Miracle

Miracle is an extraordinary phenomenon intended to substantiate Prophethood.

The concept of the miracle has a history as ancient as the divine religions themselves, and the divine prophets frequently resorted to miracles to substantiate their claims. The Holy Quran references the miracles of the prophets. Islamic theologians and exegetes have highlighted the significance and status of miracles in their works.

In addition to examining the conceptual framework and provability of miracles, Imām Khumaynī has analyzed how a miracle signifies God and verifies the truthfulness of the Prophet (PBUH). He posits that a miracle rests upon three elements: 1. A specific property emerging within the soul; 2. The soul's purity to receive divine emanation; 3. The empowerment of the individual's imaginative faculty. Although the reality of a miracle relies on these three elements, he believes its fundamental essence is realized through absolute divine power and by divine permission.

Imām Khumaynī categorizes miracles into verbal and actual (practical) divisions. He does not consider miracles to be contrary to the law of causality, and he distinguishes them from pre-prophetic wonders (*irhāṣ*), charisms (*karāma*), magic (*siḥr*), sleight of hand (*shaʿbadha*), and sorcery (*jādū*). He views a miracle as proof of the truthfulness of the claimant to the station of Prophethood, who invites humanity toward guidance. This is in stark contrast to magic, sorcery, and sleight of hand, which mislead the people, and whose teaching, learning, and related commercial activities are deemed forbidden (*ḥarām*).

Imām Khumaynī considers the Quran to be the greatest miracle of the Prophet. In articulating the miraculous nature of the Quran, he presents a unique approach that is more comprehensive compared to that of other theologians and exegetes.

Conceptual Analysis

The word miracle (*muʿjiza*) derives from the root "*ʿajz*," meaning the inability to perform an act. A miracle refers to an act that others are powerless to perform. In technical terms, it is an extraordinary event that occurs in the context of proving prophethood, accompanied by a challenge (*taḥaddī*) and a call to opposition, without any successful rival emerging. From the perspective of the Imāmiyya, an infallible Imam (AS) may also manifest a miracle to establish his Imamate. Imām Khumaynī likewise defines a miracle as an event manifested through the will of God by the claimant of prophethood to serve as a sign of the truth of his claim. The miracle is associated with concepts such as charism, magic, and pre-prophetic wonders.

Historical Background

The miracle possesses a history as old as the divine religions, and the divine prophets frequently invoked miracles to prove their claims. Humanity, too, from the distant past, has sought miracles (in a broader sense) during times of illness, war, and to escape death in order to be delivered from these afflictions. Divine religions and denominations have spoken of miracles, regarding them as signs of a heavenly mission and as definitive proofs bestowed by God upon His prophets. Similarly, in Christianity, a miracle refers to events that occur contrary to the natural order through the intervention of a divine agent in the natural course of affairs. In divine religions as well, each of the prophets (AS) brought miracles appropriate to their respective eras. Miracles of the prophets have been reported in the Zoroastrian religion, Judaism, and Christianity.

The Holy Quran has mentioned the miracles of the prophets (AS); such as the resurrection of the dead and the healing of the sick by Jesus (AS), the transformation of Moses's (AS) staff into a serpent, and the parting of the Nile River. The traditions also allude to some miracles of the prophets (AS); such as the miracle of the Prophet of Islam (PBUH) summoning a tree and its compliance, which was requested to prove his prophethood. The first works on the subject of inimitability emerged in the late third century AH, eventually culminating in the compilation of independent books such as al-Bāqillānī's *Iʿjāz al-Qurʾān*. This discussion expanded within the works of Islamic exegetes and theologians, and evolved further. Thinkers like Muḥsin al-Nayshābūrī, Muḥammad b. Zayd al-Wāsiṭī, and Shaykh al-Mufīd authored books concerning the miracles of the Quran, wherein they discussed topics such as the various types of Quranic miracles.

Imām Khumaynī, in addition to conceptualizing the miracle and its provability, has also analyzed the miracle's indication of God and the truthfulness of the Prophet (PBUH). In explicating the aspect of the Quran's miraculous nature, he adopts a novel approach.

The Reality and Types of Miracles

According to some philosophers (*ḥukamāʾ*), miracles and charisms originate from the strength of the soul and a reduction in the preoccupations of the external senses. The soul can gain power through knowledge, action, and spiritual asceticism, enabling it to voluntarily create or destroy entities, or gain awareness of unseen matters.

By invoking the words of certain philosophers such as Ibn Sīnā, Shaykh al-Ishrāq, and Mullā Ṣadrā, Imām Khumaynī bases the miracle on three principles: First, a specific property that arises in the soul, causing physical bodies to become submissive to it, allowing the soul to alter their form and reality. Second, the theoretical faculty of the soul, through which the soul attains a purity and sanctity that enables it to receive divine emanation and intellectual sciences from higher principles. Third, the empowerment of the individual's imaginative faculty, allowing them to connect with the unseen world and the world of images (*ʿālam al-mithāl*) in a state of wakefulness and gain knowledge from it. He believes that although the reality of a miracle rests on these three elements, its fundamental essence and quiddity draw from the absolute divine power and manifest the power of God, being realized by divine permission. This serves to substantiate the Prophet's (PBUH) connection to revelation and his mission from God.

Some theologians, such as the Ashʿarites, because they denied the principle of causality and causal efficacy among things, were unable to explain the reality of miracles and justify the occurrence of extraordinary events. Imām Khumaynī, like some philosophers, divides miracles into verbal and actual (practical); a verbal miracle is like the Quran, which contains truths beyond human capability, while an actual miracle is like the splitting of the moon, which is an act beyond human power.

Islamic philosophers view an actual miracle as a reality that has never fallen outside the system of cause and effect. Even though a miracle is considered an event outside the normal and natural course of things, it remains part of the cosmic order and falls under the universal, lawful governance of the world. In this regard, mystics (*ʿurafāʾ*) have similarly explained the occurrence of miracles by relying on the theory of divine manifestation (*tajallī*) and considering premises such as the exigency of a divine name for manifestation, the conflict of names, and the governance of the Supreme Name.

Imām Khumaynī also does not consider miracles to be contrary to the law of causality. He believes that miracles, charisms, and knowledge of the unseen—which materialists deem impossible—are considered possible and evident phenomena in the context of modern global scientific advancements. For instance, in modern science, certain unnatural effects of hypnotism (magnetic sleep), such as clairvoyance, have been proven. It is quite possible that the underlying reality of phenomena currently deemed extraordinary in today's world will be understood in the future.

Distinguishing Miracles from Pre-Prophetic Wonders, Charisms, and Magic

Scholars have differentiated between charisms (*karāma*) and miracles. In terminology, a "charism" refers to extraordinary acts performed by non-prophets (AS) and is not intended to prove prophethood; however, a miracle is accompanied by a claim to prophethood. "Pre-prophetic wonder" (*irhāṣ*) refers to extraordinary acts performed by prophets prior to their divine appointment, preparing the people to hear their message upon witnessing such acts. Scholars distinguish the reality of a miracle from magic and sleight of hand; because a miracle originates from a reality and a divine purpose, whereas magic and sleight of hand serve worldly purposes and involve a kind of manipulation of human senses, causing individuals to see or hear things that possess no reality.

In differentiating a miracle from magic and sleight of hand, Imām Khumaynī states that a miracle occurs without natural instruments, whereas non-miraculous acts require natural tools. Moreover, miracles and charisms are performed with the aim of expanding the lordship of the Truth (God), not with the intention of exhibiting personal power. Thus, the purpose of the prophets (AS) in performing miracles was to manifest the lordship of the Truth in a perfect manifestation and to direct people's attention toward God. Furthermore, because miracles exert an external effect, the prophets (AS), by God's permission, possess the power to bring entities into existence or destroy them. He considers a miracle to be the proof of the truthfulness of the claimant to the station of prophethood, calling humanity toward guidance—an act that cannot occur without divine permission. This stands in contrast to sorcery, magic, and sleight of hand, which lead people astray, and whose teaching, learning, and related commercial activities are forbidden (*ḥarām*).

Conditions of a Miracle

Imām Khumaynī and other Muslim thinkers have stipulated certain conditions for a miracle, including:

1. A miracle is an extraordinary event that others are incapable of performing.
2. The occurrence of a miracle takes place at the hands of a prophet (AS) and follows a claim of prophethood. This act, such as the reviving of the dead, is from God or by His command.
3. A miracle is accompanied by a challenge (*taḥaddī*) and a call to match it; a challenge that remains free from opposition, with no one able to produce its like.
4. A miracle cannot be taught or learned.
5. A miracle necessarily corresponds with and accompanies the claim of prophethood, and does not contradict it.
6. A miracle does not occur prior to the claim of prophethood.

The Signification of a Miracle

Most scholars consider a miracle to be the proof of the prophethood of the prophets (AS); because the claim of a divine mission from God is a matter that sense and experience cannot prove; hence, an extraordinary event is required to corroborate it. Imām Khumaynī views the signification of a miracle more broadly than this. He maintains that, in certain instances, the manifestation of miracles by the prophets serves to expand the lordship of the Truth and manifest it within the locus of the Perfect Man. According to him, since a kind of manifestation of lordship exists in a miracle, the divine prophets (AS) refrained from exhibiting miracles except when expediency (*maṣlaḥa*) demanded it. Imām Khumaynī believes that the signification of a miracle has various degrees; he contends that actual (practical) miracles are solely for the laypeople and superficial individuals, while for the intellects and philosophers, the firmness and solidity of verbal miracles, such as the rulings and laws of the Quran, serve as the best proof. Like other thinkers, he posits that the verification of an actual miracle is achieved through sensory observations and recurrently transmitted (*mutawātir*) traditions; however, a verbal miracle, in his view, can be proven through rational argument.

The Miracle of the Quran

The Holy Quran has introduced itself as a miracle, stating that all of mankind and jinn are incapable of bringing forth its like, and has proclaimed its miraculous nature to all of humanity across all eras. The issue of inimitability (*iʿjāz*) in the Quran was recognized from the outset as an indisputable reality among Muslim scholars. Thinkers have debated the miraculous nature of the Quran since ancient times. Abū ʿUbayda Qāsim b. Sallām in the third century and Muḥammad b. Zayd al-Wāsiṭī in the fourth century can be considered among the first to author books on this subject. Most researchers in Quranic sciences believe that the Quran's inimitability encompasses all its dimensions, including its eloquence and rhetoric, articulation of wisdom, socio-political issues, prophecies, absence of contradictions, immunity to distortion, and its comprehensiveness.

Imām Khumaynī also regards the Quran as the greatest miracle of the Prophet of Islam (PBUH). During the era of the Quran's revelation, the people of the Arabian Peninsula were exceedingly primitive and backward; yet, the Quran contains truths and gnosis that did not exist in the world of that time. For example, it introduces profound mystical concepts that had no precedent in Greece or the works of its philosophers. Even Islamic philosophers who grew up in the cradle of the Holy Quran and benefited from it resorted to esoteric interpretation (*taʾwīl*) for Quranic verses that explicitly state the aliveness of all entities in the universe; nevertheless, this matter is well-articulated in mysticism (*ʿirfān*). According to Imām Khumaynī, mystical topics do not exist in other books in the manner they are presented in the Holy Quran.

In articulating the aspect of the Quran's inimitability, Imām Khumaynī offers a distinctive approach that is more comprehensive compared to other theologians and exegetes. While he accepts the rhetorical miracle, the beauty of composition, and the ultimate eloquence of the Quran, he believes that the superior aspect of the Quran's miracle lies in its lofty gnosis and monotheistic subtleties, which leave the intellects of the people of gnosis bewildered. He argues that the spiritual and mystical transformation brought about by the Quran in the world surpasses and transcends all other matters. Like other scholars, he believes that one of the miraculous aspects of the Quran—which encompasses the knowledge of divine truths—is that the bearer of the Holy Quran was an unlettered human being who grew up in an environment completely devoid of any discourse on such exalted mystical and philosophical knowledge. In his view, the comprehensiveness of the Quran, which encompasses all truths and subtleties, is also considered one of the miracles of the Quran; because the Quran is the elucidator and exposition of all things and contains all the instructions and rulings that humanity requires for its felicity and perfection.

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External Links

• Ahmad Ali Mohseni, Miracle, Encyclopedia of Imam Khomeini, vol. 9, pp. 414–419.