Value and Effect of a Miracle

What is the value of a miracle? The logicians and the philosophers divide the material that is used to argue a case into several kinds. Some arguments have a proving value. They are something beyond any reasonable doubt, as is the case with the data used by a mathematician. Some other arguments have only a persuasive value, as is the case with the arguments advanced by the rhetoricians. If the arguments of the latter are analysed, they often do not prove to be convincing. But so long as they are not dissected, they prove quite moving. Some other arguments are merely emotional or have some other value.

Value of a Miracle from the Viewpoint of the Qur'an

The Holy Qur'an describes the miracles of the Prophets as the signs and clear proofs, and regards them as a convincing and logical evidence of the existence of Allah in the same way as it regards the creation as the incontrovertible proof of His existence.

The Holy Qur'an has elaborately dwelt on the question of the miracles. It considers the demand of the people for a miracle and their refusal to submit to the Prophets unless a sign was shown to them, to be reasonable and justified, provided the demand was not made for ulterior motives or just as a pastime. It has eloquently narrated many stories of the practical response of the Prophets to such demands. The Holy Qur'an has nowhere indicated that a miracle is only a persuasive argument suitable to the simple-minded people and appropriate to the period of the minority of mankind. On the other hand it has called it a clear proof.

Nature of the Holy Prophet's Guidance

The miracle of the 'Finality' being a Book, a piece of literature and a treasure of culture and knowledge, is an everlasting miracle. Many of its miraculous aspects are still gradually coming to light. Some wonderful features of the Holy Qur'an which have become known to the people of our times were not known and could not be known in the past. The value of a Book-miracle is better grasped by the thinkers than by the common people. It is true that this miracle because of its special merits,

is appropriate to the period of the finality, but, is it also true that this miracle has the nature of a Book because it is intended, among other things, to divert the attention of man from the unknown to the known, from the unreasonable to the reasonable and logical, and from the supernatural to the natural, Does the Holy Prophet try to draw of the inquisitiveness of people from the unusual and supernatural things to the rational, logical, intellectual, scientific, social and moral questions and to turn their sensitivity from wonders to the realities?

That does not appear to be true. Should it be true, that would mean that all other Prophets were inviting people to the unknown and only the Holy Prophet invited them to the known. If this is the case, then why have hundreds of the verses of the Holy Qur'an been devoted to the description of miracles?

Undoubtedly it is one of the basic distinctions of the Holy Qur'an that it calls for the study of nature and describes the natural phenomena as Divine signs. But a call for the study of nature does not mean diverting the attention of people from everything that does not pertain to nature. On the other hand a call for the study of natural phenomena as signs means passing from nature to what is beyond nature and from what is perceptible to what is intelligible.

The importance of the work of the Holy Prophet lies in the fact that just as he calls the people for the study of nature, history and society, he also persuades those who submit to nothing but supernatural to submit to reason, logic and science also. He similarly tries to make those who are fond of reason and logic and submit to nothing but what is natural and perceptible, to get acquainted with a higher logic as well.

The basic difference between the world presented by the religion on the whole, and especially by Islam, and the world depicted by purely human sciences and philosophies, is that as William James has put it, in the construction of the world of religion certain other elements have gone in addition to the material elements and the laws generally recognized by mankind.

The Holy Qur'an does not want to divert the attention from natural and perceptible things to supernatural and imperceptible things. The importance of the Holy Qur'an lies in the fact that besides paying attention to what is natural or in the words of the Holy Quran, is the seen, it puts the belief in the unseen in the forefront of its teachings:

"This is the Book about which there is no doubt. It is a guidance to the pious, who believe in the unseen." (Surah al-Baqarah, 2:2 - 3)

How can the Holy Qur'an divert the attention of people from what is supernatural when it is itself a miracle and so many other miracles have been described in more than hundred verses of it.

We are unable to understand what is meant by saying that the Book is the only miracle, the belief in which is not confined to those who believe in the supernatural things.

What belief? Does the writer mean the belief that the Holy Qur'an is a Book the contents of which are very valuable and sublime, or the belief that it is a miracle? The belief that a thing is miraculous in the sense that it is a Divine sign, amounts to the belief in its super-naturalness. How can a man have a belief in a miracle and at the same time not have a belief in anything supernatural?

It has been said that the miracle of the Prophet of Islam does not belong to the category of non-human matters though it is a non-human act. To us the meaning of this statement also is not clear for it can be interpreted in two ways. Firstly it may mean that the Holy Qur'an being a revealed Book, not having been composed by the Holy Prophet is a non-human act, but though it is the word of Allah, not of any human being, it belongs to the category of human matters and is an ordinary act, like other human acts.

It appears to be improbable that this is what the writer means, for in the case of the acceptance of this view, the Holy Qur'an would have no distinction over other revealed Books. All the other revealed Books have also issued from the same source of revelation, but as they have no supernatural aspect, they not belong to the category of superhuman acts.

There is a category of the sayings of the Holy Prophet known as Hadith al-Qudsi. These sayings are the revealed words of Allah but still they are neither miraculous nor superhuman.

The Holy Qur'an is distinguished from other revealed Books and from Hadith al-Qudsi in that it is superhuman. It is revealed as well as superhuman and supernatural. That is why the Holy Qur'an says:

"Say: If all human beings and jinn were to combine to produce the like of the Quran, they would surely fail to compose the like of it, even if they helped one another." (Surah Bani Isra'il, 17:88)

The other interpretation of the above-mentioned statement may be that unlike the miracles of other Prophets such as converting a staff into a serpent and bringing the dead to life which definitely do not belong to the category of human acts, the miracle of Muhammad (Peace be on him and his progeny) being a sort of learned speech and dissertation, belongs to that category, but it is still superhuman, having sprung from a supernatural source.

Should this interpretation be what is intended, and it should be, then this statement in itself is an admission that there exists what is supernatural and extraordinary and that there are things which are unseen and unknown. Then why should we think of a miracle as if it is something mythical and irrational.

Why should we not from the very beginning distinguish between the miracles on the one hand and the myths and superstitions on the other, so that the less-informed people may not form that impression of the miracles which we do not want them to form. Why instead of saying clearly and in a straightforward manner that the Book of the Prophet of Islam is a miracle, should in a roundabout way say that his miracle is a Book?

In one of the last works of the same writer an article has been published under the heading: 'The Quran and the Computer'. This article may be considered to be a correction of his earlier view about the miraculousness of the Holy Qur'an and a sign of the gradual development of his thinking.

In this article he has proposed the replacement of the letters of the Holy Qur'an by the computerized signs and the use of this great manifestation of human culture for the discovery of the Qur'anic knowledge. This is a timely and sound suggestion. The writer has hinted at the endeavours made and being made by some Egyptian and Iranian scholars in this field.

He has also made an interesting discourse under the caption: 'How to Prove the Inimitability of the Qur'an'. In this article he has referred to a valuable book entitled, 'The Process of the Development of the Qur'an', which has lately been published and in which its learned author has proved that the size and the length of the verses and the words revealed to the Holy Prophet in over 23 years form and exact and regular curve. Commenting on the discovery made in this book the writer says:

"Is there any speaker in the world the year of whose sentences may be ascertained from their length, especially when these sentences do not form the text of any literary or scientific book produced by an author in a regular manner? In contrast, they are the sentences which came from time to time on the lips of a man over a long period of twenty-three years of his busy life. They do not form a book written on a particular subject, nor do they pertain to even any pre-conceived field.

They cover multifarious questions which arose in society from time to time. Some of them answer the specific queries made, and some others deal with the problems that came up in the course of a long-drawn struggle. They were revealed to a great leader and were collected and arranged later".