A Brief Fundamental Note on Miracles

The question that arises on this occasion is that in contradiction to the usual laws of nature, how did the water in the well begin to overflow? This relates to a discussion on miracles. With relevance to this a fundamental note has already been written at another place in this book, the repetition of which is not necessary here.1 Actually, the issue of miracles is divided into two categories. One part relates to a logical approach, whereby the possibility of miracles and their need is proven. The second part relates to experience, whereby the actual occurrence of miracles is substantiated. The result of logical argumentation is only to the extent that a miracle can happen and that for the spiritual perfection of man, it should occur. Beyond this, however, experience is needed to prove that a miracle actually does occur and fortunately enough, the existence of such experiences are found during the era of every prophet and the history of every nation. Alas! The universal materialism of the present age has soiled the spiritual excellences and faculties of mankind to such an extent as nothing has remained except for thoughts of material worship. The lofty excellences of mankind have gone far from sight and have become concealed in the likeness of hidden treasures buried beneath the earth. However, along with this, it should also be remembered that the law of God is of two kinds. Firstly, that which relates to His unchangeable Sunnat or His promises, i.e., like how a dead person cannot return to this world.2 Secondly, that which is beyond these two realms, i.e., the expression of God’s treatment towards the virtuous and evil, etc. Hence, as far as the first law is concerned, the Holy Qur’ān emphatically states that it is completely ironclad.3 Furthermore, the entire intellectual and practical success of the world, rather, the expression of God’s magnificence and His honour, are bound to its invariability. However, the second law can change its form based on different circumstances, and its alteration is not contradictory to the magnificence of God, rather, it is precisely befitting. The unusual manifestation of this very alteration is what we call a miracle. In actuality, if there is a God who created the things of this world as well as the characteristics of those things, and this God has not been deposed and dethroned from His Throne of Sovereignty; moreover, if He has not become the slave of His own law, then it must be accepted that putting matters of His Sunnat and promise aside wherein there can be no change whatsoever, in a time of dire need He can make His law which does not relate to the realm of His Sunnat or promise and take an exceptional course. Furthermore, by various hidden means, He can produce such physical alterations which apparently seem to be anomalous. This very anomaly or the unusual manifestation of this special decree of God is called a miracle.

The need for a miracle is proven such as every sensible individual will realise that rational argumentation relevant to God alone cannot furnish the necessary level of faith that is needed for the spiritual life of mankind . This is because logic alone can only prove that there should be a Creator and Master of this universe. It is obvious, however, that this level of ‘should be’ is merely a state of conjecture and in order to transform it to a level of conclusive and firm belief which can be interpreted as the level of ‘is’, we require Divine Revelation and miracles. For this reason, the existence of miracles have always been intrinsically tied to prophets and messengers. Furthermore, as for those who deny Islāmic miracles, their own books are replete with the mention of miracles (the better part of which are unfortunately concocted, without proof and against the Sunnat of Allāh). Now remains the question of experience. As such, the pioneers who have narrated the miracles of the Holy Prophet(sa), were all companions of the Holy Prophet(sa), who spent day and night in his company. They have narrated their personal experience and obviously if the narration is authentic and the narrator is truthful and sensible, then this experience is just as acceptable as other credible experiences of this world. In the current materialistic era, although spiritual paragons are rare, whilst responding to those who object to miracles, the Holy Founder of the Aḥmadīyyah Community announced in this age:

“In this era, though miracles have vanished without a trace, but O you who reject Islām come and witness them at the hand of the servants of Muḥammad(sa).”

Another fundamental point which must be remembered with relevance to miracles, the disregarding of which and on account of the interpolation of latter generations in most religions, has given rise to many false and concocted miracles, is that since the purpose of miracles is to produce faith or strengthen an existing faith and in the early stages of faith some veil of concealment is necessary, this is why the Holy Qur’ān has presented the principle of belief in the unseen, in the very beginning.4 This is because belief no longer remains worthy of reward or praise, after clearly witnessing something. For this reason, the Sunnat of Allāh is such, that true miracles are never manifested in a manner which is fully conspicuous. Instead, a veil of secrecy is maintained from in one aspect or another. This is why, religious divines have not likened miracles to the radiant light of day, rather they have likened it to a moonlit night, with some clouds as well. In this case, on the one hand where such people who concentrate and contemplate can find their way, on the other, as for those people who are stubborn and crooked, their remains some room for doubt.5 Albeit, at times, somewhat of a conspicuous state is produced in miracles which are shown to such people as have already surpassed the elementary stages of faith. However, this is a lengthy and intricate question which requires an elaborate discussion, for which there is no room in this brief and relevant note.

In summary, the existence of miracles and signs is true. Moreover, Islām accepts them and asserts their manifestation in the era of every prophet and messenger. However, firstly, no miracle can contradict an unchangeable Sunnat of God or a promise, because if this was to occur, the world would fall to darkness and the Holy Qur’ān has utterly rejected miracles of this kind.6 Secondly, miracles that are meant to be shown to disbelievers cannot be as conspicuous as the light of day, because this is against the principle of belief in the unseen, which has been presented very emphatically, even in the beginning of the Holy Qur’ān.7 However, a miracle can occur within the confines of these two limits and have taken place in the time of every prophet. Furthermore, the truth is that if the door to such miracles is closed, the world would not be able to spiritually survive.