.
In short, the primary and principal purpose of a miracle is to demonstrate the difference between right and wrong or true and false. Such a distinguishing phenomenon is called a miracle or, in other words, a Sign. A Sign is such a vital matter that without it, it is not possible to fully believe even in the existence of God Almighty, nor is it possible to reap the fruit that can be attained with full certainty. It is therefore evident that the fundamental truth of a religion is linked to the knowledge of the existence of God Almighty. One of the necessary and important essentials of a true religion is that it should possess the Signs that conclusively and definitively prove the existence of God Almighty, and that it should possess such an overwhelming force that unites the hand of its follower with the hand of God Almighty. I have already explained that it is not sufficient for the perfect cognition of God to merely look upon creation and feel the need of a Creator without becoming informed of His actual existence. Those who are confined to this degree cannot develop a true bond with Almighty God, nor can they purify their selves from carnal passions. If anything can be understood from this, it is only to the extent that this impregnable structure and perfection ought to have some Creator; not that the Creator actually exists. It is evident that simply feeling the need is a conjecture which cannot merit the same rank as actually seeing, nor can it produce the holy effect of witnessing first-hand. Therefore, any religion which stops man’s cognition of God short at the incomplete destination of just ‘ought to be’ cannot be the remedy to his practical condition. In reality, such a religion is a dead religion; entertaining hope of any pure transformation from it is wishful thinking.
It is evident that rational arguments alone cannot embody the complete evidence for the truth of a religion, and this is not the kind of seal that any counterfeiter is incapable of forging; rather, this can be understood as nothing more than the alms bestowed by the ordinary fountain of reason. Who then will decide whether the rational arguments written in a book have their origin in revelation or have been plagiarised from some other book? And even if, suppose, they have not been plagiarised, how can they serve as an indisputable proof of the existence of the Exalted Maker? And how can a seeker of truth be fully satisfied that the rational discourse alone will definitely lead towards God, and how can he be satisfied that it is absolutely free from error? Thus, if a religion simply presents some rational or philosophical arguments as a proof of its truth and is unable to show heavenly Signs and miraculous phenomena, the follower of such a religion is either self-deceived or a deceiver. He will die in darkness.
In short, even the existence of God Almighty cannot be proven with certainty solely through rational arguments, let alone the truth of any religion be proven through them. Further, until a religion takes upon itself the responsibility to address this issue—proving and demonstrating God’s existence with complete certainty—that religion amounts to nothing of value whatsoever, and unfortunate is the one who is seduced by such a faith. The mark of curse is branded upon the forehead by every religion which cannot advance human cognition to the level at which one can—so to speak—see God, transform oneself from a carnally dark spiritual state, and acquire fresh faith through the fresh Signs of God; and attain a holy life—not in a manner of mere boasting, but in reality. In order for a person to attain true purity, it is absolutely essential for him to recognize the Living God, who can destroy the disobedient in an instant and walking under whose pleasure is tantamount to the instantaneous recompense of Paradise. Just as it is not enough for a religion to prove its excellence by only presenting some rational arguments, in the same way it is not enough for an apparently pious person to merely claim that he abides by the commandments of Almighty God. Rather, a distinguishing Sign is necessary for him which testifies to his piety, for anyone can claim that he loves Almighty God and that his character is free from every kind of sin and transgression, but how can one be satisfied that such a claim is, in fact, true in reality? If a person is magnanimous, it could be out of a desire for fame. If a person is a devoted worshipper, then pretence could be his motive, and if one has succeeded in avoiding sin and transgression, it could be on account of his lack of means. It is even possible that one may become pious for fear of people’s reproach, while his heart remains unmoved by the grandeur of Allah. Thus, it is obvious that even if noble behaviour should exist, it still cannot serve as a complete proof of true purity because the conduct may be different in privacy. Therefore, true piety requires the testimony of Almighty God who is the Knower of the unseen. And if it were not like this, then the condition of the pure and impure would become indistinguishable in the world and nothing would be safe and secure. This is why a distinguishing Sign of the highest order is necessary. And know for certain that the religion which does not ordain the honourable robe of Signs as a gift upon the righteous, is not upright and is totally bereft of light. Any Book that comes from God contains within itself the Signs of its own distinction, and also grants distinctive Signs to its follower.
In short, without a distinguishing Sign, there cannot be any crystal clear differentiation between a true religion and a false one, nor can there be a clear and vivid difference between a truthful claimant and an impostor; for, it is quite possible that a person might in fact be corrupt, depraved, and sinful but his misdeeds may not have been exposed. Given this scenario, if this kind of individual also makes claims of piety—as such claims are constantly made throughout the world— then what shining Sign does Almighty God grant for the truly pious one that will set him apart from such charlatans and make him recognizable as clear as daylight? As a matter of fact, since ancient times and ever since the foundation of the world was laid, it has been divine practice as well as the law of nature that in all things good and bad there have been placed distinguishing signs, just as you see that gold and brass are similar in appearance to the point that some ignorant people are even deceived by this; however, the Infinitely Wise has placed within gold a distinguishing sign which a goldsmith immediately recognizes. Similarly, there are many clear and brilliant stones that greatly resemble diamonds and some naïve people, thinking them to be diamonds, end up losing thousands of rupees, but the Creator of the universe has placed a distinctive sign for diamonds which an astute jeweller can recognize. Likewise, look at all of the world’s jewels and fine commodities and see that although they may seem to resemble objects of discarded and worthless grades, every unblemished and valuable gem manifests its own uniqueness through its distinctive sign. Were this not the case, the world would have plunged in disorder. Look at humanity itself; although man bears resemblance in shape with many animals such as a monkey, there is a distinguishing feature on account of which we can never call any monkey a man. Therefore, since in this material world—which is frail and fickle and whose loss is nothing whatsoever in comparison to the Hereafter—God the Infinitely Wise has established a distinctive sign for every excellent and exquisite jewel whereby that jewel is easily recognized, then how can we believe that there is no unequivocal and conclusive Sign for the recognition of a religion— whose error leads all the way to Hell—and, likewise, for the existence of a righteous man of Allah—the denial of whom casts into the pit of eternal damnation? Who, then, can be more foolish and naïve than the one who contends that God has established no distinctive characteristic for a true religion or for a truly righteous person? However, the fact is that Almighty God Himself says in the Holy Quran that the Book of God, which forms the basis of religion, contains within itself distinctive characteristics, the like of which no one can produce. Moreover, He says that every believer is granted a distinction through which he is recognized. Thus, know it for certain, that a true religion and a truly righteous person does possess such distinctive characteristics. These are the Signs which, in other words, are called miracles, wonders, and supernormal phenomena.
It is proven through my explanation herewith that a true religion is certainly in need of a miraculous quality that is not found in any other religion, and a truly righteous person necessarily requires that such calibre of miraculous succour from Allah should encompass his circumstances whose likeness cannot be found in others, lest weak mortals who stumble from the slightest doubts be deprived of the treasure of acceptance [of the truth]. Just ponder and look at the case of those given to doubt and negligence; their predicament is such that despite the true appointees of God manifesting hundreds of Signs, and God ordaining their support from every direction, even then they get caught up in their confusion out of their own misfortune and, failing to attain any benefit from thousands of Signs, become fixated in various types of suspicion. What, then, would be their condition in the event that there were no distinguishing Sign from the heavens for an appointee of Allah, but reliance was placed merely upon the display of dry piety and superficial worship, thereby opening the door of suspicions? So God, who is Gracious and Merciful, did not will that the world should perish by rejecting a divinely approved religion or person. Therefore, He stamped the true religion with the seal of perpetual Signs, and granted to the truly righteous ones the Sign of His acceptance through His extraordinary works. The fact is that God has not withheld anything in granting distinguishing Signs to His chosen faith and His chosen man. He has caused them to shine brighter than the sun, and has demonstrated such marvels in their favour as have never been seen or heard in the entire world. God does indeed exist, but the mirror in which His countenance can be seen are the faces of those showered with His love, and with whom God speaks just as friend speaks to friend. They have comprehended the perfect reality of Tauhid [the Oneness of God] by effacing all trace of duality through the predominance of love [for Allah]. Tauhid does not just mean to know God as One while being separated from Him. Even Satan acknowledges such Tauhid. Rather, in addition, it is also necessary that one should practically—that is, with absolute passion of love while effacing one’s own existence—arrive at the Oneness of God. This is the perfect Tauhid upon which salvation depends and which is vouchsafed to godly persons. So, it would not be inaccurate to say that God descends into them, because a vacuum, by nature, wants to fill itself. His descent, however, is not physical, but rather in a manner that transcends the bounds of how and why. Thus, by God’s special manifestation, the righteous are imbued with the blessings that belong to God. And their life becomes a miraculous life. They are transformed. And their being becomes a new being which the world cannot see. But the fortunate do see its effects. Because now that manifestation is present and such Signs of divine support are evident which differentiate me from others, I will now invite seekers of truth towards Almighty God by writing down some Signs which accord with the way of God in respect of His appointees and which complete the argument of God against perverse bigots.
[And I have no power other than with Allah, the Benevolent, the All-Powerful.]